presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
as wee can understand or conceive of not such a torment of the mind as we know or have felt not a torture which shall have an end but torments which are perpetuall from which we shal never have ease torments which are eternall from which we shall neve have end Torments that are intollerable which shall never be endured with any patience and yet must be endured with excessive paine torments that are so unspeakeable that the heart is not able to conceive nor the tongue to expresse them Fourthly remember there is no way meanes or remedy to avoide this death but onely by Christ he being our onely Mediator and our alone Saviour Acts 4.12 Fiftly remember this Mediator and Blessed Peace-maker hath beene long offerd unto us long despised by us call to minde how often our eares have heard what it is that God requires of us if we desire to be made partakers of Christ how we have altogether neglected to obey it Sixtly remember it may bee for any thing thou knowest to the contrary that thy glasse is runne thy thread drawne out thy life at his period and therefore vel nunc aut nunquam thou must either lay hold upon Christ now or never Sevently remember that although the date of thy life be longer yet thou knowest not whether ever the Lord will call upon thee or offer Christ unto thee any more it may bee his next message will be to send souldiers to kill thee for thy contempt a Matth. 22.7 Consider thou hast sinned and God hath admonished thee thou hast heard his admonitions and yet not taken warning by them hee doth still hold forth his white flag offering peace unto thee in by Christ thou yet neglects it And therefore doe no longer presume but feare laying hold upon Christ and accepting the conditions of peace least that the day of salvation become unto thee the day of vengeance Thus much for the first generall cause why the Holy Ghost descended in the liknesse of a Dove Secondly the Holy Ghost descended in the shape of a Dove for the expressing of the nature Answ 2 of Christ and the meekenesse of our Mediator who although unto his enemies he be a Lyon b Apoc. 5.5 ruling them with an iron scepter c Psal 2.9 yet to his children he is mild and meeke not calling them servants but friends but of this copiously afterwards Matth. 11.29 Thirdly this the Holy Spirit did for our imitation teaching us that our lives should bee Observ 3 Dove-like The nature of Doves and wherein they are to be imitated followes Matth. 10.16 I will here therefore briefely resolve two short questions Why must we be like Doves I answer First because humilitie and godly Quest 6 simplicity are most pleasing and acceptable sacrifices Answ 1 unto God as we may see typified in the Dove and in the manifold use of it in the old law Abraham must offer a Dove Gen. 15.9 and the people of Israel must offer Doves for a burnt offering Levit. 1.14 and for a trespasse offering Leviticus 5.7 and 12.8 and for purging from leprosie Levit. 14.22 a menstruis Levit 15.14 and to purge him that had touched the dead Numb 6.10 Secondly because the Church of Christ is resembled Answ 2 unto a Dove reade these places Cant. 1.14 and 2.14 and 4.1 and 5.3 Wherein must we be like Doves Quest 7 I answer our manners Answ or our lives must bee like theirs writers here observe many things Gualter saith the Dove is a most innocent creature free from fraud wanting gall and entirely loving his mate Others d Gloss s Cant. 1.14 say the Dove hath no bill to hurt no talents to teare and buildes in the holes of the rocke seeing others wander doth reduce and bring them home remaines alwaies neare to the rivers in stead of singing sets forth a mournefull note flyes in flockes and feedes upon no uncleane or impure foode Others say e Hier. s the Dove is the messenger of peace the type of simplicitie pure by nature fruitfull in young ones unmindfull of injuries naturally fearfull and seldome secure or safe but when she is in the hole of the Rocke These properties of the Dove the Reader may easily apply unto himselfe but if any desire my assistance for the true illustration of them I referre him to chapter 10. vers 16. Vers 17 VERS 17. And loe a voyce from heaven saying This is my beloved Sonne in whom I am well pleased § 1. This is my beloved Sonne God hath Sect. 1 many beloved sonnes how therfore doth Christ Quest 1 differ from the rest and how is hee Gods Sonne I answer First wee are the Sonnes of God Answ 1 by grace in and by Christ but hee is the onely Sonne of God by nature by himselfe Answ 2 Secondly Christ is the Sonne of God according to His Deitie alwayes for there can be no moment of time imagined when Christ was not thus the Sonne of God he being in this regard coequall with the Father and coeternall f Symb. Athanas His humane nature and that either By Predestination and thus Christ was the Sonne of God from the beginning of the world read for the proofe hereof 2. Tim. 1.9 Titus 1.1.2 and 1. Pet. 1.20 Or Now in time both because now The mysterie is revealed Rom. 16.25 Eph. 3.9 Coloss 1.26 He is given unto the world Ps 2.7 Act. 13.33 The sense then of these words is This is the man whom I have begotten that hee might bee the Sonne which was of old time promised or this man now by Iohn baptized is the promised Sonne of God which is given for sinners that they by him might bee adopted into the fellowship of the Sonnes of God g Gal. 4.4 5. Eph. 1.5 1 Ioh. 5.20 Quest 2 How are we by this onely begotten Sonne of God made Gods children Answ 1 I answer First by faith according to Saint Paul Yee are all the children of God by faith in Christ Iesus Gal. 3.26 Answ 2 Secondly by a spirituall life For as many as are led by the Spirit of God they are the sonnes of God and by that spirit are inabled to cry Abba Father Rom. 8.14.15 These two are the principall wayes whereby we are made the children of God but under these more are included viz. these which follow Answ 3 Thirdly by going out from our sinnes and wholly leaving them Answ 4 Fourthly by sinceritie puritie and integritie of life and conversation according to the Apostles advice unto the Philippians Bee blamelesse and harmlesse as the sonnes of God without rebuke h Phil. 2.15 Answ 5 Fiftly By love charitie thus sayth our Saviour Love your Neighbour yea your Enemy that yee may bee the children of your Father which is in heaven i Matth. 5.43.45 Sect. 2 § 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well pleased Quest What signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 1 First 〈◊〉 〈◊〉 〈◊〉
thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
that divine perfection which God requires in every good work yea how the outward good workes which hee performes are stained and blotted with pride vaine boasting ostentation and selfe-love Thirdly let him diligently observe the stupiditie of his conscience how bold and obstinate and senselesse it is as for example 1. He never doubts of his condition 2. He never feares the wrath and judgements of God 3. He never seekes to be delivered from the wrath to come 4. Hee never trembles wâ—th the sight of his sinnes his heart not being circumcised he is never touched with a sense of his iniquities The Children of God are ever and anon in heavinesse and teares for the sinnes they commit against so gracious a God and so beloved a Father thinking in this kinde every mole-hill a mountaine but the naturall man although hee be never sure yet he is alwaies secure singing peace unto his owne soule and saying no evill shall come unto him Fourthly let him truely know and acknowledge the end of his obedience and what his aime and scope is in all the good duties which he performes namely alwaies either his gaine or estimation of the world or vaine glory ever obeying for himselfe never for God ever seeking himselfe never seeking the glory of his heavenly Father Fifthly and lastly let him consider his weakenesse of rather want of faith let him examine what spirit he hath well may he have the Spirit of slumber and a deceivable presumption but that internall sweetnesse and spirituall peace which might corroborate him against terrors dangers and death or comfort him in afflictions or make him victorious over the greatest tryals Rom. 8.38 he never had the least tast or rellish of Quest 8 Must we only judge our selves by our works Answ We must not onely judge our selves by our externall actions but also by our internall by our thoughts consciences and least sinnes as for example First if thou be not a thiefe then see whether thou art not unmercifull or coveteous or desirous of something which is thy neighbours Secondly if thou bee no murtherer then see if thou hast not beene angry with thy brother without a cause if thou hast not hated him if thou hast not endeavoured at least desired to bee revenged if thou hast not contended with him for some petty trifles if thou hast not called him Racha or foole in thy anger yea examine whether thou lovest him or not Thirdly if thou bee no adulterer then see if thou hast not either with thy hands or eyes or heart or affection lusted after some or shewed some wanton tokens Fourthly if thou be no perjured person or one who hath horribly prophanned the name of God by blasphemies then see if thou hast not sometimes without an oath spoken rashly or irreverently of God or of the Gospel or of holy things yea hast thou not had unreverend thoughts of God Thus examine thy selfe both by thy outward and inward man Quest 9 If this strictnesse be now required of us under the Gospel then who can be saved Answ 1 First by the workes of the law no man living can be justified or saved Answ 2 Secondly every one is then made the child of God when the spirit of God speakes unto him by faith Answ 3 Thirdly this evidence and testimonie of the Spirit is by and by confirmed unto us by a holy conversation of life which is performed in the sinceritie of the heart all our actions proceeding from sincere affections Answ 4 Fourthly and from hence we are assured by the same blessed Spirit that our infirmities shall not 〈◊〉 imputed unto us but covered by that precious garment of Christs righteousnesse Rom. 8.2 and 4.5 6. from Psal 32. And therefore our failings shall not make us fall short of eternall life if we doe but in sinceritie of heart strive and endeavour to serve the Lord in whatsoever he requires for he graciously doth accept of the will for the deede § 2. Sweare not at all Sect. 2 Why is this generall negation added Quest 1 First Answ something is here to bee understood in the answer of the Pharisees They say Thou shalt not for sweare thy selfe but shalt performe unto the Lord thine oathes as if they would say thou shalt pay unto God what thou sweatest By God to give unto him but if thou swearest by any thing else namely either by heaven or earth or Ierusalem or thy hand or eye c. then thou needest not to performe thine oath except thou wilt This was the Pharisees glosse upon that saying which is mentioned before verse 33. and so our Saviour gives us a touch of it Mat. 23.16 Hereunto our Saviour in this verse and the two following answers that by those things to wit heaven earth c. it is neither lawfull to forsweare nor to sweare this â—e layes downe and collects that Wherein were the Scribes and Pharisees Quest. 2 faultie concerning this third Commandement First in generall Gualter upon these words Answ 1 observes that both they might be and many amongst us are guiltie here of abusing the name of God and violating this precept many waies without an oath as for example First when we speake irreverently of divine things to wit either I. of God himselfe or II. of his law or III. of his threatnings or IV. by wresting and perverting the examples of Gods judgements or V. by jesting of Scripture inter pocula in our mirth Secondly when wee abuse it unto inchantments Answ 2 and spels as is done with Saint Iohns Gospel and Psal 50. Thirdly when we abuse it unto Execration and cursing as God quite it or the vengeance of God light upon him for it or the like Fourthly when it is abused for gaine thus I. Beggars daily and hourely profane the name of God II. those also who pretend religion that they may deceive the better III. And they who teach chaffe for wheate the inventions of man for the word of God Fifthly Magistrates are here faultie when they doe not use the power which is given them by God unto the glory of God and his truth All these are transgressors of this precept and yet without an oath But these being more remote from our Saviours scope in this verse I leave them Secondly more particularly there is here a double fault which our Saviour meetes withall in the Pharisees to wit first that they condemned no rash oathes by the name of God but only Perjurie if a man did not sweare falsely then they thought him not faulty although hee swore by God Secondly as they condemned not those oathes which were dierctly sworne by God except they forsweare themselves so neither did they blame those oathes which were indirectly sworne by God to wit by his creatures of both which particularly First the Jewes thought that they were not bound to performe their oathes except the oath were by God Observ or by the gold of the Temple or by the gift upon the altar Mat. 23.16
that hate you pray for them which persecute you Quest 1 Why doth our Saviour expresse or adde these particulars doth not this generall exhortation Love your enemies imply and include all these Frustrà fit per plura quod fieri potest per pauciora is not this unnecessarily to multiply words Answ This our Saviour doth for the hardnesse and senselesnesse and dulnesse of our hearts because spirituall things are difficultly aright understood except they be very plainely and clearly laid downe wee can sometimes understand generalls but are not able to inferre those particulars which are therein included Quest 2 Why are spirituall things so hard to bee understood by us Answ 1 First because they cannot be perceived without the helpe of the Holy Spirit 1 Corinthians 2.14 Answ 2 Secondly because we can easily find a knot in a rush we can find something to cavill at or to object against being in the reading and study of Scripture prompted hereunto by Satan and carnall reason who will invent some arguments against the truth of Gods sacred volume Answ 3 Thirdly because spirituall things are contrary to our natures and naturall affections wee can easi y understand those things which suite with our dispositions and are deare unto our affections but those things which are opposite unto them we cannot understand Vers 45 VERS 45. That yee may be the children of your Father which is in Heaven for he maketh his Sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Sect. 1 § 1. That ye may be the children of your Father Object Stapleton urgeth and objecteth this place to prove the merit of charitie because our Saviour commandeth us to love both our Neighbours and enemies in the former verses Vt fiamus filii patris that so we may be made the children of our heavenly Father Answ 1 First we deny that any merits of counsell or command or supererogatory workes can make us the sonnes of God Answ 2 Secondly we say that merits follow our filiation and doe not goe before it Answ 3 Thirdly the sense therefore of this place is one or both of these I. Shew thy self to be the son of God by thy love unto all Approba filiationem Calvin Beza Muscul Marlor approve thy filiation to be true by thy love unto thy enemies and by doing good unto those who doe evill unto thee II. Walke worthy of thy adoption and sonne-ship as if our blessed Saviour would say walke in your Fathers steps who doth good unto all There are here two things considerable namely First the Argument Secondly the Consequence First the Argument which our Saviour here useth is this Because ye are sons therefore c. as if hee would say The chiefest care of man is or should be that hee may bee made the sonne of God Obser Why should we principally endeavour to be Quest 1 made the children of our heavenly Father First in generall because all the promises of the Answ 1 Gospel depend upon this we cannot bee made partakers of any promise of God untill wee are his children for all the promises are made to such Secondly because adoption and filiation are Answ 2 seales of salvation we never can be assured that we shall be saved untill we are assured of our filiation Thirdly because it is the greatest dignitie in Answ 3 the world to be made the sonne of God David thought it a great honour to be an earthly Kings sonne in Law how much greater is it then to be the adopted sonne our heavenly Father which is the King of Kings and a Lord of Lords The blessed Virgin Mary was more blessed in being Gods daughter then Christs mother Fourthly because Christ onely loves those Answ 4 who are the children of God Fifthly because Christ died for this end that Answ 5 he might gather together in one the children of God that were scattered abroad Iohn 11.52 Sixthly because if we be not the children of Answ 6 God we are the children of the Divell Ioh. 8.44 Seventhly because if we be the sonnes of God Answ 7 wee shall be directed by his holy Spirit in our lives and conversations for as many as are led by the Spirit are the Sonnes of God Rom. 8.14 and contrarily Eighthly because if we be the sonnes of God Answ 8 by adoption wee shall then have communion with God and fellowship with his naturall and eternall Sonne Jesus Christ 1 Cor. 1.9 and 1 Iohn 3.2 Ninthly if we be sonnes wee are heires yea Answ 9 heires of glory if we be here adopted into the fellowship of sonnes we shall hereafter be crowned with a wreath of glory and raigne with Christ for ever and ever Reade Rom. 5.2 and 8.17 21. and Gal. 4.7 And therefore to conclude this Question If we desire 1. To bee assured that all the gracious and comfortable promises of the Gospel belong particularly unto us If 2. wee desire to be assured that we are of the number of those who shall be saved If 3. We desire to be promoted unto the greatest honour in the world If 4. Wee desire to be assured of Christs love unto us If 5. we long to be gathered by Christ into his fold If 6. We would not be the sonnes of Satan If 7. We desire the direction and conduct of the blessed Spirit If 8. We desire union and communion with God and Christ we must then labour and endevour to be made the sonnes of God We hope we are the sonnes of God and not of Quest 2 Satan but how may we be not only well perswaded but also certainely assured hereof Answ Wee may undoubtedly know whether we be the children of the most High by these signes Signe 1 First faith is a note of the sonne of God and therefore we must try whether we have faith or not Wee are the children of God by faith in Christ Iesus Gal. 3.28 And therefore if we have no faith we are strangers from God and the Covenant of grace Ephes 2.12 and 4.18 Signe 2 The next Signe is the Spirit and the testimony of the same he who is adopted into the fellowship of Sonnes is endued with the Spirit which unto his spirit testifieth the truth of his filiation Reade Rom. 8.16 and Gal. 4.6 And therefore we must examine what manner of certainty we have of our adoption I. If we have no assurance hereof we are very miserable II. If our perswasion be a lying presumption and our hope without any solid ground then our condition is much more miserable III. If our assurance be weake like a smoaking flax or bruised reede then we must labour that it may be more strengthned IV. If our assurance be strong and built upon that never-failing Rocke then wee are happy and blessed Rom. 8.38 and 2 Tim. 4.8 Signe 3 The third Signe is this if wee be the children of God we are led by the Spirit Gal. 5.25 and Rom. 8 14. wherefore we should examine
all our actions and see whether wee live in the Spirit and walke in the Spirit or not when wee give way unto sinne and avoid not the occasions unto evill wee should consider whether herein are wee led by the Spirit of God or by flesh and blood Fourthly we may try our adoption by our affection Signe 4 for if we love God and are zealous for his glory and would by no meanes displease him but are carefull by our sincere obedience of him to approve our love unto him then wee are his Sonnes Signe 5 The next Signe is the love of holy things that is 1. Of holy men the faithfull Saints and sincere professors of the Gospel 2. Of holy duties and the exercises of Religion Certainly those who are in deed and in truth the sonnes of God they will love both good men and good meanes unto goodnesse Signe 6 Lastly if we be the children of our heavenly Father we will love even our enemies but this comes to be considered of in the next particular And thus much for the Argument Secondly the next thing considerable is the Consequence The Argument was this Because ye are the children of God The Consequence is this therefore love your enemies as becomes the children of God as if our Saviour would say none is the child of God who doth not love his enemies Quest 3 Why must we love our enemies Answ 1 First because he who loves none but friends is guided onely by a humane spirit for wicked men can love those who love them and do good to those who doe good unto them vers 46. Answ 2 Secondly because herein we imitate Christ who loved us when we were enemies Rom. 5.8 yea prayed for those who were the instruments of cruelty even his bloody murderers Luke 23 34. Thirdly because this is a divine thing and an Answ 3 argument of a minde guided by a divine Spirit to love those who hate us and doe good unto those that doe evill unto us If wee love those who deserve to be beloved of us or those who never deserved any evill from us what reward shall we have But if we love those who have deserved evill at our hands this will be gratefull and pleasing unto God § 2. Which is in Heaven Sect. 2 Why are these words added Which is in Heauen Quest 1 To teach us Answ that the love of our enemies is not true except it be founded upon our obedience towards God Observ Or there is no true and right love unto any but onely that which is for Gods sake And therefore our Saviour teacheth us not to love for other respects to wit either for gaine or praise or our owne quiet but for the Lords sake Christ doth not say love thy enâ—my 1. Because he is a man of the same kind that thou art Or 2. Because he is ignorant and foolish for otherwise he would never have injured thee as he hath Or 3 Because he is but a dead man for if there were any life of grace in him hee would labour to be reconciled unto thee and acknowledge his wrong and who would be angry at the barking of a Dogge or for any thing that is done or said by a foole or a dead man Christ I say urgeth none of these but onely 4. The imitation of God because ye are the children of your Father which is in Heaven who doth good both to bad and good therefore from him learne to love your enemies Why must we love our enemies Quest 2 In God there are three reasons Answ why wee must love them First because God suffers him to be our enemy and permitted him to doe the injury which is done unto us and therefore we must confesse and acknowledge it to be just both in regard of God and us that is the Lord did justly permit it and we justly deserve it And therefore hate not thy Brother because he is but the instrument and the stone which is throwne at thee Secondly if thou be the sonne of God then thy enemy cannot harme thee because the Lord will preserve thee And therefore why shouldest thou hate him who cannot hurt thee Thirdly though thou be injured and harmed by thy enemy yet it shall be profitable for thee either 1. Probando by trying thy faith and patience Or 2. Corroborando by strenghtning thee more and more to undergoe whatsoever the Lord shall lay upon thee Or 3. Coronando by crowning of us because all the crosses which we endure for the Lords sake shall be rewarded And therefore why should wee hate those who doe that unto us which is thus profitable for us § 3. For he maketh his sun to rise Sect. 3 What is observable in the Sunne Quest First the Philosophers gave it many high Answ 1 praises and phrases as some of them called it the heart some the eye of the world some the fountaine of light the eye of heaven and the mind of the world some a heavenly fire a sempiternall living creature a vitall or animate planet Speusippus Answ 2 Secondly the Heathens supposed it to bee a God Agamemnon prayed unto it the Persians adored it the Egyptians called it a God Plato de republ cals it the Image or Vicar of God I forbeare here to shew how some of the Gentiles worshipped the Sun how some of them painted it how some built Temples unto it yea how others in many things compared it to a Lyon Answ 3 Thirdly Christians have called a day by it to wit the first day of the world or the Lords day hath beene for a long time called Sunday Answ 4 Fourthly wee may from the Sunne observe these things I. It is a body or substance full of splendor and glory yea comfortable to every creature read to this purpose these places Eccle. 11.17 Cantic 6.9 Psal 19.5 Mat. 13.43 and 17.2 and Act. 26.13 and 1 Cor. 15.41 Rev. 1.16 and 10.1 and 12.1 and 21.23 In these places wee may see 1. the glory and excellency of the Sunne and 2. what glorious things are compared thereunto II. the Sunne runnes continually never abating his course at all Read Psalme 104 and Cant. 1.5 III. It enlightens the world whence it is called magnum luminare o Gen. 1.6 Psal 136.8 the great light IV. The Sunne divides the times and seasons Winter and Summer Gen 1.14 V. It ripens fruit by his heat and warmth as we see by experience every yeare VI. It is a meanes of mans generation Sol homo generat hominem Aristot VII The Sunne animates quickens and vivifies the world yea without the Sunne the world in nature could not subsist But I enlarge not these things Sect. 4 § 4. And his raine to fall What is observable in the raine Quest First we might speake here of the water philosophically Answ 1 as namely I. That it is the embleme of purity both in the law of Moses as also 1 Pet. 3.21 and Tit. 3.5 II. Water is the carrier away
heathens First because there are many in the Church who are meere naturall having no more grace then the very gentiles have and therefore no Ans 2 wonder if they be as bad as they Secondly because in naturall things and endowments many heathens doe farre exceede and excell many that are within the Visible Quest 3 Church of Christ What was the custome of the heathens in their prayers for the using of which our Saviour Answ 1 here taxeth the hypocrites First the Gentiles thought God was like an earthly man who might be perswaded by words Answ 2 Secondly they denied Gods providence and were not perswaded that God saw them or regarded their estate and therefore they used many words to acquaint him therewith Answ 3 Thirdly they thought by the force of words to prevaile with God And therefore they often repeated their petitions Oh Baal beare us Oh Baâ—l beare us 1 King 18. â—6 The heathens adored and worshipped a God that either 1. Was asleepe or doing something else and so could not attend unto or heare their prayers n Kin. 18.27 2. Or one who would not give them what they desired namely the divell Deut. 32.17 and 1 Cor. 10.20 3. Or one who could not give them what they wanted and demanded Thus some of them adored First dead Kings as Ninus was worshipped after his death Secondly in famous persons thus Priapus and Venus were adored Thirdly insensible Idols who had eies but saw not eares but heard not c. And therefore they were forced to crie much and long § 3. They thinke they shall bee heard for their Sect. 3 much speaking Our Saviour in these words shewes that many Quest 1 words and much speaking in prayer is a fault How many were guilty of this fault First some used many words hypocritically Answ 1 making long prayers that they might the better devour widdowes houses o Mat. 23.14 these prayed malitiously Secondly some used many words foolishly Answ 2 and these are they whom our Saviour here taxeth and condemneth They thinke to be heard for their much babbling Is it not meet and requisite that our prayers Quest 2 should be long First it is not alwaies necessary for occasions Answ 1 and circumstances are sometimes to bee observed Secondly but certainely long prayers are Answ 2 sometimes expedient and that in a threefold regard namely 1. That thou maist read over thy whole conscience and goe thorow all thy heart 2. That thou maist commend all thy estate unto God both in regard of the pardon of thy sins and the supply of thy wants and defects 3. Lest thou should seeme to worship God negligently Thirdly we have a Commandement to bee Answ 3 constant and perseverant in prayer Reade Luk. 11.5 and 18. 1. Rom. 12.2 and Ephes 6.18 and Colos 4.2 and 1 Thes 5.17 Fourthly we have Christs patterne and example Answ 4 for it who prayed all night and was moderate in all other things but prolixe in prayer Guevara Fifthly it is an unjust and unequall thing to Answ 5 be long in sinning and short in praying against sinne or for the pardon of sinne and therefore long prayers are sometimes convenient and fitting What much speaking is it which our Saviour Quest 5 here blames First not every long prayer for himselfe was Answ 1 prolixe in prayer as aforesaid Secondly not every repetition of the same Answ 2 prayer for Christ approves of this also by his owne example hee went againe and said the same words Mat. 26.44 Thirdly but prolixitis is forbidden in these Answ 3 things to wit I. if there be more words uttered then come from the heart if prayer be without faith or spirit that is if the multiplicitie of words procede not from the abundance of internall affection but from the vacuitie thereof II. If thou hope to bee heard for the multitude of thy words III. If thou thinkest that God is taught by thy many words IV. If there bee affectiaton and delight in prolixitie multiplicitie of words Answ 4 Fourthly much speaking or long prayers is not forbidden in these things namely I. If thou pray much or long for the exciting or exercising of faith II. If thou continue long fervently in prayer lest thou should seeme to worship or doe the worke of the Lord negligently III. When thou hast much within to expresse and utter when thou hast many wants to supply many weakenesses to discover and many sinnes to pray against Vers 8 VERS 8. Be not ye therefore like unto them for your Father knoweth what things ye have neede of before ye aske him Argum. The Papists say Prayer is meritorious against which tenet we produce this place That cannot merit at anothers hand the benefit whereof wholy redoundeth unto our selves But prayer is wholy for our benefit we praying for such things as we neede in this verse Therefore it cannot merit before God Vers 9 VERS 9. After this manner therefore pray ye Our Father which art in Heaven hallowed be thy name Sect. 1 § 1. After this manner pray ye Obser Our Saviour in these words doth definitely shew what we must thinke of prayer and that he doth not taxe the thing in taxing the vices thereof Or he teacheth us that the custome of prayer is neither evill nor arbitrarie but commanded and necessarie Sic orabitis ye shall pray thus Quest. 1 Why must we pray what necessitie is there hereof Answ 1 First because we want many things which of our selves we cannot procure and we have many enemies which by our owne strength we are not able to overcome And therefore we must pray continually Ephes 6.18 Answ 2 Secondly because it is the ordinary meanes appointed by God for the obtaining of our desires Aske and ye shall have Mat. 7.7 as if our Saviour would say no asking no receiving Object Against this it may be objected Many men obtaine many things without prayer and therefore it is not the ordinarie meanes for the supply of all our wants The Antecedent is thus proved I. wicked men who never pray at least aright have what their hearts desire Thus Iob saith the wicked are old mightie blessed in posteritie and with prosperitie c. Iob 21.7 8 9 10 11 Ans 1 12. Wicked men have these things in anger as a curse for verse 13. they spend their daies in wealth and in a moment goe downe to hell II. Infants enjoy many blessings and mercies and yet pray not Ans 2 First these cannot pray as yet and therefore God requireth it not of them Secondly these doe pray by crying The Ravens pray unto God that is crie after their manner and he feedeth them Psal 147.9 so infants pray when they cry Psal 145.15 III. The Ans 3 children of God receive many blessings and mercies from God when they neglect to pray True it is that God gives many things unto Ans 4 his children when they forget to pray but it is more then he hath promised Blessings being annexed
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
Isidor Many ate by weight and drunke by measure Because In nimio pane non de est peccatum g Bern. de pass dom 42. Secondly an abstinence from all naturall delights Esa 22.12 Amos 6.6 Mourning is the way unto repentance 2 Cor. 7.10 and therefore in the time of fasting which should bee a time of humiliation we should rather goe unto the house of mourning then of mirth Thirdly an abstinence from wedlocke comforts Let the Bride goe out of her chamber Ioel 2.16 and 1 Cor. 7.5 Fourthly an abstinence from our labours and workes because imployments distract the mind Numb 29.7 Fifthly some adde that hereunto is required Almes Esa 58.7 Thirdly the last part of a true fast is Interna veritas the internal truth and life thereof this is the marrow of the matter because the heart is to bee established with grace and not with meate Heb. 13.9 Here many things are observable but I reduce them unto these three I. There must be a rending of the heart II. A turning unto God III. A sacrifice to offer up unto God First in the true internall or inward fast there must be a rending of the heart and an humbling of the soule Ioel 2.13 Rend your hearts and not your garments so Lev. 16.29 and 23.28 Here wee should seriously meditate of those things which might wound and breake the soule as the corruption of our whole nature the multitude and magnitude of our by-past sinnes the weight and strength of our present concupiscence the malice of Satan against us the danger of hell fire the many provocations of our God Oh happy is that man who can weepe drops of blood and can sinke himselfe upon the day of fasting unto the bottome of sorrow for such God will comfort and raise up 1 Peter 5.6 Secondly in the true fast there must be a converting and turning of the heart unto God Ioel 2.13 Rend your hearts and turne unto the Lord. In this conversion there are three things required I. A turning from sinne both our old sinnes and all sinnes II. A hungring after a reconciliation with God as the prodigall child did Luke 15. III. A desire to possesse and injoy God by faith in the soule and to be mâ—de partakers of internall joy by the Holy Spirit Thirdly in the true fast wee must provide some sacrifice to offer up unto God Thus the Lord commands his people upon the day of fasting to afflict their soules and to offer an offring to him Lev. 23.27 and Numb 29.7 Sacrifices are now ceased and therefore what Quest 1 must we offer up unto God First we must offer up unto God a broken Answ 1 and a contrite heart for such a sacrifice pleaseth him well Psal 51.17 but of this something was said before Secondly we must offer up unto God the sacrifice Answ 2 of repentance wee must sacrifice our sinnes and repent us seriously of our iniquities Thirdly wee must offer the sacrifice of mercy Answ 3 unto God in the day of humiliation and fasting wee must pardon those who have offended us and bee reconciled unto those who are at oddes with us and doe good unto those who stand in neede of our helpe reliefe and succour h Esa 58.7 Ezac 7.9 Fourthly wee must offer up the calves of our lips and sacrifice of our prayers unto God for fasting is no fasting without prayer Ose 14.3 Answ 4 Fifthly wee must offer up the sacrifice of Answ 5 praise unto God that is give thankes unto his name Heb. 13.15 both for those many mercies hee bestoweth upon us and those many evills we are preserved from by him Sixthly wee must offer up our selves unto Answ 6 God and that two manner of waies namely I. By adjudging our selves worthy of punishment both temporall and eternall for this vilifying and debasing of our selves doth glorifie our God II. By addicting and devoting our selves wholly up unto the service of the Lord resolving henceforth to serve no other but onely him all the daies wee have to live What time is most fit for fasting Quest 5 We fast either for Answ Temporall things and that either for the Removing of evils whether Publike or Private Here there is need of the acknowledgment of our deserts of our humiliation of the deprecating of the punishment and the taking away of the evill which is feared and deserved Procuring of good things as the Church did Act. 13.3 and 14.23 and our Church now doth at the ordination of Ministers Spirituall things and that either for The quickning of our prayers and that if we be sensible of Some present temptation or lust or concupiscence and desire that it may be mortified and subdued The absence of Christ whom wee desire should returne as the Apostles desired to have him awaked Matth. 8.25 Private meditations that whether they be for things By past as for The sinnes of our youth The losse of our time The love of Christ towards us The bitternesse of his death and passion c. Present as namely the examination of our lives sinnes occasions unto evill repentance faith and the like Holy duties as the hearing of the Word the receiving of the Sacrament of the Lords Supper and the bringing of our infants to the Sacrament of Baptisme Before all which duties fasting conjoyned with repentance and prayer is very profitable Sect. 3 § 3. Anoint thy head and wash thy face Quest. 1 What is the meaning of these words Answ 1 First some understand them Tropologically namely I. By head some understand Christ and by anointing Almes Anoint thy head that is doe good unto thy Neighbour for love is like unto ointment Psal 133. thus Chrysost hom 9. fer 4. Ciner tom 2. Vnge caput id est Christum c. Anoint thy head that is Christ with the oyle of mercy and charitie as Mary did Mat. 26.7 Chrys imperf s II. Some take the head for the sense reason and understanding because that is the head of the soule and by the anointing they understand joyfulnesse and cheerefulnesse Anoint thy head Vt latitiam spiritus sancti intus habeamus that within in thy soule thou maist have the joy of the Holy Ghost Chrysost imperf and Hilary s and Gualt s III. Some take face for conscience and washing for cleansing wash thy face that is purge and cleanse thy heart August s and Hilarie s IV. Some by the face understand the conversation which must be washed and cleansed from all pollutions whatsoever Philippians 2.15 V. Some by the face understand both these Wash thy face that is both thy body and soule from all filthinesse of sinne Chrysostome imperf Secondly some understand these words literally Answ 2 that is strictly according to the letter to wit of a generall command of anointing the head in fasting this with an unanimous consent is confuted and rejected by Hierome Chrysostom Augustine and Hilary and that for these reasons I. Because this was never used either by any converted
as Saint Paul proves plainly Rom. 7. And therefore though the workes of the regenerate should proceed from a perfectly pure mind yet we might not proclaime them perfectly pure and good because they are tainted by the body and polluted by the unregenerate part of man Prop. 5 Fifthly the illumination and purgation of the mind is here only imperfect and inchoate as appeares by these places We know in part and wee prophecie in part 1 Cor. 13.9 and Rom. 12.2 and Ephes 4.23 The Apostle exhorts those who are regenerate to labour to be more and more renewed in the spirit of their minds Prop. 6 Sixthly notwithstanding these reliques of darknesse and corruption the regenerate are called by the Lord A parte meliori from their better part light now ye are light in the Lord Ephes 5.8 And their workes pure as followes by and by Answ 3 Thirdly the single eye signifies not perfection but integrity and singlenesse of heart without guile or dissimulation Thus Augustine acutely distinguisheth betweene Rectum corde mundum corde right in heart and cleane in heart Rectus corde est ut recto cursu id est rectà fide atquè intentione pervenire possit ubi habitat mundus corde Hee is right in heart which endeavoureth that with a right course that is with a right faith and intention hee may at length come thither where dwelleth the cleane in heart m August de perfect justit contr Celestin Thus in both places objected by a single eye wee must understand a minde enlightned and purged by the Hâ—ly Spirit and by a light body a life and conversation shining in righteousnesse and holinesse Fâ—r if thâ— eye be cleare and quicke sighted a man walkes on cheâ—refuâ—ly and readily in the right way if the eye be blind or vitiated a man stumbles and fals and erres And so if the mind bee enlightened and purged the child of God walkes on in the right way of the Commandements of the Lord but if it bee obscured and blinded then a man walkes in the way of darknesse and sinne Answ 4 Fourthly Bellarmine erres in saying that a single eye is a good intention For by the single eye is not meant the intention neither is it to be restrained thereunto but the pure light of the minde for a good intention doth not suffice for the producing of a worke full of light as appeares by Saint Paul who wanted not a good intention when hee persecuted the Church and members of Christ and yet the work was a work of darkenesse because it did not flow from a minde enlightned and purged Answ 5 Fifthly the Jesuites inference is erroneous that any fault or defect going along with a good worke makes the worke wholly darke and wicked for it followes no more then this some ignorance or ignorance in somthing may be found in Socrates or Aristotle and therefore they are altogether ignorant Answ 6 Sixthly hee doth not rightly conjoyne an evill intention and any other obliquity not truly affirme that there is the same reason in both for the vitiating and corrupting of an action which is good in its owne nature and kinde for the malice or evilnesse of an action principally depends upon the will and therefore an evill intention doth argue the action to be crooked and depraved But any other obliquity or sailing which sprouts from the corruption of our nature doth not argue voluntary malice and consequently doth not vitiate a moral action which is good in its owne nature Although if wee speake strictly our best actions may bee called bad for their imperfections and defects which cleave unto them Seventhly the light having no darknesse Answ 7 mentioned by Saint Luke is faith which wholy inlightneth the body as Christ saith He that is washed is cleane every whit Iohn 13.10 But this maketh not for the perfection of workes Eightly yet the light of faith though considered Answ 8 in it selfe it hath no darknesse yet in the sight of God and conferred with his light is full of darknesse as Hierome well noteth upon those words God is light and in him is no darkenesse n 1 Ioh. 1.5 Hee sheweth that all other lights are obscured with some blemishes Ninthly Saint Luke saith that the light body Answ 9 hath no darke part in it because in every worke it followes the light and walkes by the direction thereof and yet there may bee some darknesse mixed with this light The Moone is all enlightned at full Moone and yet even then some darkish and duâ—kish clouds appeare in her And therfore al these things considered we date not subscribe to the Cardinal who saith that the good workes of the regenerate are perfect I find this present Objection handled by B. Davenant de justitià actuali Cap. â—6 pag 4 8 439. By D. Willet Synops of good workes part 3. qu. 2. fol. 127. By Chamier de oper impeâ—f lib. 11. Cap. 22. § 10. fol. 361. â—om 3. and Amesius Bellar. â—nerv tom 4. pag. 197. From all which I haue borrowed something § 3. If the light that is in the body be darknesse Sect. 3 how great is that darknesse These words are alleadged by Mr. Weâ—mse in the last part of his exercitations to prove that the originall Text of Scripture is not corrupted pag. 117. The Scriptures are the light of the Church and if the Originall Text were corrupted how great were the darknesse of the body The Lord hath Instrumenta gratiae Conjuncta Remota Remota instrumenta gratia are the preachers and their writings and they may be corrupted Conjuncta instrumenta gratiae are the Prophetes and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church VERS 24. No man can serve two masters Vers 24 for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon § 1 No man can serve two masters Sect This verse containes a compleate Categorical syllogisme No man can serve two Masters But God and Mammon are two Masters Therefore neither ye nor any can serve God and Mammon The Minor proposition that God and Mammon are two contrary Masters our Master takes as granted and proves the Major ab effectis from the effects of love hatred adhesion and neglect If he love the one he must hate the other if he hold to the one he must neglect the other No man can serve two masters Many men serve two partners Object many men serve two persons a husband and a wife many men serve two Consuls yea two Friends How therefore is this true No man can serve two Masters First some expound this of opposite and contrary Masters that a man cannot serve two enemies Answ 1 and this is true in the present case for God and Mammon are opposites and enemies Secondly the Proposition seemes universally Answ 2 true understanding it with a double distinction viz. 1. Distinguish
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
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
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
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
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
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
little faith Then he arose and rebuked the winds and the sea and there was a great calme Sect. 1 § 1. Why are yee fearfull Quest 1 Why doth our Saviour here reprove and upbraid them is not prayer unto Christ in distresse a signe of faith Answ Our Saviour doth not upbraid them for praying but for these things namely First because they were fearfull cowardly for the righteous should be as bold as Lyons Prov. 28.1 Secondly because they doubted and that I. Of safety save us or we perish And II. Of Christs care of them Carest thou not that we perish Marke 4.57 Quest 2 How doth it appear that they doubted of Christs care of them Answ 1 First by their running unto him as though Christ could not do what Paul did The Apostle saith though he was absent in body yet he was present in care Colos 2.5 and 1 Cor. 5.3 And therefore certainly much more is Christ yea in regard of his Deitie hee is every where present And therefore there was no need of their running unto Christ to put him in mind of their danger Answ 2 Secondly it is evident that they doubted of Christs care of them by their awakening of him And they awoke him saying Master save us as though with the body and humanity the Deitie had slept when as indeed Hee that keepeth Israel doth neither slumber nor sleepe Psalme 121.4 Quest 3 Is it not good to fear that our Saviour thus upbraids them Why are yee fearfull Yea if it bee not good to fear then why doth Christ sleepe and by sleeping thus terrifie them Answ Christ slept not that he might affright them but that he might exercise them and learn them by danger not to fear danger Whence wee may observe That disturbing and disquieting fear Observ is to be expelled out of the heart of the faithfull Luke 12.32 How many sorts of fear are there that wee Quest 4 may learn which is good and which is bad There is a two-fold feare to wit First of God which is a godly feare Secondly of men which is a worldly fear herein observe these two things First Answ dangers are to bee feared providently Genesis 32.9 c. Secondly dangers are not to bee feared with a Distracting feare for that is here forbidden and Matthew 10.28 and Luke 1.74 Esay 8.12 Why is this distracting and disturbing feare Quest 5 to be expulsed and driven away First because this fear ariseth from sin Genesis Answ 1 3.7.10 Secondly because this feare is threatned as a Answ 2 punishment of sinne Deuter. 32.25 Iob 18.14 Prov. 3.24 Thirdly because it is a sign of diffidencie and Answ 3 distrust for the faithfull for the most part are free from it 2 King 6.14 15. Daniel 3. and 6. Psal 3.7 and 23.4 and 27.1 and 46.3 Wherefore this feare argues either I. No faith Or II. a false faith or III. A sleepie faith or IV. A weak faith Fourthly because this terrifying fear shall be Answ 4 punished Revel 21.8 Fifthly this feare is to be expelled because Answ 5 wee have promises of protection and preservation and helpe Esay 41.14 Sixthly this feare deters us from the profession Answ 6 of Christ and the Gospel and therefore there is great reason that it should bee cast out of the heart Reade Iohn 9.22 and 12.42 What must we feare Quest 6 First wee must feare God and that Answ 1 I. Lest we offend him and provoke him unto anger by our sins And II. Lest we neglect to glorifie him in our lives and conversations And III. Lest we should forget him and not have him alwayes before our eyes Secondly wee must feare our salvation And Answ 2 that I. Lest through carelesnesse or fearlesnesse wee should fall into sinne Ephesians 5.15 And II. Lest wee should be temporally punished for our sin as Ier. 36.16 and 1 Corinthians 11.32 And III. Lest wee should be eternally tormented for our iniquities Deut. 28.66 Heb. 4.1.3 § 2. O yee of little faith Sect. 2 Our Saviour by this phrase would have us Observ 1 take notice That faith may be true although it be small as appears by Matth. 6.30 and 16.8 and Luke 12.28 and Mat. 14 29. Marke 9.24 Cum fides in Objecto non errat sed illud in medijs trepid â—tionibus cum fiducia quantumvis languida apprehendere expetit conatur debilis fides est vera tamen Chemnit 1.185 a. Quest 1 Why is true faith sometimes small Answ Because although faith bee given from above Ephes 2.8 yet it is not given miraculously but by the means of the word Rom. 10.15 c. Hence it is said the sower sowed seed Mat. 13.1 and the kingdome of God is like unto a graine of mustard-seed Mat. 13.31 which groweth up by little and little Marke 4.26 c. And hence it is sometimes greater and sometimes lesser For the better understanding of this observe First the Schoole-men say that faith is lesse in a double regard namely I. Quoad objectum in regard of the object because expresly some beleeve fewer things then others do Them 2.2.5 4. II Quoad participationem in regard of the participation and that either First Ex parte intellectûs because some have lesser understanding then others Or Secondly Ex parte voluntatis because some have I. Lesser promptitude and readinesse in beleeving then others some being more dull lazie and sluggish then others are Or II. Lesser devotion some being lesse zealous then are others Or III. Lesser confidence and trust some being more fearfull then are others Secondly our Divines affirm faith to be lesser in a double regard also to wit I. Fructibus in regard of the fruits therof as holinesse strength zeale constancie joy and the like II. Gradibus in regard of the degrees or nature of faith as in apprehension and application Perkins And therefore Chemnuius observes that First sometimes faith is great as Mat. 8.10 and 15.28 And Secondly sometimes faith is small as Matth. 14.31 And Thirdly sometimes faith is weak and that either in Acknowledging Rom. 14.1 Or Trusting Mark 9.24 Thirdly observe faith is lesser sometimes in regard of Others that is one mans faith is greater then anothers as one star differs from another in glory 1 Cor. 15. and Rom. 14.1 and 15.1 A mans selfe that is sometimes faith in one the same man is greater and sometimes lesse and that either Ordinarily and thus a mans faith is lesse when he is newly regenerated then afterwards Heb. 5.12 Extraordinarily in the houre of temptation which is occasioned either First by reason of some sinne committed l 2 Sam. 12. Psal 22. 32. Or Secondly because the Holy Spirit of God is grieved u Ephes 4.31 and that either 1. By the love of sin or 2. By the neglect of the exercises of Religion or 3. By the extinguishing of the good motions of the Holy Spirit Or Thirdly because God with-draws his grace and spirituall light for a time o 2
Chro. 32.31 Psal 51.11 Observ 2 We may observe againe from these words Oh yee of little faith that faith is accepted but weaknesse is reproved whereby our Saviour would teach us That the children of God should labour that their faith may grow ripe and increase unto perfection Reade Ephes 4.13.15 and 2 Pet 1.10 and 1 Pet. 2. â— 3. and Mark. 4.40 Quest 2 Why may wee not content our selves with a weak faith which is true but wee must thus endeavour after a strong faith Answ 1 First faith and the increase of faith is the principall worke of a Christian This is the work of God that yee beleeve on him whom be hath sent Iohn 6.29 Yea this is the function of a Christian for wee are called Fâ—â—â—les faithfull because our worke is to strive to bee rich and perfect in faith yea wee are called Christiani Christians because wee depend wholly upon Christ by faith And therfore there is great reason that we should labour and endeavour to grow up and increase therin Answ 2 Secondly we are commanded to beleeve This iâ— his Commandement that wee should beleeve on the name of his Son Iesus Christ 1 Iohn 3.23 And therefore it behoves us to labour to be perfect in faith Thirdly faith is our chiefest armour against Answ 3 Sathan it is the shield wherwith we quench all the fiery darts of the Devill Ephes 6.16 yea a Brest-plate 1 Thess 5 8. and therefore wee must resist this our enemy with faith 1 Pet. 5.8 Great reason is there then that all those who desire to be free from Sathan should labour for faith and the increase therof Who are blame-worthy in this particular Quest 3 Those who neglect faith Answ For if the children of God must labour that their faith may increase and grow ripe unto perfection then much are they too blame who neglect the acquiring or augmentation of faith For I. Those who have not faith should neither give sleep to their eyes nor slumber to their eye-lids untill they be made partakers thereof wee being without God in the world so long as wee are without faith in our soules Here those who have not as yet attained unto Quest 4 this excellent and singular grace of faith may demand first how they may be incited or induced to labour thus earnestly for it I answer let them seriously remember these two short particulars to wit I. By faith they shall have true spirituall internall and solid joy according to that of the Apostle Answ Although we have not seene God yet wee love him and loving him beleeve in him and beleeving in him rejoyce with a joy unspeakable and glorious 1 Pet. 1.8 He that beleeves in God hath the witnesse in himselfe and is not beguiled with presumptuous perswasions and therefore hath true cause of rejoycing but he that beleeves not can have no true hope and consequently no solid joy Rom. 5.3 4 II Let those who are as yet destitute of faith remember that they cannot more profitably bestow their paines any where then here they cannot labour for any thing of more worth then faith is because that is the hand wherby wee apprehend Christ and apply him unto our selves that is the eye wherby we behold Christ that is the foot by which we walke unto Christ yea that is the seale wherby all the promises of the Gospel are confirmed unto us And therefore nothing is more profitable for us nothing can make us more happy then faith in Christ can Quest 5 Secondly those who are not as yet made partakers of faith and by the two former particulars are incited and moved to desire it will yet againe demand What means must they use for the acquiring of it Answ 1 First a man cannot beleeve of himselfe or obtaine faith by any naturall or physicall power it being wrought in us by the blessed Spirit of God Rom. 8.14 Answ 2 Secondly but wee must labour to confirme our faith by our good workes 2 Pet. 1.10 That is he that perswades himselfe that he beleeves must shew his faith to be true and lively by the fruits of sanctification Answ 3 Thirdly wee must use those means for the acquiring of faith which God requires that is we must be carefull and diligent hearers of the word for faith comes by hearing Rom. 10.17 and we must be servent and frequent in prayer unto God that hee would infuse this grace of faith in us by his Holy Spirit II. Those who have faith should not rest nor content themselves with a weake or small measure thereof But remember that graces are not given to bee misspent as the Prodigall did his portion nor to bee kept without any augmentation or increase as the servant did his Talent which hee hid in a Napkin but to multiply and increase For the manifestation of the Spirit is given to every man to profit withall q 1 Cor. 12 7. and therefore the servant is condemned because hee did not put out his Masters money to the Banke Luke 19.23 Quest 6 How is this grace of faith to be nourished and increased Answ By these means namely First by the word of God Ex ijsdem nutrimur ex quibus generamur as the word is a seed to beget those who are not begotten so bread to feed those who are begotten yea milke wherby babes become young men 1 Pet. 2.12 And therefore we must be frequent in hearing reading meditating and conferring of the word of God Secondly by fighting and striving against sin Sathan the world and our owne corrupt lusts Heb. 12.4 and 1 Pet. 2.11 and 5 8 9. Ephes 6.13 c. Thirdly by faithfull and fervent prayer unto God crying daily unto God as the Apostles did unto Christ Oh Lord increase our faith Luke 17.5 Ephes 6.18 What is faith Quest 7 First Grammatically Fides à fio Dicitur fides Answ 1 quia fit it is called faith because it is made And therfore faith is twofold viz. Activa first active faciens veritatem and is called Fidelity Passiva secondly passive credens veritati and is called perswasion Hinc fides sacta habita Secondly according to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are either taken I. Actively and thus God is said to be faithfull 1 Cor. 1.9 and his word to bee faithfull 1 Tim. 3.1 and 4.9 and his Ministers to bee faithfull 1 Cor. 4.2 Because God workes faith in his children by the word and Ministers therof Or II. Passively and thus they of the Circumcision and Timothies Mother and divers beleeve in God Act. 10.45 and 16.1 and 2 Cor. 6.15 Now the question here is concerning the passive not active faith VERS 28. Vers 28 And when he was come to the other side into the countrey of the Gergesenes there met him two possessed with devils comming out of the tombes exceeding fierce so that no man might passe by that way § 1. There met him two possessed with devils Sect. 1
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
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
is I. Not in an unknown language as the Papists do who pray in Latine II. Not without attention Quâ—â—â—dâ— Deo audiri speras cum teipsum non attendis Cyprian How can a man hope to be heard of God that doth not himself mark what he utters The Papists here give a double distinction to wit First betwixt a perfect and a weak attention and this distinction as true we admit because we are imperfect in all services and weak in the best performances And therefore at best our Attention in prayer is but weak and imperfect yet we must strive unto perfection and labour that our mindes in prayer may be wholly taken up with heaven and heavenly things Secondly they distinguish betwixt an Initial perpetuated Attention that is Men they say must have an Intention to pray and an Attention to what they pray when they begin their prayers but there is no necessity of continuing this attention unto the period of their prayers This distinction as foolish and false I reject because their aim and meaning herein seems to be this That men must be attentive at first when they pray unto God that so they may procure the Lords attention to their prayers and when once God attends to what we pray then we need attend no more unto that which we powre out because God will hear it though we do not mark it Secondly we must pray only for good things Rule 2 such as are agreeable to the good will of God 1 Iohn 5. carefully avoiding all petitions which tend to the hurt either of our selves or our neighbour or our God or our Religion For if God hear from us and grant unto us such requests it is in anger according to the fiction of Mydâ—s his golden prayer or wish Thirdly we must pray in faith Mark 11.24 Rule 3 Iames 1.6 being assured that God loves us that God hears us that God is able to help us yea that he will help us in as much as may stand with his glory and our good Fourthly we must pray with the Spirit 1 Cor. Rule 4 14. Iude 20. Rom. 8.26 For if our requests be the signs and groans of the Spirit or dictated and suggested unto us by the Spirit then they shall be both pleasant unto and prevalent with our heavenly Father Fiftly we must pray in humility Luke 18.13 Rule 5 Latrones Errones docent â—e orare Hier. in vitas patrum As Beggars pray for an Alms and Theeves for a Pardon so must we for those things which we stand in need of Sixtly we must pray penitently How can we Rule 6 comfortably or confidently pray unto God untill we are assured that we are reconciled unto him and our sins pardoned Non prodest medicamentum dâ—â— ferrâ—â— in â—â—hâ—â—re Isidor In vain is the plaister applied to the sore so long as the Bullet or iron is in the wound In vain no we pray for mercie or any blessing from God so long as sin is not forsaken hated and repented of Seventhly we must pray perseverantly Rom. Rule 7 12.12 Continuing untill God have heard our prayers or granted our requests Eightly we must pray in the name and mediation Rule 8 of Christ Iohn 16. Acts. 4.12 And that I. Because he is the onely beloved Son of God with whom God is well pleased and in whom he is pleased with us Iohn 11.42 II. Because Christ by his office is our Advocate 1 Ioh. 2.1 III. Because he onely merited pardon and redemption for us particular Rules Secondly the more particular Rules to be observed in prayer are these viz. Rule 1 First we must pray daily and ordinarily remembring that God is daily to be worshipped but prayer is a part of his worship wherefore we must daily pray Luke 18.1 and 1 Thess 5.17 Rule 2 Secondly we must pray fervently sending forth lowd clamours and strong cries unto God Psalm 5.5 Rule 3 Thirdly we must pray for particular blessings for health Iames 5.15 for victory rain and the like as was afore said and that I. By an acknowledgment of thy duty that thou oughtest to pray unto God and thou wert unworthy to receive any good thing from him if thou shouldst be negligent herein And II. We must pray particularly upon a sure hope that we shall obtain what we want if it be good for us and the rather because we pray for it which is the Lords own ordinance appointed for the obtaining of what is awanting unto us Sect. 2 § 2. Vnto the Lord of the harvest We see here that our prayers must be made unto God for First Christ is the Lord of the harvest as appears by his sending forth of Apostles and Disciples f Mat. 10.1 and Luke 10.1 Yet Secondly he names not himself but the Lord that he may shew that labourers come from him Observ 1 Hence we may learn That we must pray unto none but unto the Lord Psalm 50.16 Quest 1 Why must we pray onely unto the Lord Answ 1 First because he onely can give unto us what we want salvation being onely in his hand Answ 2 Secondly because he onely can attend unto the prayers of all every where at once Answ 3 Thirdly because he onely knows the heart and discerns whether we dissemble with him or pray in sincerity Answ 4 Fourthly because he loves us above all others or none loveth us so much as he doth Iob. 3.16 Object It will here be objected we pray unto men for divers things Paul prays the brethren and men daily pray and petition Kings and great and rich men and that lawfully how then do we say that we must pray onely unto God Answ To pray may be two manner of waies understood namely First in generall for every petition and request and thus indeed it is true that we may petition sue and make requests unto men but it must be for some temporall not for spirituall things and these requests must be made unto living and mortall men not unto the dead and glorified Saints Secondly prayer sometimes is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer for spirituall graces and eternall glory and thus understood we must pray onely unto God Quest 2 Why is God called the Lord of the harvest Answ 1 First because the harvest is his possession right Secondly because the harvest is gathered in by him Whence we may learn That the collection and gathering together Answ 2 of men unto the faith and profession of Religion Observ 2 is the work of God as evidently appears thus First Election is his Decree and the calling of men unto the truth first came from him Secondly as it came from God so it ends in him for the calleth men to the profession of Religion for his own glory Reade Ephes 1.4 5 6 Thirdly all things which serve hereunto are but Gods instruments whether the word or Spirit or Ministers or Day the Sabbath or Temple the Church yea or Christ himself All these are the
sending it unto them And II. They must remember that they are to give an account for the Word which they are made partakers of for God expects fruit from such woe be to those who frustrate his expectation Heb. 6.7 c. And therefore such must examine First If they deride and mocke the Word which is sent unto them Act. 19.9 Or Secondly If they kill and persecute the Preachers of the Word Or Thirdly if they be hardned obstinate and rebellious refusing to heare Rom. 10.20 Or Fourthly if the Word heard be not mixed with faith Heb. 4.2 Or Fiftly if they begin in the Spirit but end in the flesh Gal. 3.3 Certainely heavie is the account which those have to make which shew forth no other fruit of Preaching than these Secondly the Apostles must goe now only to Answ 2 the lost sheepe of the house of Israel that the mouthes of the Jewes might be stopped or that they might have no exception against him saying He sent his Disciples to the Gentiles and Samaritans who were thought by the Jews to be most vile Hier. s Answ 3 Thirdly Christ sends his Apostles to the house of Israel that he might thereby shew that he was not angry although they had despised him Ergo leni phrasi demulcet Oves non spontè errantes sed seductos-perituros c. And hence he calleth them Sheep but not such as wilfully wander but such as are seduced and led aside and ready to perish Answ 4 Fourthly the Apostles were sent to the Israelites that Christ their Master might first exercise them in Iudea as in Palustra that they might afterwards be more fit to indure the lists of all nations Chryst s hom 33. And Answ 5 Fiftly because the Law ought to have this privilege to enjoy the first preaching of the Gospel and hereby the sinne of the Jews was made the more inexcusable in that they were with more diligence instructed who notwithstanding received not the Gospel when as the Gentiles towards whom lesse diligence was used received it Hilar. s Answ 6 Sixtly Christ sends his Apostles to Israel because he was sent to be the Minister of the Circumcision and to fulfill the promises made to the Fathers he therefore at the first held the Gospel within the bounds of the Elect nation intending afterwards when the time should be fit to publish it to all Calv. s Answ 7 Seventhly the moving or efficient cause of this was because Israel was the Nation of the Covenant Acts 3.25 to whom the promises were made Iohn 4.22 Acts 13.26 Rom. 9.4 And as yet the Kingdome of Heaven as Ambrose sings in his Te Deum was not opened to the Gentiles neither was to be opened untill Christ pronounced Consummatum est It is finished for the Gospel was to be published to the Gentiles when the partition wall should be broken downe which yet stood betwixt the Jew and Gentile the breaking downe of which partition was signified when the vail of the Temple was rent asunder at the time of Christs passion Thus this gate of the Kingdome of Heaven was opened unto the Gentiles two manner of wayes namely I. By the Resurrection of Christ Calvin s Ioh. 4.4 Ambros s Mortum resurrexit II. By the obduration of the Jewes Romans 11. And therefore it was necessary saith Saint Paul that the Word of God should first be preached to the Jewes and when they would not receive it then to offer it to the Gentiles Act. 13.46 Quest 3 What if the Jewes should have admitted and received the Word should salvation then have beene denied unto the Gentiles Answer No for if the Jews had been come 〈◊〉 unto Christ they should then have been as leâ—â—n Mat. 13.31 and as a holy lump Rom. 11.16 And would certainly have endeavoured to doe as Christs commands Peter namely being converted to convert their Brethren Luke 22. the Gentiles VERS 7. And as ye go preach saying The kingdome of heaven is at hand § 1. And as ye go Sect. 1 From these words many things are by many collected namely First some collect hence the office of an Evangelist or Preacher of the Gospel to wit to go from place to place and not to remain or abide alwayes in one place as we now do Secondly others denie this and that for these reasons viz. I. Because the Churches are every where now established and therefore it becomes not us like begging Friers to go preaching up and downe II. Because this to go from place to place is the worke and office of an Apostle and not of an ordinary preacher of the Gospel III. Because it is unworthy the office and place of a preacher of the Gospel to go up and downe begging for his meat as the Mendicants do IV. Because Ministers must expect a command or calling sending or at least a permission from that Church wherein they live Thirdly Observ from these words as ye go we may rather collect That the preaching of the word is not to be limited to a few places but to be extended unto all Mark 1.38 This was the fire that Christ came to kindle Luke 12.49 And this was meat and drinke unto him to preach publish and propagate the Gospel Iohn 4.34 What is here required of Ministers Quest To snatch and lay hold upon every occasion Answ of preaching the word every where Whether First our Church should send us to preach and plant the word in some forreigne place of heathenisme as they did Acts 13.3 c. Certainly if Rome had not caused a corrupt Religion to have been preached in India she had deserved praise for sending preachers thither Or Secondly whether the reverend Prelates should allow Sermons upon the weeke-dayes as hath been in divers Shires principally in Yorkshire in the time of that famous Prelate Bishop Mathew at those Churches which have no setled preachers Or Thirdly whether occasion extraordinarily offer it selfe Now in all these cases we must willingly and readily offer our selves to preach and promulgate the Gospel If our Church would send us abroad we must go If our Prelates would permit us to preach to those upon the weeke day who have no preaching upon the Lords day nor unto whom we can then preach in regard of our owne particular charges wee should not be backward but every one in his course helpfull and ready to uphold and further it If we should be intreated when we are provided and not employed either by a Pastour or his people to preach we should not lightly refuse it If any extraordinary occasion should invite us to preach we should not decline but embrace it That is if a Minister should come to a â—â—ll congregation upon the occasion of some Baptizing or Marriage or Buriall or Faire or the like if he were provided and permitted it were Christian-like done to preach For when Christ saw a multitude he began to preach Mat. 5.1 upon which words Musculus observes Quando datur frequens congregatio
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
Doctori Greg. Past oftentimes the Lord out of his love mercy unto the people enables the Ministers to speak profitable and seasonable words unto them And on the other side the Lord sometimes for the sinnes of the hearers takes away the Ministers or the word from them Cum verbi auditores esuriunt pro eis reficiendis majora Doctoribus dona tribuuntur Greg. Past When hearers hunger after the word then the Lord for the refreshing comforting and satisfying of them doth give more Talents and greater gifts unto the Preachers But when people grow cold in their hearing or in their desires to heare or in their love unto the word then God often lessens the gifts of the Ministers or else takes away his painfull labourers sending Loiterers amongst them IV. He blesseth their labours and gives an increase to their indeavours 1 Cor. 3.6 Pedes quatuor bestiarum Evangelistarum Ezek. 1.7 ut scintillans aes aes candens est Praedicatio inde scintillae prodeunt quia ardent desyderio sonant verbo corda quae scintillae tetigerunt incendunt Greg. s Ezech. hom 3. The Ministers of the Word according to the Commandement of the Lord preach to their flocks and the Spirit of the Lord by their preaching doth oftentimes inflame their hearts and kindle their affections and fill their souls with sanctified desires and turn them truly unto himself And thus we see how the holy Ghost works and teaches in the Preachers of the Word he both making them M nisters and also able Ministers he both directing them what to speak and also blessing what they speak Secondly In Auditoribus the holy Spirit teacheth in the hearers as well as speakers for he makes their hearts often burn within them when they hear as Luke 34.32 Otiosus est sermo Doctoris nisi Spiritus sanctus adsit cordi audientis Greg. s Evang. hom 30. In vain doth the Preacher speak unto the ears of the Auditours except the Spirit speak unto the heart Nisi Spiritus sanctus auditorum corda repleat vox doctorum ad aures corporis incassum sonat nam formare vocem exterius possunt sed interius imprimere non valâ—nt Greg. Mor. lib. 27. Now although preaching be unprofitable without the Spirit yet seldome doth the holy Ghost fall upon any or come unto any but in the preaching of the word when Peter preached then many were pricked in their hearts Acts 2.37 yea then the holy Ghost fell upon many Acts 10.44 And in preaching Lydia had her heart opened Acts 16.14 What is here required of Hearers Quest 5 First they must pray when they come unto Answ 1 the Word and that I. For themselves that the Lord would be pleased so to assist them by his Spirit that they may learn Christ in the Ministery of the Word yea that he would give his holy Spirit unto them and fill them with the graces thereof this was Davids prayer for himself Psal 143.10 and Pauls for the Ephesians chap. 3. v. 18 19. and for the Colossians chap. 1. v. 9. Nulla in discrudo mora est ubi Spiritus sanctus Doctor adest Beda s Luc. hom 9. If the holy Ghost be our School-master then we shall not be Trewants but good proficients and at Schollers And therefore let us beg at Gods hands the Spirit of Revelation Ephes 1.17 c. that so we may go away from the Word alwaies bettered Pray with Augustine in one of his Epistles Sanctum opus semper inspira in me ut cogitem compelle ut faciam suade ut diligam confirma me ut te teneam custodi me ne te perdam Sanctifie thou O Lord so my heart that I may alwaies think that which is good strengthen thou so my hands that I may alwaies do that which is good perswade thou so my affections that I may above all things love thee the chiefest good establish thou me so in faith that I may hold thee fast and so keepe mee by thy Spirit that I may never lose thee II. Hearers must pray for the Preachers of the Word that speech and utterance may be given unto them Ephes 6.19 that the door of the Word may be wide open unto them Colos 4.3 That they may be permitted enabled to speak the Word freely 2 Thes 3.1 yea that they may so speak that their Word may become blessed unto their Auditours Rom. 15.29 30. And hence came that religious custome still practised by our Church to have Prayers and that both First before Sermons that the blessed Spirit would be graciously assistant and present both with speakers and hearers And also Secondly after Sermons that the same good Spirit would confirm what hath been spoken and establish and imprint it in the souls of the Hearers Answ 2 Secondly as Hearers must pray for the divine assistance of the Spirit in the hearing of the Word by which God ordinarily teacheth the mysteries of the gospel so also they must be carefull to hear what the Spirit saith in the Word reade Rev. 2.7 Acts 10.33 Certainly here there is a most lamentable neglect ordinarily amongst Hearers and little or no fruit can be expected of their hearing so long as that remains Hearers are wont I. To hear for fashion sake onely and not for the feeding of their souls Yea II. To absent themselves or keep themselves from the Word for the least cause or upon the smallest occasion that may be Yea III. To hear with prejudice or prejudicate opinions or imprudent censures for some hearers deride some tax and reprove the rudenesse or plainnesse of the speaker that he neither shews Eloquence nor Learning in his Sermons When this is amended either by him or by some other that is if we hear learned elaborate and eloquent peeces then we praise the eloquence learning wit and quicknesse of the speaker in all things seeing and judging man and not God And so long as we look onely upon man in the preaching of the Word so long we cannot expect the assistance of the blessed Spirit iâ—â—he Word yea the more we look upon man the lesse we look for the holy Ghost And therefore in the hearing of the Word let us withdraw our ears and eyes and minds from men and look wholly up unto the Lord remembring that they who preach are his Messengers and that which they preach is his message and the word preached is made profitable onely by him that so we may desire assistance in hearing and expect a blessing upon our hearing onely from him and return all glory honour and praise unto him alone How may we know whether Christ have taught Quest 6 us the knowledge of God and mysteries of the Gospel or not First certainly he that is uncertain of this Answ 1 may be most certain that he is ignorant of it he that knows not whether he know God or not may be sure that he knows not God No man disputes whether there be a Sun or not except it be hid for
if it shine in his face he will not question the existence of it A man often times dreams that he is awake when he is asleep but none are so sottish or doltish as not to know when they are awake that they are awake And therfore he that cannot tell whether Christ have taught him the knowledge of God or the mysteries of the Gospel may be assured to his grief that he is yet ignorant of them Secondly but because many dream that they Answ 2 are awake when indeed they are fast asleep and that they see the Sun at midnight when there is nothing lesse I will therefore give some signes Signes of the knovvledge of God whereby this may be known and principally such as serve for the convincing of those who falsly presume that they know God when indeed they are ignorant of the knowledge of him First if our hearts be inflamed with a desire Signe 1 of God it is a good signe that we know him for Ignoti nulla cupido a man cannot fervently desire what he knows not Here observe that this desire is two-fold namely I. Inchoate and begun and this is an earnest desire to know God 1 Iohn 5.20 For God is wont First to inflame and kindle the desire And then Secondly to communicate light we first cry Draw me O Lord and then I will run after thee Cant. 1.3 And by and by the Lord in mercie reveals himself unto us Wherefore we should here examine whether this desire of the Lord be in us or not do we make the knowledge and fruition of God that one thing which we desire before all other things Psal 27.4 do we long for him as the Hart doth for water Psal 42.1 or the thirsty earth for rain Psal 63.1 Certainly then we may be assured that God hath begun this heavenly knowledge in us and Christ is now about more fully and cleerly to reveal unto us the mysteries of the kingdom of heaven II. There is a permanent and continuing desire which lasts untill the desire be accomplished that is when we do not hunger after the knowledge of God or desire to enjoy him out of some sudden flash but out of a solide and serious affection and therefore cry earnestly for him and seek diligently after him and continue therein untill he hath been pleased to come and reveal himself unto us A loving wife desires alwaies the presence and society of her husband and could wish that he were alwaies at home so must we continually desire to be present with the Lord and never be at peace so long as we are absent from him for this permanent and continued desire of the Lord is an excellent sign of some true knowledge of him Object Against this permanent and continued desire it may be objected that Christ hath promised his children that they shall never hunger or thirst any more Ioh. 4.14 and 6.35 and Rev. 7.16 And therefore this earnest longing after God cannot stand with these promises nor become the faithfull Answ 1 First certainly the faithfull shall not lament as a widow who hath lost her husband irrecoverably Esa 47.9 Thren 1.1 Or like one who is ready to peâ—ish through thirst as Sampson was Iudg. 15.18 For unto the faithfull shall be given grace which shall be as a living spring Ioh. 4.14 yea as flowing streams Ioh. 7.38 and not like a dry well But yet Answ 2 Secondly they shall thirst through a desire of more there is such sweetnesse in grace and in the fruition of God that the childe of God saith alwaies It is good for me to draw neer unto God yea he is my chiefest good and therefore the neerer I come unto him the more happy and blessed shall I be He who knows the sweetnesse of honey desires it the more and the faithfull are covetous of God and grace as the worldling is of gold Crescit amor nummi quantum ipsa pecunia crescit Though Dives store of money have Yet nought but money he doth crave For as his wealth doth daily grow Even so his love doth thereunto The more grace a Saint hath the more he desires for nothing is so good for him as that The more full sight and knowledge a man hath of God the more greedy he is of a little more If God be pleased to talk with Moses the servant is then so delighted therewith that he desires further to see his face If it be a thing so full of sweetnesse thinks Moses to hear of the Lord or to hear the Lord with the ear then it must needs be a transcendent felicity to see him with the eye and therefore O Lord let me see thy face They that once have been made partakers of the bread and water of life cry O Lord give us evermore of this bread Iob. 6.34 and this water Ioh. 4. He that is delighted with Musick desires it again and again and he that is taken with the pleasantnesse of wine drinketh often unto drunkennesse Certainly the Apostle had an eye unto this when he said Be not drunken with wine but be filled with the Holy Ghost Ephes 5.18 Intimating that those who have once a true tast of heavenly gifts wil desire a greater measure and degree of them The Spouse is sometimes absent and then the Church mournes Cantic 3.2 and 5.6 Not because she is uncertaine whether she have a husband or not or because she doubts of his love but because she is sicke of love Cantic 5.8 and therefore would perpetually enjoy his presence And therefore let us seriously prove and examine our selves by this desire of God which is the first signe and token of his knowledge Secondly examine whether we can cry truely Signe 2 unto God in faith Abba Father Galath 4.6 For none can be assured that God is their Father without some measure of true knowledge Thirdly try whether we unfainedly contemn Signe 3 and despise the world or not are wee exalted in spirit heightned in affection are our thoughts upon heaven and heavenly things not upon earth and earthly Colos 3.1 2. Indeed this is not an easie thing to doe for many say they care not for the world when indeed all their care is for it all their delight in it Undoubtedly he that doth indeed despise the world and weane his affections from it doth thereby shew that he looks for another world wherin dwels righteousnesse and in which a Crowne of glory is reserved for him and consequently hath some true knowledge of the ever living Lord and of the Mysteries of the Kingdome of heaven Fourthly we must prove and see whether wee Signe 4 be humbled or not 2 Corinth 10.5 and 1 Cor. 14.25 Spiritus sanctus in columbà igne quia igne zeli ardentes columbae simplicitate mansuetos efficit Greg. hom The Holy Ghost descended in the likenesse of a Dove and in fire because hee makes the faithfull to burne with the Fire of zeale and to be meeke and
made unto all First sometimes God makes some speciall promises to some particular persons as he promised to his Apostles that they should be able to cast out Devils if they would but beleeve Secondly sometimes God makes some generall promises unto all and thus he promiseth life eternall unto all men if they will but beleeve Iohn 5.9 unto 16. Fourthly that faith which is exhibited to a Answ 4 speciall promise and that which is given to a generall agree in this that as that which is promised generally comes to passe if it be beleeved and comes not to passe if it be not beleeved because if such promises be not credited God is made a Lyar as much in man lyes and therefore justly he refuseth to do what he promised the condition on mans part not being fulfilled So as often as that which is specially promised is beleeved it comes to passe according to the promise made but if the promise be not beleeved it comes not to passe Fifthly these things premised we answer thus to the Question The Question was in what credulity our Saviour upbraids and taxes both in his Dâ—isciples and the Jews or why he twits and reproacheth them both for want of faith And the Answer is because neither the one nor the other beleeved his word I. Christ had given power to his Apostles to cast out Devils but they beleeve not this word of their Masters because if they had beleeved it they should then have cast out all unclean Spirits II. Christ had openly professed to the Iews that he was the promised Messias and the Son of God and therefore had power to cast out Devils and to work Miracles and to give health and salvation to all those who would beleeve in him but they doubted of this and would not credit it and therefore both Disciples and Iews are here justly taxed and called a faithlesse generation Sect. 2 § 2. And perverse generation Our Saviour by this exprobration of his Disciples and the Iews would teach us what all men are untill they be truely converted and turned unto God namely faithlesse and perverse From whence two Questions will arise Quest 1 What names are given by Christ unto natural men or all men before their conversion Answ The appellations given unto them by Christ are many and therefore I but only name them The naturall and unregenerate man is called 1. First an evill man Luke 6. The evil man out of the evill treasure of his heart c. 2. Secondly flesh Iohn 3. That which is borne of the flesh is flesh c. 3. Thirdly flesh and blood Matth. 16. Flesh and blood hath not revealed this unto thee c. 4. Fourthly the world Iohn 1. The world knew him not 5. Fifthly terrene and earthly Iohn 3. Hee which is of the earth is earthly and speaketh of the earth 6. Sixthly the Children of this world Luke 16. The Children of this world are wiser c. 7. Seventhly a wicked and adulterous generation Matth. 12. 8. Eighthly a faithlesse and perverse generation in this place 9. Ninthly a generation of vipers Matthew 12. and 3. 10. Tenthly corrupt and rotten Trees Matth. 7.18.19 11. Eleventhly the Children of that evill one the Devill Matth. 13. and John 8. 12. Twelfthly stony and thorny fields Mat. 13. 13. Thirteenthly lost sheep Matth. 15. Luke 15. and a lost groate Luke 15. 14. Again Prodigall Children Luke 15. 15. Again evill servants Matthew 18. and unprofitable servants Matth. 25. 16. Againe Vnjust Stewards Luke 16. 17. Againe foolish Virgins Matth. 25. and foolish men Matth 7. 18. Againe Idle Servants Matth. 20. 19. Againe Men that fit in darkenesse and in the shadow of death Matth. 4. Luke 1. 20. Again Plants not planted of the Father Mat. 15. 21. Againe they are called Workers of Iniquitie Matth. 7. And 22. Lastly dead men let the dead bury their dead Matth. 9. And thus by these names we may learn what wee are by nature that so loathing our selvs and detesting our present condition wee may flee unto Christ for freedome from it What are the properties of naturall and unregenerate Quest 2 men First they want originall righteousnesse having Answ 1 lost it by Adams fall Secondly instead of that originall righteousnesse which was in them at first they have unrighteousnesse and originall corruption or sin in all their parts working that which is contrary to the will and word of God both in the internall motions of their mind and will and in their externall members Matth. 7. and 12. and Iohn 8. Thirdly they are the slaves of Sathan Mat. 12 Answ 3 Iohn 8. and 12. and 14. Fourthly they are guilty both of the wrath Answ 4 of God and of corporall punishment and of eternall death Iohn 3. Luke 13. and 16. and Iohn 8. VERS 18 19 20 21. And Iesus rebuked the Devill and hee departed out of him Vers 18.19 20.21 and the child was cured from that very houre Then came the Disciples to Iesus apart and said why could not wee cast him out And Iesus said unto them because of your unbeliefe for verely I say unto you if yee have faith as a graine of mustard seed yee shall say unto this Mountaine remove hence to yonder place and it shall remove and nothing shall be unpossible unto you Howbeit this kind goeth not out but by fasting and prayer I have spoken something already for the satisfaction of the vulgar Reader concerning the weapons against Sathan and the power which some wicked men may have over him and the meanes and wayes both wicked and warrantable by which he is or may be cast out and dispossessed Chap. 4.4 § 1. qu. 1 2. and Chap. 7.22 § 3. qu. 1 2 3. and Chap. 8.16 qu. 1 2. and verse 28. § 1 2. and Chap. 12.22 § 2. Our Saviour here saying If yee have faith yee Quest 2 may remove Mountaines may move this question Whether the Apostles or any other did ever remove Mountaines First certainly the Apostles would have removed Answ 1 Mountaines if they would because Christs words are true and they had a particular perswasion through faith to effect this or that miraculous thing Secondly others farre inferiour to the Apostles in faith and holinesse have removed Mountaines as followes by and by and therefore no doubt but they could have done so also if need had required Answ 3 Thirdly many things yea many great things certainely were done by the Apostles which are not recorded and therfore we know not but they may have removed Mountaines although no such thing be upon record Answ 4 Fourthly greater things then these were done by the Apostles and are recorded to have beene done by them as to restore the dead to life for to call backe a soule to the body is more then to remove a Mountaine and therefore if they did not remove mountaines yet without doubt they could have done Answ 5 Fifthly Eusebius Eccles hist lib. 7. cap. 25. relates that one Gregory a
Bishop of Neocesarea when there was need to build a Church in a certain place being too narrow by reason of a great River on the one side and a mighty high Rock on the other by continuing there al night in fasting and prayer prevailed with the Lord so that in the morning the Rock was removed so farre off that there was space enough left to build according to their desire And Faber saith that hee read in the Historie of the Tartars of a certain holy man who when the Tartarians mocked the Christians with this That their Master promised them that if they had faith they should remove Mountaines as if this were most absurdly spoken obtained by prayer the removall of a certain Mountaine there thus stopping their mouthes Answ 6 Sixthly by this removing of Mountaines is meant the effecting of most difficult things in generall and even of removing such huge masses of earth in particular when God will for his own glory Answ 7 Seventhly we must observe that there are three sorts of faith mentioned in the Scriptures namely I. An historicall faith whereby all things are beleeved to be so as they are propounded in the Scripture and this faith is common both to the wicked and righteous Iames 2. II. A justifying faith whereby a man beleeves the promises of God and apprehends the mercy and grace of God in Christ applying it unto himselfe and this faith is peculiar to the righteous and not communicable unto the wicked III. A miraculous faith whereby a man firmly beleeves that nothing is impossible unto God no not to remove Mountaines and withall his mind is driven and moved by some motions and blasts of the spirit to effect some great and wonderfull thing and this faith is neither peculiar to the righeous nor to the wicked but common to both For the understanding whereof observe First this miraculous faith is peculiar I conceive to Christians that is to the outward visible Church and cannot be in one who is not of the Church Secondly this miraculous faith is not common to all Christians or unto every particular member of the Church whether wicked or righteous but is peculiar unto some onely Thirdly as this faith is not common to all the wicked in the Church so neither to all the righteous and herein it differs from justifying faith for this is given to all the righteous but not that Fourthly as this faith of Miracles belongs not unto all Christians so neither unto all times or ages of the Church but is proper unto some persons only in the Church and unto some ages of the Church 1 Cor. 12.9 Fifthly this miraculous faith can save none because it is given to the wicked as well as to the righteous and because it doth not change the heart and affections and because it may bee without love And this is that faith which our Saviour in this place speakes of Our Saviour in saying here that unclean spirits are not cast out but by fasting and prayer may move these two questions which follow How may men be delivered out of the snares Quest 3 of Sathan that are taken captive by him By two wayes are unclean spirits cast out namely First by the extraordinary gift Answ and faith of miracles which though it continued some ages after the Apostles till the Gospel was universally planted yet wee hold it generally to be ceased now Secondly by the ordinary means of fasting and prayer which our Saviour prescribeth in this place By which means we doubt not but even in these dayes when it pleaseth God Satan is chased from the possession of Christs members We have an example hereof in Luther who by these means was a means to free a young man from the Devils power The Historie is this A young man as is credibly reported having bound himselfe by obligation to the Devill and sealed the bond and subscribed it with his blood to give him his soule so hee would satisfie his desire and wish with money grew in short time to great wealth Now the matter being disclosed with much adoe to Luther hee calleth the Congregation together and joyneth in praier for this young man and as they prayed the obligation was cast in at the window For p. 864. What are the benefits of fasting that our Saviour Quest 4 conjoynes it here with this powerfull and prevalent means of prayer The benefits of fasting are great Answ namely First hee that fasteth much hath not such need of worldly things and so is more free from covetousnesse and more enclined to mercy And Secondly he is made more light and watchfull in prayer and not sluggish and drowzie and so in prayer becomes most powerfull against the Devill Thirdly hee that fasteth and prayeth hath two wings whereby hee fleeth more swiftly then the very wind VERS 24 25 26 27. And when they were come to Capernaum Vers 24.25 26 27 they that received tribute money came to Peter and said Doth not your Master pay tribute Hee saith yes And when hee was come into the house Iesus prevented him saying what thinkest then Simon Of whom do the Kings of the earth take custome or tribute of their owne children or of strangers Beter saith unto him of strangers Iesus saith unto him then are the children free Notwithstanding lest wee should offend them goe thou to the sea and cast an hooke and take up the fish that first commeth up and when there hast opened his mouth thou shalt find a peece of many that take and give unâ—o them for mee and thee Sect. 2 § 2. They that received tribute money The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Didrachmum wee English it Tribute money The Syriak readeth Duo zuzim now that coin which was termed Zuz by the Hebrewes was answerable to the Roman Denair whence it appeareth that it valued of ours j s. 3. d. fifteen pence Quest Moses saith Exâ—d 30.13 The halfe shekel shall be an offring to the Lord how then came it to passe that this halfe shekel was paid to the Roman Emperours Answ 1 First some are of opinion that the poll money which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse and the other called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peny Matth. 22.19 were not all one for this was imposed as tribute by way of conquest upon the Iews according to their substance the other they used to pay by the poll to the Temple which the Romans also usurped to themselves and diverted it from the originall use Viller Annot. Matth. 22.19 But of this more afterwards Chap. 22.19 Answ 2 Secondly Iosephus saith that Vespasian enjoyned the Iews yeerly to bring binas drachmas two drachma's into the Capitoll And Iunius thinks that there were two kind of the coine called Denarius the one of the Sanctuary which was double to the common and equivalent to the didrachma or halfe sicle and by this the Priests accounted and the Publicans and Toll-gatherers by the
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
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
III. From themselves thus we have taken this course and followed this way long and as yet God hath not manifested his anger against us and therefore we hope that our sinnes shall never come unto judgement nor we for our sinnes unto condemnation And thus they altogether forget that First God is just as well as mercifull And Secondly that his word is true and shall certainly be accomplished And Thirdly that the longer the Lord spares the more exquisitely and unexpectedly he will punish And Fourthly that by these arguments they shew themselves to be the Devils Proctors pleading with all their might for sinne and rebellion against the Lord of glory Answ 2 Secondly this may be applied to those who extenuate and lessen their sinnes as though they deserved not to be punished for such petty offences Some sticke not to say Lying swearing lascivious words and the neglect of holy duties are not such great matters And therefore they being guilty of no greater sinnes they hope they shall not be punished But I. Although these sinnes should be granted to be but small yet they are many and therefore will certainly condemne without repentance But II. They are not small For First God hath said that he will never hold the swearer guiltlesse Command 4. And Secondly lying is a sinne directly against CHRIST who is truth it selfe and therefore St. Iohn saith that all lyars shall be shut out of the Kingdome of heaven Revel 21. And Thirdly wicked thoughts draw downe Gods heavie judgements upon such as harbour and give way unto them Gen. 6.5 therefore much more will wicked words destroy the soule Wisdom 11.1 Fourthly to neglect the duties and exercises of Religion is to neglect the service of God and consequently to be unprofitable servants now all such shall be cast into utter darknesse where shall be weeping and gnashing of teeth Matth. 25. â—0 And therefore let us not deceive our selves by the smalnesse of our sinnes Sest 2 § 2. And give him his portion with Hypocrites Quest 1 What duties of Religion may an hypocrite doe or how farre may he goe Answ 1 First he may have whatsoever nature hath given at any time to any or can give Answ 2 Secondly he may have a temporary faith which includes two things in it to wit I. A knowledge of the word And II. A perswasion of the truth and authority thereof Answ 3 Thirdly by the law he may be brought both to acknowledge his sinne and the merit of it Answ 4 Fourthly from hence the conscience may be terrified and the heart wounded with sorrow for sinne And Answ 5 Fifthly he may assent to the covenant of grace that it is a sure and certaine covenant and he may beleeve the sufficiency of the merits of CHRIST Answ 6 Sixthly he may beleeve that God is faithfull and true and will in his due time performe all his promises unto his servants And Answ 7 Seventhly as he may sorrow for his sinnes so he may strive and struggle against sinne And Answ 8 Eightly hence from these fruits of his faith may arise joy and a willing submitting of himselfe to heare the word of God and to heare it with gladnesse as Herod did Marke 6.20 Quest 2 What foundations of faith hath an hypocrite to rely upon Answ The holy Spirit moues the children of God to labour for faith and to approve and manifest their faith by a true sincerity and solide change in all things But the hypocrite hath other false foundations to build his faith upon namely First he conferres himselfe with wicked men and then concludes I am not like this Publicane but much better then he or these wicked ones and therefore I need not feare Secondly he compares himselfe with himselfe and then concludes that his knowledge in divine things is more then it hath bene and his profession fairer then formerly and his life more refined then it was at such a time and therefore in regard of this cleare change that is wrought in him he needs not feare Thirdly he compares himselfe with the righteous and he heares what the world saith of them that because they oppose themselves against the vices of the times therefore they are contentious and proud Esa 8.18 Wisdome 2.15 16. And therefore he thinkes himselfe in a righter and better way then they and consequently needs feare no evill Fourthly he judgeth himselfe by his outward estate and because God blesseth and prospereth him in whatsoever he takes in hand therefore he confidently perswades himselfe that his pathes are straight and his wayes pleasing unto God although a wicked man may abound in all outward good things Reade Iob. 21. Ierem. 12.1 2. Malach. 3.15 Fifthly he imagines that because Gods mercies are above all his workes therefore they shall also be extended beyond his promises and consequently that he need not feare though he be faulty Sixthly he perceives that he is free from the temptations of Sathan which others feele and groane under and therefore he perswades himselfe that the Devill dares not deale with him and consequently that he needs not feare any evill to come Bellarmine affirmes that Salomon was damned Object and confirmes it hence Hypocrisie is a sinne odious unto God and lyable unto many heavy and grievous plagues as appeares from this verse But Salomon was a most palpable and grosse hypocrite neither did ever adhere unto God sincerely although he had a shew of zeale at the first as is evident from 1 King 11.4 where it is plainly said That his heart was not perfect with the Lord his God as was the heart of David his Father First this place proves not that the heart of Answ 1 Salomon was in no sort intire and sincere but onely that it was not so intire and sincere as was the heart of David his Father for sanctification is given to the elect unequally in this life and therefore that is not presently evill which is lesse good Secondly this particle Sicut As is not here Answ 2 a note of quality but of equality not of likenesse but of measure that is these words His heart was not perfect that is as perfect as was the heart of his Father David doe not simply denote the quality but onely the same degree oâ— quality for that place of Scripture aymes at no other thing then that the Kingdome was not so well ordered and governed under or by Salomon as it was by David who although he were not free from all blame yet he never suffred the true worship of God to be corrupted in his Kingdome neither did defile himselfe with any Idolatry which things Saloâ—â—n was guilty of and which considered in themselves are so great and greevous sinnes that St. Peter by an Antonomasia cals them The pollution of the world 2 Peter 2.20 But yet not so great as that the Lord cannot renew his children from them by repentance and did Salomon as appeares by the Booke of Ecclesiastes which was writ after his fall
Iewish Antiq. 139. Sect. 2 § 2. The Sonne of man is betrayed to be crucified Quest Why did our Saviour fore-tell his death and suffering to his Apostles Answ 1 First lest they should have thought that he had beene apprehended and crucified accidentally without his knowledge or against his will Answ 2 Secondly that he might strengthen the minds of his Disciples against future scandals for darts seene before they hit are the better avoided Answ 3 Thirdly that he might shew unto them that he feared not those who kill the body seeing he neither declined the place of suffering nor shunned his adversaries bur rather offered and presented himselfe to their hands Vers 7 VERS 7. There came unto him a woman having an alabaster boxe of very precious ointment and powred it on his head as he sate at meat Quest 1 Who was this that anointed Christs head Answ It was Mary Quest 2 What Mary was it Answ 1 First some say there were three Maries who anointed CHRIST namely I. Shee who anointed him in the Pharisees house 7.27 38. And this was Mary the harlot II. Shee who annointed his feet in Bethany in her owne house And this was Mary the sister of Lazarus Iohn 12.3 III. Shee who powred the ointment upon his head in the house of Simon the Leper Marke 14.3 and in this verse Now of this mind are Origen tract in Matth. 35. Theophilact in Luc. 7. Euthymius in Matth. 26. Answ 2 Secondly some say there were onely two Maries who anointed CHRIST to wit I. Mary the harlot who first in the Pharisees house annointed his feet and afterwards in the house of Simon the Leper annointed his head II. Mary the sister of Lazarus who annointed his feet when he supped at her house Of this opinion are Chrysost hom in Matth. 81. and in Iohn 61. Bernard in serm de Magdalena Answ 4 Thirdly some say there was but onely one Mary who annointed Christ and that was Mary the sister of Lazarus who was also called Magdalene who annointed his head both in the house of the Pharisee and in the house of Simon the Leper and also in her brother Lazarus his houre Of this mind are August lib. 2. de consensu Evang. Cap. 9. Greg. hom de Magdalena Beda s luc 7. Rabanus in luc 7. Druthmanus in Matth. 26. and divers others who expressed their opinion in this Hymne or Ode Maria soror Lazari Quae tot commisit crimina Ab ipsa fauce Tartari Redit ad vitae limina That is MARY the Sister of LAZARVS Who sinned many a time Hath left the Isle of Tartarus And purged off her crime Fourthly St. Ambrose Lib. 6. in Luc. saith Answ 4 That it may be safely said that there were more then one and there was but one Fifthly I conceive that it is but one History Answ 5 which is expressed by all the Evangelists viz. Matth. 26.7 Marke 14.3 Luke 7 37 38. Iohn 12.3 For the Pharisee and Simon the Leper were one and when Christ eate with him Martha helped to attend upon the table and her brother Lazarus was invited as a guest for it is not probable that he would have sit downe at the Table in his owne house when he wel-commed so great a guest as Christ was Against this it will be objected St. Iohn saith Object 1 that the Mary which he speakes of annointed his feet but that Mary which St. Matthew and St. Marke mention annointed his head Therefore it is either not one and the same history or at least there is a contradiction in the Evangelists The history is one Answ and yet no repugnancie in the writers thereof for there were no ointments ordained for the feet but for the head and this was powred upon the head but in such a plentifull manner that it descended even unto Christs feet The Papists object this place for the proofe of Object 2 workes of Supererogation thus This fact of Maries was a good worke and yet there was no Commandement for it in Gods word Therefore there are good workes which are not commanded and consequently which wee are not bound to doe or which if we doe we doe more then we need First Maries fact was a worke of confession Answ 1 whereby she testified her faith in Christ and so was generally commanded to doe it though not particularly Perkins Secondly Mary was moved to this worke by a Answ 2 speciall instinct of the Spirit for shee did it to bury him verse 12. as Christ himselfe testifieth because his buriall was so speedy after his death in regard of the approaching of the Sabbath that they could not imbalme him as the manner of the Jewes was Now every instinct of Gods Spirit in the conscience of the doer hath the force of a particular command VERS 11. Vnws 11 For yee have the poore alwayes with you but me ye have not alwayes How doth this verse accord with Chapt. 28.20 Quest For in the one place he saith Me ye have not alwayes with you and in the other I am with you to the end of the world Answ These two are not opposite because CHRIST predicates contrary things of himselfe in respect of divers natures whereby he is not onely man but God also for as Man we have not his corporall presence neither shall we have it before his returne from heaven he being now ascended into heaven where he shall remaine untill he come unto judgement But as he is God so the presence of his grace and Spirit doth never leave or depart from us but is with us unto the end of the world Argum. We against the corporall presence of Christ in the Eucharist object this place The poore ye have alwayes but me ye shall not have alwayes To this the Papists answer by this distinction that Christ is not now present in body Visibili corporali praesentia by his Visible or corporall presence or Secundum humanam conversationem after his conversation or as he was conversant among men but invisible he may be present and after another manner Bellarm. de Euchar. lib. 1. Cap. 14. resp ad loc 4. Answ This distinction is thus by Scripture overthrowne St. Peter saith The heavens must containe or receive CHRIST till his comming againe Acts. 3.21 Whence this followes plainly He cannot in his body be absent from heaven till that time therefore he cannot any way be present in earth If they answer as they doe that he may be in heaven and in the Eucharist all at one time we then confute them with this place He is not here for he is risen Matth. 28.6 Now this had bene no good argument if the body of Christ could have beene in two places at once Vers 21 VERS 12. For in that she hath powred this ointment on my body she did it for my buriall We may observe hence that there was a threefold ointment to wit First Vnguentum militare wherewith their Kings were anointed to goe out as their
and hee goeth unto another come and hee commeth and to my servant doe this and hee doth it And therfore I know that sicknesse and death will much more obey thy word and if thou say to the palsie depart it will depart and to health returne it will return o Pareus s p. 676. Vers 10 VERS 10. When Iesus heard it hee marvelled and said to them that followed verely I say unto you I have not found so great faith no not in Israel Sect. 1 § 1. I have not found The phrase here of not finding doth denote a seeking from whence two things might be observed viz. First that Christ doth search diligently and mark all our actions Observ Secondly that Christ doth expect and look for faith from us of the first only in this place viz. Quest That although God be in heaven yet hee beholds marks and observes all our actions Quest 1 How doth this appear Answ 1 First most clearly from these places of Scripture Iob 34.21 Psalme 14.2 and 33.13.14 and Prov. 5.21 and 15.3 and Ierem. 32.19 And Answ 2 Secondly because nothing can hinder his sight here observe that many things may hinder man from seeing but nothing can hinder God as for example I. A veil or covering hinders men from seeing of things but all things are open unto the eyes of the Lord and from his sight nothing is covered II. Absence of a thing hinders a man from the sight therof but all things are alwayes present with and before God because he is every where III. A multiplicitie of objects hinders a man and that three manner of wayes namely either First it hinders his sight a man that hath many objects to behold cannot see them all together but God sees all things at once Or Secondly it hinders his observation for he who hath many objects to looke upon can observe nothing diligently or at least his observation is so much the lesse but God observes all things that are done at once as diligently as if his eye and mind were intent but upon some one particular action Or Thirdly it hinders his remembrance a man that hath many things to behold doth easily forget many things because one thing drives out another But God forgets nothing at all having Rowls and Records in heaven wherein all things are writ that are done on earth § 2. Tantam so great faith Sect. 2 Our Saviour seems here to imply that he had found faith in some Israelites and although it was much lesse then the Centurions faith yet he did not reject it Teaching us That God doth not reject Infants Observ and those who are weak in faith Matth. 12.20 and 19.14 True it is that wee ought to be First Ardentes zeh hot through true zeale as Elias Christ and Paul were And Secondly Lucentes vita pure and immaculate in our lives and conversations Mat. 5.16 Phil. 2.15 Yea Thirdly Fortes constantià strong resolute and perseverant in the practice of Religion Colos 1.25 and 1 Pet. 5.9 Yet Christ passeth by and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith And therefore tender consciences may here find comfort in a three-fold distresse to wit I. Art thou dejected and in heavinesse because thou hast been a great sinner then remember that such were Mary Magdalen and Zacheus and the thief and many Publicans unto whom Christ shewed mercy And therfore hee will bee gracious also unto thee if with them thou dost repent and beleeve II. Art thou dejected and drenched in tears because thou art weak in faith then remember that Christ hath promised that hee will not breake bruised reed nor quench the smoking flaâ— III. Art thou cast down because thou art weak in sanctitie and obedience then remember that Christ hath promised to give thâ—e life and light Ephes 5.14 and to cure all thy infirmities Psalme 103.3 And to prune thee and enable thee to bring forth much fruit p Iohn 15.2 What doth God require of us unto this comfort Quest 1 First that we have a good foundation viz. a Answ 1 sincere heart within Secondly that wee endeavour and strive unto Answ 2 perfection not acquiâ—scing in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great How is there a greater faith and a lesse or in Quest 2 whom First sometimes in divers men thus the time Answ 1 was when Peters faith was greater and Thomas his faith lesse Secondly sometimes in the same man but at Answ 2 divers times faith is greater and lesse Thus sometimes Paul saw clearly sometimes but in a dark speaking 1 Cor. 13. Our faith is more quick sighted at one time then at another Thirdly there are divers degrees of faith as of Answ 3 age sometimes we are Infants and weak sometimes men of ripe years Thomas his faith at first was very weak but afterwards a strong and comfortable applicative faith Reade 2 Cor. 10.15 and 2 Thessal 1.3 and Ephes 1.13 Sect. 3 § 3. Fidem so great faith Observ Wee see here that it is faith which the Lord principally looks after and respects as also Mat. 9.22 and Marke 25. Quest 2 Who here deserve blame and reproofe Answ 1 First those who care not for this excellent grace of faith which Christ so highly esteems Luke 18.8 Answ 2 Secondly those who presume and erre concerning the faith saying Let us sinne that grace may abound Rom. 6.1 Answ 3 Thirdly those who are carelesse in examining the truth of their faith trusting to some false and deceivable signes Quest 3 What is true faith Answ It is a certain perswasion of the love of God given unto us from the Holy Ghost by the word wherby being changed and renewed into a new creature wee have Christ dwelling in us and leading us unto every good worke First faith is a certain perswasion as appeares Rom. 8.38 Heb. 10.22 Secondly it is given or wrought by the Holy Ghost as is clear from Rom. 5.5 and Ephes 1.18 Thirdly the Holy Ghost works faith in us by the means and ministerie of the word Iohn 17.10 Rom. 10.17 Fourthly the Holy Ghost having by the word of God wrought faith in us hence we are renewed and changed into new creatures Iohn 1.12.13 and 2 Cor. 5.17 Fifthly wee being renewed and our hearts cleansed Christ vouchsafeth to dwell in us as is evident from 2 Cor. 6.16 and 13.5 and Galath 2.20 Ephes 3.17 Revelat. 3.20 Sixthly Christ dwelling in us our faith becomes an active and operative faith Gal. 5.6 Quest 4 How is true faith known or discerned or how may wee know whether our faith be true or not Answ Let us prove our faith and measure our selves by the nature of true faith according to the description before expressed in the former Question First faith is the worke of the Holy Ghost wrought by the word And therefore all those who beleeve