wakes and workes or eates and walkes when he doth none of them but it will not follow from hence that therefore he which is awake cannot be sure that he is awake or certainly knowe what hee doth Thus an hypocrite may dreame that he is a righteous man when there is no such thing but the Regenerate man knowes that he is such and is not deceived And therefore we must examine ourselves whether the Spirit of God witnesse unto our spirits that we are the Children of God and created in CHRIST JESVS Answ 4 Fourthly the last effect of Regeneration is an encrease and augmentation of grace For as the naturall so the supernaturall and spirituall life hath in all the parts thereof a proportionable encrease Iohn 15.2 Colos 2.19 all the members drawing unto themselves a fitting augmentation Here observe that there is a double encrease namely I. In quantity as a man encreaseth in strength and stature untill the age of 25. And II. In quality as a man after 25 encreaseth in wisedome solidity experience and the like So the regenerate labours First to encrease in the quantity and number of graces and vertues Philip. 4.8 and. 2. Peter 1.5 6 7. And then Secondly in the measure degree and extent of them For the Child of God must labour endeavour daily to bring the habits of grace unto act when there is in a manner no grace or vertue which he hath not in some measure attained unto and shewed forth in his life he must then strive unto a greater measure and degree of them This is clearely pointed out by St. Peter who I. Exhorts the Children of God to adde to their faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse charity 2. Peter 1.5.6.7 And then II. Exhorts them to abound in all these verse 8. But as men both before they be five and twenty yeares old and after have agues feavers fals sicknesses which hinder for a while their growth and encrease both in quantity quality so have also the Regenerate children of God And therefore they must be so much the more watchfull over their wayes and industrious in the use of all good meanes And therefore we must examine whether we be alwayes children or whether we growe up daily in grace What is here required of all men Quest 13 To prove and examine themselves Answ whether they be regenerated or not For those who are negligent in this enquiry and examination must needs be either in perill or paine either in danger or distresse First it is dangerous and most full of perill to neglect the enquiry of our Regeneration and take it up onely upon trust Jf a thiefe should goe singing to the gallowes hoping verily that the King would send him a pardon and then find none but be cut off suddenly contrary to his expectation his death must needs be so much the more horrible So if men crye peace unto themselves when they are not as yet regenerated and perswade themselves that their condition is happy when the contrary is most true they will be so much the more confounded when they finde their hope and expectation so miserably frustrated Secondly at the best those who neglect seriously to examine themselves whether they be regenerated or not must needs be full of anguish sorrow and mourning If a man were lead unto execution and were ignorant of any pardon granted unto him from the King he must needs goe mournfully to his death although a pardon did there attend him because he was not certaine of it So if those who belong to the covenant of grace be negligent in the examination of their evidence their comfort must needs be small true faith and lively hope being the parents of solide joy What is required of those who are Regenerated Quest 14 First it is required of them that they be carefull Answ 1 to nourish this life in themselves For unto those who are regenerated is given both a capacity to receive nourishment and also a desire of nourishment and therefore they must be carefull to nourish and cherish this spirituall life which in Regeneration is infused into them Here observe that there are many things which hinder nourishment and growth which we must warily avoide viz. I. Contagion and infection those who eate and converse and dwell with sicke men oftentimes are taken with the same disease and sicknesse whereby they are debilitated and weakned So he who walkes with a wicked man is made worse and his course and progresse in Religion in tanto is hindered Hence Salomon saith walke not with an angry man least thou learne his waies which may be applyed to all Sinners and a Caveat to the Righteous to beware of all society which is wicked Acts 2.42 We are commanded to save our selves from the generation of the wicked because wee may easily bee seduced by them as Adam was by Eve David saith Depart from me yee wicked because I will keepe the Commandements of the Lord as if he would say the Society of wicked men will hinder me from the service of the Lord. So Paul exhorts us to depart from every brother which walkes inordinately because a little Leaven leaveneth the whole lumpe II. Poyson for that contaminates and corrupts both the meat and all the nutritive faculties now this poyson is Sinne which contaminates and pollutes the whole man and hinders the increase and progresse of Grace III. The excesse of meat which distempers and disorders the whole body hurts and hinders the nourishment thereof this is the excesse of worldly delights which though otherwise lawfull yet immoderately used becomes a baite and snare to entrap the soule IV. Hunger and the want of good food hinders the nourishment of the body for oftentimes the lesse the stomacke eates the worse it is So if we starve our soules and deprive them of their fitting food no wonder if we doe not growe and encrease in truth And therefore if we desire to nourish and cherish our spirituall life which is infused in us in our Regeneration we must warily shunne all wicked society we must carefully avoide all sinne and iniquity we must moderate our delights in all wordly things and we must feed our soules with spirituall exercises Answ 2 Secondly as those who are regenerated must be carefull to nourish spirituall life in themselves so it is required of them also to labour to propagate spirituall life in others For Nascitur indignè per quem non nascitur alter that is Vnworthily that man doth live Which to another doth not life give And therefore all the Children of God must watch all occasions of doing good unto others in their generall calling as Christians whether by instruction or reprehension or admonition or consolation but chiefely every man must be carefull in his particular calling to bring those unto CHRIST whom God hath put
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
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.
because that is like God himselfe infinite and perfect Answ 2 Secondly but we may enlarge and advance that accidentall glorie of God which is in the world viz the acknowledging preaching publishing and setting forth of his glory which is the thing we heere pray for and must here endeavour to practise Quest 4 How must we glorifie the Name of God how or wherein must wee set forth his honour Answ 1 First Opere in our deeds and works and that two severall waies to wit I. In our whole life we must studie to set forth his glory and whatsoever wee doe to doe it to that end II. Wee must patientlie suffer all injuries and wrongs according to the example of Christ our Saviour Esa 53. For God is glorified when we suffer undeserved injuries patientlie for his Name sake Secondly Ore in our speeches and tongues Answ 2 and that many waies namely I. By glorifying God and magnifying his Gospel and our profession of the true religion which wee are called unto and have undertaken for our mouthes should be filled with the praises of God and of his trueth and of that religion which we professe II. By being zealous professors of the Gospel and not lukewarme Christians Apocal. 3.16 III. By acknowledging the law of God to be just and gracious that he commands us nothing but what he may justlie exact yea his Commandements are light and easie in regard of what he might lawfullie and justlie exact IV. By acknowledging all the workes of God not onely to be just but mercifull also That man is happie who can see and clearelie interpret the mercie of God in all his works and dealings with him That howsoever the Lord handles him yet hee confesseth God to be mercifull because all the affliction the Lord hath laid upon him comes farre short of what he hath deserved V. By acknowledging all good things whatsoever we injoy to come from God Iames. 1.71 VI. By reading continuallie the praises of our heavenlie Father in the Booke of the creatures and the actions of the World everie creature in the World being a little Booke wherein wee may read the praises of our God Psalme 148. Thirdlie Corde in heart and that three Answ 3 waies namelie I. By remembring all the mercies we receive from God whether spirituall or temporall whether blessings or deliverances not letting any of them slip out of our memories II. By desiring the glorie of God and by studying how we may glorifie him more and more III. By being zealous of his glorie in our hearts and more moved when his Name is dishonoured then we should be for the greatest disgraces or indignitie that could be offered unto our selves remembring Gods honour is our glorie IV. By desiring with our hearts that we may see the glorie of God Psalme 27.4 and 42.1 2. And thus wee must labour to glorifie our Father which is in Heaven in thought word and deed How is the Name of God dishonoured Quest 5 As it is honoured three manner of waies Answ viz. by thought word and deed First God is dishonoured Corde in the heart and that divers waies I. By the love of carnall and temporall things God having made the heart for higher ends then these And therefore woe bee unto that man who makes unto himselfe a God in this world whether it be his belly or his gold or his pleasure For our hearts should be alwaies in heaven and our affections set upon those things which are above Colos 3.2 Otherwise wee dishonour our Father with our hearts II. By a neglect of spirituall things and a contempt of those graces which God offers unto us in and by the word III. If wee doe not labour and endeavour daily to weane our affections from the world and worldly things and to increase in strength of grace and wisedom and all vertues more and more seeing that we are imperfect so long as we are in the way wee dishonour our God IV. Wee dishonour the Lord in our hearts when we are inwardly or outwardly proud of graces given as the Pharisee was Luke 18.11 Secondly God is dishonored Ore by the tongue and that divers waies also I. By swearing Levitic 19.12 and Mathew 24.16 II. By medling with the attributes of God and holy things lightly idly vainely and without reverence These two belong unto the third Commandment and therefore I here passe them by III. By blasphemous speeches of God or his word or holy things IV. By murmuring either First against the law of God Or Secondly against Gods dealing with us in any particular affliction V. By excusing our sinnes 1. Iohn 1.8 9. and Iosh 7.19 My sonne confesse thy sinne and give glory to God as if hee should say hee who cloaketh denieth or excuseth his sinne dishonours God VI. By all vaine unseemely and filthy communication Ephes 5.3 4. VII By praying wickedly rashly or irreverently VIII By denying of Christ and that either First in generall by a cowardlinesse and fearefulnesse in our profession when we dare not professe Christ before men Or Secondly particularly by not speaking for God and Christ against sinne IX We dishonour God if we doe not glorifie him A dead Image doth not dishonour God although it speake no good but man that is a living Image of the everlasting God doth dishonour his Maker if he honour him not with his tongue and in his words For it it is not enough for man to speake no hurt or not to dishonour God by his words but hee must labour also that God may bee glorified by his gracious speeches and holy communication otherwise hee doth dishonour his God Thirdly God is likewise dishonoured Opere by our workes and that these waies I. By giving that glory which is due onely unto God unto the Saints as the Papists doe in their worshipping of them and praying unto them II. By magnifying glorifying and honouring men or our selves more then our God III. By sinning thus principally we dishonour God in our lives and actions Every sinne pollutes by every sinne God is dishonoured but chiefely by great sinnes which are either more exorbitant in themselves or are committed by men more eminent as for example First Ministers are Cities set upon a Hill and therefore they must be extroardinarily carefull not to defile their wayes because by their sinnes God is most of all dishonoured Secondly Magistrates are the Image of God yea his Deputies and Vice-gerents on earth being stiled by his Name and called Gods Psalme 82. And therefore if they bee wicked they much dishonour him whose Image and superscription they beare Thirdly those who are potent and rich whom God hath raised to great estate or high places it these be given to oppression or lying or covetousnesse or prophanesse or gluttony and drunkennesse or chambering and wantonesse they much dishonour God because the more abundantlie God blesseth them thē others the more is hee dishonoured by then if theY bee not better and their lives more unblamable then
for ours it is then a signe that our treasures are disallowed and disliked by Christ Answ 2 Secondly if we heape up riches with the discommodity of others or by any wicked means it is an argument of a prohibited treasure Answ 3 Thirdly when we place our hope trust and confidence in our riches treasured up distrusting the good providence of God it is an infallible signe of an unlawfull treasure Quantum quisque sua nammorum servat in arca tatnum habet fidei b Iuvenal When men by their riches heaped up hope to bee releeved helped and succoured come what can come unto them it is an argument that their hearts are set too much upon their treasures and their confidence is too great in them Answ 5 It was said in the second answer that wee must not treasure up riches by wicked meanes hence it may be demanded how doth a man wickedly lay up treasures First when he acquireth them by unlawfull Answ 1 and unjust meanes to wit either by theft or fraud or perjury or false weights or measures or adulterated wares or by supplâ—nting of others or usury or oppression or detaining of the hirelings wages or the like Woe be to that man who gathereth riches by those meanes Secondly a man treasureth up riches wickedly Answ 2 when he keepes them too close that is reserves them I. Cruelly by denying to affoord helpe either to that Church and Common-wealth wherein hee lives when there is neede or by releeving the poore when they are in distresse Many are so carefull to keepe what they have that the poore shall rather die then bee preserved by their riches they will rather have no preaching then procure it with their purses yea the kingdome or City wherin they live shall be undone as Constantinople was rather then they will helpe it with the exhausting of their treasures I. Men sometimes reserve their riches Sordidé basely denying themselves their part of them when having riches they want hearts to use them Eccles 4.8 and 6.1 Woe be to that man who is so carefull to reserve his riches that hee withholds them in the time of need either from King Church Poore or himselfe and his Thirdly a man treasureth up riches wickedly Answ 3 when he heapes them up too much that is I. Without any necessity as was said before II. Without any measure never saying it is enough of which afterwards § 5. Ye cannot serve God and Mammon Sect. 5 Our blessed Saviours generall scope is here to teach us how impossible it is for a man to serve religion and the world sincerely and ex animo What is meant by Mammon Quest 1 First some say that hee is one of the foure principall divels which are opposite to the foure cardinall vertues the first of which divels is Asmodeus which is the spirit of luxury and uncleannesse and is opposite to the vertue of Chastity the second divell is Beelzebub which is the spirit of gluttony and drunkennesse and is opposite to Temperance the third divell is Mammon which is the spirit of coveteousnesse and is opposit to Charity and liberality the fourth divell is Lucifer the spirit of pride opposite unto Humility c Dorâ—â—â—secur Ser. dominica ser 19. But certainely Mammon is not a divell because a man may lawfully make him friends of Mammon which he cannot of the divell as followes by and by Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is according Answ 2 to the Syriake signifieth gaine or lucre thus Eliâ—â— and the Chaldeans and also the Germans who derive it from the Hebrew word Mâ—â— which signifies a reproach because immoderate and unlawfull gaine is worthy of reprehension blame But this is not the meaning of the word because wee may not make us friends of evill gotten goods as followes by and by but we may of Mammon Answ 3 Thirdly some say that Mammon signifies Riches not wickedly got but unprofitable to the possessor or riches whereof a man hath no use or need Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was described by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon is those riches and that substance which doth not proceed from the divell but whereof there is no necessary use This is probable and likely to be true Answ 4 Fourthly sometimes Mammon indefinitely signifies riches and wealth and so I take it to signifie in this place Quest 2 What manner of service is heere spoken of Yee cannot serve God and Mammon Answ There are two sorts of service First the service of the divell by whom some are taken captive at his will 2 Tim. 2.26 thus Witches Enchanters Sorcerers Magitians and the like are the divels servants Secondly there is a service of the servants of the divell namely the service of sinne and of the world which are thus distinguished I. The service of sinne is thus by St. Paul described the servants of sinne 1 yeeld themselves and are content to obey sinne Rom. 6.1 617 19. and 2. are free from righteousnesse Rom. 6.20 II. The service of the world which is the service here spoken of is a willing subjecting of a mans selfe unto the allurements and provocations and baites of the world or a yeelding unto the inticements unto evill which are found in the world Whence it is that a man cannot serve God and the world Quest 3 Why cannot a man serve both God and the world Answ 1 First because there is neither of them but requires the whole man Nemo repentè fit bonus Nemo repentè fit dives None are quickly good non are quickly rich if a maÌ„ desire to be good he must accustome himselfe to a long constant and continuall trade of religion if a man desire to be rich he must rise up early and goe late to bed and eat the bread of carefulnesse yea hee must imploy both head and heart And therefore religion and the world cannot both be served by one and the same man Answ 2 Secondly because God and Mammon are contraries the Lord labours to withdraw our affeictions from the world and Mammon strives to seduce and intice us from the Lord. And therefore both cannot be served Quest 4 What difference is betweene God and Mammon Answ 1 First Mammon vexeth and turmoileth his servants night and day but the Lord continually comforts his Answ 2 Secondly Mammons servants are never satisfied the servants of the Lord never want necessary things and having that which is sufficient are contented with it Answ 3 Thirdly Mammon at length handles hâ—s servants as enemies but the Lord calleth his no longer servants but friends Ioh. 15. yea the children and coheires of Christ Rom. 8. Fourthly he who serves MaÌ„mon must necessarily Answ 4 hate God he who serves the Lord ought to hate the world and to renounce Mammon How may wee know whether wee serve our Quest 5 riches or our riches serve us First if wee use our riches as servants sending Answ 1 them abroad at
it hinders not at all that here are two and there also are two blind men who were healed for there were many blind men healed by him as for example First these two mentioned in this place Secondly many when Christ speaks of Iohn Baptist Luke 7.18 Thirdly a possessed man who was blind and dumbe Mat. 12.22 Luke 11.14 Fourthly many in the Mount of Galilee Mat. 15.30 Fifthly one neer to Bâ—â—hesda Marke 8.22 Sixthly two neer to Iericho Mat. 20.30 viz. Barthimeus Marke 10.46 Luke 18.35 Seventhly many in the Temple Mat. 21.14 Eighthly one that was born blind Iohn 9.1 c. Ninthly Saint Paul Act. 9.17 Tenthly Elimas who was restored to his sight Act. 13.11 § 2. Two blind men cried Sect. 2 Wee see here the manner of their desiring mercy Clâ—mant they cryed unto him whence wee might learn That I. Prayer is necessary and II. That Prayer ought to be fervent but I conjoyn them thus that vehemencie and fervour of prayer is the best means for the obtaining of grace Observ and mercy Reade Rom. 12.11 Iames 5.16 Iude 20. and 1 Cor. 14 15. Ephes 6.18 How doth it appear Quest that prayer is such a prevalent means to obtaine mercy It appears thus namely First Answ vehemencie in prayer argues the power of the heart and hence the Saints have beene said to poure forth their soules unto God when they prayed fervently See Psalme 42.4 and 1 Sam. 1.10.16 2 King 22.19 and 20.3 and 2 Sam. 12.22 Secondly Prayer ought to arise from these three roots namely I. From a sight of danger And II. From feare of the danger which is seene And III. From a vehement desire and endeavour of praying Reade Ezra 9.5 unto 10.1 Neb. 1.4 Psal 6.6 55.2.17 Mark 9.24 Thirdly because prayer hath his fruit that is God will hear Psalm 6.8 and 42.3 And will be bent and mollified with prayers Ose 12.4 And therefore he that poures forth his heart in hearty praiers unto God out of a true sense of his sins and a sincere desire of mercy shall never be sent from the Lord empty away Sect. 2 § 2. Have mercy upon us Quest 1 What is meant by mercy in this place Answ This word Mercy doth intimate three things namely 1. Animum benevolum II. Impertire cum effectu III. Impertire liberè sine merito First Mercy implies Animum benevolum a willing mind or a mind ready to doe good as if these blind men would say Oh Lord we know that thou art mercifull and gentle willing and ready to give and therfore open the door of mercy and be mercifull unto us Hence wee might observe Observ 1 That our prayers should be built upon the trust and confidence of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of God and Christ unto Mankind that is wee must remember that God and Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of man-kind and therefore when wee pray unto them wee must pray confidently Ierem. 31.20 Luke 1.78 Secondly Mercy intimates Impertire cum effectu the effects of mercy as if these blind men would say Oh Lord wee know thou art mercifull in thy owne nature and therefore wee beseech thee shew the effects thereof unto us Hence we might learn Observ 2 That true mercy is never unprofitable or unto whomsoever God shewes mercy unto them also he doth good Reade Matt. 14.14 and 15.32 and 18.27 and 20.34 Luke 7.14 Iohn 11.36 For the true nature of compassion or mercy consisteth in these four things to wit First simul sentire wee must remember them that are in bonds as bound with them Heb. 13.3 Secondly simul dolere as wee must bee touched with a sense of our brethrens miseries so wee must also sorrow with them and for them weeping with those that weepe Rom. 12.15 Thirdly Malâ—â— ablatum cupere as we must be sensible of our brethrens burdens and sorrowful for them so we must also desire that their evill and griefe were removed from them Fourthly pro virili conari wee must not onely desire this but endeavour it also with the utmost of our strength And therefore this being the true nature of Mercy we may boldly conclude that upon whomsoever the Lord takes compassion he will also helpe and deliver them out of all their misery and evill Thirdly Mercy implies Impertire liberé to bestow a thing freely without any merit or desert at all This also these blind men acknowledge for by their prayer they shew that they are unworthy that Christ should remove their blindnesse from them Hence then we may learn That the grace of Christ is given unto us without Observ 3 any merit of ours at all Author Christus medium fides status gratia Grace is given unto us by faith from Christ Rom. 5.2.17.20 Ephesians 2.5.8 Gal. 2.16.21 Rom. 3.20 unto 28. and 4.14 c. How doth it appear that grace is given undeservedly Quest 2 on our parts It appears most evidently by these Arguments to wit First Answ the creature cannot deserve any thing at the hand of the Creator by reason of that great disproportion which is betwixt them both in regard of their essence substance nature and power yea every way Secondly there is no proportion betwixt any work we do yea all our workes and the reward of eternall glory Thirdly our workes are debts and therfore cannot merit Luke 17.10 Now wheras the Papists say that our works merit not Naturâ suâ sed de compacto of their owne nature but in regard of the Covenant and Contract which is betwixt us and God we answer that this very Covenant and Contract is of meer grace favour and mercy Fourthly our workes are imperfect and therefore they can merit nothing at Gods hands To this the Papists answer that it is true our workes merit not in themselves but onely as they are sprinkled with the blood of Christ But the vertue of Christs blood is to give life eternall unto us yea the blood of Christ is Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction it selfe and therefore there is no projection therof as they say p Opera merentur quatenus fit projectio sanguinis Christi which makes our works meritorious Fifthly the good works we doe are not ours and therefore thereby wee can merit nothing The strength wherby wee are able to performe any good worke well is given unto us from God 1 Cor. 4.7 And therfore what merit can there be in fraile and weak man Sixthly our good workes do not goe before but follow after our Iustification and therfore no work of ours doth merit grace or is the cause but only the effect thereof For I. The Author Christ gives grace unto us II. Then followes faith and then wee are justified III. Lastly followes love the fruit of faith 1 Tim. 1.14 Gal. 5.6 Who are here to be blamed Quest 3 Answ In generall all Merchants of Merit or Merit-mongers whereof there are divers sorts namely First some who are grosly erroneous
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
poore and yet substance possessions and riches are sometimes requisite ad decorum And therefore it is an errour for any to enjoyne poverty upon all and grosly false that all men are equall in a Christian Common-wealth as the Anabaptists hold Thirdly some of Christs actions were Morall Answ 3 and some admit of of a Morall application and all these are to be imitated by us As I. Christ was a Lambe without spot not tainted with any sinne at all either in action or affection Thus wee should labour to cleanse our selves from all pollutions both of the flesh and spirit 2 Corinth 7.1 II. Christ devoted himselfe wholly up unto the service of his Father yea offered up himselfe unto his Father for us So wee should labour to offer up our selves as a living and acceptable sacrifice unto God Psalme 40.7 III. Christ patiently endured the Crosse and under-went the shame Heb. 12.2 So wee should patiently beare the Crosse for Christs sake Mat. 16.24 IV. Christ after hee was dead rose againe So wee should labour to rise to new obedience V. Christ ascended into heaven after his Resurrection So wee should labour to ascend in our hearts and affections setting them upon heavenly things Colos 3.1 Philip. 3.20 VI. The life of Christ was generally holy and replenished with all vertues 1 Iohn 3.3 And herein wee should labour principally to imitate him He was meeke in this verse so should we be He was humble Philip. 2.5 so should wee be He was patient in adversity he was beneficiall and helpefull unto others hee was loving unto all he was constant in the preaching and profession of the truth hee pardoned his enemies hee prayed for his Persecutors hee was subject to his earthly parents and obedient to his heavenly Father even unto death In a word there is no vertue either Morall or Theologicall but wee have the example of it in him And therefore there is great reason that we should bee carefull to obey this his Precept and learne of him § 3. For I am humble and meeke Sect. 3 Why doth Christ propound his humility and Quest 1 meeknesse unto us First for our example because as was shewed Answ 1 before hee teacheth us by his example Hence I might observe That Christians should labour by Christs example to be meeke and humble But I passe this by entreating the Reader onely to marke what was said before Chap. 5. vers 3. and 5. Answ 2 Secondly Christ propounds his humility and meeknesse unto us to teach us his nature in teaching Observ Or that hee is a Doctor meeke and gentle for he was humble two manner of wayes viz. I. In his life and conversation And II. In his Doctrine Ne deterreamur praeconio Majestatis Gualt s Now that Christ was a gentle and meeke Doctor appeares thus He was meek First in his Doctrine which he taught The Gospel which he preached was a Proclamation of free mercy hee exhorting men to come and to buy and that without money or money-worth Esay 55.1 Hee desired but that men would feele themselves hungry and thirsty and then come unto him and he profered and promised to feed and refresh them Iohn 7.37 Secondly hee was meeke in his manner of teaching for hee besought sinners to be reconciled to their Father and his Father 2 Corinthians 5.19 Thirdly hee was meeke in the using of his Disciples and Schollers for hee laid downe his life for them and in his life had a great care of them Fourthly he was meeke in his Person for he under-went all that was laid upon him Reade Esay 53. Quest 2 How many degrees of Humility are there The degrees of Humility are many but the principall are these viz Answ First it is a great degree of Humility for a man to humble himselfe to his superiour and better It is a greater for a man to humble himselfe to his equall but the greatest of all is for a man to humble himselfe to his inferiour and unequall for this hee learnes of Christ and herein imitates him who submitted himselfe to Iohn Secondly it is a great degree of Humilitie for a man to be humble in his words It is a greater for him to bee humble in his workes but the greatest of all is for a man to be humble in heart Now in all these we imitate Christ and all these wee learne of him For he was humble in his words Psal 22.6 Hee was humble in his deeds as appeares by his washing of the Apostles feet Iohn 13. He was humble in heart as in this verse Thirdly it is a high degree of humility when we repute our selves to be as we are or no better then we are but is a much more high degree to repute our selves to be such as wee should be if the Lord should leave us unto our selves Fourthly it is a great degree of Humility for a man to be humbled for the evils and sinnes which he hath committed it is a greater for him to bee humbled for the good workes and duties omitted But the greatest degree of all is for a man to bee humbled for the perturbations distractions coldnesse and infirmities which attend upon him and molest him in the performance of good actions Fiftly it is a very high degree of Humility when a man is humbled for his defects weaknesses and wants in spirituall things it is a much higher degree to bee humbled for an abundance of vertues and a great measure of grace as a tree who stoops the lower the fuller and better loaden with fruit it is But the highest degree of Humility is when a man humbles himselfe according to the example of Christ Iohn 13 14 15. that is although eminent and great both in place and vertue yet he thinkes no office of love too base or meane to doe for the least Christian though never so much inferiour to him § 4. For my yoke is easie Sect. 4 How many sorts of yokes are there Quest 1 First there is Iugum Sathanae peccati The Answ 1 yoke of Sathan and sinne this is a heavie yoke and unto this all men are subject untill they come unto Christ and take his light yoke upon them Luke 11.22 and 2 Timoth. 2.26 Secondly there is Iugum hominis the yoke of Answ 2 man and this is two-fold to wit I. Pharisaicall which was contrary to the Gospel And this Christ promiseth verse 28. to take off from all those who feeling themselves burdened therewith would come unto him For there is an Antithesis betweene the yoke of the Gospel and the Pharisaicall yoke of Traditions II. Papisticall which is contrary to Christian liberty and consists in Ceremonies and Traditions whereof there are three sorts namely First Mala illata things which are simply evil and yet brought into the Church as Invocation of Saints and adoration of the Eucharisticall bread Secondly Adiaphora corrupta things which being indifferent in themselves are corrupted by them and so corrupted imposed upon the Church as
deny that the Jewes are the Children of God although she might justly have objected and taxed their great incredulity and ungratitude Neither II. Doth she deny that she is a Dog but confesseth it yea confirmeth it for these words Etiam Domine yea Lord do import a confirmation of what he had said Although she might justly have compared her fidelity and confidence with the infidelity and diffidence of the Jews and from thence have concluded That shee was more like a Child then they and they more like Dogs then shee But she silenceth this acknowledging that she is every way as vile and unworthy as Christ saith she is From whence we may note by the way that true humility hath in it these two properties to wit First not to contemne or condemne others as worse therfore this woman will not meddle at all by way of reproof or fault-finding with the Jews Secondly to acknowledge our own vilenesse and unworthinesse although both our faith love and hope be great and consequently our worthinesse great in the Estimation of God Therfore although Christ knowes this womans faith to be great yet she her selfe confesseth her selfe to bee but a Dog And thus a singular humility did shew it selfe in her Answ 6 Sixthly the most rare work in this woman was the confession of her faith for shee giveth Christ a double Title namely I. She calleth him Lord and thereby acknowledgeth him to be God II. She calleth him the Sonne of David and thereby acknowledgeth him to be man she saith O Lord the Sonne of David be mercifull unto me in which words she attributes unto Christ that hee is the promised Messiah that is the Saviour of the world and the Anoynted of the Lord. And thus we see how this Woman approved her faith unto Christ and how by her example we ought to approve our faith unto God namely First we must come unto Christ in love loving him above all things Secondly we must love our Neighbours as our selves Thirdly we must pray only unto Christ for the supply of all our wants and relief of all our necessities and distresses Fourthly we must be patient in all injuries and wrongs whatsoever Fifthly we must be humble that is neither contemn others nor be highly conceited of ourselves but acknowledge our own vilenesse and esteem of others better then our selves And Sixthly we must shew our faith by a full and free confession and Profession of Christ For all these were in this woman of whom our Saviour saith O woman great is thy faith Quest 4 Why doth not our Saviour commend this womans humility patience and the other rare vertues which were in her but omitting all names onely her faith Answ Because faith is the root of all other vertues therfore Christ only commends that Quest 5 How many things are required in justifying faith Answ Four in all which the womans faith appeares to be great namely First Knowledge now herein the faith of this woman is great for although she lived amongst the blind Gentiles who were ignorant of the true God yet she had an exquisite knowledge concerning Christ that hee is the Lord and the true God that he is the Son of David and true man and that he is mercifull bountifull and omnipotent able to drive away the Devill and to subdue his power And all these she knew as exquisitely as if she had been brought up amongst the people of God all her dayes And therfore her knowledge was great Secondly Assent now herein also this womans faith was great for she lived among Idolaters some worshipping Hercules some Beelzebub and some others some other God or Goddesse yea shee lived amongst those who being in the like misery and misfortune that shee now was would repaire to Inchanters and Exorcismes or the worship of Idols Now all these being rejected and sleighted she assents unto none but only unto those Prophesies and Prophets that teach that Iesus of Nazareth is the great Prophet of the Lord who is able to expell and repell Sathan and all evils And therefore her assent was great Thirdly trust and confidence now herein likewise her faith was great for unto this Throne of grace Christ shee comes with that boldnesse that neither by Christs silence nor a hard answer given to his Disciples nor that reproachfull name of dog given to her selfe she can be kept from him or caused to surcease her suite untill shee have obtained mercy according to her desire Heb. 4.16 And therefore her confidence was great Fourthly application now in this also her faith was as great as in the other three for she doth not desire Christ to goe home with her to her house and to lay his hands upon her Daughter but firmely beleeves that if hee doe but speake the word or assent to her request that then her Daughter shall certainely be freed from the molestation of Sathan yea she believes that one crum of his grace is of that vertue and efficacie that thereby both shee and her child should bee relieved and comforted And therefore her faith was great in Application p Chem. harm pag. 1181. cap. 80. When is faith great To this Dormisecurus serm 18. answers Quest 6 Tunc autem est fides magna quando est operibus conjuncta Answ charitati admixta perseverans firma Faith is then great when it is conjoyned with workes mingled with love and firme and constant For First faith which is without workes is an idle and dead faith Iames 2. Secondly faith which is not accompanied with love and charity is a fruitlesse and unprofitable faith 1 Cor. 13. Thirdly faith which is not constant and perseverant but temporary onely is not a great faith neither is it available unto salvation And therefore unto a truely great faith it is required that it have with it both workes and charity and be constant and perseverant even unto death How or how many wayes is faith in any one called great Foure severall wayes namely First when a man understands and believes profound things concerning God or when he apprehends much more of the nature and essence of God then humane nature can teach him And thus the Centurions faith was great Matth. 8.9 Secondly when a man can esteeme all temporall things to be transitory and contemn them in regard of those things which hee hopes for by faith in Christ And thus the faith of Moses was great Heb. 11.26 Thirdly when in adversity affliction and misery a man can fully trust in God without either fainting or doubting And thus Iobs faith was great when hee said Though the Lord kill me yet will I put my trust in him Iob 13 15. Fourthly when a man doth not desist from doing his dutie although the Lord answer him not at first And thus this womans faith was great who notwithstanding the great and divers repulses she had as followes in the next question continued to follow Christ and to pray unto him untill her request was
them because they should hold their peace but they cryed so much the more saying Have mercy on us Oh Lord thou Sonne of David § 1. And behold two blind men sitting by the Sect. 1 way side Whether is this an Historicall or an Allegoricall Quest 1 narration Although undoubtedly it be a reall trueth Answ and was verily performed according to the words of the Evangelists yet the Fathers and some Expositors have Allegorized it What is observable in the Allegory Quest 2 First the state of man after the fall For by Answ 1 nature I. We are like these men blind in our understandings Caeti and blockishly ignorant in Spirituall things II. We like these are beggers in grace Iuxta vias being herein miserably poore deprived of all grace vertue and goodnesse and strangers from the favour of God III. We like these sit doing nothing Sedetes being dead in workes for so long as we are naturall we are dead in sinne and so long as we are dead in sinne we are as unable to worke spirituall workes well as a man corporally dead is to work corporall or naturall workes Answ 2 Secondly in the Allegoricall sense of this history we may observe the degrees of our Reparation and Renovation For I. CHRIST passeth by II. We heare the noyse III. We aske what the matter is Marke 10. IV. We then crye and begge and sue for mercy V. We have many impediments which hinder us from being heard for a time VI. Yet if we continue crying Christ will First call us And then Secondly take pitty of us And Thirdly helpe us But I passe by these Quest 3 How doth it appeare that we are blind by nature Answ It is most evident by these foure following particulars to wit First if a man should walke in a way and before him should be a deepe pit and on one side of him a rich treasure and he see neither but neglects the treasure and fals into the pit who would say but this man were certainly blind Thus we walke in the way of the world seeing neither the heavenly treasure that is reserved for the righteous nor the infernall torment which is prepared for the wicked but neglect the one and engulfe our selves into the other and therefore it is evident that we are blind Secondly who will say that he sees who is not able to discerne betweene light and darkenesse betweene gold and burning coales Thus the naturall man cannot understand spirituall things 1. Corinth 2.4 but chooseth the burning coales of this world yea even of hell neglecting the celestiall gold of life eternall Naturall men preferre the darkenesse of fables and humane traditions before the light of the word yea death before life and hell before heaven and therefore who will deny but that they are blind Thirdly the blind man knowes not whether he goes ignorant which way to turne yea often running against a wall Thus by nature being ignorant of the word and will of God we know not whether we goe we know not how to serve God aright â—or when we doe well And therefore who will deny but that great is our blindnesse Fourthly the blind often stumble and easily fall so as long as we remaine in our naturall blindnesse and ignorance we frequently fall into one sinne or other not being able to cease from sinne 2. Peter 2.14 And therefore our deeds of darkenesse and workes of the flesh doe shew that we are as blind in soules as these men in the text were in their bodies Quest 4 What must we doe to be freed from this spirituall blindnesse Answ Doe as these blind men did namely First let us acknowledge and confesse unto our God our spirituall blindnesse and how ignorant we are in divine and celestiall things Secondly let us seeke for and enquire after the Physitian of our soules who is able to open our blind eyes If it be demanded Who this is Moses the Patriarks Prophets Evangelists Apostles Confessours and Martyrs answer with one mouth that it is JESVS the Sonne of David who is the light of the world and which enlightneth every one that commeth into the world Iohn 1.9 Isa 35.5 and .61.1 Thirdly we must ingenuously confesse this Physitian as these did Iesus thou Sonne of David we must not be ashamed to confesse and acknowledge him before men who is able to deliver us both from the wrath of God and the rage of men and this our extraordinary naturall blindnesse Acts 26.18 Fourthly with blind Bartimeus we must cast away our cloakes and reject and shake off whatsoever may hinder us from comming unto Christ Hebr. 12.1 we must take up our crosses and deny our selves and follow CHRIST and wee must lay downe our pleasures and profits if they keepe us from Christ But of this something hath beene said before Chapt 5. and 7. and therefore J enlarge it no further When or about what time did this History Quest 5 fall out Jt was after Christs departure from Iericho Answ verse 29. and Marke 10.46 St. Luke 18.35 saith it was when he came Quest 6 nigh unto Iericho and therefore how may the Evangelists be reconciled First the omitting of some circumstances overthrowes Answ 1 not the substance of the History for although circumstances should varie or some should be omitted yet the summe and matter of the narration may be true Secondly it is very likely that these blind Answ 2 men cryed unto CHRIST before his going unto Iericho and although he heard them yet hee would not answer them for the tryall of their perseverance untill his returne from thence and thus thinkes Calvin And thus before Chap. 9.28 Two blind men crye after him in the way but he answers them not untill he come into the house St. Matthew saith here there were two blind Quest 7 men but according to Marke and Luke there was but one and therefore how can they be reconciled in this particular First it may be at the first there was but one Answ 1 and that another came running after him afterwards and so two were healed Or Secondly it may be there were two yea certainly Answ 2 there was and yet onely Bartimens is named either because he was better knowne or more famous or more clamorous running faster and crying louder after CHRIST then the other did Thirdly Omne majus continet in se minus Answ 3 every greater containes a lesse and therefore there is no contradiction at all amongst the Evangelists St Matthew saith there was two St. Marke and St. Luke say there was one not that there was but one onely now where there are two there is one Fourthly the holy Scriptures are not strict in Answ 4 the observing of numbers but are wont to neglect them and thus our Evangelist Chapt. 8.28 saith There were two possessed with Devils and St. Marke 5.1 and. St. Luke 8.26 say There was one Quest 8 Why did these blind men sit by the way side Answ St. Marke and St.
the generall they shunne in the particular as if they should say we are no such men and wee hope that God will not so deale with us § 4. Is become the corner stone Sect. 4 What or how manifold is the use of this corner stone Quest Twofold namely First Answ that it should be the head-stone of the building which sustaines the whole house yea by being placed in the corner it doth conjoyne two wals in one the Jewes and Gentiles Secondly that it should be a stone of offence to all that perish and that I. Per modum offensionis because many are offended therewith And II. Per modum condemnationis because many shall be judged and condemned thereby First some perish by falling upon this stone and by being offended therewith Secondly some perish by reason of this stones falling upon them CHAP. XXII Verse 1 2 3. VERS 1.2 3. And JESVS answered and spake unto them againe by parables and said The Kingdome of heaven is like unto a certaine King which made a marriage for his soâ—â—â— and sent forth his servants to call them that were bidden to the wedding and they would not come c. § 1. And IESVS answered and spake unto Sect. 1 them To how many sorts of mâ—n doth CHRIST speake Quest To this a learned Fryar answers Answ Dormisecurè de temp serm 41. That Christ speakes to foure sorts of men namely First to those who are ignorant as a gracious instructer and teacher for he admonisheth the simple and gives to the ignorant wisedome and knowledge Secondly he speakes to those who pray as a sweet and cheerefull Comforter for those who pray in his name shall be heard and their requests granted if it may be for Gods glory and their good Thirdly he speakes to those who are penitent as a faithfull peace-maker and gracious reconciler for he speakes peace to the consciences of those who are truly sorry and contrite for their sinnes Fourthly he speakes to obstinate and obdurate sinners as a wrathfull Judge and terrible avenger For unto such he will speake in his anger and vexe them in his heavie displeasure Sect. 2 § 2. The Kingdome of heaven is like unto a certaine King which made a marriage for his Sonne CHRIST we see here doth expresse our union and communion with him by a marriage because it is a spirituall marriage indeed Whence divers questions may be propounded Quest 1 Whether is our union and communion with CHRIST in all things like unto a marriage or not Answ No for death divorceth and separateth the husband from the wife and the wife from the husband but not us from CHRIST death being the consummation of the marriage of the soule with CHRIST Wee are First contracted unto Christ and that is when we enter into a new Covenant with him and give our selves wholly unto him to serve him and to depend upon him Secondly wee are married unto CHRIST in our soules and that is at the day of death when the soule comfortably enjoyes the presence of CHRIST Thirdly we are married unto Christ both in soule and body for ever and that is at the day of judgement or Resurrection when the body being conjoyned unto the soule they shall both enjoy CHRIST with unspeakeable joy and blessednesse Quest 2 Wherein doth our union and communion with CHRIST resemble a marriage Answ 2 First as at corporall marriages there is joy so also is there at this spirituall For I. The Father rejoyceth in the Bridegroome his Sonne Matth. 3. This is my beloved Sonne And II. The Bridegroome rejoyceth in the Bride And III. The Bride rejoyceth in the Bridegroome For the prpofe of this particular and the formâ—â— reade Salomons Song wherein is lively expressed both the joy and delight of Christ in his Church and of the Church in Christ And IV. The Friends of the Bridegroome and Bride rejoyce at this marriage now these friends are the Angels and therefore it is said That thâ—â—â— was joy in Heaven when the Bride was married to the Lambe Secondly as there is pompe and bravery at corporall Answ 2 Marriages so is there at this Spirituall the Bridegroome decks and adornes himselfe that he may be amiable in the eyes of his wife and the Bride trimmes and tricks herselfe that she may be beautifull in the eyes of her Husband Read Psal 45. Where the rich and royall Robes of CHRIST and the Church are lively portrayed Answ 3 Thirdly as there are Feasts and banquets at corporall Marriages where the guests fit at the table so at the day of Judgement when the marriage of the Church shall be consummate then all the Elect shall sit with Abraham Isaac and Iacob in the Kingdome of God and shall feast with the Lambe Who are invited and called to this Spirituall Quest 3 marriage of Christ Hereunto are called both First the Jewes by the Prophets of the Lord Answ and by Christ himselfe And also Secondly the Gentiles by the Apostles and Ministers of Christ And therefore wee must not neglect this call but labour that we may be married unto our Lord Christ by an everlasting covenant Why must we be thus carefull to be married Quest 4 unto Christ First because he is the Sonne and Heire of the Answ 1 King of Kings and therefore wee can no way be so much advanced raised and promoted as by this marriage 1 Corinth 3.21 All things are yours if yee be Christs saith the Apostle yea Christ is the Sonne of God and God with God and therefore if we be united unto Christ we are ingrafted as it were into God and made his children Answ 2 Secondly Christ is adorned with all vertues and graces and is worthy of all praise but we are destitute and deprived of all graces and vertues and worthy of nothing but shame and disgrace And therfore great reason there is that above all things we should labour to contract this marriage and unite our selves unto Christ Here observe what Christ is without us of himselfe and what we are of our selves without Christ I. Christ of himselfe without us is First most faire yea the fairest amongst men Psalm 45. And Secondly most rich for all Power is given to him and all things are his And Thirdly most noble hee being the onely begotten Sonne of God And Fourthly most vertuous and gracious all graces being in him without measure II. We of our selves without Christ are First most deformed and loathsome to looke upon Ezech. 16. And Secondly most poore and beggerly destitute of all grace and goodnesse Revel â— 18 And Thirdly most base of birth our Father being an Amorite and our Mother an Hittite Ezec. 16. And Fourthly most vitious having the seed and spawne of all manner of iniquity in us And therefore seeing there is such an immense and vast disproportion betweene our Lord and us how should we desire this marriage how should we endeavour after it and how happie should â—â—e â—â—â—ke our selves if Christ would but
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words