vâ— quiet hearts and say why art thou cast downe O my soule and why art thou â—o vnquiet 〈◊〉 me yet hope in God Psal 42.11 43.5 after they must turne in to God 〈◊〉 bleeding heart and 〈◊〉 weeping eyâ—s and say with Hezechiah in his lamentable song O Lord I am opressed vndertake for mee or ease mee Esay 38.14 At any hand hauing faith in God they may not for any thing distrust his saâ—uation Abraham would not giue his saluation for last though hee was to offer vp that earnest of it that God had pledged to him in Isaac the feed of promise Gen. 22.3 Rom. 4 18. The Apostle S. Paul was perswaded and this must bee our resolution that neither death nor life nor Angels the euill you must thinke for the good will not can or shall separate vs â—s it could not him from the loue of God which is in Christ â—esu our Lord Rom 8.38.39 the same â—postle would not giue away his saluation because so great a sinner but takes faster hold because Christ came to saue sinners of which â—ee was chiefe 1 Tim. 1.15 so the father of the child that had a dâ—mbe spirit though of little faith when hee came to Christ for hee said If thou canst doe any thing â—elpe vs yet hee would not lose euen that little saith which hee had but crying with teares said Lord I beleeue helpe my vnbeloofe Marke 9.22.24 Iob would beleeue euen beyond death for though the Lord would kill him he would trust in him Iob 13.15 Iob knew by his saith that hee that takes away life is able to make to liue hee knew the cup of despaire to be the cup of death and did feare it as much as man would to drinke poyson And thus we see that wee must maintaine our saluation against all obiections of Satan the litterall Scripture or our own misjudgements for so did this woman a woman of excellent faith who had many sore skirmishes which shee endured being scarce warme in the Gospell a very cold blast began in her face welcom'd her to Christ her Physicion seemingly gaue her ouer the courteous Sauiour answered nothing and when he spake it was no better than if he had said nothing the Disciples entreated forâ—â—er but to no purpose and Christ said speaking to the eare tha◠〈◊〉 might doe nothing for 〈◊〉 et this woman would haue no nay for reposing on Christ in the generall promise she doupted not but hee would make good what hee had spoken though she knew not how and she had reason for it for God wil not go from his word he wil neuer denie himselfe 2 Tim. 2.13 the reasons why Christians must beleeue nothing in barre to their saluation are For first Reasons it is an iniurie to God who hath decreed it whose promises are all yea and in him Amen 2 Cor. 1.20 Secondly it is a wrong done to the sufficiencie of Christs bloud that was the price in their redemption 1 Pet. 1.19 And thirdly it teareth the seale which the spirit hath set vnto their saluation for after they beleeue they are sealed with the holy Spirit of promise Eph. 1.13 a second reason they that cast away their hope for saluation and cast not anchor there doe wilfully damne themselues hauing neither the life of repentance in them nor the new life of one borne to God Christians must not doe so and true Christians will not Thirdly they must beleeue the word that saith Whosoeuer beleeueth that is with repentance and in a holy life shall not perish Iohn 3.16 Now beleeuing so and being such how can they beleeue against their saluation and not discredit the word that saith otherwaies A reproofe of their too great feare Vse 1. who hauing lined orderly in the Gospell and hauing been sorry with a godly sorrow where they failed or did otherwaies do for all this in their feare ioyne with Satan to put out their name where God hath writen it who hath written it in the booke of life to whom I say bâ— the word of the Lord that they should rather labour their owne comfort and reioyce that their name is there Luke 10.20 Phil. 4.4 Obiect but they will say how shall we be assured that our names are written in heauen if we knew it wee should bee glad indeed Answ I answer doe ye loue the brethren that is the godlie and doe yee know that yee loue them this is a token and well fare a good token that yee haue passed from death vnto life 1 Iohn 3.14 doe yee hate sinne and loue righteousnesse though yee doe the euill ye would not and not the good yee would it was a principall Apostles case Rom. 7.19 the seed of God is in you and yee grow into heaven 1 Iohn 3.9 Doe ye sâ—â—ue to the pâ—ritâ—cation of heart and 〈…〉 your hope is authenticall for as hee that hath this hope must purifie himselfe as God is pure 1 Iohn 3.3 so hee that doth so may well hope with a seeing hope to bâ—e sâ—ued Dâ—e yâ—e ascend vp by staires in your sâ—lues to the election of God and can yee finde the steps of it in your effectuall calling in the Gospell in your holy conuersation in it also in your spirituall Sonneship which is your adoption in Christ can ye truely say that yee are called that yee are sanctified that ye are Sonnes and so iustified ye are Gods elect ones and shall most surely bee glorified Rom. 8.30 yee know the commandements but doe ye worke at them dayly in your obedience by killing sinne and quickening grace if ye doe these things ye shall soiourne with God in his temple on earth and dwell with him in his glorious Temple in heauen Psals 15.1 and further doe yee make your calling and election sure 2. Pet. 1.10 it is sure in God but doe yee make it sure to your selues by infallible signes and true effects of grace if yee can doe so your saluation is sure enough though neither signes nor effects bee free from weaknesse for what hath perfection here but sinne finally doe yee beleâ—ue the generall promise in the word with true though imperfect application hee that will bee saued must beleeue in the Sonne of God to his saluation Iohn 3.16 and hee that so beleeues knowes himselfe to be vnder the generall promise and one in the generall pardon comprehended and therefore dâ—res to applie it as particularly as if hee saw his owne name written in it for so euery Prisâ—ner at the barre when any generall pardon is out will bring it home to himselfe in his owne particular case Now what common Prisoners at mans barre doe shall not beleeuing and truely humbled Prisoners in sinne doe before the barre of Ichouah or will euerie malefactor condemned in barre of iudgement pleade the generall pardon for himselfe and shall a iustified that is pardoned sinner doe lesse and not make the generall promise to belecuers particular to himselfe this is too much feare and
betweene the outward Court and the Sanctuary was rent at Christs death Matth. 27.51 and then hee said to the prisoners goe forth Esa 49.9 The vse is for instruction Vse 1. teaching that great grace is come to vs the sinners of the Gentiles that wee haue great cause of glorying in God for his mercifull health We that were dead in sin and trespasses are quickned Ephes 2.1 now wee are written among the liuing in the Gospell whose names before where not in the booke Our dutie in this case is to beware that wee race not the booke by our contempts neither blotit and our names in it with the pen of our sins Rom. 11.20 21. Be we aduised then how we ioyne in answer with those who bidden to the great Supper absented themselues by their farmes yoakes of Oxen Luke 14.18 19. God hath pitied vs let vs not be cruell to our selues he loued our saluation aboue the life of his Sonne Iohn 3.16 let vs not vnderualue it with Esau to a portion of meat Hebr 12 16. nor let vs with the Papists open a shop of our owne doings when the Lord hath done alfour works for vs Esa 26.12 for God hath not giuen vs this great stock of his gracious bounties to set vp for our selues but to occupie for him Matth. 25.25 much lesse to put it out to bad vses or to consume it on our lusts Iam. 4.3 Is the saluation of God come to the Gentiles and if to any to vs of this nation it reproueth the cold affections of the most among vs who receiue it with no better welcome The Lord hath cast the seed of his word and the precious stone of his Gospell among vs where others labour and trade with earthly wares he hath made vs the Merchants of a rich Iewell wherein is life saluation but this ignorance that is among vs and this vntowardnesse that is in vs either to learne the good will of God or to practise that wee know hath made vs the merchants of the earth and not Merchants of so heauenly a treasure It cannot bee denied but that great grace is come vnto vs that the Lord hath set vp his Altar in this Realm for his worship but as when the Arke of God was with great gladnesse receiued of the Bethshemits after it came from the Philistims but with little reuerence vsed it became the death of 50000 and 70 persons who died in that contempt 1 Sam. 6.19 so it is to be feared and almost to bee looked for that if generally more care be not taken that the Arke of the Gospell haue better rooms among vs welcome to vs than now it hath or of late hath had that euen that worthy thing which otherwaies would haue bin our life will proue our death and the death of all the whole Realme without such redresse of our waies as one well saith what can bee thought but that which otherwaies should haue beene and would haue beene the water of life to saue vs will bee but a sea of waters to drowne vs and become for a sweet powder of health a strong dose of destruction and for meat to feed vs poyson to kill vs and for a word of glad newes a word of the saddest that euer was heard So much for the occasion of this conference in the Pharises the other occasions follow out of the text of S. Marke Marke 7.24 25 26. And entred into an house would haue no man know it but he could not be hid For a certaine woman whose young daughter had an vncleane spirit heard of him came and fell at his feet The woman was a Greeke a Syrophenician by nation and shee besought him that hee would cast the Deuill out of her daughter IN these words which we take vp for supply of what S. Matthew hath not we haue the other occasions of the following conference where concerning it the Euangelist S. Marke speaketh of certaine adherent circumstances and then of the occasions themselues and first there is a barre set against the womans comming to Christ for he would not bee knowne and then it is remoued for he could not be hid Christ neuer shewed himselfe but his power was great full of excellencie and wonder yet as Ioh. 7.3 6.10 so here hee shunned all opennesse He was alwaies worth the seeing yet here and now he would not be knowne And now this humble minde in Christ who though he might haue honoured himselfe would not Doct. doth teach all Christians to bee humble in their gifts When Christs brethren would haue him to get credit by seeking to be openly knowne he would not ante-date his fathers time nor goe openly to the feast but secretly and in no shew Iohn 7.4.10 In the Chapter before some would haue made him a King but his hand such as it was then being not fit to hold the Scepter he got him froÌ„ them to a mountaine where was no companie Iohn 6.15 Further he commandeth his to learne of him and what is the lesson it is to bee meeke and lowlie in heart Mat. 11.29 Hereupon the Apostle S. Paul biddeth Christians to cary the minde that was in Christ who emptied himselfe of all outward glorie and made himselfe of no reputation Phil. 2.5.7 so humble he was in his rare excellencies and high place that he washed the feet of those who should haue worshipped at his feet Iohn 13.5 and thus Christians though of neuer so great gifts and eminent place should be humble in them for what are their drops to his full sea Reasons the reasons First much good will come vnto vs by doing so for where the ambitious and proud are tossed vpon a restlesse sea of cares we shall finde rest vnto our soules Matth. 11.29 where they haue a storme of perturbations in their mindes wee shall finde nothing but a sweet calme of quiet affections in them Secondly it shall be for our greater honour for they that humble themselues shall bee exalted Luke 14.11 Men shall lose nothing by humilitie as they shall get nothing by pride by which what man euer made a sauing bargaine the lower or deeper we lay the foundation the stronger the building is Luke 6.48 and so the humbler in grace the surer of grace and who hauing any good thing would not bee sure of it Thirdly by pride in our gifts wee pull from God to take to our selues as our owne that which is his and can this glorying be good which is so vniust The vse is for reproofe of thâ—se that swell as if they had a Tâ—â—panie because their gifts exceed the common rate of vulgar or ordinarie Vse Christ would not be knowne but such would not bee hid Moses countenance shone and he knew it not Exod. 34.29 these knovv all and more too but thus following their owne shaddow they driue it further from them the way to catch it is to fall downe vpon it so they that praise
teacheth Christians to make good vse of all Gods strokes further off or vpon others threatning the like or a heauier hand vpon themselues When God toucheth vs in a beast or some like commoditie for a warning wee must be sensible of it as of some prick giuen vs in our arme or leggo for shall hee strike our beast and wee worse then beasts neuer be moued at it or passe by it as by some idle hand as if not God but fortune had striken it what though wee may spare him and that there are mo in the stable shall God lose the opportunitie that he sets for vs and wee sinne still till a worse thing come vnto vs Ioh. 5.14 The poorer sort are much troubled at euery such crosse in their cattle orgrounds but little I may say for most of them neuer a whit better by the hand and for the richer sort no such accident shal humble them Few of one or other call any sin the more into question for Gods hand vpon them in such warnings further off If the poore man lost a beast the losse doth not worke vpon him to repentance and if a rich man lose one he cares no more for it then if he had lost nothing This Woman made another vse of Gods hand vpon her in her litle child so good Christians should The person from whom this Woman beggeth this mercy followeth O Lord thou sonne of Dauid THE person of whom this woman asked mercie is Christ described here by his two natures of God and Man of God where hee calleth him Lord of man in the next words thou sonne of Dauid and of Dauid in the naturall line as borne of Man and in the regall as eldest now from him in the throne and here we haue two hands of faith vp to heauen the one of faith in Gods power that he is able and the other of like faith in his readinesse that as he is able so hee will not be vnwilling to help her therefore shee calleth him both Lord and the Sonne of Dauid as much as if she had said I know thou art able being Lord of all and I beleeue that thou art willing being the promised seed full of humanitie and tender compassion therefore heare mee and haue mercy And these two concurring in prayer as the two Lyons vnder the throne of Salomon Doctr. 1 1 King 10 19. beare it vp with good assurance which by so good a Precedent teacheth that Christians must vnto prayer bring faith both in the power and good will of the Lord to helpe them The Leper comming to Christ was lame of one of these legges when hee prayed for his clensing he confessed he was able but he could not tell that he would for hee said Lord if thou wilt thou canst make me cleane Matth 8.2 This woman knew hee could and doubted-not but he would therfore in a reference to both Christ saith beleeue and it shall be done unto you Marke 11.24 so much was required of the two blinde men for being asked if they could beleeue they answered that they did Matth. 9.28 And so much is implied in the prayer which we call the Lords prayer where what wee haue prayed for we are enioyned to seale vp with the Amen of faith Matth. 6.9.13 Hence therefore preseruation from perishment and preferment to life is promised to none but that are beleeuers Iohn 3.16 the reasons Reasons Without faith in the power and good will of God when we aske any thing in prayer we denie him to be our father one readie to helpe vs and our Father in in heauen one able so to doe seeing his residence is in heauen and his Maiestie filleth the heauen 1 King 8.27 Psal 15.3 and denying either how can we thinke to be heard Secondly the commandement is that we pray in faith Iam. 1.6 but where is the obedience when wee beleeue not in Gods Power or when we mistrust his will it is necessarie therefore when we come to prayer that we haue faith in both praying for things warantably to be payed for Dan. 9.19 First Vse 1 this maketh against those hereticks who with Arrius denie Christ to bee God for what assurance can they haue in their prayers or boldnesse toward him also and against those who with Cerdon Marcion and Manicheus haue denihim to bee man for how can such or how could these premise to themselues any readinesse 〈◊〉 Christ to heare when they should call wee that beleeue both that is that he was the Sonne for euer and the sonne of Dauid in time that is Man in house with vs or Man in our nature may beare vp with great comfort so long as our life is not against saith and so long as we marre not our prayers with our sinnes Esa 1.15 But are wee bound in the chaine of faith to beleeue when we pray that Christ is both able and willing to deliuer vs in our troubles Vse 2 then if our prayers faile of this helpe when we haue sought it vnder our Christian interest in both termes the fault is our owne because wee haue tied our sinnes vpon the pravers that wee made for Christ would by his goodnesse but wee by our bad liues will not Matth. 23.37 the giuing hand is readie but so is not the hand that should receiue the gift A comfortable inuitation Vse 3 or call to true Christians to ease themselues vpon Christ in all the burdens they beare for his sake and a good conscience if they be laden with these and desirous of him these two in him his abilitie readines to help can not but worke strong affections of desire to come vnto him and being come what followeth but ease and refreshing Matth. 11.28 If then thou findest thy selfe fast laid vp by the Law at the suit of sinne Gal. 3.23 or sold vnder sinne needing a Redeemer Rom. 7.14 Behold him that was made vnder the Law or cast in the Law for the debt of men not onely able to discharge the whole summe but willing to bring thy soule out of prison and thou hast seene him that hath engaged himselfe for thy libertie being one of the few that thirsts for his saluation more than for all riches Gal. 4.4 5. and who is in sinne as a malefactor in prison that would gladly be deliuered Rom. 7.24 But this neuer a whit concerneth those whose sinnes are not a burden but an ease vnto them and not their affliction but their glorie Now further where this woman calleth Christ Lord she calls him so in regard of the great power hee hath equall to his Father Lord in Scripture is taken ciuilly for a name of reuerence also possessiuely for an owner and essentially for one with Iehoua in all these respects Christ may worthily bee called our Lord but here chiefâ—ly he is called Lord as I take it to signifie his absolute dominion in heauen and earth and so wee haue what this woman beleeued concerning his deity
his prayer making a grieuous noise in it Psal 55.17 Daniel vpon his knees prayed three times a day when it was death so to do Dan. 6.10 And Annah continued praying before the Lord in his tabernacle 1 Sam. 1.12 Also the Apostles precept is pray continually that is vpon all occasions and without wearines importunately 1 Thess 5.17 Christ spent whole nights in prayer Luc. 6 12. 21.37 and how frequent therein the night before his passion Matth 26.44 these examples and the best in Christ besides many precepts for importunitie in asking shew that our prayers should neuer turne edge till they spede in the thing they go about vpon good warrant of asking Reasons The reasons it is the onely way of good successe in praying for if importunitie can ouercome an vnrighteous Iudge Luc. 18.6.7 How much more the righteous God Secondly we know not at what houre the Bridegrom will come Matth. 25.5 Therefore we must be instant at all houres with the oile of faith in our prayers v. 10. Thirdly to faint in prayer is the argument of an euill heart Hebr. 3.12 and to giue ouer a note of small strength Pro. 24.10 For this is a distrust of God and so a departing from him The vse is for instruction Vse teaching that importunitie in our prayers is a Iewell worthie to be worn in the heart and lips of all true Christians It may anger men but it euer pleaseth God when it is done in sinceritie without guise the contrarie hath in it a strong spice of distrust in God and giues him most iust cause to proceede against such as against those who hold him false in what hee promiseth and therfore will not trust him without a pawne But this is our inbred sicknes and euery naturall man hath it Euery one therefore must labour to purge for it betimes and to spend that bad humor by spending good houres with waiting for the promise that keepes our prayers on foot till hee come vnto vs to whom wee poure out our soules for a hearing To this our Sauiour hath led way in the parable of that friend in bed who though in bed is raised vp by another frends importunitie Luc. 11.8 it was to haue some loaues vpon loan v. 5. which through the borowers said importunitie rising though at midnight hee gaue him So wee that desire bread of a better substance if we shall pray alwayes and not bee weary Luc. 18.1 that is continue asking and not giue ouer wee shall haue it But some are quickly nipt euery little repulse goes to their heart where yet Christ prayed with the blood downe his face Luc. 22.44 and they that bee his will so pray and as hee not bee daunted for any crosse-blowes till the houre come wherein their father will heare them Somuch for the disciples request the Masters sharp reply followeth VERSE 24. But he answered and said I am not sent but vnto the lost shepe of the house of Israel CHRIST before answered nothing now he answereth in words seemingly worse then nothing For now hee refuseth her as not of his charge or not within his commission but a stranger in the wild of the Heathen to whom hee was not sent and this must needs be a sorer venny then the former offered at the face of the Faith of a sad and distressed Cananite For what Christ the Sauiour of the world to make no better an answer to his poore Petitioner then that it was not in his commission to doe any thing for her how could it but cut to the heart and yet his answere was I am not sent but vnto the lost shepe of the house of Israel As if he had said the strayes of Israel I am to bring home and not the strayes of the Gentils And here the words of Christ seem to fight both against her saith and hope in a most sharpe incounter for here her Sauiour is in shew against her If an Angel from heauen had told her so she might haue found a word of answere in the word of God But when her Sauiour shall tell her as much with his owne mouth what shall she say what might she think Obiect But was not Christ sent a light to be renealed to the Gentils Esa 49.6 Luc. 2.42 And was not his salnation prepared before the face of all people v. 31. How was it then shut vp in Israel Ans It is true that Christ was sent to the Gentils but not then and when he spake so to the Woman nor till the partition wall was broken downe betweene lew and Gentile nor till both became one in the saluation of God But to the words themselues by the lost shepe of the house of Israel Christ meaneth the 12. tribes of Iacob to whom this word of saluation was sent Act. 13.26 But when they put it from them it came to the Gentils v. 46.47 And where Christ saith hee was not sent but to those of the houses of Israel his meaning is that the day of the Gentils was not come which yet was coming and that yet the light was in the Horizon of Israel And where he saith he was sent possessedly to the Iewes and impliedly to the Gentiles hee saith in effect that he is the sauing shepheard of both by his Fathers ordinance This is the meaning of the sentence in whole not to breake it in any more peeces and it sheweth to whom Christ was sent by his first commission and to whom hee was not sent yet Doctr. the Doctrine of the whole is this Christ is shepheard to his lost ones in the whole Israel of his Church on earth this was typified in Dauid Ezeck 34.23 and is verified in Christ who therefore is called the good shepheard that knoweth his and is knowne of his Iohn 10.14 for this hee is in name the shepheard of Israel Psal 80.1 and in true effects one that leadeth Ioseph like a flock Psal ibid. that is the Sauiour of his people Matth. 1.21 and that seeketh out and bringeth home the strayes in the wildernesse Luke 15.4.5 Iohn 10 11.16 Further therefore his name is the great shepheard of the sheepe Heb. 13.20 the shepheard and Bishop of soules 1. Pet. 2.25 the chiefe Shepheard 1 Pet. 5.4 and the Pastor which is One Eccles 12.11 the reasons Reasonâ— the first reason shall bee from his effects for he is the Aduocate that speakes for them 1. Tim. 2.5 and the hostage that hath laid downe his life to saue them Ioh. 10.15 also hee hath the words of eternal life Iohn 6.68 and therefore as there is no going from him so there is no comming to God without him Iohn 14.6 further he doth all things that belong to a good Pastor for hee brings them to their pasture and leads them to waters of quietnesse Psal 23.2 hee coates them in his Church and feeds them with iudgement Ezeck 34.16 being lost hee seekes them and being found lookes to all their wayes v. 24 25 26
7.6 that is to the vnholie and prophane and it teacheth that what is holie Doctr. 2 is not to bee offered to all that will as the bread of Church priueldge the bread of the Sacrament and the bread of life Christ saith as much in full words where he bids vs not to giue that which is holie to dogs as we heard Matth. 7.6 Obiect ye will say are Christians dogs Answ I answer and say that Christians who are but Christians in title and in life grosely wicked are no better nay worse and therefore if thou wilt not be a dog in the sacred trope of Christ put on Christ and adorne thy calling with a pure conuersation in him let more than the barre of reason difference the dog and thee but to proceed this offering of holy things to all that will is called by Malachy an offering of vncleane bread vpon Gods Altar Mal. 1.7 a fault in many places where the table of the Lord is not regarded that is where all that will are receiued vnto it hand ouer head the contrarie practise hath a commandement from Gods owne mouth where the charge is to take the precious from the vile Ier. 15.19 that is to gleane the Saints from a riffe raffe of people and to minister vnto them with putting of difference which therefore is called a gathering of the Saints Eph. 4.12 S. Paul would haue an hereticke reiected after two or three admonitions T it 3.10 for when inough is said what neede any more labour in vaine and to what purpose should wee giue the bread of further perswasion to such Reasons the reasons one is in the text for it is not meet or decent so to doe and Christians must doe that which is honest pure and of good report Phil. 4.8 Secondly it is an offence and a share when good and bad are indifferently admitted to the table of the children for the godly may hereby loose edge and the wicked vpon this looke for none it will make the wicked to bee still as they are and the godlie to bee worse for may they not say with some discoutagement what and is there no difference betweene being good and being euill rather they should bee shut out with the key of excommunication and so haue no roome in the Ierusalem below that haue not an inch of place in the Ierusalem aboue for dogs come not thither neither any vncleane thing Apoc. 22.15 Thirdly the figure must bee fulfilled in the thing figured vncleane beasts vnder the Law might not be brought into the Tabernacle nor offered there Esa 66.3 now vncleane persons in the Gospell are these vncleane beasts which therefore should be suspended from the bread of the Children till they bee purged by repentance that they may receiue the bread to which they had no interest in their vncleane estate the bread of Church-priuiledge of the word and of Sacraments with the absolution due to sorowfull sinners The vse is for information Vse 1 and concerneth the Ministers of the Word Sacraments teaching therefore that they should bee able to iudge by the word who are worthie that is well prepared Communicants and who not to whom they may safely breake the bread of saluation and among whom they may not cast this worthy pearle to whom they should preach peace and to whom the warre of the Lord so euery seruant may haue the portion of meat that belongs vnto him Matth. 24.45 but for those that haue not the Spirit of putting difference in this manner such cannot but offer vncleane bread and prophane both Gods house and seruices which the ignorant and vnlearned in this office doe A reproofe further of those Ministers who being able Vse 2. for learning to make this difference through want of good conscience wil not These receiue to the Sacrament all that will come and preach as much peace to him that is at peace with his sinnes as to him that is out with them and with himselfe for them The Apostle indeed bids a man to examine himselfe before hee come to the Sacrament 1 Cor. 11.28 but doth this giue barre to the Minister in his dutie of Church-examination and may not both bee done the priuate by a mans selfe and the publike by the Minister else why haue Ministers the charge of the Lords table and the Churches keyes if they may not see that no guests grosely vnworthy doe come thither I say grosely vnworthy for hypocrites God must giue the sentence not man Matth. 22.12 why are they keepers of the Lords holy things vpon which they must waite 1 Cor. 9.13 if they may put backe no offering what doe they there Moreouer they are heere reproued who in preaching the Gospell forget or do against the counsell of S. Iude which is to haue compassion of some and others to saue with feare Iude 22.23 rather they preach a word of feare where they should shew compassion and put heate into those whom they should strike to the heart with sharpe reprehension they open the great Church doore where they should shut all the doores as vpon common drunkards swearers whoremongers and such goats and scarce open a little wicket to those that will not offend maliciously they giue the bread of absolution to those whom they should keepe in prison bound with the Lords chaine and feed with the terrours of God but the bread of wormwood to those that goe foftly already and in the bitternesse of their soule laden with sinne Esa 36.15 In the letter what Christ saith here must not passe but with obseruation and therefore where he saith Doct. 3 that the childrens bread must not be cast to dogs it may teach that dogs are not to bee fed with the bread of hungry Christians It was in all probabilitie the rich mans sinne who for his crueltie to the poore burneth now in euerlasting flames in hell Luke 16.21 the fatherlesse did eate of Iobs morsels not the dogs Iob 31.17 they that keep dogs to keep away the poore sinne as reprobate Diues for where order is kept as in heauen dogs are kept out without are dogs Apoc. 22.15 it is meant of dogs in the figure but shewes that dogs in kinde should haue a dogs place the reasons Reasons One reason is in the text it is by diuine ordinance the bread of the children not the bread of dogs 2. It is a prophaning of the creature when we vse it not to Gods mind or end for then we vse it in a contrary way to the word that sanctifieth euery creature 1 Tim. 4.5 but to giue the childrens bread to dogs is to vse it against Gods mind word of institution so a prophaning of it Thirdly Christians are bought with a price at the rate of Christs bloud 1 Pet. 1.19 and shall wee vnder valew them to dogs which dead are cast into a ditch An admonition to Christian gentlemen Vse 1 and others to bee at lesse charge with their dogs
God among them Gen 23. 6 and when the brethren of Ioseph enuied him for his dreame his father regarded him for it Gen. 37 11. the women in their foâ—g and dance gaue Dauid his due but the thing displeased Saul 1 Sam. 18.7 The like did Abimelch who speaking of Dauid to Saul said hee had not such another seruant 1 Sam. 22.14 Christ the Lord for example to vs doth elswhere call those that improued his spirituall talent as they were indeed his good seruants and faithfull Matth. 25.21.23 so Barnabas is called by S. Luke in his right name a good man Act. 11.24 and so we must not nip with the frost of 〈◊〉 but cherish the spring of good things where God hath put them and giue them a true report Reasons the reasons for else wee wrong the owner that is God from whom is euery good giuing and perfect gift Iam. 1.17 Secondly the contrary is forbidden as false witnesse against our neighbour for what other doe wee when wee take away a righteous mans righteousnesse from him and speake euill of his good Esa 5.20.23 but speake falsely of him Thirdly the deuill who is the accuser of the brethren and a slanderer doth belie the goodnesse of the Saints Iob 1.11 and shall Christians that should follow Christ bee like the deuill Fourthly we should incourage the good in their good way but to speake otherwaies than well of well-doing is not to set them forward but backward in goodnesse The first vse is for reproofe of those who are so blinded with anger against the good Vse 1. that they can see no good where much is and heere the old saying proues true that ill will neuer speake well If any little fault bee in such they blow with their strongest wind to send it as farre as their breath will carry so far from commending things commendable in them that they grime them rather with their blacke tongues calling all their holinesse hypocrisie Papists were wont to be alone in such wrong done to true Christians but company comes vnto them euen out of our owne profession and this leprosie of a foule tongue is gone from Naaman to Gehazi from them to some Protestants as great mockers of sinceritie in profession as Papists are 2. King 5.27 The next vse is for instruction Vse 2. teaching vs to loue good men for the good things in them for so we will loue such much better in whom they be We loue gold though in the filthy oare and will take vp a iewell though trodden in the mire so if we loued goodnesse for it selfe that is truly loued it we would not neglect it though in the foile of a bad man or trodden in the mire of a heart very sinfull much lesse would we dis-regard it placed in a worthy subiect Parents loue their children with a strong loue the reason is they haue that in them which they loue nature So Christians should follow true Christians with like force of true loue the reason is they haue that in them which they should loue grace This loue of parents to their children makes that they care not how much good they speake or heare spoken of them so if like loue or any were in vs towards these earthly Saints we would speake our selues and be glad to heare others speake much good of them for the grace of God in them Thirdly Vse 3 this is for admonition to Christians to beware of enuy in regard of graces which are in others more then in themselues For such will bitterly from that wormwood of enuie instead of praising oppose against them So did Iosephs brethren and therefore rose vp against their better brother Gen. 37.4.18 19. And Cain set his crueltie on worke against Abel a farre better man then himselfe and his owne naturall brother where nothing could ease the great paine of his enuie but a medicine made of his brothers bloud Gen. 4 8. So the Pharisees and Priests among the Iewes watched Christ in the graue that he should not rise Matth. 27.66 and so the enuious among vs louers of themselues 2. Tim. 3.2 put vertue in the graue with Christ and watch it that it rise not But further as Christians must not wrong others in their good parts by enuious detractions so neither hauing such good parts in them must they wrong themselues by false testimonie I say false testimonie for there is false witnesse against a mans selfe as well as against his neighbour Many well indewed of God in some fits of the spirituall feauer fare as if they had nothing no faith no hope no grace And some in the affliction say though before they had done exceeding well that they were neuer good before God nor sound in profession but hypocrites So the deuill would haue it But should Christians ioyne issue with Sathan against themselues Is not the deuill strong enough without our helpe and except we wrong our selues to gratifie him rather we should fight vnder God against him then with him against our owne soule For so did righteous Iob in the thickest mist of his troubles His friends had vrged him hard and would baue perswaded him that though he had done many good things yet it was in no soundnesse to God But Iob though hee had otherwayes lost all his children seruants substance and all yet he would not be so great a loser to them and the deuill as to part with his integritie in what hee had done Iob 27.5 for where he had failed he knew hee had made vp the reckoning by repentance and sorrow for sinne and therefore doubted not but that so much was left as would comfort him and reproue them Our Sauiour purposing to commend this womans vnwearied petitioning to him in regard of her daughter and her selfe commends that which was the roote of that fruit her great faith Which faith is a grace of persuasion whereby we beleeue for our selues and particularly to eternall life And to this faith of hers the health of her daughter is ascribed as the branch to the root that beares it Where wee see Doct. 2 that by faith we haue acceptance with God the good workes we doe being as fruites of that tree Hence Dauid speaking of a iustified sinner saith that the booke is cleared by forgiuing the debt and not by any satisfaction made Psal 32.1.2 This faith beleeues and workes haue nothing to do in her office Therefore saith the Apostle Saint Paul To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom. 4.5 that is all the satisfaction that a iustified sinner can make is to beleeue that it is made without him or any thing that he can do And so faith obtaineth by imputation what it gets in the account it gets it by Christ that hath paied the whole debt of sinne and turneth ouer his obedience to those that cannot obey but imperfectly and vnprofitably Luk. 17.10 and so haue no