not with other but with these eys Job 19.26 3 Sight is the most affective sense No sense runs quicker into the spirits of men Hence Jacob though he heard Joseph was alive yet would go and see him before he dies Gen. 45.28 Matth. 13.17 4 Sight is the most satisfactory sense See how greatly the Queen of Sheba was satisfied with what she saw 1 Kings 10.4 7. she had heard of Solomons glory but she did not believe it till her eys had seen it then she breaks out v. 8. The sight of the eys is better than the wandring of the desire Eccles 6.9 The affliction of these blinde men was the greater in that they were deprived of this sense yet even such sometimes have the want of seeing eys made up with sight of minde as Didymus St. Hieroms Master who was comforted by a Friend that came to visit him that though he wanted the eys which Mice and Flies had yet he had an intuitive mental sight which Angels had by which God was seen About these blinde men consider 1 Their Importunity They followed Christ and spake and cried unto him Sense of misery should make us importunate so the Woman of Cana Matth. 15.22 and the Widow with the unjust Judg. Luke 18.7 Acts 12.5 2 Their faith Thou Son of David have mercy on me It was the ordinary style of the Messias for the Promises made to David 2 Sam. 7.12 13 16. I will set up thy seed after thee and will establish the throne of his kingdom for ever Psalm 89.3 4. I have sworn unto David my servant thy seed will I establish for ever and build up thy throne to all generations Psalm 132.11 Hence the children cried Hosanna to the Son of David Matth. 21.16 Now the People judged by the great Miracles Christ did that he was this Son of David John 7.31 The People believed on him and said When Christ cometh will he do more Miracles than those which this man hath done As these blinde men saw the God-head of Christ shine forth in his Miracles so saw they the humane nature of Christ in that he was Davids Son and so they rested on him as the Messias both God and Man V. 28. And when he was come into the house the blinde men came unto him and Jesus saith unto them Believe ye that I am able to do this they say unto him Yea Lord. Christ defers the answering of them to try their faith and patience hence he answered them not in the way till they came to the house where he was which was at Capernaum c. 4.13 Believe ye that I am able to do this Quest Whether belief of Gods power without the mercy of God be the object of our faith Answ Christ saw their belief of Gods mercy because they desired mercy and because they acknowledged him to be the Messiah the doubt lay onely about Christs power They say unto him Yea Lord Where there is a belief of Gods power there is a knowledg in some measure that we do believe it Faith is like a Bucket every faith draws something from God the greater the Bucket is the more is drawn at a time Yet doth a weak faith receive Christ and his benefits as a weak Palsey shaking hand is able to receive a pardon V. 29. Then touched he their eys saying According to your faith be it unto you That Christ may stir them up to examine their faith he tells them that they shall receive according to it withall puts a difference betwixt the meritorious cause of their healing which was himself and the Instrument apprehending and receiving this benefit which was their faith 2 And withall shews that faith doth not go empty handed from God John 6.37 He that comes to me I will in no wise cast off V. 30. And their eys were opened and Jesus straitly charged them saying See that no man know it Their eys were opened Not their ey-lids but their eys some skin growing over Christ with his touch healed and gave them a perfect power of sight And Jesus straitly charged them saying See that no man know it That is till I give you leave to divulge it The Reasons were 1 Lest the Pharisees should being moved with envy cause him presently to depart as shortly they did 2 That after his Doctrine had been further preached this and divers other Miracles might come out together and the matter be so much more stupendous as it was in Elizabeth who hid her self five moneths Luke 1.24 3 To teach us sobriety that we should be ready to do good in secret though no present praise should accompany our so doing V. 31. But they when they were departed spread abroad his fame in all that Countrey Quest Whether did the blinde men well herein Answ In no wise Whatsoever good meanings they might have of promoting the glory of Christ or of satisfying those who questioned them how they came to their sight yet ought they to keep close to the command of Christ Prov. 4.24 25. No sacrifice is like obedience they were not called to spread the Name of Christ to others hence they sinned Every soul that spreads the Name of Christ had need to look to his and their call Some persons have no call at all Wicked persons have no call to take Gods name in their mouth nor godly men neither in these cases wherein they are expresly forbid Let not any pretence in the world exempt us from a plain command of God not the saving of our liberties lives estates no not the promoting the glory of Christ Not to ly for God Job 13.6 7. It was a good speech of a late Prince in this Nation Sin not against Conscience no not for the sake of the holy Trinity The works of Christ are to be published abroad but not against an express command of Christ And so much more cautelous should we be when we are straitly charged not to violate this or that command as the blinde men were here straitly charged or threatened as Expositors render the word though all the commands of Christ are grounded upon reason yet are we not too curiously to pry into the reason of the commands as probably these blinde men might do as to look to the command it self If it be interpreted to be sawciness to dispute the commands of men who are over us what sawciness is it then to dispute the commands of the Lord Neither can the blinde mens good intention excuse them for Uzzah had the same and Paul in persecuting the Saints Acts 26.11 nor yet their zeal for the Jews in stablishing their own righteousness had the zeal of God herein Rom. 10.2 3. V. 32. As they went out behold they brought to him a dumb man possessed with a Devil In this History we have these things 1 A dumb man possessed with a Devil brought to Christ v. 32. 2 The casting out the Devil by Christ v. 33. 3 The effects hereof 1 The multitudes marvelled saying It was
Lord to remember his kindnesses he had done for the house of the Lord and the offices thereof Neh. 13.14 and for the consecration of the Sabbath he concludes Remember mee O my God concerning this also and spare me according to the multitude of thy mercy See he begs sparing from God in his best services Psal 143.2 Enter not into judgement with thy Servant The very servants of God cannot stand in judgement by their own righteousness 4 Paul after conversion desires to be found Having Christs righteousness upon him and not his own at the day of judgement Phil. 3.9 The dangers of those who seek to be righteous by their own righteousness are 1 So long as thou stablishes thy own righteousness thou wilt not submit to Christs righteousness Rom. 10.3 4. They being ignorant of Gods righteousness and going about to stablish their own righteousness have not submitted themselves to the righteousness of God In the world the Law and works are so to be urged as if there were no promise but Christians are so to be taught to live as if there were no Law Luth. By grace we are made heirs the works which follow do not make us heirs or sons but are done of heirs and sons to testifie thanksgiving and obedience Luth. in Psal 130. A person will not seek out for a Phisician till he feel himself sick Matth. 9.13 If thou puttest thy deliverance from sin and wrath upon the performance of that righteousness the Law commands as any cause thereof thou makes thine own righteousness as great an idol as can be because thou makes thy righteousness to be that which Gods righteousness onely is and as thy righteousness will speak thou wilt have peace or bitterness this is in effect to make our own righteousness our Mediator Suppose your righteousness were a fullfilling of the whole Law one point excepted that very failing makes you guilty of the breach of all the rest and when men stand guilty before God Jam. 2.10.11 shall they plead that which is guilty to finde acceptation In the business of justification no man can enough remove the Law out of his sight and behold the promise alone Luth. Tom. 4.103 Bernard and other Doctors when they are out of disputation teach Christ purely but when they go into the field of the Law they so dispute as if there were no Christ at all Luth. in Psalm 130. The best righteousness we ever performed is not able as a deserving cause to turn away the least sin or wrath or to procure the least favour from God Gen. 32.10 I am less then the least of thy mercies said Jacob onely God having promised these mercies of his free grace we are in the use of means to seek hope for and expect a conveyance of them Quest But doth not our righteousness move and melt the Lord and prevail with him to do this or that good for his people Answ No It was not Hezekiahs prayers and tears Cornelius his prayers and alms Daniel his prayer and fasting Dan. 9.17 That melted and moved God but his own son hence Daniel prayes Cause thy face to shine upon thy sanctuary which is desolate for the Lords sake vers 17. Obj. But if we get nothing by our righteousness then we had as good sit still and do nothing Answ I overthrow it onely in point of satisfaction to divine justice in point of merit If works alone be taught as it happens in the Papacy faith is lost if faith alone be taught presently carnal men dream works are not necessary without the cause of justification No man can enough commend good works Who can enough declare the profit of one good work which a Christian doth from and in faith It 's more pretious then heaven and earth therefore the whole world in this life cannot give a worthy reward for such a good work Luth. Tom. 4. fol. 109. But for righteousness as it is one with uprighness I establish it Psalm 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart See whom he calls righteous even them whom he calls upright Psalm 125.4 Do good to them that are good who are they even them who are upright in heart yea further God will crown the righteousness of his servants 2 Tim. 4.8 henceforth there is laid up for me a crown of righteousness and not to me onely but to them also who love his appearing yea the righteous shall shine in the Kingdom of their father Matth. 13.43 And God hath a special eye of providence over such 1 Pet. 3.12 The eyes of the Lord are over the righteous and his ear is open to their cry See Gods care of righteous Noah Gen. 6.8 9. and of Lot 2 Pet. 7.8 9. 2 Moreover we ought to look upon our performances of prayer fasting baptisme supper c. as the ordinances of God wherein the Lord hath appointed us to meet with him and wherein he will make good the things he hath promised therein Esa 64.5 Thou meetest him that rejoyceth and worketh righteousness He comes with his handfull and poures out that which his own freeness hath engaged him to do for us Good works are no other thing then thanksgiving they are not done for righteousness but for witness they please not God simply for themselves but for the person believing Luth. We do confess our sins to him but what is the ground of forgiveness not our confessions prayers or tears but his own free grace because he delights in mercy Mic. 7.19 3 It 's base selfishness when thou wilt do no righteousness but for thy own sake who if thou shouldest know before hand thy righteousness would get thee nothing wouldest sit still and do nothing quere whether such a man had not indeed as good sit still and do nothing 4 Righteousness of sanctification and uprightness is evidential in point of assurance 2 Pet. 1.6 7 8 9 10. 1 Tim. 6.17 18. 5 To testifie our thankfulness Rom. 12.1 2 Danger by establishing thy own righteousness thou unthrones Christ of the principal part of his Office which is to be the righteousness of his people Jer. 23.6 Rom. 5.17 18. By the obedience of one shall many be placed righteous It s Christs Office to place persons at his Judgement seat righteous hence some read it constituentur This mistery was shadowed Exod. 25.17 18 19. The Law or Testimony was to be put in the Ark and the Mercy-seat was to be set upon the Ark v. 21. Christ is this Propitiatory or Mercy-seat Rom 3.25 1 John 2.2 Let us not take the Law out of the Ark as our righteousness but cast our eye upon the Mercy-seat which covers the Ark and Testimony 2 Use Consolation to the Saints that though made infamous by the world God counts them righteous our Principal comfort is that Christ takes away our filthy garments and gives us the righteousness of his Son Zach. 3.4 That all accusations that Satan can put
Egypt Because it was a Country near at hand whereunto the journey would be less And be thou there until I bring thee word Gods command should be the rule of our motion As the souldier is not to leave his station without the command of his Officer no more are we without Gods command For Herod will seek the young childe to destroy him The Angel knew this by divine revelation For God knowes the thoughts of mens hearts a far off Psal 139.2 And the motions of our wills Though the Angel might suspect it from the cruel and proud disposition of Herod yet onely he knew it from revelation There is no wisedome nor counsel can stand against God Prov. 21.30 The Angel saith not Herod will destroy but onely seek to destroy Psal 37.32 V. 14. When he arose he took the young childe and his mother by night and departed into Egypt Here is the obedience of Joseph We must go from Country friends and kindred when God calls so Abraham Gen. 12.1 2 though we know not whither Here was a long and dangerous journey for Joseph an old man to carry a woman that had lately lain in and an infant of about forty days old above two hundred miles through a vast Wilderness into Egypt to sojourn among persons utterly unknown whose language probably he knew not and that in the depth of Winter but faith overcomes all difficulties he believes the Angel that he would bring him word when it was fit to remove as he said v. 13. Faith in Joseph swallows up carnal fears 15. And was there till the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son And was there till the death of Herod Here 's the second branch of Josephs obedience We must not onely go whither God will have us but tarry there as long as he will have have us How long Christ was in Egypt and in what place and what miracles he did the Scripture is silent herein That it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son The Scripture is fulfilled four ways 1 When that which is plainly fore-told is fulfilled as that a Virgin shall conceive a childe Esa 7.14 compar'd with Matth. 1.23 2 When the Scripture prophesies in general of such and such persons it may be applied to every particular as when wicked men contemned Isaiahs Ministry the Lord sends the Prophet Isaiah cap. 6.9 to preach That they should hear but not understand see but not perceive To such contemners Christ at several times applies it as Matth. 13.13 14 15. Joh. 12.39 40. and the Apostle applies it to such Jews Act. 28.26 27. so Rom. 11.8 as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day which though spoken by Esaias and aiming at the wicked that then lived under his ministry yet being spoken in general falls upon all that have a spirit of slumber 3 Analogically or by way of proportion So this Scripture Out of Egypt have I called my Son which is taken out of Hosea 11.1 That place cannot literally be meant of Christ because that Israel there meant the Prophet upbraids with unthankfulness therefore it 's meant by way of similitude As Israel the adopted Children of God were called out of Egypt by the Ministry of Moses so was Christ the natural Son of God called out of Egypt by the Ministry of the Angel the Members were called out in Hosea The Head here 4 Prophesies are fulfilled by way of Type when the thing typified answers to the Type So the Prophets phrase of calling my Son out of Egypt being spoken singularly was a Type of the Son of God who was to be called out of Egypt by the Angel neither needs this seem strange for Sinah and Sion Hagar and Sarah which signifie the two Testaments are more unusual Types and further fetcht The third part of the Chapter V. 16. Then Herod when he saw that he was mocked of the Wise-men was exceeding wrath and sent forth and slew all the Children that were in Bethlem and in all the Coasts thereof from two years old and under according to the time that he had diligently inquired of the Wise-men We have here the History of Herod's Cruelty from v. 16. to v. 19. set down 1 From the outward cause of it viz. his being mocked of the Wise-men 2 From the inward cause viz. an exceeding Wrath he conceived in his heart partly for the Indignity he conceived the Wise-men had done him and partly to hear that there was one born that should be Heir of his Kingdom and he not know who he was 3 From the cruel Edict or Command he sent forth to slay all the Infants of Bethlem two years old and under 4 From the prophetical Prediction thereof Jeremy prophesied In Rama was there a voice heard Lamentation Weeping and Mourning Rachel weeping for her Children Then Herod when he saw that he was mocked of the Wisemen We have the outward cause of Herod's cruelty viz. his being mocked of the Wise-men for they promised they would return unto him but God having admonished them of his Treachery returned not to him neither did Herod presently go to murder the Infants for about thirty days after Christ was presented in the Temple Luke 2.22 which was about eighteen days after the Wise-men came and a little while after dwelt at Nazareth in Galilee Luke 2.39 And likewise it is probable the Tyrant Herod had endeavoured to finde Christ that he might kill him alone before he would kill so many Infants which thing he knew would render him odious to all Moreover there was a common Report that when Joseph and Mary came to present Christ to the Lord at the time when Mary was purified that the Childe Jesus was openly declared by Simeon and Anna to be the Messias and from thence Herod supposed the Wise-men had deceived him Was exceeding wroth and sent forth and slew all the Infants in Bethlem and in all the Coasts thereof from two years old and under Because the Report of the Wise-men and the Witness of Simoon and Hanna in the Temple stuck much in the mindes of men so that Herod could not without fear of a Tumult vent his Malice against Christ he deferr'd his Malice to a fitter time and hearing of his being presented in the Temple began to inquire where his abode was but when he could not finde him in all Judea he thought he was hid for fear he dissembled the matter a while thinking hereby that his Parents fearing nothing would bring him out of the place where he was hid but when after his long dissembling the Childe was no where to be found in Judea the second year when he saw his opportunity he endeavours to take away the Life of the Childe but
sight of men by these rules of qualification are abominable Esai 1.13.66.3 Luke 16.15 2 Cor. 10.18 Moreover the good works done by regenerate men are not the causes of justification but the effects and consequents thereof Non praecedunt justificandum sed sequuntur justificatum They do not go before the person to be justified but follow him that is justified 2 Exhort To perform good works looking to all these circumstances therefore let us have these ends 1 To be profitable to men Titus 3.8 He that believes in God must be carefull to maintain good works these things are good and profitable to men he means honest Trades and Imployments to minister to their own and others needs 2 To testifie the truth of our faith James 2.14 15. Shew me thy faith by thy works also v. 16 17. As Abraham's sacrificing his onely son testified his faith and Rahabs receiving the Spies with the hazard of her life 3 To shew forth our thankfulness to God Rom. 12.1 q. d. Shew forth your thankfulness to God by yielding the members of your body as well as the faculties of your soul to his service 4 To be paterns and examples of holy life to others 1 Tim. 4.12 Be thou an example of the believers Titus 2.7 In all things shew thy self a patern of good works 1 Peter 3.1 they that at present did not obey the Word may without the Word be won by the good conversation of their Wives 5 To add fruits that may be acknowledged in the day of account Matth. 10.41 42. Heb. 6.10 Gal. 6.9 1 Cor. 15.58 2 Peter 1.10 11. Phil. 4.17 Paul did not desire a Gift from the Philippians but Fruit that might abound to their account Glorifie your Father in Heaven This is the second end of Christians shining light that the beholders may glorifie God that is 1 By declaring him to be glorious who hath such servants and worshippers I mean declaring him glorious among men 2 Thess 1.12 2 By ascribing all glory to his Name for working his servants hearts from their natural defilement to such an holy estate Rom. 11.36 Of him and from him and to him are all things to whom be glory for ever 1 Peter 2.12 The converted Gentiles seeing the holy Lives of Christians glorifie God in the day of visitation Psalm 86.9 10. When Paul was converted from persecuting Truth to preaching it they glorified God that saw and heard it Gal. 1.22 23. In Heaven God is set forth from the place he is in viz. Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heavens that is not onely in the Heaven of the Blessed which is called that Heaven of Heavens that most blessed Countrey which is looked for by Saints Heb. 11.10 But in all other Heavens where he is by his omnipresence as he is in the Heaven of the Blessed by his special presence Yet is he not included in any place before there was any Creation he sufficed to himself without any place V. 17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill The third part of the Chapter In which 1 A correction of an erroneous conception as if Christ came to destroy the Law or the Prophets I came not to destroy them 2 A right information wherefore he came viz. To fulfill the Law and Prophets not to destroy it 3 Here is the unchangeableness of the Law set down v. 18 19. 4 Here is an explanation of some Commandments depraved by the false Glosses of the Pharisees v. 21 22. to the end of the Chapter Think not that I am come to destroy the Law or the Prophets Some thought that because Christ preached Repentance after a new manner of way and Faith also and did not press the Sacrifices and Ceremonies of the Temple-worship that he came to destroy the Law to this Christ saith The Doctrine of the Gospel doth not oppose the Law or the Prophets Think not that I came to destroy the Law or the Prophets In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to oppose the Law John 10.35 The Scripture cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be broken or opposed John 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely because he opposed the Sabbath John 7.23 If a man receive Circumcision on the Sabbath that the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be broken or destroyed For which the Apostle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. ult 2 That the word destroy is taken for oppose appears by v. 19. where doing and teaching is opposed to breaking or rather to opposing And therefore whereas the Jews cry out against the Apostles as going against the Profession of their Master know the Apostles would have never mentioned these words of Christ if their Doctrine had differed from his we cannot think that those grave men that were so constant in the defence of their Doctrine not onely not to have written things contrary one to another but things contrary to themselves therefore we must inquire how their sayings may agree Hence know there 's a twofold Law 1 Natural which is everlasting and common to all this is right reason This makes men good out of love of virtue 2 Civil this looks onely to outward innocency and doth not look to the minde as the Law of Nature doth This is peculiar to every Nation and changeable this restrains men from evil for fear of punishment Because of transgressions the Law was added Gal. 3.19 that is the Law written in Tables was added to that Law writ in the heart so that 1 Tim. 1.9 The Law is not made for a righteous man So then the Law of Moses had certain things brought from the Law of Nature and certain things proper to that People and applied to those Times Justin against Triph. saith some things are universally and by nature everlasting goods which they that performed had common praise with Christians But some things were added because of the Peoples hardness of heart and by reason of occasions of Times and places may be added therefore as before the Law of Moses was given true Faith working by Love was that which God lookt after so in the Law of Moses God would have himself loved with all the heart would have the heart circumcised c. but all this was properly translated from the Law of Nature and was not properly a part of the Civil Law but the scope and mark at which the Civil Law aimed But to fulfill the Law So that the scope of the Law was to make men good as by the fear of God and love of God and love of one another Matth. 22.38 39 40. these are called the greatest Commands on which depends the Law and the Prophets So loving of our Neighbour is the fulfilling of the Law Rom. 13.8 Gal. 5.14 and James says If ye fulfill the royal Law according to the Scriptures Thou shalt love thy Neighbour as thy self ye shall do well this fulfilling of the Law
Christ ver 16. 2 That no man should dare to think as if there were any contradiction in these and such like Scriptures as Faustus the Manichee did who did deny this Gospel to be penned by Matthew and denied this Sentence to be any of Christ's words because it is false that Christ did not destroy the Ceremonies seeing Christians do not observe them Consider the Law having no place in justification and nothing contrary to the Law of the New Testament in point of meats days or ceremonies we ought with Paul to think it holy just and good Ob. But if the law be thus fulfilled what shall we think of the ten Commandements Answ The Decalogue or ten Commandements is part of the Law of nature Rom. 2.15 Which shew the works of the Law written in their hearts Yea every command of them was observed before the giving of the Law upon Mount Sinai even the command of the Sabbath Exod. 16.29 now they being the Law of nature are to be observed for example it s writ in every mans heart that there is a God and that this God is one and that he is the immediate object of worship and that his name is to be sanctified c. All the question is about the Sabbath or seventh day from the creation which is put to an end Col. 2.16 yet is it written in every mans heart that if God be to be worshipped there must be a time for his worship and if it be left to the scantling of every carnal mans heart it will be little enough yea in time it will come to nothing among such it remains then that godly men as they have it writ in their hearts to give God a time so that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him and as they so doubtless all the Apostolical Churches This was the day which the Spirit calls the Lords day as like phrases call the Lords table the Lords body the Lords supper whereto that speech of Psal 118.24 hath respect This is the day which the Lord hath made we will rejoyce and be glad herein For all the rest of the Commands as the obedience of inferiours to superiours and that every man shall enjoy his own wife life state and good name c. is writ in every mans heart Moreover for that of the Sabbath the distinction of divers of the Rabbins is to be observed viz. one thing is commanded in these words Remember thou keep holy the Sabbath the cause of which holy worship is a thankful remembrance of the creation of the world another thing is commanded in these words The seventh day is the Sabbath of the Lord thy God in it thou shalt do not manner of work this rest respecting their servitude in Aegypt belongs to the Hebrews onely Exod. 31.13 remembring their own servitude in Aegypt they should handle their own servants gently which also was the opinion of Irenaeus l. 4. c. 30. and Eusebius l. 1. c 4. so that to distinguish rightly we must distinguish the commands of worship and the commands of rest as by their causes so by their times The Christians observed the Sabbath and had their assemblies thereon in which assemblies the Law was read Acts 15.21 which continued to the Council of Laodicea to whom it seemed better that that day the Gospels should be read and therefore from the ancient fathers Balsamon observs that almost in all things the Sabbaths were equal'd to the Lords days which two days Nyssen calls brethren Also Justin Martyr against Tripho before Abraham there was no need of circumcision nor before Moses of the celebration of the Sabbath feasts and offerings p. 186. Asterius cals them a beautiful couple also Clement Const l. 7. c. 24. saith Keep holy the Sabbath day and the Lords day because this is dedicated to the memory of the creation the other to the memory of the resurrection also cap. 8. he saith let servants labour five days but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godliness in the Church In the ancient Church they had a custome not to fast on the Sabbath because it was a day of gladness except on the Sabbath that was before the burial of Christ Ignat ad Philip Tertul. de jejun and therefore Eusebius mentions that Constantine forbade Christians to be summoned to law on the Sabbath no less then on the Lords day because those days were dedicated to holy assemblies and therefore whereas some think from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Sabbaths the Lords day is placed into the room of the Sabbath they are deceived seeing there is no mention hereof by Christ or the Apostles Now when the Christians observed these two days viz. the Sabbath and Lords day they did not do it of any command of God or of the Apostles but by voluntary consent by the power of liberty given to them unless I should add by divine example which is not of little force see Jer. 26.18 Unless we add that the spirit calls the day of worship the Lords day Rev. 1.10 on this day there was a meeting of all that dwelt in the City and Country though he call it Sunday Justin Apol. 2. Q. Whether to these ten commandements as the law of nature may not other commands of the Gospel be refer'd A. Yes to the first we may refer all those commands which forbid the least shew of worship to be given to false Gods 1 John 5.21 and that the true God alone be worshipped John 17.3 1 Cor. 8.6 To the second command we may refer all commands forbidding resemblances of God and the worshipping of God through any mean which himself hath not instituted Matth. 6.24 Ephes 5.5 Phil. 3.19 To the third command we may refer the due sanctification of the name of God Matth. 6.9 and to keep our words in the bounds of yea and nay Matth. 5. â—4 Jam. 5.12 To that of the Sabbath we may refer that certain hope concerning the rest in heaven the taste whereof we have in peace of conscience Heb. 4.9 10 11. To the fifth we may refer all honour due to Princes Rom. 13.1 2 3 6 7. to Masters Col. 3.22 to Husbands Eph. 5.22 to Pastors 1 Tim. 5.17 Heb. 13.17 To the sixth command all wrath and hatred which are the seeds of murthers Matth. 5.22 1 Joh. 3.15 To the seventh command are reckoned all impurities and all divorces without the cause of adultery Matth. 19.9 To the command against theft are refer'd not only those commands which forbid us to hurt the goods of others but that we should profit them Col. 3.25 1 Cor. 12.7 To the ninth is refer'd those commands which caution us against lying and enjoyn us a continual care of truth Eph. 4.24 25. To the tenth are refer'd the commands of quenching inordinate motions Gal. 5.24 Eph. 5.22 23. the baits of which concupiscence are wealth honour
never so seen in Israel v. 34. 2 The Pharisees blasphemed saying He casteth out devils through the Prince of the devils A dumb man That is deaf and dumb for they that are deaf from their birth are wont to be dumb for they that cannot hear cannot learn words to express themselves There were many persons would not believe there were any devils as Sadduces and others for the conviction of these when they shall see ignorant men possessed to speak strange languages they never learned as Greek and Latine they may see there are devils This cure amongst the rest hath a Behold put upon it It 's probable that this man was not dumb from his birth but made dumb by the devil because when the devil was cast out the dumb spake Now if you ask why God would suffer the devil to possess men It is to let us see the power that the devil hath in possessed men for look as when he possesses the body he makes one blinde another deaf and dumb and bindes a third that they cannot move themselves as he did that daughter of Abraham Luke 13.16 for eighteen years together so Satan when he reigns in the hearts of natural men he makes them blinde dumb deaf and senseless to all spiritual things V. 33. And when the devil was cast out the dumb spake and the multitudes marvelled saying It was never so seen in Israel God hath given us our tongues to sound forth his praises and means whereby we may edifie one another hence those Satan cannot draw to blasphemy railing filthy speaking he lays snares for to make them dumb as it 's like he did this poor man Christ doth not require faith of this possessed man as he did of the blinde men because he was dumb and deaf and being deaf he could neither hear nor answer but Christ upon the intreaty of those who brought him healed him Christ requires of us onely acording to the means he gives Devil was cast out For the manner of the casting out of the devil the Text is silent it 's like Christ commanded the devil to come out of him Multitudes marvelled saying It was never so seen in Israel Hyperbole for Christ had done greater miracles from which the multitude did not derogate 1 But the scope of the present wonderment was to stir up one another to look on him as the Messiah Wonder was the beginning of Philosophy Propter admirari coeperunt homines Philosophari here wonder was the beginning of salvation 2 To extol Christ above any of the old Prophets as Elias Isaias Jeremy c. none of whom had done so many and so great miracles Christ spent a whole day in doing miracles Christ did not lay staff upon the sick nor cover them with his garment but cured them with his Word V. 34. But the Pharisees said He casteth out devils through the Prince of the devils Look as the Sun Moon and Stars according to the variety of the subject have variety of influences the Sun softens wax hardens clay they beget one thing and corrupt another so the Sermons and Miracles of Christ which stir'd up admiration and reverence in the multitude in the Pharisees stir up opposition and blasphemy One cause brings forth diversity of effect as the Word 2 Cor. 2.15 and also the Supper 1 Cor. 11.29 The Pharisees said He casteth out devils Here was their blasphemy not far from the sin against the holy Ghost if not the very same out of malice to ascribe that to the devil which was done by the finger of God Men that are maliciously affected will calumniate the most glorious works of God yea and speak against Preachers and their Sermons and expositions how godly soever Through the Prince of the devils The Prince of the devils is the same that is called the Prince of this world John 12.31 As there is an order among the good Angels so is there among the devils Eph. 6.12 Thus did the Pharisees blaspheme Matth. 12.24 Luke 11.15 against whom Christ sufficiently disputes That if Satan cast out Satan how can then his Kingdome stand Now this Prince of the devils is the same that elsewhere is called Beelzebub the god of Flies an idol of the Ekronites V. 35. And Jesus went about all the Cities and Villages teaching in the Synagogues and preaching the Gospel of the Kingdome and healing every sickness and every disease among the people We have four things considerable to the end of this Chapter 1 The mercifull and charitable affection of Christ in that he went about all the Cities and Villages preaching the Gospel and healing their diseases therein showing mercy to their souls and bodies v. 35. 2 The motive that moved him thereto which was his compassion or his yerning bowels v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word Compassion is the feeling of another mans passion 3 The object of this compassion it was forlorn souls who were as sheep without a Shepherd For though they had Annas and Caiphas and many others Priests Scribes and Pharisees who boasted themselves to be Pastors yet Christ did not acknowledge them so to be 4 The remedy Christ propounds for relieving these famished souls which was that Christ speaks unto his Disciples and in them to all other Christians who were potent with God to pray to the Lord of the Harvest to send forth labourers Two grounds Christ gives for our so praying 1 The greatness of the harvest multitudes of hearers not yet converted and many converted persons who stand need of building up 2 The fewness of labourers that is of such who were able and willing to work in Gods Vineyard Jesus went about all the Cities Here 's Christ his unweariedness in doing the Lords work It appears they had Synagogues both in Cities and Villages John 18.20 Jesus said I spoke openly to the world I ever taught in the Synagogue and in the Temple whither the Jews always resort and in secret have I said nothing Now Christ went up and down to preach among them Where people have any desire after means of grace some help should be afforded to them Acts 16. When Paul in a Vision saw a man of Macedonia saying Come over and help us Paul gathered that he had a call to go thither Moreover because the Apostles and Christ could not go every where they vvent onely to the Cities and Villages that from thence the Gospel might be scattered up and down in the Country And Villages For even the souls of persons in Villages ought to be precious such was Cenchrea a Village and Haven near to Corinth Many Preachers thrust together in Cities for outward accommodations yea even there vvhere their Ministry is loathed vvhiles many poor breathing souls in the Villages are hunger starved There may be a temptation upon Teachers herein who are heartless in preaching unless they have a numerous auditory to hear vve may desire to preach to many because vvhere there are many in likelihood some vvil be
the Lord. Besides what ever evils befall us God can turn them for our good as in Josephs case he saith to his Brethren Ye meant it for evil but God meant it for good Loss of goods hath proved a gain of grace Heb. 10.34 Restraint of outward liberty a means to set the conscience free Acts 16.25 Disgrace a motive for God to manifest his approbation torment an occasion of easing the minde Heb. 11.35 3 Look on God not onely as the cause of the being of things but the cause of their not being That the fire did not burn the three men Dan. 3. nor the hungry Lions devour Daniel why men favour us not and why their hearts are turned against us Psalm 105.25 God hath a work in men hearts as in Absalom who refused the best counsel Nothing is so high that is above his providence nothing so low that is beneath it nothing so large but is bounded by it nothing so little that he overlooks it nothing so confused but he can order it nothing so bad but he can draw good out of it nothing so wisely plotted but he can supplant it nothing so unpolitickly carried but he can give a prevailing power to it both is to be taken heed of Be not proud of thy wisdom and counsels if they succeed not do not despair because God governs and prospers the errours of the godly I have often committed the greatest rashness and follies but I did it not with a desire to hurt but unwisely desiring to counsel faithfully hence I prayed that God would amend my errour Luth. in Gen. 27. 4 Exhort to resign up all our actions to God in times of suffering 1 Peter 4.19 Let them that suffer according to the will of God commit the keeping of their souls unto him in well-doing as into the hands of a faithfull Creatour When we have a Jewel in times of danger we trust it in the hand of a father let us in suffering times leave our souls with God Let us also in the disposal of our conditions submit to poverty disgrace imprisonment banishment death even as the Lord in his providence shall please to dispose of us Even as the Patient doth to his Physician who hath seen his Water or felt his Pulse All the afflictions wherewith Saints are afflicted are no other thing than a pleasant and sweet play wherewith God plays with us as a father with his little ones whom he bids do something above their strength which when they endeavour diligently to do the father also puts to his hand Luth. in Gen. 43. V. 32. Whosoever therefore shall confess me before men him will I confess before my Father in Heaven Here 's a third Reason not to fear death because he that confesses Christ even to loss of Life Christ will confess him before his Father See Rev. 2.13 Quest What Confession is here meant Answ Habitual in the purpose of the heart for it 's not enough to confess Christ in one act onely 2 Seasonable Confession with the mouth When men shall oppose or deny Christ and his Truth or when Tyrants shall examine us of our Faith we shall unmoveably and constantly profess our belief in Christ and our cleaving to his Truth even to death and tortures Be we exhorted to confess Christ before men 3 Properties in Confession 1 Let it be with boldness Mark 15.33 1 Tim. 4.16 2 Plain without any equivocation So Peter and John answered the Council Acts 4 7. 3 With meekness and fear 1 Peter 3.15 See this fully in my Treatise of Denial of Christ p. 27. V. 33. But whosoever shall deny me before men him will I deny before my Father which is in Heaven Christ doth not here mean actual denial for Peter denied Christ yet is in Heaven And so Bilney the Martyr and many others under temptation so denied Christ yet stuck to him in the habit and purpose of their hearts but Christ means habitual denial of Christ in the purpose of the heart when a man for the saving of his Lands Liberty or Life will deny Christ or any part of his Truth Actual denial of Christ is dangerous though but in one act especially when the soul hath time to deliberate and for such a treachery God is wont to fill the soul with horrour that a man would give all the world to be eased of it as in Spira c. how much more dangerous is habitual denial Christ is denied 1 Silently when persons can hear the Truth spoken against his Servants railed on Idolatry cried up and they sit still as if the thing nothing concerned them against this see these places Psalm 119.46 1 Kings 22.8 Matth. 11.19 2 Christ is denied expresly and that 1 In a vicious Life Titus 1.16 2 Tim. 3.5 Jude 4. 2 Christ is denied in word this is 1 Publickly when being asked by the Magistrate concerning our Faith for fear of Prisons or Death we shall not acknowledg it Acts 4.8 9 10. This also is committed when we present our selves at worship which our own Conscience judges false for the substance thereof 2 In private when we conferring with men shall for fear of loss or hope of gain deny that Truth we inwardly acknowledg 3 Christ is denied in writing when we shall subscribe to any thing as truth which we are perswaded in our consciences is an errour or subscribe to the recantation of any truth Satan may tell you such a thing is soon done but know that is done in a moment which may be lamented for ever 4 Christ is denied in worship when we shall present our selves at such worship as we loath in our hearts Hosea 13.2 Let the men that sacrifice kiss the Calves 5 There is a denial of Christ in asserting Principles when for fear of loss we shall withhold the asserting of our Principles being thereunto called this was Peters sin Gal. 2.12 6 Christ is denied implicitely when though we do not deny Christ in life word or writing because we are not put to it yet we would deny him were we put thereto We must to mend this have the purposes of our hearts right to forsake all we have for Christ take we heed we deny not Christ for Church-communion John 9. John 12.42 This denial of Christ as to the acts of it is twofold 1 Sudden when a man is surprized on a sudden and denies Christ so Peter 2 Deliberate when a man notwithstanding reluctations checks and deliberations about confessing some truth yet for fear he shall hang back and deny it See my Treatise of Denial of Christ p. 12. V. 34. Think not that I am come to send peace on earth I came not to send peace but a sword Christ comes to propose another hardship his Disciples should encounter with to wit the contentions and oppositions not onely of strangers but also of near relations Think not that I am come to send peace on earth Many thought from the misunderstanding of that Scripture Isai 11.6 The
Wolf shall dwell with the Lamb and the Leopard shall ly down with the Kid and the Calf and the young Lion they shall not hurt nor destroy in all my holy mountain these things being promised at the conversion of the Jews or at the Reign of Christ here on earth they lookt to have them fulfilled at his first coming in the flesh when in stead of this expected peace all was on fire by wars and persecutions now Christ speaks these things to them that they should not be offended when they see all things tend to commotion and violence John 16.4 They shall cast you out of the Synagogues and whosoever kills you will think he doth God good service these things have I spoken unto you that when the time comes you may remember that I have spoken to you Quest What peace is this we must not think Christ to bring Answ 1 A quiet estate free from persecution and the cross 2 Tim. 3.12 John 16.33 In the world ye shall have tribulation but in me ye shall have peace If all the world would subscribe to the Gospel it were easie to be a Christian but because the greatest part is opposite to Christ and his Truth therefore we cannot confess Christ but we must be hated and opposed by the world 2 Christ did not bring a peaceable agreement in wickedness Psalm 94.16 Prov. 28.4 There was a peaceable agreement in those who agreed to build the Tower of Babel Gen. 11.4 and in Pilate and Herod in persecuting Christ 3 The peace Christ brings is peace of conscience John 14.27 Ephes 2.17 Rom. 5.1 Christ being the Prince of peace brings peace to the hearts of Saints Isai 9.6 Col. 1.20 Ephes 2.14 and slays the enmity betwixt God and us v. 16. but he brings not peace betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 Quest What is meant by a Sword Answ War is not meant but Separation and Division as Luke 12.51 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disagreement in Faith and Religion and from thence opposition and persecution disagreement of understanding draws with it a disagreement of will as an agreement of understanding especially in the things of Faith draws with it an agreement of wills How came the multitude of believers to be of one heart Acts 4.32 Why because they were of one minde Hence 1 Cor. 1.10 that the Corinthians might have no divisions among them and might all speak the same thing he beseeches them that they would be joyned together in the same minde and in the same judgment as if he should say unless that be there will be divisions now for such an agreement it must be in very generals or else no two Saints can agree together Besides if there be a defect in unity of opinion it must be supplied by a conjunction in the judgment of charity if this grace be in us though there may some light differences arise yet as boughs of the same tree being severed one from another by windes they soon come together again because they are united in one root so will dissenting Christians united in Christ and in love to one another soon come together again Quest How can Christ be said to bring a Sword or contention among men is not this a sin Answ The proper end of Christs coming or the Gospels coming is not to set men together by the ears for what a blessed Life should we have would every man obey it but by accident so Luke 2 34. Christ is said to be for the fall and rising of many in Israel so he is called a stone of stumbling and rock of offence which is by accident 1 Peter 2.8 2 Christ is said to bring a Sword from the necessitated opposition and separation Saints have to the worlds practises 3 Christ is said to bring a Sword from the slanderous calumnies of the World because they impute that to Christ which their own Lusts are the cause of Now this division arises 1 From the contrary dispositions in wicked men and godly Contraries oppose one another The Gospell calls for Saints to shew humility self denial c. now the principles of the world are contrary 2 Neither side can make abatement of their principles Christ and the Gospel cannot give ground wicked men will not hence arises contention 3 The Gospel of Christ offers violence to Satans Kingdom hence the Devil rages himself and inrages his instruments as the Princes of the world when a Foreign Prince invades their Territories arms his subjects against that Prince so doth Satan stir up instruments against the Saints of God and Preachers of his word Acts 14.1 2 4. Acts 16.19 Acts 17.4 5 6. Acts 19.24 Acts 22.22 Acts 24.5 Acts 28.22 Let the Devil alone he will let you alone Luke 11.20 21. But if once you assail him then look for sore opposition Psalm 2.1 2 3. The nations will rage and the Kings of the earth stand up against the Lord this is the cause why Antichrist makes war with the Saints of the most high Rev. 14.7 8. 4 Saints count the Gospel wisdom the world counts it foolishness if thou art a King or Prince or Teacher of Churches and seriously embracest the word the world will count thee mad and foolish Luth. Tom. 4.140 Use To apply this 1 Think not that to be truth because all are in peace Jer. 5.31 The Prophets prophesied falsly and the Priests bear rule by their means and the people love to have it so In a Family or City when all went in one way of prophaneness all were in peace but if some of them by Gods grace shall be called home Oh what a storm doth Satan stir up against them Peace is a singular blessing yet better there should be thousands of tumults and seditions then that either Satan should hold the souls of men in peace or that errour and confusion should be throughout the Churches 2 Exhort 1 Wonder not at the factions and divisions in Towns Churches and Families about matters of Religion Christ hath foretold it as Ishmael persecuted Isaac Gal. 4.29 so is it now Christs kindred thought he was mad Mark 3.21 2 Exhort Carry wisely under oppositions made against thee for the truths sake 1 Arm thy self with patience against their revilings so did Christ 1 Pet. 2.21 23. answer their reasons but pass by their railings If we must not rail against the Devil much less against opposers of truth 2 Tim. 2.25 26. 2 Confute their oppositions by the holiness of your lives Many arguments how strong soever will not do the cause of God so much good as one scandalous practice doth it hurt 1 Pet. 2.12 Let your conversation be honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorify God in the day of visitation 3 Do not unbosome your selves to them who are contrary to you in point of religion Many out of
2.18 20 21. The false Teachers would have imposed Angel-worship and would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged them to hell and that they should never have the crown of glory if they did not observe them but the Apostle bids they should not regard their judgement 2 Where we come where persons can resolve us to propound our doubts Mal. 2.7 As of old Priests lips did preserve knowledge so should the lips of Church Elders Herein lay aside sinfull bashfulness which makes many go sadly for want of propounding the difficulties which afflict them thus did the Churches of Antioch Acts 15.2 and Corinth 1 Cor. 7.1 1 Cor. 10.25 27. 3 Urge the Lord with his promise to give you direction in your difficulties Psal 25.12 What man is he that fears the Lord Him shall he direct in the way that he shall chuse Prov. 3.6 In all thy ways acknowledge him and he shall direct thy steps David was in a strait to know whether Saul would come against Keilah and whether the men of Keilah would deliver him up and he enquires of God herein 1 Sam. 23.11 12. and the Lord answered him that the men of Keilah would deliver him up 2 Sam. 21.1 Jos 7.6 to v. 20. Judg. 20.26 27 28. 4 Examine reasons on all sides and then go that way which seems likeliest and hath best reasons out of Gods word David had a great scruple about Gods providence as to wicked men untill he went into the Sanctuary of God and there in the Ministry of Gods word he found reasons to stablish him to wit concerning their end 1 That though they were so happy at present yet they stood in slippery places 2 That they were cast down into destruction and desolation in a moment Psal 73.16 17 18 19. But if reasons from Gods word are equal on both sides chuse that side that hath least fleshly respects in it I mean as to thy self as to self-credit profit or benefit or makes most for Religion Gods glory and the credit of the Gospel according to those three rules 1 Corinth 10.31 32 33. 5 Finde out the cause of your scruple If it be ignorance strive for information and do not out of conceitedness of thy own opinion put it off If Satans suggestion compare the reasons with the Word If melancholy be the cause as often it is compare the soul when it is in a quiet frame and the melancholy fit over with those reasons that appeared in the time of melancholy thou shalt see a great unlikeness betwixt them as betwixt water when it is puddled or jumbled together and water when it is cleer If thy scruple arise from scrupulous persons consider the weight of their reasons remembring no man is to be heeded more then his reason weighs If it arise from fear of sinning against God and conscience of duty then remember its backt with a plain commandement 6 Beware you do not strain at a Gnat and swallow a Camel to scruple about the payment of the tithe of rue mint anise and cummin and neglect the weightier matters of the Law justice and the love of God we may scruple justly to break the least command as Daniel was resolvedly set not to defile himself with the portion of the Kings meat Dan. 1.8 as also not to neglect a duty Dan. 6.10 yet be sure that you be as much or more scrupulous in the weightier matters of the Law Matth. 23.23 by no means to have the least hand in the violation of them 7 Let not the minde run too much upon a scruple for Satan is wont to stir up a great fog and mist in the minds of some conscientious people and so to impress strange things on the imagination by the mindes still running thereupon though some are too far the other way that they will not so much as reason whether things be right or wrong 8 When we see scruples are needless and endless and cannot be taken away with contrary reason let them forcibly be laid aside at least till another time for sometimes Satan followes weak Christians so closely that they can no other way get out of them 9 Where we see the questions we have in our mindes are needless scruples wherein is no reason we may act against them and yet the conscience not be weaker but stronger 10 In case of scrupling let conscience speak out till it it have no more to say and beware you do not put a trick upon conscience by a cunning distinction If conscience put thee upon hard things yet be sure to follow it Acts 20.22 23 24. as it may be it puts thee upon duty whereby thou shalt lose some dear friend and procure some heavy enemy 11 Beware of pretending a scruple when there is no such thing Matth. 22.16 17. The Herodians come to Christ and pretend a scruple We know thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men tell us Is it lawfull to give tribute to Caesar or not In which question they onely endeavoured ensnarement if Christ said it was lawfull they would have rendered him a flattering time-server because the Jews held generally that the Romans had violently subdued them if he had said it was not lawfull they would have accused him of treason against Caesar Thus to pretend a scruple is an act of gross hypocrisie and those that thus set up a stumbling block of iniquity and come to a Prophet to enquire concerning the Lord or his ways the Lord will answer him accordingly Ezek. 14.7 And I will set my face against that man So those Jerem. 42.5 6. 12 Do not despise nor be eager against scrupulous persons Scrupulosi non sunt rigidè tractandi said Antoninus the Casuist because this tenderness of conscience when it is real is a pretious principle arising from a great measure of Gods fear and is a fruit of the spirit in whom it is though sometimes through ignorance and injudiciousness it scruples where it ought not Yet as in fields where there are many briars thistles and thorns it argues there is good ground if it were well husbanded so a heart that conscientiously scruples though often the scruples are not good yet they arising from a true fear of not sinning against God they argue the heart is good Yet an enlightned conscience other things being like is better then a scrupuling conscience 13 Sometimes a scruple may be determined by an use of lot when a soul doubts which way God would have him to go yet he is so purged from self-endedness that he desires God may determine the matter Acts 1.24 Thou Lord which knowest the hearts show which of these two thou hast chosen 14 To scruple in small things and not in great matters is a note of a hypocrite Matth. 23.23 Also the Jewish Priests scrupled the bringing the thirty pieces into the treasury being the price of blood Matth. 27.6 yet they scrupled not to shed