of keeping his virginity in wedlock till such times as the Virgin had brought forth her first begotten son Matth. 1. ult Besides the husband and wife by wedlock are made one civil person Matth. 19.6 they twain shall be one flesh Wherefore they have all things common and in particular a common off-spring so that Joseph was not the adoptive but the matrimonial father of Christ and Christ was subject to him Luk. 2.51 Quest But how doth it appear that Joseph was then maried to the Virgin Mary seeing the Text says she was onely espoused vers 18. Answ 1 Espousals are as it were the first mariage because there is a mutual affiancing upon a presupposal of no essential impediments hence vers 20. Mary was then called Josephs wife 2 Joseph is bid not to fear to take her to wife vers 20. who being informed by the Angel no doubt did accordingly moreover taking doth presuppose giving for in many places and nations Virgins have been wont to be given to their husbands by their parents or guardians Besides Mat. 1.24 it 's said He did as the Angel commanded him and took her to be his wife V. 17. So all the generations from Abraham to David are fourteen generations and from David until the carrying away into Babylon are fourteen generations and from the carrying away into Babylon unto Christ are fourteen generations Quest Why did the Evangelist divide all these generations into three fourteens Answ First to shew the threefold estate of their government 1 under Judges 2 under Kings 3 under Governours and Priests after the Captivity The Lord tried all ways to keep them in their duty and when nothing would serve he sent his Son 14 Generations By generation he means the person begotten which adds a degree Matthew omits some persons less considerable to make the number round and fit There wants one of these 42 and therefore the learned put in Jechonias twice the one Joacim which was confounded as Jerom thinks with Jechonias the other his son Jechonias Unless to make up the 42 generations we number Christ as the last person of the third Classis or Division V. 18. Now the birth of Jesus Christ was on this wise when as his mother Mary was espoused to Joseph before they came together she was found with childe of the Holy Ghost The birth of Jesus Christ was on this wise The Evangelist setteth not forth the whole History as Luke professedly doth onely shews first whence the Virgin was with child which was of the Holy Ghost 2 when it was that is to say when Joseph and Mary were espoused before they came together that is when she was promised by her parents or affianced unto him but yet before they came together she was not yet delivered into the hands of her husband by her parents but abode under their keeping and tuition Of the Holy Ghost Not that the Holy Ghost was the father of Christ but that the Holy Ghost did cause that a Virgin should conceive without a man for the Holy Spirit did not lye with the Virgin after the manner of men but that which the generation of man could do he himself could do much more perfectly without any such generation V. 19. Then Joseph her husband being a just man and not willing to make her a publike example was minded to put her away privily The Law was Deut 22.14 if a man took a Damsel and found her not to be a Maid then v. 22. they were to bring her out of her fathers house and the men of the City were to stone her with stones But Joseph being a just man and enclining to mercy would not expose her to open infamy or make her a publike example Lapide saith the Cretians were wont to bring adulteresses through the midst of the City to be beheld and mockt at by the people Was minded to put her away privily That is by a secret divorce giving her a bill of divorce secretly Joseph seeing the holy and spiritual life of the Virgin might seem to question how she should conceive of adultery and perhaps to have judged the contrary but whence or how she had conceived he knew not but because he knew she had not conceived by him he would put her away The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolvere signifies to absolve or free that is Joseph freed her from her promise and so to put her away onely upon some other pretence then adultery For husbands among the Jews had many other causes of divorce besides adultery Matth. 19.3 where the Pharisees ask whether it were lawfull for a man to put away his wife for every cause Observe 1. Innocent and harmless persons are sometimes exposed to suspicion 1 Sam. 22.9 10. 2 Obs We must so be angry at the sins of others that some mercy must be retained towards the sinner Moses Exod. 32.31 V. 20. But while he thought on these things the Angel of the Lord appeared unto him in a dream saying Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost In this Verse three things 1 the anxiety of minde that was upon Joseph he was full of perplexity sometimes thinking her guiltless from the holy carriage he saw in her sometimes he thought her guilty because himself had not touched her many turnings and rowlings were in his minde what to do Saints are sometimes in much perplexity of spirit 2 Chron. 20.12 2 Cor. 4.8 2 The Consolation Against his trouble the Angel of God appears unto him in a dream bidding him not to fear to take unto him Mary his wife God is wont to come in the time of trouble Psal 46.1 so that Saints are not tempted above strength 1 Cor. 10.13 God appearing in the Mount Gen. 22.14 Quest Why doth the Angel appear to him in a dream and to the Virgin when awake Answ The Angel appears to Mary awake because faith and consent was required of her First she conceived Christ by faith before she conceived him in her flesh and her consent was required that she might as it were to use Bernards expression be the Bride of the Holy Ghost and conceive by him Besides it was needfull the Virgin should know whom she bore in her womb and whence she conceived 1 The Angel appeared to Joseph in his sleep not onely here but when he went into Egypt Matth. 2.13 and when he came out thence because according to his good pleasure he was wont to appear as well in dreams as in visions Numb 12.6 also vocally 1 Sam. 3.6 8 10. also inspiredly 2 The Angel appears to Joseph in sleep to let him see the provident care of God who thinks of our troubles when we do not think of our selves even when we are asleep Qu. But why did not the Virgin Mary her self tell Joseph of her thus being with childe Answ It is like she did which probably was the first ground of
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by the Spirit into the Wilderness So that in the same day he was baptized he began his Fast of forty days He was led of the Spirit 2 His Tentation is set down from the efficient Cause v.
Josephs knowing her so to be but Joseph was slow in believing her till the Angel appeared to him Qu. Is there no use to be made of dreams now Answ 1 There are d vers sorts of dreams as 1 Natural so the things which the sense on the day time carries over to the understanding being more deeply setled there are sent back again to the fancy or common sense and this not only in men but in bruits A dream cometh through multitude of business Eccles 5.3 2 Moral which arises from wise discourses and reading books 3 Diabolical which come from Satan such are filthy dreams of which Jude 8 against these the ancient Church prayed Hâ—stemque nostrum comprime ne polluantur corpora Bridle our enemy that our bodies be not defiled 4 Divine so God appeared to Solomon 2 Chron. 7.12 13. Sometimes God hath appeared thus twice Job 33.14 15. twice he appeared thus to Paul Acts 16.9.18.9 and so he appeared to Pilates wife Matth. 27.19 2 There may be use made of dreams as the Urine or Pulse are signes of sickness or health so dreams may shew us what our natural complexion is and what humour is predominant where yellow Choler abounds there we dream of fire strife and fightings where black Choler abounds men dream of smoke darkness funerals where Phlegme abounds men dream of showers of rain wells of water rivers and such things as have a cold moisture where Bloud abounds men dream of things beautifull clear and sweet Martyr out of Galen tells of a man that dream'd he had a thigh of stone and in a few days after he fell into a palsey and of another that dream'd he fell into a cistern of bloud which signified aboundance of bloud and that he stood in need of bloud letting Sometimes in sleep men seem to have such a burthen they cannot bear it sometimes to be so light that they do as it were flye which is nothing else but the excess and defect of humours To conclude dreams of preferment do too much point out ambition in us unclean dreams do too much point out wandring imaginations on the day time or excess of gluttony at night terrible dreams may put us in minde what we might look for if God were not more merciful favorable and successful dreams may put us in minde what we might expect if our sins did not stand in the way But for Divine dreams when they are it s like the understanding on the day time hath been well employed in Divine things and the frequenter they are they denote perhaps a better frame of spirit aspiring after Divine things Yet as we are not to expect direction from them God having spoken cleerly by his Son so are we not altogether to slight them seeing God hath formerly manifested himself by them besides God hath not lost any of his prerogative but that he can manifest himself by them yet The third part is the ground of Josephs consolation which is For that which is conceived in her is of the Holy Ghost because fear will not be cast out by words but by reasons the Angel gives a reason why Joseph should not fear viz. because that which Joseph feared was an act of adultery was of the Holy Ghost and therefore he had cause rather to rejoyce then to grieve because of his spouse Mary the long lookt-for Messias was now to be born Such a message Joseph had at another time when he was in his fear Luk. 2.10 the Angel said Fear not for behold I bring you good tydings of great joy for unto you is born in the City of David a Saviour which is Christ the Lord. And therefore thou Joseph mayest take her from her friends or kindred to be thy wife and thou mayest with a quiet conscience live with her Moreover the Angel calls him the Son of David to raise up Josephs heart to consider that he as well as his wife was of that family to descend from whom the Messias was promised to all the believers of the Old Testament and so he the said Joseph should have the honour to be the civil father of this Messias as the Virgin his wife had the honour to be his natural mother And therefore vers 16. it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which in the feminine gender Christ was begotten not of whom to prove that Joseph was onely a civil father provided to take care of the Virgin and the Messias she went with V. 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins Here is a second ground to quiet Josephs heart taken from the quality or excellency of this son whom the Virgin should bring forth he should be a Saviour to save his people Bring forth a son Not as the Valentinians who taught that Christ brought a heavenly body from heaven and passed through the Virgin as a channel but as the Virgin truly conceived Christ so she brought him forth according to Esa 7.14 Behold a Virgin shall conceive and shall bring forth a son and therefore thy spouse is not an adultress but a most pure Virgin This the Angel Gabriel told the Virgin Mary Luk. 1.31 That she should bring forth a son and call his name Jesus and here the Angel tells the same in effect to Joseph And thou shalt call his name Jesus Fathers usually gave names to their children Jacob called his son Benjamin though his mother called him Benoni Gen. 35.18 Zacharias named his son John Luk. 1.63 yet sometimes the mother as Hanna called her son Samuel 1 Sam. 1.20 His name Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his saving Christ is the name of his Office Jesus of his Nature and Person the name in the Old Testament is Jehoscua ascribed unto Joshua the Captain and to Joshua the Priest in the Type but to Christ in the truth because he is the alone Saviour of his People Acts 4.12 Heb. 7.25 He is able to save them that come unto God by him for though Baptism is said to save 1 Peter 3.21 and Preachers 1 Tim. 4.16 Baptism doth save by way of signification Preachers as Instruments by way of publication For he shall save his People from their sins three things are considerable 1. Whom Christ saves Resp All Believers because by faith alone this salvation is received all his Body for he is called the Saviour of the body Ephes 5.23 2. From what Christ saves Resp From their sins which would bring them to Hell as a Physician brings a Potion to his Patient not to kill Death but to kill the Disease that would bring the Patient unto Death so Christ came not to quench the Flames of Hell but to save his People from their sins which would bring them to Hell Now Jesus saveth us 1. From the power of sin Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under
12. the Spirit He was led of the Spirit or driven or cast out by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Mark or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 led away or snatched away These phrases set down the violent impulsion and force of the Spirit in his heart as appears Luke 4.1 Jesus being full of the Holy Ghost returned from Jordan and was led by the Spirit into the Wilderness It was not then Satan that led him but the Spirit of God Whether carried through the air as Elias 2 Kings 2.16 and Ezekiel cap. 3.12 and Philip when he was taken from the Eunuch or whether he went on his feet I leave it in the midst but from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sursum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco I incline to think he was carried up into the air 3 Whither he was led viz. Into the Wilderness It 's like the great Wilderness where he was with the wilde Beasts yet are not any persons to live in Wildernesses now for Penance for though every action of Christ be for our instruction yet is it not for our imitation What popish Eremite is so carried as Christ was Christ went into the Wilderness to testifie his divine glory in abstinence not onely from flesh but from all manner of meat which hath no place in Eremites he went to be tempted of the Devil and therefore chose the fittest place even a solitary Wilderness We pray that we may not be led into Tentation If there were any such end of an Eremitical or Wilderness Life as Penance yet were it meet to be profest rather among men than beasts that they who have beheld our Fall may behold our Repentance And if the Warrant of a Wilderness Life be fetcht from the Example of Christ it must of necessity be shut up in the space of forty days and forty nights after the end of which forty days Temptation he lived the rest of his life in the society of men To be tempted of the Devil This was the end Christ was led into the Wilderness Christ was thus tempted first that he might be fitted for his Ministry by Tentations for knowledg of Tentations is one great requisite to make an able Teacher 2 To shew with what Weapons a Christian ought to oppose the Temptations of the Devil 3 That he might be succouring and helpfull to us in our Tentations Heb. 2.17 For that he himself hath suffered being tempted he is able to succour them that are tempted 4 To shew that Christ is stronger than Satan in time of Tentation 1 John 4.4 Christians overcome because greater is he that is in them than he that is in the World 5 That we may come unto him with boldness and confidence seeing he was in all the principal points of Tentations tempted as well as we Heb. 4.15 16. He was in all points tempted like unto us let us come therefore unto him with boldness 6 Satan tempted Christ that in overcoming Christ he might hinder the Work of our Redemption by drawing him to sin for the high Priest that was to redeem us was to be holy and harmless and undefiled Heb. 7.26 7 That by his combating with Satan he might obtain victory to us John 14. ult 8 To let young Converts see that after Baptism that is the profession of a sincere and holy life Temptations hang over such 9 To let us see that bare Tentations are not sins unless we give our consent to them Satans Temptations to evil are our crosses and Satan's sins provided we groan under them and oppose them In holy men God works a distaste of Satans Temptations yet may a Saint have as horrid thoughts cast into his heart as the Devil can invent who is indeed the great temptation-master 10 That we by Christ his Example may learn to fight it out with Satan and not to give way like valiant Souldiers that stand and maintain their ground against their Adversary Ephes 6.11 Put on the whole Armour of God that ye may be able to stand against the wiles of the Devil Learn we from this seeing Christ was led or driven of the Spirit to his Tentation that we do not rashly cast our selves into Tentations because we know not what weakness we may shew therein V. 2 And when he had fasted forty days and forty nights he was afterwards an hungred When he had fasted forty days Christ his temptation is amplified from the concomitants that accompanied his temptation which was prayer and fasting Because fasting kindles prayer therefore he used fasting as Moses and Elias had communion with the Lord miraculously Exod. 24.18 forty days and forty nights 1 King 19.8 so had Jesus Christ From hence Papists stablish Lent They say Christ his example is a command for us but by this reason all the miracles of Christ should be instead of a command but who can imitate Christ in miracles Moses at the receiving of the Law and Eliah at the restoring of it and Christ the restorer of the new Law fasted forty days apiece but what is this to us The example of Moses and Elias gave no warrant to the Jews to imitate that fast no more doth Christs fast give warrant to us to imitate that 2 There is great difference between Christ his fasts and Papists for Christ fasted but once they yearly Christ abstained from all meat and drink they onely from flesh and that which comes of it Christ abstained from food without need or appetite to it they hunger when they fast Besides in their fasts the Shambles are onely chang'd into Fishmarkets or into Grocers and Comfit-makers shops which are more pampering to the flesh Luke saith that in those forty days Christ did eat nothing Luke 4.2 but they eat every day Now for the fast of Christ it was supernatural For to fast above seven days is death for though sick persons in whom there is abundance of slimy phlegm and their natural heat is weak may live above seven days without meat for they are nourished of the moisture of the body and phlegm which the little heat in their body doth slowly eat up Yet man naturally cannot live without meat seven days because for want of nourishment the natural heat dies As the fire of a Lamp is put out for want of oyl the body also being dried becomes unfit that the soul should inform it besides the bowels as Hippocrates observes wanting chylous moisture growes together and then the man dies For Christ his divine power did keep his body strong without hunger and did likewise suspend the action of natural heat and other contrary qualities weakning one another and in the mean time afforded strength and animal spirits to the head and brain which were necessary to the
the spirit of truth that in all his decrees and determinations he cannot erre on the other side the French cry him out of his infallible chair and conclude him subject to errour and deposable by a general counsel yet in this brawling there 's no universal breaking of communion why then should not private communion be granted among those that fear God 7 The multiplicity of relations that tyes Christians to peace worship of the same God profession of the same faith expectation of the same hope suffering for the same cause begotten by the same word children of the same father have the same comfort of love the same fellowship of the Spirit Phil. 2.1 8 The benefits that come by it 1 The kingdome of God consists in it Rom. 14.17 Some Christians thought that others could not come to heaven if they did not eat such meats as they but Paul tells them The kingdome of God consists not in meat and drink but in righteousness and peace and joy of the holy Ghost 2 It 's the way to a long and an happy life 1 Pet. 3.11 3 The fruit of righteousness is sown in peace Jam. 3.21 q. d the crop of grace and glory is not reap'd of proud and contentious persons of such as make rents in Churches and would be many masters of which he speaks v. 1. nor of those who boasting of themselves and their opinions would alone seem to be wise but it will be reap'd of peaceable Christians who being of a peaceable spirit themselves endeavour to make peace among others and sow the seed of peaceable discourses in order thereto 4 By peace we resemble God for when in God there are three subsistences yet there is one will one love and one consent whereas in contention weresemble the Babel builders 5. Peace is the way to have the presence of God with us 2 Cor. 13.11 Live in peace and the God of love and peace shall be with you Some creatures are by artificial means invited as Pigeons by looking glasses and Larkes by the resemblance of the Sun in a looking glass by peace the God of peace is invited who unites those one to another that are united to him John 17.21 I le conclude with Bernards Distich Nullum turbavi discordes pacificavi Laesus sustinui nec mihi complacui 6 The peaceable carriage of you to others will cause others to carry peaceably to you Judg. 8.3 Gideon peaceably answering the men of Ephraim who did unjustly in proud wrath chide him their spirits abated towards him For they shall be called the children of God that is they who evidence their Christianity out of conscience of the command by stablishing peace among them with whom they live are and ought to be acknowledged among men as regenerate and thereupon called Gods children 1 They are his children in likeness as God sent his Son into the world to make peace 2 Cor. 5.19 so do they 2 They are like Christ who being God and man made peace with the blood of his cross Eph. 2.14 Col. 1.20 and took away all enmity betwixt God and us 3 They shall be called the children of God in heaven though sometimes in this world they are not seen nor acknowledged 1 John 3.1 4 They shall be so called because having first made peace with God they feeling the sweetness of it make peace with men Ob. But how can such as make peace with men be called Gods children seeing we find many carnal men good arbitrators and make-peaces among neighbours Ans 1 Such persons do it not out of conscience of the command but either out of vain glory or to keep themselves imployed in business and so to keep off their consciences or at most out of a principle of good neighbourhood whereas Gods children do it from the command 2 They make peace not out of the sence of inward peace they have with God but out of the beneficial concernment of neighbourly peace 3 Carnal men making peace it 's usual in matters of claim betwixt man in meum and tuum but peace-makers to whom the promise belongs make peace where there are heart boylings and sinister conceptions and heart grudges betwixt man and man 4 Carnal peace makers are stir'd up to do what they do upon sollicitations and intreaties but those to whom the promise is made are stirred up to their duty by the belief of the promise and it is done many times in secret where no man knows what they aime at but themselves know that they aime at a right understanding betwixt neighbour and neighbour Christian and Christian in order to peace Use Exhort to peace-making that this promise may belong to you as God is called the God of peace Rom. 16.20 1 Cor. 14 33.2 Cor. 13.11 Phil. 4.9 1 Thess 5.23 2 Thess 3.16 Heb. 13.20 So by endeavouring after peace you shall be like unto him V. 10. Blessed are they which suffer persecution for righteousness sake for theirs is the kingdom of heaven In this verse 3 things 1 The suffering its persecution 2 The cause not for wickedness but for righteousness sake 3 The crown theirs is the kingdom of heaven Quest What is meant by righteousness Answ Neither universal or paticular morral righteousness for many of the heathens suffered for honest interests and for righteous causes but spiritual righteousness is here meant as for the profession of their faith for conscience towards God 1 Pet. 2.19 This is thank worthy if a man for conscience towards God suffer wrongfully and endure grief So that righteousness signifies obedience to all the commands of God Here is inrightment to blessedness when we will rather suffer then transgress the commandment of God Observ They that are persecuted for Christ and his cause and commandements are blessed persons Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the crown For Application 1 Be exhorted to suffer persecution 1 For Christ's sake 1 Hereby thou wilt prove thy soundness of heart Dan 3.17 18 Shadrach Meshech and Abednego and Daniel cap. 6 shewed their sincerity herein unsound men will not suffer Persecution Gal 6.12 The denying of Circumcision was the Object of Persecution hence the false Teachers would have the Galatians circumcised lest they should suffer Persecution Matth 13.21 See it in the Stony Ground 2 This is the principal difficulty in Christianity to witness truth before Kings Psalm 119.46 and Councils Matth 10.17 To resist to Bloud Heb 12.4 and not to love our Lives so much as our Duty to God Luke 14.26 27 Rev 12.11 17 3 In all Persecutions for Christ thou shalt have wisdom to answer the Persecutour Luke 21.15 I le give you a Mouth and a Tongue that your Adversaries shall not be able to gainsay Acts 6.10 They that reasoned against Stephen were not able to resist the wisdom and spirit in Stephen 4 Thou shalt have strength to overcome the Persecutours 1 John 4.4 Greater is he that is in you
you be reproachfully cast out of cities seeing ye are reproached for Christ He calls cities by the name of camp or tent because many cities begun from tents and the castles in them are called Castra or Tents 1 If those that take up reproaches against holy men shall not rest in heaven Psal 15.3 What shall become of them that raise them Such were there in Terâ—ullians time Apol. cap. 7. we are called most wicked from the Sacrament of infant killing and the eating of them and the incest we commit after the banquet that dogs throw down the lights to wit that they may procure a meeting of knaves and whores together by the immodesty of darkness and lusts to whom Tertullian saith finde it out if ye believe it or do not believe that which you have not found out who ever heard any such infant crying who ever unlockt the cruel mouths of these Cyclops and Syrens to the Judg who hath found out some unclean foot-steps in his Wife who when he had found out such wickedness hath concealed them Minucius Faelix in his Octavius The Heathens thought that Christians did devour Infants make incestuous Banquets that they worshipped an Asses head p. 118 for ye killed the Just One and before him his Prophets and now them that place their hope in him and ye despise the Creatour of all things that sent him cursing them in your Synagogues that believe on him for ye have no power to kill them because of them who at present govern Justin Martyr against Triph. p. 181. After ye had killed that Just One by whose stripes was healing to them that go to him by the Father when ye knew he was risen from the dead and ascended into Heaven you were so far from repenting of your evils that you sent choice men from Jerusalem into all the earth saying The Heresie of the Christians was to acknowledg no God scattering those words against us which all that know us not boast of therefore ye are not onely the cause of iniquity to your selves but also altogether to other mortals Justinâ—bid 2 Revilers do but after their kinde They are called Devils 1 Tim 3.6 2 Tim 3.3 also Dogs Psalm 59.6 now we wonder not at Dogs snarling 3 Look upon Revileâ—â—â—â— as a just punishment from God though unjust from 〈◊〉 2 Sam 16.10 The Lord hath bid Shiâ—â—â— to â—â—se David 1 God inflicts them because we do not that good to men we should do 2 Because we make little conscience of sinning against God in secret 3 Because we have so little care of the honour of God 1 Sam 2.30 hence God hath no care of our name 4 Because we have so little care to preserve the good names of others Matth 7.2 4 Such Revilements as are cast upon thee were cast upon Christ and upon the godly For Christ he was called a Drunkard a Glutton Matth 11.19 said to cast out Devils by Beelzebub Matth 12.24 accused as a Blasphemer Matth 26.65 lookt upon as a Mad-man by his Friend Mark 3.21 railed upon Mark 15.29 called a Perverter of the Nations forbidding to give Tribute to Caesar Luke 23.2 that he was a Samaritan and had a Devil John 8.48 Yea Gods people have been so reproached Psalm 44.13 14 16 Thou makest us a reproach a scorn a by word a shaking of the head David was the Song of the Drunkards Psalm 69.11 12 yea he became a Proverb to them Christians were counted Turners of the World upside down Acts 17.6 Paul was counted a pestilent Fellow and a Mover of Sedition and not counted worthy to live Acts 22.24 5 Come we to the second thing the affections Christians ought to have under Revilings Rejoyce and be exceeding glad Obser Christians should be so far from being dejected under wicked Revilings for Christ that they have cause to rejoyce and be glad 1 Because all Revilings add to their Crown even when we are asleep and are not aware of it yea when we know not of it they add to our Crown Luke 6.23 Blessed are you when men shall reproach you and cast out your name as evil rejoyce you in that day and leap for joy for behold your Reward is great in 〈…〉 2 Because such persons so reproached when Christ shall appear in glory shall be glad with exceeding joy 1 Peter 4.13 Rom 8.17 3 Because there 's a Day coming when all Reproaches shall be wiped off Isai 66.5 Your Brethren that hated you that cast you out for my sake said Let the Lord be glorified but he shall appear for your joy James 5.9 4 In all Reproaches you have the Spirit of Glory and of God resting on you 1 Peter 4.14 as if he should say Why do you not rejoyce in your Reproaches you have great cause why the Spirit of Power and of Glory as it 's supposed to be the best Reading that glorious Spirt of God will not forsake but will abide with you yea will rest upon you 5 Either thou art reproached deservedly or undeservedly if deservedly it 's not a Reproach but a Judgment if undeservedly why shouldst thou blush for another mans sin Use For Application learn to rejoyce in all Reproaches and other hardships that shall come upon you for Christ Your Glory in Heaven is not uncertain for Christ then would not bid you rejoyce in it shew your joy herein by your words and gestures and by your chearfull walking James 1.2 Rom 5.2 Acts 5.41 The last is the Ground of this Affection of Joy because they are said to be blessed and because their Reward in Heaven is great Obser The Saints of God are happy under all manner of Revilements for Christ 1 Happy in this Life 1 Because they have the rejoycing of a good Conscience Acts 23.1 2 3 Acts 24.5 6 when there were railing Accusations against him yet his Conscience could witness that he walked uprightly v. 16 2 Sooner or later God will clear their innocency as we see in Joseph's case and in David's upon whom the Courtiers in Saul's Court cast Reproaches yet he died in honour 1 Chron 29 It 's with the name of a Christian as with the Sun which is sometimes hindered from our sight by Clouds and Eclipses but recovering a clear Sky shines the more bright so Reproaches sometimes cloud our names but in a while they are dispelled by the upright walking of Saints Isai 51.7 8 Fear ye not the reproach of men neither be ye affraid of their revilings Why For the Moth shall eat them up like a Garment and the Worm shall eat them as Wood that is all their Reproaches will insensibly by degrees wear away 3 The Revilings and Wrongs done to Gods people God takes them as done to himself 2 Kings 19.16 Hear the words of Sennacherib who hath sent Rabshakeh to blaspheme the living God Also v. 22 23 Whom hast thou reproached and blasphemed even the holy one of Israel yet Rabshakeh's Reproaches were against Gods people Acts 9 Rom 15.3 2 They are happy
thy words were heard yet Daniel knew not of it else would he not have further supplicated but have given thanks for it Sometimes through heedlesness and negligence persons look not after their Prayers Sometimes anguish of heart makes persons not perceive it Job 9.16 If I had called and he had answered me yet would I not believe that he had hearkened to my voice 2 Look upon it as a great affliction to cry and not be heard Lam. 3.44 3 God takes notice of the Prayers of his people Acts 9.11 Behold he prayeth yea delights in them as men do in the smell of sweet Odours and Incense Psalm 141.2 Revel 5.8 and if not yet answered wait for sooner or later they shall be answered They shall not be ashamed who wait for God Isai 49.23 9 Pray with watchfulness Col. 4.2 Continue in Prayer and watch Watch and pray Matth. 26.41 Take heed watch and pray Mark 13.33 Be sober and watch unto Prayer 1 Peter 4.7 Watch therefore and pray always that ye may be counted worthy to escape all these things Luke 21.36 There are two sorts of Watchings 1 Proper 2 Metaphorical 1 Proper this was practised 1 Under the Old Testament when holy men being compassed about with many cares distractions and business could not sometimes finde fit access to God on the day time hence were forced to take part of the night caeteris paribus the thing is lawfull now if a Christian unavoidably hindered on the day time do take part of the night for Prayer thus David Psalm 22.2 I cry unto thee in the night season and am not silent Psalm 6.6 All the night make I my bed to swim Psalm 119. At midnight I will rise to give thanks unto thee Or if a soul not content with Prayer in the day time shall have an impulse to pray in the night thus Christ Matth. 26.38 Tarry ye here and watch with me saith Christ So the godly Levites Psalm 134.1 2 Under the New Testament there were night-watchings the Christians in the Apostles times were compelled when they would either hear the Word publickly or pray to meet in the night Acts 12.12 Peter in the night came to the house of Mary where many were gathered together praying Acts 20 7. John 20.19 Now they met in the night because of the Pagans among whom they lived to avoid their fury Afterwards when Emperours became Christians whether for solemnity custome or devotion sake I know not Christians still retained the custome of wakings and these Wakes they kept when a solemn Feast or Holy-day came on which Wake they spent in Prayer and in the Word that so they might be more fitted to partake of the Supper of the Lord hence Tertullian lib. 2. to his Wife brings a Reason why Christian women should not mary heathen Husbands even from these Wakes for saith he Quis Ethnicus nocturnis convocationibus c. What Heathen would willingly endure his Wife to be from his side at these night assemblies What man would endure without trouble that his Wife should go abroad in the night at the Solemnities of Easter wherein it 's like they had divers Wakes From this custome have the popish Wakes continued in the Nations to this day but quite altered from their primitive institution being now onely kept as Festivals for the most horrid drunkenness dancings and licentiousness 2 There is a metaphorical watchfulness This is 1 Against drowsiness that we do not come before the Lord with sleepy Prayers Thus Peter James and John fell asleep even as Christ was at Prayer Matth. 26.40 They had a willingness to have watched with Christ but drowsisiness seized on them through fleshly weakness v. 41. See also v. 43. A sleepy spirit scarce speaks sense to God in Prayer How do you think that God should hear drowsie Prayers which your selves do not hear Will Gods ears be delighted with non-sense Shouldest thou offer such blinde halt services to the Prince would he accept them Mal. 1.13 It 's a shame to speak what many men do in secret which they have confessed after conversion yea and it were well if Christians were not guilty herein If it so fall out with thee that thou goest late to Prayer and thine eys and spirit prove drowsie be humbled and be short lest thy whole Prayer be a taking of Gods Name in vain Make the Lord amends some other time when thy heart is in a better temper Let us be like Musicians that first tune their Instruments and then play Or like Mariners who having a good Gale of Winde set up all Sails Psalm 57.7 2 Watchfulness against distractions I have before showen the causes of them under another Head onely I le add that a worldly frame of spirit is a great cause of them for when the heart comes immediately out of the World from pleasures and worldly business no wonder if the soul be full of wandering thoughts in duty Also disorderly affections of fear joy desire grief anger vain hopes will be ready to interpose in Prayer Besides a spirit of slothfulness when we do not press our hearts to the Prayer in hand will open a door for distractions besides abundance of vain impressions upon the imagination with the absence of holy impressions there help forward distraction Besides many remaining lusts draw away and entice the soul Remedies against these Distractions 1 Be humbled for them and desire God to cleanse thee Psalm 19.12 2 Keep thy heart with diligence Prov. 4.23 3 Practise preparation of heart that thou mayst not come rushing into the presence of God Job 11.13 4 Remember the greatness of that majesty before whom thou presents thy self The Angels cover their faces before him Psalm 6.2 The Mountains quake at him and the Earth is burnt at his presence Nah. 1.5 5 Keep thine eye from gazing How many distractions come through the eye That the Prophet might keep his heart close in the duty he desires the Lord to turn away his eys from beholding vanity Psalm 119. â—7 The eys and ears are as the gates of the City keep them well that the Enemy enter not 6 Trim thy soul There 's a twofold preparation 1 Habitual thus the wise Virgins had Oyl in their Lamps hence get a Principle of Grace in thine heart from this holy motions arise in thy soul 2 Actual as the wise Virgins had not onely Oyl in their Lamps but also trimm'd them so must thou do act every grace faith love joy fear grief upon a right object 7 Get an heavenly frame of heart Psalm 45.1 My heart boileth up good matter Eructat Hence the tongue is as the Pen of a ready Writer which scantly makes a dash Where the heart is heavenly the heart will be heaving uptowards Heaven such hearts converse in Heaven and dwell there Phil. â— 20 Revel 13.6 8 Bring a feeling of thy wants the more thou feel'st them the more fixedly thou wilt look unto God for supply God will not have the Prayer
mouth and a tongue which all your adversaries should not be able to gainsay or resist And here Christ meets with an Objection which the Apostles might make viz. Whence shall we that are unable to speak defend our selves and cause against Councils great Assemblies and Princes who many times with their presence astonish great Orators To this Christ saith I will give you a mouth and a tongue Christ will not leave his Witnesses in the midst of danger V. 20. For it is not you that speak but the Spirit of your Father that speaketh in you Christ further strengthens his Disciples as to discouragement about their own weakness whereas they might object we are fishermen though it should be spoken to us yet we cannot being unlearned be able to speak to this Christ saith It 's not you that speak but the Spirit of your Father that speaketh in you Will a father leave a childe when he knows he is in hazard of life for his fathers sake and will your heavenly Father leave you in danger for the witness of his truth Surely no. And look as the preparation of the heart and answer of the tongue is from the Lord Prov. 16.1 so shall the Spirit not onely dictate unto you fit Arguments and Apologies but also shall form your tongues to express them even to the astonishment of your Adversaries The Council Acts 4.13 when they saw the boldness of Peter and John and perceived that they were unlearned and ignorant men they marvelled Acts 5.27 28 29. Acts 7.51 52 53 54. Now in that Christ saith it is not you it is not meant absolutely but comparatively not so much you as the Spirit of God by you The help of Angels at such a time to assist is much but the assistance of the Spirit is far more without which in such an hour of temptation the best parts and abilities would fail There cannot be a greater assistant than this Spirit Luk. 21.15 This comparative speech is like that Matth. 9.13 I will have mercy not sacrifice that is not so much sacrifice as mercy The force of the Argument is It 's not so much your cause as mine and my Fathers therefore my Spirit and the Spirit of my Father shall answer for you As when Balaams Ass spoke it was not so much the Ass that spoke as the Lord in the Ass Numb 22.28 so it was the Spirit that spoke in the Apostles Acts 4.19 and in Stephen V. 21. And the brother shall deliver up the brother to death and the father the childe and the children shall rise up against their parents and cause them to be put to death Here 's a third evil to which Christians must look to be exposed to viz. as the hatred of all men in general so of their own kinsmen in particular because the hatred they have against you for the cause of Christ is stronger than the bond of natural affection Hence it breaks in pieces the bond of natural love Hence as it was in Christs kindred that not onely they would not believe in him John 7.5 but also said he was mad Mark 3.21 so is it in worldly men who hate their relations for difference of Religion Hence Ishmael hated Isaak and Esau persecuted Jacob and Josephs brethren sold him Alphonsus Diazius slew his brother John for the confession of the Gospel Sleydan lib. 17. We see the like History in the Life of Woodman persecuted by his own brother in Queen Maries time This should quiet our hearts when we see our friends and kindred rage against us for conscience sake It should also learn us not to be too confident in carnal relations how near soever allied to us Micah 7.5 Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom He that is false in his duty to God how can he be expected to be faithfull to friends Learn also in declining times when friends prove false to look to God Micah 7.6 7. The son dishonoureth his father and the daughter riseth up against her mother therefore saith Micah I will look unto the Lord I will wait for the God of my salvation This unfaithfulness was not onely a symptome of those bad times but it hath been the frame of many carnal hearts since V. 22. And ye shall be hated of all men for my Names sake but he that shall endure unto the end the same shall be saved And ye shall be hated of all men That is of all unregenerate men that receive not Christ whether they be Jews or Gentiles noble or base whether kindred or strangers old and young Wicked men hate all good men if not actually because they know them not yet habitually they do if they knew them they would hate them even for the good in them Psalm 38.20 which hatred proceeds from that enmity put betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 As love arises from similitude so doth hatred from dissimilitude The World cannot hate you but me it hateth John 7.7 Why because I testifie the works thereof are evil The World also hates Saints because they are not of the World John 15.19 For my Names sake That is for a powerfull profession of it The Gentiles raged much as Augustine observes because they heard that Jesus Christ would be worshipped alone now they thought it absurd that they should cast off all their other gods continued to them for so many ages for him alone Not onely Papists but carnal Protestants rage against the godly of the time if they will witness Christ in any powerfull manner and follow the Light of Gods Word further than the times will bear I am guilty of such and such evils said Bradford but this is not that mine Enemies persecute in me but Christ Nor is it to be forgotten that because the word of Christ in the mouth of Saints urges an union with the hearts of wicked men hence those who urge herein are hated especially if it be any such part of the word as exposeth to some present cross Besides it was the manner for Scholers to be called by their Masters names as Aristoteleans Pythagoreans so Christians are called from their profession of Christ Acts 11.26 and for the profession of living by the rules of their Masters is it that Christians suffer 1 Pet. 4.15 If any man suffer as a Christian let him not be ashamed Acts 5.41 Peter and John rejoyced that they were counted worthy to suffer shame for his name But he that shall endure unto the end the same shall be saved Here is 1 A duty 2 A promise The duty is to endure to the end to endure all persecutions hatreds adversities to the end both of the persecutions and of life To obtain the crown it 's not enough once and again to overcome but to overcome and endure to the end and this is some comfort that though they be long they will
doth these things shall live by them and live in them Gal. 3.12 Contrarily fail in one point and be under the curse Gal. 3.10 cursed is every one that continueth not in all things that are written in the law to do them A sinner is not justified unless he be condemned viz. by the Law he is not quickned unless he be slain he doth not ascend to heaven unless he descend into hell Luth. Tom. 2.57 Thus no man was ever justified save Adam in his state of innocency and Jesus Christ and the Angels By this righteousness no man living is justified Job 9.20 If I justifie myself my own mouth shall condemn me If I say I am perfect it shall also prove me perverse Also v. 30.31 If I wash my self with snow water and make my hands never so clean yet shalt thou plunge me in the ditch and my own clothes shall abhor me The meaning is if I were the purest man alive and God should call me to his tribunal I must needs condemn my self and whatsoever is near unto me would condemn me Psalm 130.3 If thou Lord shouldest be exeream to mark what is done a miss who might stand Psalm 143.2 Enter not into judgement with thy servant for in thy sight shall no flesh living be justified We are not able to fulfill one branch of any command by reason of indwelling corruption so that I appeal to the conscience of any man whether in the perfectest action that ever he did he durst stand to Gods severe trial thereof much less are we able to fulfill the whole law and therefore cannot hope for righteousness by it as the Prophet saith in another case Esa 28.20 The bed is shorter then that a man can stretch himself on it and the covering narrower then that he can wrap himself in it So say I of mans righteousness We cannot fulfill the whole law and therefore cannot hope for righteousness from it The Law requires a two-fold righteousness 1 Habitual in the inherent holiness of a mans whole person 2 Actual in the exercise of all good works enjoyned by the Law and Gospel and forbearance of the contrary evil works both in the thoughts of the heart words of the mouth and actions of the whole life so that every man in the world incurs damnation by his deeds and therefore cannot remain justified by his habits Nay he is more guilty that having an habit of inherent righteousness produces acts of unrighteousness as we see in the fallen Angels and Adam What man is there can perform these two commands to love God with all the heart and not to covet Yea look upon man in a state of regeneration we shall see weakness in his faith Mark 9.24 sinkings in his hope Psalm 43.5 Why art thou cast down O my soul Esa 64.6 The Prophet doubts not to pronounce of all our righteousnesses which were inherent in our persons compared with the righteousness of God and his law they were as filthy rags Obj. If our best performances be stained Esa 64.6 Why should we perform any good work Answ Though they be stained there is some good in them there is gold in the oar There is so much good that God pardons the ill and accepts the good a sick man must eat to strengthen nature though much of what he eats turns to putrifaction This righteousness of works cannot justify us 1 Because it s not so large as the Law of God so that he that hath the greatest measure of it hath much indwelling corruption 2 Saints ascribe all to the mercy of God in Christ Rom. 5.9 Being justified by his blood we shall be saved from wrath See we are not justified by inherent holiness but by his blood Inherent righteousness is not a cause of our son-ship but onely a consequent of it Gal. 4.6 he sayes not ye are received for sons because the spirit hath stampt upon you inherent holiness but because by and in Christ ye are received for sons ye are indued with the spirit and graces thereof 3 No man in pangs of conscience and agony of death can trust to his own righteousness Psalm 130.3 4. 4 Because the law promises life upon an impossible condition Rom. 10.5 and so leaves the conscience doubtfull and trembling 2 The second righteousness whereby persons stand righteous is the righteousness of Christ which is when God declares men who are wicked and sinners by nature but by grace true believers to be freed and absolved from eternal death and to have right to eternal life for the righteousness of Christ Rom. 8.1 2 3 4. 1 Thes 5.9 When that mercifull father did see us to be opprest with the curse of the Law he sent his son into the world and cast upon him all the sins of all he means the elect saying Be thou Peter that denier Paul that persecutor David that adulterer that sinner that are the apple in Paradice that thief on the cross Luth. Tom. 4.94 Let the Law rule over the Flesh and the Promise sweetly reign in the conscience Now concerning Justification consider 1 The efficient cause 1 Generally the whole Trinity Rom. 3.30 It is one God who shall justifie the Circumcision by Faith and the Uncircumcision through Faith Rom. 4.5 To him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness In particular the Father justifies us pronunciatively because we have imputative Righteousness and his Justice is thereby satisfied for a sinner is not just before God because he is justified but he is therefore justified because he is some way or other just for upon the creatures righteousness the act of God in Justification proceeds For upon the beholding of a righteousness for us the Father justifies us pronunciatively the Son justifies us meritoriously being made unto us of God righteousness 1 Cor. 1.30 Ephes 5.2 The Spirit justifies us by applying unto us Christs satisfaction 1 Cor. 6.11 Ye are justified in the Name of the Lord Jesus and by the Spirit of our God 2 The material cause of our Justification was the Bloud and Death of Christ Matth. 20.28 He gave his Life a Ransom for many Luke 22.20 This Cup is the New Testament in my Bloud Acts 2.28 The whole Church is said to be purchased with the Bloud of Christ Rom. 3.25 Whom God hath set forth to be the Propitiation for our sins through Faith in his Bloud When we teach we do no other thing than that we scatter and divide the virtue of Christs Bloud among the People Luth. in Gen. 49. Col. 1.14 20. In whom we have Redemption through his Bloud and having made peace by the Bloud of his Cross Also v. 22. You that were Enemies hath he reconciled in the body of his flesh through death Heb. 9.12 speaking of the Levitical Priests he saith They entered into the holy place by the bloud of goats but Christ entered into Heaven by his own bloud having obtained eternal Redemption for us yea
nature hence we had need look our actings be sincere Job 10.4 Hast thou carnal eys as man or seest thou as man sees Had we men onely to look upon us we might trifle as we would but we cannot beguile God Heb. 4.13 All things are naked and open before the eyes of him with whom we have to do man looks upon the appearance God upon the heart 1 Sam. 16.7 Rom. 1.9 Paul served God in his spirit Joh. 4.23 24. They that serve him must serve him in spirit and truth those that are built up a spiritual house must offer spiritual sacrifice 1 Pet. 2.5 5 There shall be a general discovery of the secrets of all hearts Luk. 12. take heed of hypocrisie why For there is nothing covered that shall not be revealed nor hid that shall not be known The very counsels of the hearts shall be opened 1 Cor. 4.5 Eccl. 12.14 6 The comfort of sincerity at all times especially in an evil day at all times sincerity comforts when enemies accuse Psal 139.1 The widow had more comfort in giving her two mites then all they that had given large gifts One shilling given sincerely is more comfortable then pounds given vain-gloriously Luk. 1.75 Especially this comforts in an evil time Isai 38.3 Psal 112.4 7 8. In that time conscience will not so much ask what you have done as to whom you have done it In that day those things wherein we have had most respect unto God and least unto men will bring most comfort Hezekiah had done much for God but his chief comfort was not the things done as the manner of doing them Many have received righteous men but they will have comfort that have received righteous men as such 7 Sincerity gives a lustre and beauty to the services we do Luk. 1.6 Zachary and Elizabeth are said to be righteous before God Paul praises the graces of the Thessalonians that they were in the sight of God and our father 1 Thes 1.3 Hezekiah is commended that he turned his face to the wall and wept Isai 38.2 Hence all the duties of worship are required to be in sincerity as prayer Psal 145.18 hearing 1 Pet. 1.2 receiving 1 Cor. 5.8 yea all our service in holiness and righteousness must be before him Luk. 1.75 So that as the varnish gives a lustre to the picture the diamond to the ring so doth sincerity to our actions As hypocrisie stains all a mans actions as the burning of his body the parting with all his goods to the poor so sincerity adorns them a Ministers preaching a Tradesmans dealing a Magistrates governing a Servants working 8 There 's nothing will carry us through variety of temptations but sincerity so that sooner or later we shall discover our selves if we be not sincere as Saul Jehu Judas c. 1 Tim. 5.52 They that are otherwise cannot be hid 9 God takes pleasure delight in the sincerity of his servants Jer. 5.3 Are not thine eys upon the truth Ps 51.6 Thou desirest truth in the inward parts Such are Gods delight Prov. 11.20 Sincere men whether present with God or absent from him labour to be accepted of him 2 Cor. 5.9 If such souls pray God delights in their prayer Prov. 15.8 10 The Saints are wont to be jealous of the want of this grace above any other Psal 139.24 Try me and search me O Lord see if there be any way of wickedness in me Job 13.23 Make me to know my transgression and my sin Saints know the comfort of sincerity is great the corruptions that hinder it many the trials and sufferings to preserve it not a few hence are they so jealous of themselves hence the Disciples hearing that one of them should betray Christ all the eleven that were sincere suspected themselves Master is it 1 The ground of this jealousie in sincere souls is because they finde so much crookedness and falshood in particular actions hence they doubt lest they should be unsound in the main yea they know their comfort or misery doth in a great measure depend hereon 11 No Preacher under heaven can speak comfort to a person in an evil day unless he be sincere Job 33.23 The Interpreter one of a thousand declares comfort unto a sick man but how doth he it Even by declaring unto him his uprightness Afflicted souls send to Preachers in an evil day we speak peace to them if they be upright Prov. 2.7 He is a buckler to them that walk uprightly Prov. 10.9 He that walks uprightly walks surely 12 All sincere souls and none else have cause to rejoyce in God Psal 97.11 Light is sown for the righteous and joy for the upright in heart Yea all such are bid to rejoyce in God Psal 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart Though they have many imperfections hanging upon them and though their grace be sometimes like a grain of Mustard seed yet are they to rejoyce Many poor Christians are apt to be discouraged by their failings yet know that sincerity may stand with the having many weaknesses but not with the allowing excusing maintaining wilfull winking or denying of any All sins which we acknowledge and defend not are pardoned but the sin which is defended is unpardonable Luth. Tom. 3. Lat. 104. Others are discouraged because of their fruitlesness let this humble thee not discourage thee Because thou brings forth fruit onely thirty fold and not sixty charge thy self with weakness and negligence not with hypocrisie Grounds why sincere souls have cause to rejoyce in God 1 Such have their sins pardoned Psal 32.1 2. Blessed is the man to whom the Lord will not impute iniquity but who is that viz. in whose spirit there is no guile that is no allowance of guile or no reign of guile for in the holiest heart there is but too much guile Isai 63.8 Surely they are children that would not lye therefore was he their Savior 2 The more the afflictions and disasters of such abound the more in Gods time shall comforts abound Job 8.20 Behold God will not cast off the perfect man Psal 97.11.112.4 3 Such persons have the special presence of God determined unto them Psal 11.7 His countenance doth behold the upright Psal 140.13 The upright shall dwell in thy presence Job 13.16 he also is my salvation but an hypocrite shall not come before him that is into Gods special presence as I do and other Saints 4 God hath special care to protect such in time of danger 2 Chron. 16.9 The eyes of the Lord run to and fro through the whole earth to show himself strong in the behalf of those whose hearts are perfect with him Isai 33.15 He that walketh uprightly his place of defence shall be the munition of rocks 5 In the dispensation of rewards among professing people in this life God hath special respect to those who are sincere Psal 18.23 24. I was upright before him therefore hath the Lord