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
that is that want of love my Neighbour oweth me but the damage is to be forgiven when Wisdom and Charity requires for we are not to stand upon our right in every trifle 1 Cor. 6.7 Quest In what order are we to forgive Answ We are to forgive if a person do not ask pardon Mark 11.25 but we are not to profess our forgiveness unless he profess his repentance Luke 17.4 Motives to Forgiveness 1 Our selves stand in daily need of forgiveness from God Matth. 18.35 2 Gods forgiveness of us as the Wall being heated with the Beams of the Sun warms them that stands by Object If it were once or twice I could forgive A. We are to forgive till seventy times seven times that is four hundred and ninety times a definite number for indefinite Object But he had no cause to do me wrong Answ Thou hadst as little cause to sin against God yet he forgave thee Verily thou shalt not come out thence till thou hast paid the uttermost Farthing There is no Allegory to be sought here 1 Because of the foregoing dependance and connexion 2 Because Christ preached it to the people and multitudes Onely Christ would teach us from vvhat vve see done among men to conjecture vvhat vve may expect from God Luke 12.58 they make better conditions vvith their adversaries that yield in time then they that stand out but the scope of the place aims at reconciliation with men lest we standing out they use extremities against us by imprisonment or otherwise Adversary By adversary he means our neighbour who is offended at us whether by our fault or his and the scope is that besides the mischief coming unto our selves by his suing of us we do not fulfill the sixth commandement unless we be reconciled to him Ob But this will take away all courts of justice and what will become of Lawyers Answ Christ speaks of composing common offences which will never be wanting in this world for titles of land c. he leaves them to Magistrates Besides Christ aims principally to instruct disciples not citizens or civil men for Christ would have no disturbance of civil peace among his followers Whiles thou art in the way with him Here is an argument to reconciliation from the opportunity this life is a short passage and thou knowes not whether thou shalt live till to morrow Least the adversary deliver thee to the judge Christ had brought two reasons moving to agreement 1 Because strife and hatred defile the worship of God 2 From the opportunity A 3 reason is from the danger of deferred reconciliation least the adversary deliver thee to the judge its dangerous both in respect of God and man to defer reconciliation Paid the utmost farthing Here 's a fourth reason from the extremities that will come upon standers out they shall be made pay to the least mite quadrans is the least coyn hence that phrase of meretrix quadrantaria for a farthing whore To seek for allegoricall expositions as to make this adversary to be Satan or our flesh or our conscience which bites till we agree with it or the law of God is frivolous Such is that to make the judg to be Christ the officer to be the devil the prison to be hell or purgatory as if the least debt of offence were to be paid in purgatory all which is to seek a knot in a bulrush as the proverb is V. 27. Ye have heard that it was said by them of old time Thou shalt not commit adultery V. 28. But I say unto you Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Christ comes to shew how the Pharisees had depraved the seventh Commandement concerning adultery Concerning strumpets that they have been of old appears Gen. 38.14 onely they did not live in the Cities but in the Country and went veiled whereas honest women were uncovered When Judah saw Tamar in the high way he thought her to be an harlot because she had covered her face Gen. 38.15 and desired to come in to her Adultery is the breach of wedlock when one of the parties are maried And therefore adulterium quasi ad alterius thorum accessio the coming to another mans bed as to the relation of husband and wife they are equally obliged having power of one anothers body 1 Cor. 7.4 We may see the greatness of this sin in that it was not onely forbid by the Pharisees but by Christ To disswade from this sin consider besides that burning concupiscence burns up this natural heat the adulterer sins against his own body 1 Cor. 6.17 he doth as it were dip his body into a filthy sink and miâ—es himself and withal he alludes unto a custome that they had who when they came from their beds of uncleanness used to wash themselves all over as Chrysostom observes Such persons though they escape the judgement of the Magistrate yet shall they not escape Gods judgement Heb. 13 4. This sin by the Law of nature was capital God threatens he would slay Abimelech if he committed it with Abrams wife and hence Abimelech threatned death to any of his servants that should defile Abrams wife Gen. 20.11 Judah sentenced Thamar for this sin Gen. 38.24 Nebuchadnezzar Jer. 29.22 23. caused two adulterous Prophets to be burnt in the fire their names were Zedekiah and Ahab To disswade from this sin consider 1 It 's exceeding difficult to be recovered from this sin It 's as hard as to get out of a narrow pit Prov. 22.14 so that Solomon saith One man among a thousand have I found repenting of this sin but not one woman Eccles 7.26 27 28. The reason why is because this sin takes away the understanding Hos 4.10 and transforms a man into a bruit so that Jer. 5.7 8. the Jews are compared to horses neighing after mares and as if fornication had been an indifferent action as the heathens counted it they assembled themselvs by troups in harlots houses 2 Other sins carry singly to hell this draws others with it which increases trouble to the conscience that though the adulterer himself hath repented yet hath he drawn another into that sin whereof she perhaps hath not repented 3 The mischief it brings to a man to his estate Thy labours will be in the house of a stranger Prov. 5.10 Yea thy self hereby will be brought to a morsel of bread Pro. 6.26 Also it destroys reputation which will hardly ever be made up Prov. 5.9 yea it destroys life Prov. 5.9 Prov. 6.26 The adulteress hunts for the precious soul also Prov. 5.10 11 12. Yea it brings consumption to the flesh and bones and horrour to the conscience Job 24.17 4 Whoredome inslaves a man Of all things we are most jealous of our liberty Sampson with Dalilah Herod with Herodias Solomon with his Concubines how inslaved were they to come upon the call of a strumpet to have all that he hath at her command to
Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
thing and limit the satisfaction to his sufferings then not mentioning any other 2 Suppose it were granted that all the sufferings of Christ should concur in point of satisfaction which I suppose is difficult if at all possible to prove yet it follows not that because all his sufferings through the course of his life as well as those in death did concur in point of satisfaction therefore his observation and fulfilling of the Law should also concur as a part of that price Obj. But is it not dangerous to leave out Christ his fullfilling of the Law And is it not safe to joyn it to Christ his death Answ It 's dangerous to add any thing when the Scripture fixeth the Redemption on the death and sufferings of Christ in and about death He gave his own son the price of redemption for us the holy for them who had transgressed the Law the just for the unjust for what other thing could cover our sins then his righteousness In whom other can we unjust and wicked men be counted just then in the alone Son of God O sweet change that the iniquity of many should be hid in one righteous but that the righteousness of one should cause that many unjust should be counted righteous Justin Mart. ad Diognetum p. 386. The conscience may as well scruple what if I add as what if I leave out for additions are dangerous in this case especially where the Scripture speaks so plainly and positively Gal. 5.4 3 The third cause of our justification is the formal cause whereby Christ his satisfaction and merit is imputed to us as our sin is imputed to him Isai 53.6 Rom. 8.3 4. 2 Cor. 5.21 Christ being our surety Heb. 7.22 and paying our debt he rose out of the prison of the grave and manifested his discharge thereof Acts 2.22 So that as on the cross Christ blotted out the hand-writing of ordinances and took them out of the way and nail'd them to his cross Col. 2. so doth the Lord behold the travel of his soul and rests satisfied therewith Isai 53.11 4 The final cause of a souls justification in respect of God it was the declaration of his severe justice against sin that though in himself he could yet he decreed that he would not pass by sin without satisfaction Rom. 3.25 26. to declare his righteousness that he might be just and the justifier of him that believeth on Jesus There are many other ends as for the shewing forth his free grace to a sinner which I shall pass by Obj. But how are we said to be justified by God and Christ seeing the Scripture saith we are justified by faith Rom. 3.28 Answ The Lord justifies judicially as a Judge justifies an innocent person or a person when sued for debt the paiment of the debt appearing 2 Christ justifies meritoriously Acts 13.39 Heb. 9.26 Faith justifies instrumentally 1 Not professional faith for then all hypocrites should be justified against whom James disputes Jam. 2.24 2 Nor doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing justifie us as if that were imputed unto us for righteousness not for its own merit but for Gods favourable acceptance as if God did accept the act of believing for the perfect obedience of the Law as some have held The act of believing doth not justifie 1 Because no man is saved and justified by an act of his own Tit. 3.6 7. Not by works of righteousness which we have done but according to his mercy he saved us Being justified by his grace Eph. 2.9 not of works Now to believe is an act of our own taking denomination from the next agent 2 From absurdity then we should be justified by two righteousnesses to wit the righteousness of Christ and the righteousness of faith if one be sufficient what needs another it tends to thrust Christ out and all his merits Faith justifies us objectively as it terminates upon the redemption in Christ Joh. 3.14 15. as it is the eye to look up to him typified by the brazen Serpent Thou holds divers sorts of seeds in thy hand I ask not what the seeds are with which they are joyned but what the virtue of every one of them is Here speak plainly what faith alone doth not with what graces it is conjoyned it takes hold of the promise love and hope have other business Luth. in Gen. 15. This righteousness is called the righteousness of God because he â—ound it out the righteousness of Christ because Christ offers that which was equivalent to righteousness the righteousness of faith because faith is the instrument by which we apprehend it It 's called our righteousness Jer. 23.6 because it 's given us of God to be ours by imputation on Gods part by acceptation on our part First Use for information 1 For information 1 See how thou becomes righteous not by working but by believing Acts 13.38 39. Rom. 3 22. Gal. 2.16 Rom. 4.4 5. A man may work long enough and yet in fine work himself into hell if he have not faith in Christ Paul had a righteousness even to blamelesness Phil. 3.6 before conversion after conversion he disclaims it v. 7. The Law of works saith Do what I command the Law of faith Give what thou commands August The commands are sweet when we understand them not onely in books but in the wounds of a most sweet Savior Luth. Tom. 1. ad Stanpic If a good life have not been led do not therefore despair if a good life have been led do not therefore hope that is as to justification 2 See the danger of thousands of ignorant persons who if you ask them how they hope to be saved they will tell you by their good prayers and well meanings and because they deal justly Many fast pray deny themselves mourn deal justly that God may speak peace to their spirits this is the righteousness of the Law this is a working for life not from life so they refrain from evil that they may not be under the curse In order to satisfaction of Divine justice there must be a full righteousness of an infinite person these two things must be because an infinite Majesty is offended this can be no other then the righteousness of God in Christ Obj. But though the works we do in our natural state do not make us righteous yet the works of our regenerate estate do for they are the works of Christ which he works in us by his Word and Spirit Answ The personal works of Christ in making atonement for our sins justifie us 1 Pet. 2.24 but for his other virtual works they do not justifie us 2 The works of regenerate men are so wrought by Christ that they are also wrought by us Rom. 8.13 If ye mortifie the deeds of the body by the Spirit ye shall live Hence because of our imperfection they cannot be perfect 3 Regenerate men in their best actions stand need of sparing When Nehemiah had desired the
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
will have it done saith Christ Suffer it to be so now so that in opposition to Johns arguments Christ brings two reasons 1 I am not yet declared to be the Christ by the descent of the spirit of God upon me and by the opening of the Heavens and by a voice from Heaven but come unto thee as a private man and therefore thou oughtest not to refuse me though I am greater then thee and therefore suffer it to be so now 2 For thus it becometh us to fulfil all Righteousness this is the second reason The meaning is 1 I am not baptized for that cause that others are for to signifie forgiveness of sin for I have no sin but to sanctifie Baptism that it may be a mean or an instrument of the application of the righteousness of Faith So Luther 2 Though I be greater then thee It 's the Fathers will I should receive baptism from thee and consecrate it in my body that they that are baptized into me may acknowledg me to be one of their brethren 3 This word righteousness must not be taken strictly but broadly not onely to signifie what belongs to the law but for whatsoever hath respect either to equity or honesty The Law of Moses had set down nothing of this Baptism and the Heavenly command John had received belonged onely to Repenting sinners yet Christ being a pattern of perfect innocency the sign Baptism was not in vain in him which signified a purpose of innocency neither could it be shewn more effectually how great an honour was due to the Rites appointed by God than if Christ should by his Example commend the use of them to us Again Christ by this Ceremony was as it were imbodied with us and to confirm to Believers that are baptized as they ought that they shall have the Heaven open unto them and the Spirit coming upon them 4 Christ understands not a justice of equality and of the Law but of equity and of his calling Therefore Christ answers to the Argument of the Baptist by a Distinction which was this The more unworthy ought to be baptized of the more worthy Christ answers Yea unless the righteousness of calling require the contrary that the more unworthy be called to baptize the more worthy but thou art called to baptize me for I am not here now as a Lord but as the Servant of the Lord to be entered into the Church of the New Testament and to my duty therefore I will do what belongs to me and do thou what belongs to thee and so both of us will fulfill the righteousness of our respective calling I taking up Baptism and thou dispensing of it thou baptizing me with the Baptism of Water I baptizing thee with the Baptism of my Bloud 5 It is a point of Righteousness that Masters and Teachers should practise that they commend to others that by their own Example they may teach others Acts 1.1 Jesus began first to do and then to teach 6 By Righteousness he means whatsoever the Father hath commanded whatsoever is just holy and acceptable to God Then he suffered him We have here John's modesty that denying his own opinion he obeys Christ and receives him to Baptism It behoves our Reasons to fall down when stronger Reasons are brought and not to defend them because they were ours Though John thought it absurd and uncomely yet when he heard the Righteousness of both their Callings were fulfill'd thereby he gives way So did Peter John 13.8 that would not let Christ wash his Feet till Christ told him If I wash thee not thou hast no part in me then Peter suffered Christ to wash his Feet so John here it 's like kept Christ by his hands from entering into Jordan not out of stubborness but out of misguided reverence now Christ bidding John to suffer it to be so now and giving him Reasons thereupon he suffered him V. 16. And Jesus when he was baptized went up straightway out of the Water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him We have here Christ his receiving of Baptism set down 1 From the Adjunct when he was baptized he went up straightway out of the Water Because he was let go without the confession of sins when others were not as some think but rather because all made their profession before they came in and so straightway went out therefore little can be gathered from hence save that when he came out of the Water he went to Prayer to teach us to partake of Batism and the Supper with reverence Luke 3. Now for Christ's Baptism it was a burying of the whole Body in Water for it was with his Members thus Col. 2.12 Rom. 6.4 Heb. 10.22 He is not said to go out but to ascend because the Earth or Land is higher than the Water And lo the Heavens were opened We have the signs accompanying Christ his Baptism and confirming the same viz. the Heavens opening The Heavens were opened to him not that the Heavens were opened upon all the Earth but that part of Heaven where Christ prayed on the Bank of Jordan or upon the rest as John and other baptized persons but upon him The manner of the Heavens opening Mark sets down by cleaving the Heavens were cloven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend and cleave as he that cleaves Wood. This opening of the Heaven was a testimony of this heavenly Teacher and of his Doctrine that both he and his Doctrine were from Heaven which by the Dispensation thereof opens the Gate of Heaven to Believers Doubtless there was glorious Light that by the Beams thereof shone upon Christ like that which shone upon Paul going to Damascus Acts 9. By this Mystery the Lord signified that Baptism was now consecrated in the Body of Christ to be a sign of heavenly grace It 's very like that all the heavenly Orbs were open that men might have lookt into the Empyraean Heaven or the Heaven of the Blessed which also fell out when Stephen was stoned who saw the Heavens open and the glory of God and Jesus standing at the right hand of God Acts 7.55 56. Out of this 〈◊〉 of the Heaven came down the holy Spirit in the bodily shape of a Dove and sensibly let down it self till it abode on Christ And the Spirit of God descending like a Dove and lighting upon him We have here the second sign confirming the calling of Christ and installing him in his Office visibly This was for the fulfilling of the Prophesie Isai 61.1 The Spirit of the Lord is upon me Not as if Christ were without the Spirit before but now it was made visibly manifest to others Like a Dove Quest Whether was it a real Dove or onely a similitude Answ It was a bodily shape like a Dove Luke 3.22 It 's like it was not a true Dove but onely the form of a Dove formed by the Angel and
but not to worship them Gal. 1.23 Neither that divine benefits may descend upon us through their mediation nor as helpers together or workers together with Christ in the work of our salvation or that they plead our cause with God by offering their merits for to obtain our salvation or that they obtain pardon of sin or the grace of God to us which Popish Writers make the ends of invocation of Saints All which ends are blasphemously derogatory to the glory of Christs merits and intercession Thus are men more ready to do all things which either themselves chuse or men have ordained then those things which God hath commanded because in the commands of men the old man is untoucht yea is nourished by the commands of men but in the commands of God it is mortified It were endless to set down the multiplication of this superstition to show all the ends Papists give of calling upon Saints as because Christ is a more hard and just Judge therefore we must have mediators to come to him and because we want deserts that therefore the Saints would apply the deserts which they have more then enough for themselves unto us to interpose them betwixt Gods justice and our unworthiness that so we may be made worthy of the promises of God Moreover they teach that all the benefits we want are bestowed of God upon the blessed in heaven that they being implored may give all things which belong to this life and the life to come Men are taught in their necessities to flye to the grace mercy and help of Saints and to place their faith and hope in them also they think the blessed in heaven know every mans vows and the thoughts of their mindes Now this invocation of Saints 1 is no where in Scripture Hence Christ brands the Samaritans they worshipped they knew not what Now Scripture tells us that God onely in the name of Christ is to be called upon Joh. 14.6 Heb. 4.15 16.7.25.13.15 Now it must needs be dangerous to go from the rule of the word for prayer 2 They invest the Saints departed with those things which are proper to God as to be a refuge a deliverer to give good things which God onely gives Jam. 1.17 to flye to them in prayer for grace and mercy 3 Papists derogate from Christs intercession which is one part of his Priesthood for whereas we for our sins are unworthy to come into the presence of God with our prayers or persons God hath given Christ as a mediator to appear in our behalf Heb. 2.17.7.25.9.24 Papists call upon Saints directly that they would interpose their merits betwixt Gods justice and our unworthiness For 200 years after Christ there was no news of invocation of Saints Justin Apol. 2. Tert. Apol. c 30. Iren. l. 2. c. 58. About the year 240 Origen was the first that began to sow the seeds of invocation of Saints who as Hierom observes brought in many poysonous opinions into the Church of Christ and in that age it began onely to be disputed and Origen from some Apocryphical Scriptures began to think it might be so and after manifestly to affirm it but he affirms these assertions were onely private opinions but not the received opinions of the Church Orig. l. 2. in Roman and in his disputation against Celsus he doth in effect deny it In Cyprians time invocation of Saints about the year 250 took another step for Cyprian and others spoke to the living Saints before they departed out of this life that after death they would be mindfull of them with God Cypr. l. 1. ep 1. ad Cornel. l. 2. de habitu Virg. All this while they were not called upon after death but about the year 370 by occasion of Panegyrical Orations that were made at the decease of friends c. it began to be brought into the Church by Basil Nyssen and Nazianzen bringing it from the private devotions of Monks into open assemblies And in their Panegyrical orations they cald up the souls of them whose memory they celebrated and so Nazianzen calls up the soul of Constantine Yet must we know that these opinions were not received every where and of all for true opinions yea the very Authors hereof in their strains of Rhetorick do not dissemble their doubts that the Saints in heaven pray'd for those here Hence they use these words As I think and As I perswade my self and If it be not a rash thing to say it and so that phrase here Thou soul of Constantine if thou hast any understanding Yea this opinion in that time was strongly opposed by Epiphanius and put into the Catalogue of Heresies and he inveighs against it in his book against the Collyridians And Chrysostome in many places inveighs against the perswasions of the common people who neglecting repentance and godliness cast all the business of hearing their prayers and salvation upon the intercession of others Hom. 44. in Gen. Hom. 5. in Matth c. Moreover the Synod of Laodicca about the year 368 saith It behoves not Christians the Church being left to go away and to make Congregations of Idolatry to Angels all which are forbid whosoever shall be found at this hidden Idolatry let him be accursed because leaving our Lord Jesus Christ the Son of God he goes to Idols Cyril answering the Emperor Julian telling the Christians they worshipped many miserable men that were used by a hard Law meaning Martyrdome Cyril saith I confess the memory and honour of the Martyrs but deny the worship of them For the Latin Church passing by Ambrose who is sometimes for it and sometimes against it Vigilaâ—â—us as appears 〈◊〉 of Hâ—erâ—m maintained these three propositions 1 That the Martyâ—s or Saints which departed out of this lâ—â—e are not to be worshipped 2 That while we live we may pray one for another but after death no man prayes for another 3 That the souls of the blessed are not present at their graves nor come not betwixt God nor the affairs of the living which first position Hierom doth not deny to the second he saith The Church in another world prayes for the Church of believers in this world from whence it follows not that Saints are to be called upon when dead To conclude Augustine falling into those times wherein all persons were full of presumptions was forced to give way to the times yet did he endeavour to call persons back to call upon the name of God when he durst not freely reprehend the commonly received presumptions l. cont Faustin This presumption then prevail'd that the souls of the blessed heard prayers and brought them to God and bestowed benefits and therefore they came together to their graves to pray to them but he concludes against this that souls departed know not things done here and he was sure that if it were so his mother would no night forsake him which he found otherwise In a word generally Augustine was against invocation of Saints setting aside
shoes Matth. 3.14 Luke 3.22 4 Spiritual conviction that the spirit let us see our worthlesseness Rev. 3.17 q.d. thou art but thou knowest it not that thou art poor and blinde and naked Joh. 16.10 he shall convince of sin so that as the sun gives a light whereby we behold as the gloriousnes of the sun so the loathsomness of the dunghil so the spirit convinces of our own vileness and his own fulness 5 Present to your selves abasing considerations as What was I before I had mercy how unprofitably spent I my time what will these glorious things of the world be in time to come wherein we are apt to be conceited when heaven and earth shall be on fire since we were called how have we discredited our profession how barren and watchless are we how short are we of that we might have been 6 Believe the promises made to souls poor in spirit I will look to him that is poor and of a contrite spirit Esa 66.2 Yea dwell with him and revive him Esa 57.15 yea Christ came to preach glad tidings of the gospel to such Luk. 4.18 Matth. 11.3 Rev. 2.9 I know thy poverty but thou art rich God will feed such souls with grace and comfort Zach. 11.7 Luke 1.53 yea God will be a strength to such in their distress Esa 25.4 Psal 69.33 7 Look upon thy own wants and weakness the more thou seest them the more wilt thou trust in God Zeph. 3.12 From heaven did the Lord behold the earth to hear the groaning of the prisoner Psalm 102.19 20. I am poor and sorrowfull let thy salvation set me up on high Psalm 69.29 For theirs is the Kingdome of heaven That is both kingdome of grace Esai 61.1 For the poor have the Gospel preached to them Mat. 11.3 but especially the kingdome of glory is meant Luke 12.32 Matth. 25.34 though such persons are beggarly in their own feeling being sensible of their lack of faith love joy hope yet have they an interest in the riches of grace and glory We may apply this to comfort the poor in spirit who are full of miseries inward and outward The worlds proverb is Blessed are the rich because theirs is the kingdome of the earth but Christ pronounceth Blessed are the poor in spirit for theirs is the kingdome of heaven V. 4. Blessed are they that mourn for they shall be comforted By mourning Christ means such mourning as is for offending God whether it be by sighs groans or an inward grief of heart such persons though they may seem miserable in the eys of the world yet are they blessed 1 God is wont to make comforts to abound according to their sorrows 2 Cor. 7.6 God comforts them that are cast down and this proportionable to our sorrows 2 Cor. 1.5 7. 2 God is wont to bottle all their tears and sorrows Psa 56.8 Psalm 55. Consider how I mourn in my complaint 3 There 's a time coming when God will turn the mourning of Saints into dancing and their sackcloth into gladness Psalm 30.11 John 16 20. Ye shall weep and lament but your sorrow shall be turned into joy There is not onely a fountain of justification set open for such mourners now but a state of glorification hereafter Zach. 12.10 11 12 13 compared with Chapter 13.1 Hence see 1 The mistake of the world who think happiness to be placed in delights and pleasures and shun those things which may procure any sorrow or cross as confession of persecuted truths against this Christ saith Mourners shall be comforted 2 It 's consolation for distressed consciences If thou canst truly mourn for thy transgressions thou shalt be comforted Let what ever distress come upon an afflicted heart yet if thou canst mourn for offending God thou shalt be comforted 3. It 's consolation to persons who have afflicted estates in this world there 's a day coming when comfort shall come provided that with mourning for thy miseries thou specially mourns for thy sin Luke 16.25 Now he is comforted and thou art tormented Though thy comfort come not yet yet in Gods time it shall come They are not blessed who mourn for the loss of their wealth or death of their friends but they who mourn for offending God 4 In all our confessions and professed humiliations see that you do not declare them onely historically but mourn for them Psalm 38.17 I will declare mine iniquities and will be sory for my sin When thou prayes let thy heart mourn in prayer Psalm 55.2 When thou speaks of sin speak mournfully of it Now to move us hereto consider 1 God hath the joy of the Holy Ghost in store for mourners Esa 61.1 2 3. The spirit of the Lord is upon me to give the oyl of joy for the spirit of mourning and heaviness Saints seldome finde such comfortable revivings as when they are most mournful 2 This mourning is more comfortable then the lowd laughters of the world Properties of Mourning 1 Let it be continued that length of time may not wear it out length of time eats out worldly griefs 2 Universal That King that was sory for his consent to Daniels death Dan. 6.14 was not sory for his denial of the truth in refusing to venture all in a good cause Herod was sory for Johns death but could rejoyce in Herodias 3 After conversion as well as before It 's a vain opinion to think we need not sorrow after conversion and that a Christians state is altogether a state of joy Joy and sorrow may stand together in the soul but not about one and the same object joy in God and sorrow for sin 4 Let thy mourning be not onely in regard of the damning power of sin but principally in regard of the contrariety thereof to the nature of God and to the nature of him that loves thee Luke 7.38 compared with v. 48. Mary having a sense of Gods love weeps bitterly and washes Christs feet with her tears 5 Let it be joyned with faith First Christ looks upon the soul and gives some testimony of his love to it and then the soul looks on Christ with a sad heart Matth. 26.75 Christ first lookt on Peter then he went out and wept bitterly It s the nature of faith to apply the wounds and sorrows of Christ unto it self Esa 53.5 thence follows mourning Zach. 12.10 6 This mourning for sin is the greatest hence resembled to the mourning for an onely son when dead Zach. 12.11 to the drawing of water 1 Sam. 7.6 as if it had been in buckets The ground whereof is because they apprehend sin as the greatest of evils 1 Because it is the cause of all evils Deut. 28. 2 It keeps off the greatest good 3 It cannot be purged away but with the greatest price even Christs bloud 4 There 's more evil in sin then in any thing hence followes 1 A resolution not to meddle with sin as Jehoshaphat when he had smarted by joyning with Ahab in sending out a
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
cutting off some diseased member proceeds to cut it off So the Magistrate provides for the publick good by cutting off such evil doers Prov. 20.26 A wise King scattereth the wicked and bringeth the Wheel over them Object But God condemns Revenge Rom. 12.17 Avenge not your selves Answ Private Revenge is condemned but not publick Rom. 13.4 The Magistrate is a terrour to evil works he beareth not the Sword in vain he is a Revenger to execute wrath on them that do evil Object But by putting Murderers to death they are deprived of seasons of Repentance which is contrary to Charity Answ Private Charity must give way to publick by cutting the Murderer off the Magistrate provides for universal safety Object Christ did not command to stone the Woman taken in Adultery Answ Christ doth not disallow the Law of stoning such but onely mindes them of their guilt and hypocrisie besides Christ onely absolves her from her sins not from temporal judgment Object But are not Duels lawfull Answ No they are unlawfull whether to shun Reproach of Cowardize or for the trial of a secret or unknown thing or in case of slander 1 Strifes were appointed to be ended 1 By Oaths Heb. 6.17 or by Courts of Justice 2 There 's no Promise that God will succour the innocent in this case to give him victory 3 Such sin both against their Neighbour in killing him uncondemned how guilty soever and against themselves in exposing their own Lives to danger 4 Whether thou killest or be killed thou art a Murderer Quest Whether is it lawfull to make war Answ The Souldiers asking John what they should do in order to Repentance he bids them not cast away their Weapons of War and withdraw themselves from the calling of Souldiers but bids them be content with their Wages Luke 3.14 Cornelius converted did not change his Calling Paul Acts 23.17 took the Guard of men who were sent to guard him from the Jews fury in number four hundred and seventy Also 1 Cor. 9.7 Who goeth to warfare at his own charge 2 Tim. 2.4 No man that warreth entangleth himself with the affairs of this life that he may please him who chose him to be a Souldier Revel 17.14 The Babylonians make war with the Lamb and the chosen and faithfull who are with the Lamb overcome him which Souldiers who are on the Lambs part are commanded to burn her with fire cap. 18.6 7 8. Quest But what think you of a cruelty may a Christian use any such thing Answ No Magistrates are not to condemn persons to a greater Punishment than their Offence deserves Conquerours in War are not to use their Captives rigorously above the nature of their Offence Whereas David 2 Sam. 12.31 made the Ammonites to be put under Sawes and Harrows of Iron and made them pass through the Brick-kiln the cause was they shewed greatest unkindness to David for his great kindness besides they abused his Embassadours by cutting off one half of their Beards and shaving their Garments to the Buttocks 2 Sam. 10.4 besides by the Law of like for like as they had made their children to go through the Brick-kilns in honour of their Idols it was just to cast them into the same Fornace into which they had cast their chidren Yet some think onely their Governours were so served Junius reades it He cast them into the Fornace of Moloch For the cutting off Adonibezek's Thumbs and Toes it was a just Requital of like for like Judges 1.6 For Gideon's slaying the Elders of Succoth with Thorns and Brambles Judges 8.14 16. The persons thus punished were onely the Elders or chief Magistrates of the City who had refused not onely to give Bread unto Gideon and his three hundred men when they were faint but also gave slighting speeches to them for which Gideon threatens that he would tear their Flesh with Thorns and Briars Judges 8.4 5 6 7. Besides where Gods people have gone from a particular rule we must judge they either did it by a private motion or else they sinned in so doing V. 22. But I say unto you Whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother Racha shall be in danger of the counsell but whosoever shall say Thou fool shall be in danger of hell fire In this verse Christ explains fulfils and supplies the law of Thou shalt not kill and shews that not onely murther is forbid but also inward and outward wrath which breaks forth into reproachful speeches But I say unto you That is I ordain being as well a law-giver of the Evangelical as of the law natural Whosoever is angry with his brother without a cause Anger simply is not a sin it is ascribed to God it was in Christ Mark 3.5 Yea it was in man in Paradise onely inordinate anger desiring private revenge is forbid and also when it is in vain as 1 When it is without cause 2 When it is without measure against this Paul Eph. 4.26 Be angry and sin not let not the sun go down upon your wrath Shall be guilty of the judgement As if he should say You Pharisees exceed all measure in your anger and with a malicious heart rail upon the most innocent persons upon me and my disciples but I would have you take heed of this anger for you shall have a greater torment in hell for your anger then that which murtherers have here and if you adde railing to your anger you will have a more grievous punishment and if your railing be more haâ—nous your torments will be greater you will be guilty of the judgement and of the counsel yea of hell fire The law of Moses did not threaten such kind of wrongs unless they had curst their parents or their Gods or magistrates Of the judgement By the judgement he means the counsel of the three and twenty men of which I spake before they had also a judgement of three men who judged of money matters though sometimes this counsell was called the Synedrion yet for distinction sake that same assembly of three and twenty was called the judgement because they judged of murthers and inflicted death and the other great counsel was called the Sanhedrim or Synedrion from the different degrees of punisments among the Jews Christ would show the degrees of punishment in another world according to the greatness of sin as if he should say Look as among you Jews there are different offences some are judged in your counsel of three and twenty and some in your great Sanhedrim and that with the highest punishment which you have to inflict that is to say burning so in the court of heaven some sins as rash anger are less sentenced others more sorely as when our anger shall break forth to railing Whosoever shall say to his brother Racha Racha is a Syriack word and signifies as Lapide and others collect from learned men 1 Empty as empty of
wealth or poor or as some empty of brain or wit 2 It signifies spittle or spit upon to signifie they esteemed one another no better then the spittle they spat out of their mouths 3 It signifies contemned vile despised abject and in this signification Michael Maronita in his proeme of the Syriack Grammer thinks it to be taken the Ethiopian expounds Racha thus he that shall say to his brother he poor by contempt and of torn garments shall be guilty of the counsel Shall be in danger of the counsel This consisted of 72 in this causes of high concernment were handled as Heresie False prophecy Idolatry Apostacy This Counsel sat at Hierusalem and it s supposed these seventy were set over them in remembrance of the 70 souls Jacob brought into Egypt these ruled over them sometimes and some think Pharaoh made them their taskmasters these went part of the way into the mount with Moses Exod. 24.9 After when they seemed a little to be laid aside by Jethroes counsel the Lord sets them up again Numb 11.16 Gather unto me seventy men of the elders of Israel whom thou knowest to be elders of the people and officers over them and bring them to the tabernacle of the congregation and I will take of the spirit which is upon thee and I will put it upon them If there were any thing more dark or more intricate that fell out among the Judges of cities they were to have recourse to this counsell whereof the high priest was one and I take it mostly the president therein all both inferiour Judges and private persons were commanded to obey their answer on pain of death against them that should oppose Of this there is mention made Deut. 17.16 17 18 19 20. Also Jehoshaphat confirmed them see 2 Chron. 19 8 9 10 11. In this Senate both matters of God and matters of the King and kingdome were handled and that they might be incouraged herein Jehoshaphat tells them they had Amariah a man well skilled in judgements and Sâ—badâ—ah a man well skilled in civill affairs and divers of the Levites excelling in other learning So great was their authority that of some causes the king himself did not judge Jer. 38.5 Zedekiah saith the King can do nothing against you The Hebrews note that the king came not into the Sanhedrim least his opinion should take liberty of judging from others who thought diversly from him For this see Jer. 26.16 17 18. Ezekiel mentions these 70 old men Ezek. 8.11 12. and Jazaniah was chief the Hebrews say these seventy retained their authority in Babylon and Artaxerxes established this power when they came out of the captivity Ezra 7.25 26. after when they took up armes against Antiochus the government of things was in this Senate in which Court the kingly Scepter was kept This order continued till Herod the great who slew them all as a just judgement because these Senators had neglected to bridle his boldness and power except one Sameas whom they had oft contemned admonishing such things in the room of whom Herod appointed others of his own faction After in Augustus his time the power of this Senate came to be strainted the power of life and death being taken from them and divers other counsels set up in several cities about civil affairs Yet it is mentioned in the new Testament Joh. 7.50 of these Nicodemus was one and Joseph another Acts 4.6 7. also Acts 5.21 This counsel is distinguished from the Senate or city Magistracy of Jerusalem so also Luke 22.66 Hierusalem being destroyed by Titus this Senate came to an end So that the meaning of what is spoken is there is such proportion betwixt wrath and a reproachful word and betwixt the punishment of both as there is betwixt the judgement of the three and twenty or the Synedrion or chief Council as this exceeds that so the punishment of a reproachfull word exceeds the punishment of anger But whosoever shall say Thou fool shall be guilty of hell fire Some give this interpretation you Hebrews bring persons for anger and reviling to the Council alluding to their manner of proceeding but I for the same sin threaten a greater punishment unto them even hell fire But the more common interpretation is whosoever shall say Thou fool shall be guilty of hell fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word translated hell properly signifies the fire of Gehenna Without the City of Jerusalem there was a place called Gehenna or the Valley of the son of Hinnom wherein was a place called Tophet Jer. 7.31 32. where the Jews after the example of the Phoenicians burnt their children to Moloch timbrels and pipes making a noise lest the cry of the burnt childe should be heard Josiah polluted this place by bringing dead carkasses into it 2 Kings 23.10 compared with Jer. 7.32 It was also called Tophet which as Lapide saith signifies a Timbrel from the playing upon timbrels there It was called Ghehinnom of Ghe i.e. A Valley and Hinnom the name of a Jew It was a pleasant Valley near Jerusalem but because of this horrible burning of their children the Jews hereby signified the torment of the damned Esai 30.33 Tophet is prepared of old he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it As the miserable infants shut up in a brazen Idol fire being put under were broyl'd and burnt with an unspeakable torment so the wicked in the prison of hell shall be tormented with unquenchable fire Now the cause for which among others is for passionate railing and calling fool that is a wicked man who in Scripture is so called not a natural fool or under-witted but a wicked man a contemner of God Psal 14.1 The fool hath said in his heart there is no God then which there is hardlier a more grievous railing especially when it is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause Yet this doth not hinder but that those who have a duty of chastising others may be sharply reproved that they may be rowsed out of their sleepiness as Christ cals his Disciples Luke 24.25 O fools and slow of heart and to the Pharisees Matth 23.17 19. Paul calls foolish Galatians Gal. 3.1 and Christ calls the Pharisees Generations of vipers Matth. 23.33 resembles them to graves and whited sepulchres v. 27. To conclude this verse for the prevention of our hearts to break out into anger and so to railing I le lay down some considerations about anger as 1 What it is A. It 's an affection whereby the bloud about the heart being heated by the apprehension of some injury offered to a mans self or friend and that in truth or in opinion the appetite is stir'd up to take revenge It s two-fold 1 Just and this is two-fold 1 created so anger was in Adam to rise up against all that should tempt him to sin knowing that in the day he
sinn'd he should dye 2 Renewed whereby we are angry at our own or other mens sins so Moses Exod. 32.32 he was so angry that he slew three thousand who were actors in the golden Calf Phineas slew Zimri and Cosbi Numb 25.7 8. so we may have a just anger when our own name or state or wife or life is violated 2 There is an unjust anger which is when we have a desire of revenge stirr'd up in us upon unjust causes Jon. 3. Now that thy anger may be just and not sinful consider 1 The properties of holy anger 2 The remedies against sinful anger 1 The properties of holy anger as 1 It must have a just cause Exo. 11.8 Moses went from Pharaoh in a great anger Lot was angry with the Sodomites 2 Pet. 2.7 2 It must be proportioned to the fault We must not bring a club to kill a flye nor set an house on fire to rost an egg Here Jonah fail'd who was so angry for a gourd and the Disciples who for a contempt would have had fire come down from heaven Luk. 9.53 3 With love of those with whom we are angry so Moses pray'd for Israel when he was so angry at their golden Calf Exod. 32.11 4 In matters of importance not for trifles There 's more justice then love in such a carriage 1 Cor. 13.5 6. 5 It must be short the Sun must not go down upon it lest it boyl up into malice Eph. 4.26 and so much the shorter as we see signes of repentance in the person offending Absaloms long retained anger turn'd into malice and in fine to murther 6 It must be moderate Not as Simoon and Levi who slew innocent as well as guilty Gen. 34.25 Some are like cruel hangmen who having a just cause to execute the office to wit the Judges command do in the execution thereof use all cruelty So persons being commanded to be angry with the sins of their brethren seem glad they have got such an occasion to show their fury though too many can swallow the same evil in a friend Remedies against unjust anger 1 Take heed we be not abused by false imaginations as to be angry for a man 's not saluting us when perhaps he never saw us or to think a man bears us no good will when he discovers no ill will against us To think a man loves us not because he comes not so oft to our house when perhaps his business will not permit or because we see a man laugh to think he laughs at us 2 Consider thy own vileness Carry meekly to others for thou wast as bad as they Tit. 3.3 Jam. 3.2 3 Consider Gods patience how many imperfections he patiently bears in us 10000 talents let us bear with pence Matth. 18. ult He is over thee as thou art over others 4 Avoid occasions of anger as contentious companions Prov. 22.24 drunken company Prov. 23.29 too much affecting any thing for when we lose it it will cause much anger As we keep gunpowder and tow far from fire let us avoid occasions of anger 5 Consider nothing befals thee but by the providence of God This kept David from anger when Shimei curst 2 Sam. 16. and Job c. 1.22 he raged not against the devil nor the Sabeans but lookt at God and quieted his heart and though you have not deserved it at their hands yet have you deserved much more at Gods hand Gen. 50.20 21. it was not ye but God sent me hither 6 Behold anger in another how odious it is Should a man see himself in a looking-glass when he is in a Bedlam fit how ugly would he look to himself 7 It makes us unfit to duties as to prayer 1 Tim. 2.8 Lift up holy hands without wrath to hearing receive with meekness the ingrafted word Jam. 1.21 to receiving 1 Cor. 11.17 18. to Church-communion 1 Cor. 1.10 to mutual edifying hence Paul and Barnabas parted companies Acts 15. 8 Angry men take that which is proper to God which is vengeance Rom. 12.19 Vengeance is mine and not thine An angry man makes himself to be Judge and would have God to be his Executioner 9 Interpose reason and deliberation without this the soul is like a ship without Compass or Pilot let reason teach thee not to be hasty in thy answers Theodosius was taught by Ambrose to take thirty days respit before he punisht any offence because in that space his anger might be asswaged and his judgement rectified It 's as absurd for passions to lord over reason as for an intemperate scold to justle out a reverend Judge It 's not comely to be angry for it is a kinde of madness but if it shall seize upon us let us so use it that it be for the correction and amendment of our neighbour he that uses it besides reason hates himself and his neighbour by troubling himself and grieving his neighbour Justin ad Zen. Seren. p. 395. 10 Consider the loveliness of a meek spirit both with God and man 1 Pet. 3.4 it 's an ornament of great price It 's the sinews of all delightfull societie and drawes like a Loadstone the iron the spirits of men to it 11 The scandal Every blinde man can see the evil of a waspish cholerick spirit this made Jacob and his sons to stink Gen. 34. ult 12 Get out of the company of those who have offended us as Jonathan did 1 Sam. 20.34 besides thou shalt hereby cover thy sin which moves thy adversary to scorn and laughter and thy friends to sorrow and pity Also hereby shalt thou appease thy anger by removing the object Prov. 12.16 13 Suffer not anger to lodg with you We cannot sometimes keep it from entering but from lodging Eccles 7.9 anger rests what in a wise mans heart no in the besome of fools though we be sometimes touchy let us not be heavily disposed as Absalom 2 Sam. 13.23 Let anger be like a fire of thorns quickly extinct A spark or coal of fire if it light on us it will not hurt us if it be presently shook off but if it lye still it causeth burning so will our anger if we let it alone we give place to the devil who will boil it into malice by amplifying the indignity done to us and the unworthiness of the person Usually the devil chuses an angry passionate heart to act his designes as we see in Saul and Cain Anger is a young twig envy is a tree and a great beam Luth. 14 Look on the bad effects in nature it casts into a fever dries up radical moisture hastens consumptions It makes the minde drunk In passion reason that should govern us is like a key to a lock that is jumbled it makes men to be angry with the bruits as Balaam with his Ass Num. 24.10 to throw things out of their hand which after they are forced to take up 15 Suppress anger in thine heart though it do not boil out many are like rivers which are most
be afraid of her discovering of him to have insolent carriage towards him what a slavery is this 5 The dignity of Christians their bodies are for the Lord 1 Cor. 6.13 are members of Christ v. 15. Temples of the holy Ghost v. 19. bought with a price v. 20. Remedies against Adultery 1 Let every man keep to his own wife 1 Cor. 7.1 compared with v. 9. this is the way to prevent burning Prov. 5.15 Drink waters out of thine own Cistern and running waters out of thine own well as if he should say When burning lust fires a man there is need of water to quench it the remedy which must quench it is compared to a cistern and a pit Now as every man had rather have waters within doors then fetch it abroad so let every man have his own wife to quench the burnings of his desires Whereas he nameth running waters he showes that remedy of quenching lusts by strumpets is like muddy water which is trodden with the feet of many beasts but the other is clear the effect hereof is ver 16. Let thy fountains be dispersed abroad and rivers of water in the street By fountains and rivers he means children flowing from his wife as a fountain or spring Besides ver 16. Thy children thou hast by her shall be thine own and not straugers whereas children begotten on strumpets are children of the people 2 Get a dear love to thy wife Pov. 5.19 20. q.d. If thy wife shall be as the loving Hind and pleasant Roe thou shalt never go after strumpets erre thou in her love how by overlooking a squint eye a hard visage a dull understanding which may seem deformities to others do thou overlook them 3 Believe the al-seeing eye of God beholds thee in every place Prov. 15.3 The eyes of the Lord are in every place beholding the evil and good Prov. 5.21 Heb. 4.13 This kept Job from this sin Job 31.4 and Joseph Gen. 39.10 This thought that God sees not emboldens many to this sin Job 24.15 The eye of the adulterer waiteth for the twilight saying No eye shall see me The more secretly thou doest this sin the more abhorred it is of God 2 Sam. 12.12 2 Kings 17.9 Many persons when they are in strange countries and secret places venture to commit this sin as I have known some who through horrour of conscience have confest adulteries committed far from home 4 Beware of venturing upon this sin upon hope of future repentance for few have repented of this sin Eccles 7.28 and those who have repented have had exceeding horrour in their consciences for this sin as we see in David Psal 51.8 None that go into her return again Prov. 2.19 Neither take they hold of the paths of life That is very few do return 5 Shun all occasions and provocations to this sin as dalliance wanton touches and embraces Prov. 6.27 28 29. As he that takes fire in his bosome must needs burn his garments so the wanton touching of a strange woman must needs fire the body and mind and as he that goes barefoot upon hot coals must needs burn his feet so he that goes in to his neighbours wife though not in away of adultery but in a way of private converse as walking talking together in secret especially if there be any kind of touchings without prayer and watchfulness will be apt to be fired in his fancy memory mind and will as Tow presently takes fire if the fire do but touch it so whosoever wantonly toucheth a woman shall not be innocent Women are to be honoured but there is danger in their company let us consider their endeavours in secret to swallow up their neighbours they judge of themselves whether they can make war against chastity Justin Martyr ad Zenam Joseph shun'd all occasions as being in private with his Mistress To accompany with persons noted for this sin is an occasion Psal 26.4 5. the attire of an harlot is an occasion also why women may be tempted to this sin Prov. 7.10 Hos 2.2 Let her take away her fornications from before her face and her adulteries from between her breasts The meaning is she wore the attire of an harlot in those parts There is a chastity of habit which much preserves the person that wears it from the assaults of aculterers a sign of wantonness held forth in apparrel or gesture emboldens laseivious persons 6 Beware of filthy talke as scurrilous jeasts filthy talking argues a filthy heart Matth. 12.34 35. rotten communication is condemned Ephes 4.29 Ephes 5.4 many make their tongues which should be their glory to be their shame If so much uncleanness come out of the tongue how much more is there in the heart An angry displeasing countenance though there were no other reproof were enough to silence such wicked tongues 7 Take heed of idleness it was the cause of Davids sin 2 Sam. 11.1 2. As the land until'd grows full of weeds and the standing pool of frogs and toads so will the idle soul corrupt it self When the mind is intent on business it hath no leasure to wander about lascivious objects 8 Read and study Gods word it s a preservative against this sin Prov. 2.10 11 15 16. Prov. 6.23 24. It preserves thee from her flatteries when she shall profess she loves none like thee and if it were not to thee she would not prostitute her self to any This word hid in the heart preserves the young man whose lust is strongest Psal 119.9 11. For persons that fare daintily live idly and pray and read rarely it s a rare thing for them to be preserved from this sin 9 Restrain thy thoughts from uncleanness Job 31.4 Job would not think upon a maid in any lascivious way But of the heart proceeds adultery Matth. 15.18 19. Ob. But there 's sweetness in this sin Answ The more present sweetness the more the future bitterness 2 Consider how much more sweet is peace of conscience Labour then to give an absolute denial to this sin when it is in the first motion if we cannot put it out when it is but a spark how can we put it out when it is in a flame 10 Take heed of an adulterous eye 2 Peter 2.14 Having Eys full of Adultery that cannot cease from sin When a City is besieged care must be had of the Walls and Gates Prov. 6.25 Let her not take thee with her Ey-lids as if he should say if thou wouldst not lust after her do not look upon her V. 28. But I say unto you whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his heart But I say unto you Christ here comes to correct the depravement of the Pharisees that they vvhich kept themselves from bodily Adultery vvere free from all guilt thereof But I say that whosoever looks upon a Woman to lust after her hath already committed Adultery with her in his heart Whosoever looks upon a Woman Not
cast into hell These words belong to the former command forbidding adulterous looks They are an Objection Who can but love beautiful men and women nature inclines to love that which is beautiful Answ To this Christ answers by an argument from the greater to the less If a Gangrene had infected part of the body you would rather have that infected member cut off then have the whole body hazarded how much more should we do it when the doing thereof will prevent the eternal destruction of soul and body if we could not therefore save our souls otherwise we should be content to pull out our eys but I require no more but that thou turn thy eye from an ensnaring countenance thou oughtest to cut off thy hand but I require no more then that thou keep it off from unchaste touchings We suffer hard things for the saving of our body much more should we suffer hard things for the saving of our souls and so much more because it costs less namely the cutting off of our lusts Such phrases there are Matth 18.8 Mark 10.45 onely there they are applied to every darling sin here they are applied to that sin wherein persons have the least power of resistance Of this Job 23.11 My foot hath held his steps his way have I kept and not declined Job 31.1 I have made a covenant with mine eyes v. 7. No blot hath cleaved to my hands also v. 5. his foot hastened not to deceit the meaning of this precept is that the nourishment of lust is to be avoided lust travelling with a sinfull act Psal 7.14 Jam. 1.14 15. if it be hindered to bring it forth that sinful act becomes abortive and lust it self dies Therefore this command as all other commands that seem to command wickedness or sin ought to be taken figuratively literally this precept were a breach of the sixt command Thou shalt not kill and so it were a cruel command but it is a most gentle Command it had been hard if he had bid us keep company with women behold them and abstain from them Julian taking these sentences literally mockt at Chistian Religion as foolish cruel and vain because it commands to maim our own members He mockt at Christians because no man did it he mock at Christ because no man obeyed him but this Apostate might have seen from the scope that these words were not to be taken literally but figuratively For Christ teacheth this seeing there is so much danger of the eyes that they are as gates to let lust in and out they are to be pluckt away from vanity yea to be pluckt out rather then be offensive to the soul Some of the ancients understood by right hand kindred and friends any dear thing which draws from God but here is meant all occasions of lust taken from the eye in particular such was that curiosity of looking into the Ark of God 1 Sam. 6.19 Means to pluck out the abuse of the eye and to cut off the hand 1 Mortifie our earthly members Though corruption be in you let it be like a dead carkass 1 God works habitual or inward mortification not onely by raising up those that are dead in sin but by stirring up the affections of the soul to a desire of raising and then crucifying sinfull affections or lusts in us 2 For outward actual mortification that is our work hereby we resist temptations and keep in inordinate affections These sinful affections are call'd members as corruption is called a body Rom. 6.6 and because it puts forth its power in all the members of the body and as our natural members perform our natural actions so our corruption uses these sinfull affections as instruments to fulfil the desires thereof 2 Look upon every allowed lust as that which severs betwixt God and us Esa 59.1 we are eagerly affected against those who endeavour to sever betwixt us and our dearest friends 3 Look upon your old man as crucified with Christ Rom. 6.6 4 Get renovation in the imagination for want whereof there are so many filthy lustings in the eye and listnings in the ear 5 Look upon these as those which will destroy the soul as in the text V. 30. It hath been said Whosoever shall put away his wife let him give her a writing of Divorcement But I say unto you whosoever shall put away his wife saving for the cause of fornication eauseth her to commit adultery and whosoever shall marry her that is divorced committeth adultery Christ further clears the seventh Commandement asserting that this command is broken if a man shall put away his wife except for fornication the Law allowed divorce in divers cases but Christ onely in the case of fornication It hath been said 1 By Moses from divine inspiration not upon his own private fancie for the commandements and statutes which Moses taught them the Lord commanded him for to teach them Deut. 6.1 for he that would not determine in a matter of inheritance as in the case of the daughters of Zelophehad without first asking God in a matter of greater moment would not do any thing without Gods command and though Christ Matth. 19.8 ascribes divorce unto Moses yet those things which came from God are ascribed to Moses Matth. 8.4 Mark 1.44.7.10 Luke 5.14 Now this divorce was made for some kind of filthiness as for leprosie scolding c. Deut. 24. 1 For it was scarcely used in case of fornication for if the wickedness of fornication appeared the adulteress was stoned Levit. 20.10 and if she were suspected she was purged with the waters of jealousie Numb 5.27 and God dispensing with the Jews for to put away their wives for sundry causes they did not sin herein in my opinion Ob. But Mat. 19.8 Mose because of the hardness of your hearts suffered you to put away your wives therefore it was onely a permission Answ This their hardness was the cause why God granted the Jews liberty herein lest the Jews should kill their wives whom they could not put away yet this grant did make their putting away lawful because God for the hardness of the Jews did dispense with them in the law of matrimony by this putting away of wives God typified the putting away of the Jews and the betrothing of the Gentiles Whosoever shall put away his wife For onely the husband by the Jewish law might put away the wife The Pharisees corrupted this law of divorce the original law was Deut. 24.1 That if a man hated his wife for some filthiness giving her a bill of divorce he might put her away but might never take her any more after he had put her away Now the Scribes and Pharisees depraving this law the Jews for every small matter put away their wives showing the seventh Commandement was not violated if they gave them a bill of divorce hence Christ reprehends this interpretation Now the form of this putting away as the Lawyers tell was Tuas res tibi habeto tuas
res tibi agito that is look to thy own affairs conditione tua non utar in severing the betrothings placuit renunciationem interv enire Let him give her a writing of divorcement This was a writing whereby the husband commanded his wife to depart from him The form whereof was as Grotius mentions this Of my own accord and no mans compulsion I have decreed to leave refuse and put away from me thee hitherto my wife and even now do send thee away forsake and refuse thee and cast thee away from me that thou mayest be in thy own power and mayest depart whither thou listest at thy own will and pleasure neither let any man at any time forbid it and so be thou let go that it may be lawful for thee to mary to what man thou wilt Now that it was lawfull for a man to put away his wife without bringing the cause to the judge appears by Christs words for Christ saith It was spoken of them he that putteth away his wife let him give her a writing of divorcement Besides else how could Joseph have put away Mary privily The ancient Gaules and other nations granted the husbands power of life and death over their wives Grotius Quest Whether did Moses grant divorce onely in case of fornication Answ No for Christ saith that grant was made for the hardness of their hearts Mat. 19.8 Mark 10.5 But I say unto you Whosoever shall put away his wife except for the cause of fornication Qu. What if a wife be a witch or one that endeavours to murther her husband c. what then may she not be put away Ans yes but Christ names fornication because it is the proper cause of divorce and directly repugnant to mariage whereas other causes are general excluding from all civil society Quest But what if the adulterous wife repent may not the husband take her again to bed and board Answ He may pardon it because the offence is principally committed against himself but he is not bound because Christ here gives him liberty to put her away 1 Sam. 25.44 compared with 2 Sam. 3.14 15 16. Quest Whether divorced persons may marry again to one another after divorce Answ No Jer. 3.1 If a man put away his wife and she become another mans shall he return unto her again shall not the land be polluted The reason was least under pretence of divorce they should lend one another their wives as the Lacedemonians and Cato did Quest Whether divorced persons may mary at all without committing adultery Answ The innocent person doubtless may for why should a chaste person suffer for the Adultery of his yoke-fellow 2 God hath provided Mariage a Remedy against Incontinency for all sort of persons 1 Cor. 7.2 but if parties lawfully divorced might not mary again then they should want this Remedy and be exposed to a necessity of sinning Quest Whether putting away in any case be lawfull seeing Mal. 2.15 16. The Lord hates putting away Answ The Prophet speaks not of any putting away but of that which was done to innocent Women onely for Barrenness upon which cause Divorce first began at Rome and yet the Romans were an hundred and twenty years without an Example of putting away Abraham though Sarah was barren till ninety nine years of age never put her away Causeth her to commit Adultery How could this be A. She that was put away being branded with the Reproach of Divorce could not get another Husband and so being hopeless of marying as being counted defiled as Moses phrases it turn'd Strumpet now Christ casts the fault hereof upon him who for a slight cause would put away his Wife This is to expose the frail age of a young Woman to temptation Hence M.T. Cicero was blamed because for light causes he put away his Wife Terentia And whosoever marieth her that is divorced committeth Adultery Christ means it as Grotius thinks of one that is of the same Faith and Profession so that we may understand it of them who received those that were put away before there were Endeavours of Reconciliation used of one of them to the other 1 Cor. 7.11 But if she depart let her remain unmaried or be reconciled to her Husband Also it 's meant of those who being greedy of other mens Wives by Divorce made way to mary them Hence Matth. 19 9. the former Husband is said to commit Adultery if he shall mary another so that the Crime of Adultery falls on him he hath taken away all hope of agreement betwixt the former yoke-fellows so that hereby Christ would establish hope of Reconciliation Otherwise Moses Law standing in force as it did then it had been hard that they that had maried a Woman put away should be counted for Adulterers Quest What do you think of this case when a Husband remains a certain time from a Wife whether another man may mary with her Answ The absent party is either beyond seas or in his own countrey If beyond seas there must be a greater time granted to hear of him By the Law of Constantine if the Wife did not hear of the safety of the Husband in four years she was permitted to mary to another To give my opinion there must be a precise time set down wherein if the Wife do not hear of the Husband it may be lawfull to mary as if being in the same Nation he do not send to her in two years or if being in a foreign Nation he do not send to her in four years for in such a space of time it may be supposed a man may write from any part of the Earth unless he be in captivity such a Man not sending to his Wife in such a space of time may be supposed to put her away howbeit I think in these cases to consider seriously what the Laws of the Nation are is most expedient and so far as they concur with lawfulness and expediency to follow them For Application 1 Caution Not to put away Wife or Husband there are four Mischiefs in it 1 Such an one is a Murderer because he hates his Wife If Christians are commaâ—ded to love their Enemies how much more then their yoke-fellows who may have vitia but not flagitia perâ—â—ps faults but not heinous offences 2 Such an one is guilty because he hath put away one who hath not committed Adultery For this cause onely putting away ought to be for though there be other failings yet ought there to be reconciliation Lactantius saith He is an Adulterer who hath maried her that is put away and he is an Adulterer who hath put away his Wife except for Fornication that he may mary another 3 He is guilty because he makes her commit Adultery 4 Because he that takes her that is put away becomes an Adulterer 2 Exhort To keep the Bond of Matrimony inviolate in no wise to break it as being the Covenant of God Prov. 2.17 3 Learn not to put away a Wife or
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
1 Peter 2.5 And Angels are called holy Mark 8.38 but there is none holy as the Lord 1 Sam. 2.2 Saints and Angels are holy with a derivative holiness but in God it is essential Holiness in the creature is a quality in God it is his being and nature in the creature it 's finite and in such a measure in God it 's infinite and without measure Being then so infinitely and essentially holy let us sanctifie his Name by 1 Acknowledging him to be the true God Psal 103.1 The gods of the Heathen were impure Lechers 2 By being abased when thou comest into his presence after Jobs eye had seen God he abhorred himself in dust and ashes Job 42.5.6 Peter out of the apprehension of that great vileness in himself and holiness in Christ saith Depart from me for I am a sinfull man O Lord Luke 5.8 3 By extolling and praising this holiness in God Glorious in holiness and fearfull in praises are joyned together Exod. 15.11 Psalm 30.4 Give thanks at the remembrance of his holiness Without Gods holiness what were his wisdom but subtilty his will but wilfulness his power but oppression his love but dotage his justice but terrour but his Holiness declares the perfection of all his Attributes 4 By removing all causality of sin from God he can no more be a cause of sin than the Sun of darkness Shall not the Judg of all the World do right Gen. 18.25 God may will the being of sin but man the nature of it as in a Chain that breaks none is in fault but that which breaks so in the concurrent causes of sio none is to be faulted but the immediate cause the will of man God withdrawing his restraint which he is not bound to give corruption boils out and the creature sins necessarily but voluntarily He that drives a lame Horse is the cause of his going not of his halting God is the cause of the actions of the sinner for in him we live and move Acts 17.28 but not of the corrupt turning of the will 5 By avoiding all prophanation of his holy name When a man and his father went in to the same maid they prophaned Gods holy name among the heathen Amos 2.7 so the Babylonians seeing the unholy lives of the Jews cryed These are the people of the Lord and so Gods holy name was prophaned Ezek. 36.20 A small impeachment to the name of a Prince stirrs him up to arms and will not the Prince of Princes be jealous for his holy name See Ezek. 36 2â— Ezek. 39.25 Give unto the Lord the glory due unto his name Psal 96.8 6 By imitating God in holiness be ye holy for I am holy 1 Pet. 1.16 as a little white is like a great white differing onely in degrees so let our holiness be like Gods Are we not Gods temples wherein his spirit dwells and were not temples severed from common uses Was Belshazzar so punished for abusing a material temple and shalt thou escape if thou prophanes a spiritual temple The lives and families of too many proves that they live the lives of heathens under the name of Christians some cry out as Corah Are not all the Lords people holy Numb 16.3 others think there 's none holy but glorified Saints but there is a people who are called to holiness and who so walk making holiness their Element wherein they live as the birds in the aire and fishes in the water Hereunto were we elected that we should be holy 2 Thess 2.13 we cannot climbe up into heaven to behold our election yet may we read it in our sanctification Without holiness we cannot prove our justification seeing the water and spirit witness with us as well as the blood 1 Joh. 5.8 Ere long heaven and earth will be on fire holiness at that time will be like pure gold which will not be consumed by the fire 2 Pet. 3.11 3 Gods Name is his Attributes which name God proclaimed Exod. 33.19 compared with cap. 34 6. I will proclaim my name before thee and the Lord passed by and proclaimed the Lord merciful gracious c. the name of God is every thing which is truly affirmed of him Thou shalt fear this glorious and fearful name the Lord thy God Deut. 28.58 to derogate from any attribute of God as to tax his justice to limit his power to question his faithfulness to ascribe that to fortune which is due to providence is a prophaning of the name of God 4 Gods Name is his ordinances Mal. 10.14 as the word Psal 138.4 Prayer Act. 9.14 The supper 1 Cor. 11.29 There ought to be a discerning of the Lords body so baptisme Matth. 28.19 Baptizing them into the name of Father Son and Spirit onely God magnifies his word above all his name Psal 138.4 5 Gods Name is taken for the honour of God and credit of Religion Rom. 2. â—4 My Name is blasphemed every day through you that is you Jews who profess my name and live loosly Ezek. 36. â—0 the loose Jews in Babylon prophaned Gods name when the heathens reported These are the people of the Lord Esa 52.5 Hallowed be thy name To hallow is taken 1 for the making of a person or thing that was unholy to become holy 1 Cor. 6.10 thus we cannnot hallow Gods name 2 For the declaration or for an appearing to be holy so God will have his name appear to the whole world that he is an holy God not onely by a reverend speaking of his essence and Attributes avoiding all swearing cursing c. but also by a holy conversation Thus we are to sanctifie God in our hearts 1 Pet. 3.15 and in our lives 1 Pet. 1.16 Be ye holy for I am holy We by our holiness should show forth the glory of Gods holiness that if there be so much holiness in poor Saints how much is there in God 3 For the publishing of a thing to be holy so we are to publish the name of God to be holy Ps 105.3.111 9. Holy and reverend is his name Psal 30.4 4 For the manifestation of Gods holiness in a way of judgement when sinners will not show forth his holiness in a way of practice so when God destroyed Nadab and Abihu he saith I will be sanctified in them that come nigh unto me Levit. 10.3 so God was sanctified in the destruction of Zidon Ezek. 28.22 so God will be sanctified of God in the eyes of the heathen Ezek. 38.16 23. Thy kingdome come There 's a twofold kingdome 1 of grace 2 of glory 1 Of grace this kingdom we desire may come 1 By casting down the kingdome of Satan in us 2 Cor. 10.4 2 By setting up Christ to raign in every one of our hearts thus the kingdom of God is said to be within us Luk. 17.21 governing us by his Word and Spirit 3 By stablishing all means towards the building up of this Kingdom as the preaching of the Word which is called the Gospel of the Kingdome 4
all comfort and peace but if thy conscience speaks onely scrupulously in time of temptation as David's conscience did Psalm 31.22 I said I am cast out of thy sight Be not discouraged when thou knowest the constant tenour of thy life to be holy 4 According to our care of keeping our Evidences clear so peace and comfort is wont to abound in the soul and fears and doubts are wont to vanish Isai 48.18 O that thou hadst hearkened to my Commandments then had thy peace been as a River and thy righteousness as the waves of the Sea By Righteousness the Prophet seems to mean the manifestation of righteousness Isai 32.17 The work of righteousness shall be peace and the effect of righteousness shall be quietness and assurance for ever 5 Pour out thy soul to the Lord in melting Prayers for in such God in wont to come in with comfort as in Hanna 1 Sam. 1.18 David Psal 6.8 6 Consider what it is that turns the conscience out of its peace and removes it as sometimes thou slightest Prayer It may be some injustice is upon thy conscience committed by thee in thy natural state for which thou hast not made restitution confidence in thine own righteousness conscience calls upon thee to do some duty and thou wilt not for fear or shame do it to finde out what that is and to remove it is the way to rejoycing Gal. 6.4 but if upon search thou canst finde nothing then chide thy heart for thy causless fears and doubts and say Why art thou cast down O my soul and why art thou disquieted within me Psal 42.11 3 The third ground to be earnest in begging pardon of sin is taken from the evils of sin which are 1 General as 1 Filthiness of it it 's compared to Excrements as to a Dogs vomit 2 Peter 2.22 to a menstruous cloath to loathsomness Prov. 13.5 2 Guiltiness this twinges the soul like so many Furies whiles it bindes over the soul to punishment Guilt is compared to a Dart that strikes through the Liver Prov. 7.23 Guilt pursued Adam Gen. 3.10 it 's like bodily sickness which will never let a man be in ease till it be expelled Isai 48.22 3 The wearisomness of it Jer. 9.5 Hab. 2.13 what a weariness to be under the slavery of covetousness pride uncleanness and sometimes to have contrary lusts domineering in us that the soul knows not which to satisfie 4 The punishment of it both here and hereafter Here it brings sickness poverty disgrace crosses in wives children and servants now when God forgives he forgives all Papists mistake to think that God forgives the sin but the sinner must suffer the punishment which is changed by Christ onely from an eternal to a temporary punishment which must be suffered here or in Purgatory but we see the contrary the King frankly forgave all that the Debtour ought even though they were ten thousand Talents Matth. 18.32 that is both sin and punishment And though God chasten his People for sins after Pardon as David's childe born in Adultery died 2 Sam. 12.13 also God forgave the Peoples sins but took vengeance of their Iaventions Psalm 99.8 yet these punishments were not satisfactions to divine justice but cautions to themselves and others that whiles they smarted so bitterly for their sins they might not dare to commit them 1 Cor. 11.32 5 The particular evils in it as 1 It 's the greatest evil because if not pardoned it deprives of the greatest good even of God himself Isai 59.1 2 Sin is more filthy than the Devil because sin made the Devil to be what he is being formerly a glorious Angel 3 Sin is the cause of all inward and outward troubles 4 Sin turns away the good things that we have and withholds the good things that we want See Jer. 5.25 5 Sin is that that takes away all the content of the soul and fills the Soul with discontent and amazement 6 The bitterness of sin after commission is infinitely more than the sweetness thereof in and at the commission of it Job 1.20.12.13 7 The shame of sin sinners are ashamed as a thief is ashamed Jer. 2.26 See it in Adam Gen. 3.10 4 Ground pardon of sin eats out the slavish fear of death That death which is as the king of terrours to ungodly men Job 18.14 becomes less and less to pardoned persons Heb. 2.15 Luke 2.29 Psalm 91.5 6. Not affraid of the arrow that flies by day or night Death to Saints is like Sampson's Lion out of which came sweetness No preparative for death can be like this hence Job 7.21 Job saith Why dost thou not pardon mine iniquity for now shall I sleep in the dust Thou wouldst willingly have nothing trouble thee when thou comest to die O get then thy sin pardoned and nothing then need trouble thee 5 Ground the suddenness and inexpectancy of death by it men are taken as birds in a snare and fishes in a net Eccles 4.12 Now what a fearfull thing is it then for to die in thy sins John 8.21 24. It 's a fearfull thing to die in a Goal yet a man so dying may go to Heaven but if he die in his sins the soul goes to Hell 6 Till thou gets thy sins pardoned thou art in a cursed and wofull condition Gal. 3.10 Consider how dreadfull sin unpardoned was in the conscience of Judas and Achitophel so will it be in thy conscience when thou comest to die if it be not pardoned I say if conscience be enlightened or awakened for its possible for some men from a stupid and ignorant estate though their sins be unpardoned to dye in peace because they know not their danger Psal 73.4 there are no bands in their death Ignorance of a danger and a deliverance from a danger breed a like confidence but not a like safety A man would wonder how any soul that is awakened can dye in his right wits when he knows nothing of the pardon of his sin seeing the day that he dyes he goes to Hell into utter darkness Matth. 22.13 7 Pardon of sin sweetens all other things 1 Comforts to us I have wife and children and credit c. but what are these without a reconciled God what comfort hath a condemned man in friends relations lands dwellings till he get a pardon Psal 32.1 2 It sweetens crosses If a man be to dye at a stake as Steven was and can behold Christ by faith as his what cares he for the stones thrown at him so the thief on the Cross Paul and Silas when they were in the stocks praised God when their sins were pardoned Act. 16.25 8 If we get not pardon of sin now we shall never get it There 's no forgiveness in another world There 's no place of repentance there 's no effect of satisfaction then as Cyprian saith for that place Matth. 12.32 Cont. Demetrium Whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world
Servant that he might behold Gods power 2 Kings 6.15 16 17. 4 Look on thine own weakness 2 Cor. 12.9 10. Col. 1. ult 5 Have recourse to experience when this power helped us in a fatherless and friendless condition Psal 27.10 When father and mother forsook us he took us up delivered us from a Bear and a Lion 1 Sam. 17.34 to 38. 6 Get into covenant with God When persons are so in covenant together then follows their power to be imployed for one another as in Ahab and Jehosaphat I am as thou art my people as thy people 7 If we would have Gods power improved for us we must serve him with all our power 1 Chron. 29.2 David saith I have prepared with all my might for the house of my God he improving his might and power for God God assisted him in all his Battels with his power and might 8 Consider the belief of the power of God is a means to stablish us in the belief of the promise if a man promise never so much to us if he have not power we regard not his promise hence when God would strengthen Sarahs faith he saith Is there any thing too hard for the Lord Gen. 18.14 Object But my case is like no mans I am in Prison and cannot come forth Answ 1 Thou art not yet in the Lions Den nor in the Whales Belly nor fiery Fornace others have been lower than thou 2 What is not that God able to do that 's able to make a World 3 Persons that have been at the point of despair have been helpt 2 Cor. 1.8 9 10. Some that have lost their Estate and Health and Friends and Children as Job cap. 6.9 10. others that have lost their credit as Joseph and David 1 Chron. 29.28 And the glory Here 's a third argument or motive for God to grant the things we pray for viz. because it makes for his own glory q. d. thou alone oughtest to be worshipped and called upon children should seek their fathers glory thy glory is perfect in it self but thou requirest that we hereby declare it by acknowledging thee the fountain of all our happiness We may see 1 To refer all things to Gods glory 1 Cor. 10.31 Rom. 11.31 Rev. 4.9 2 To stir up our Faith in prayer that God will grant what we ask because it is for his own glory 3 See that as it is the glory of God to hear the prayers of his people Psal 65.2 O thou that hearest Prayers so should we give him the glory hereof 4 To ascribe all glory to him as a God of such power and majesty and not to glory in our selves or any thing we have whether wisdome strength or wealth Jer. 9.23 1 Cor. 1.29 31. 2 Cor. 10.17 give him the glory of his faithfulness as Abraham did Rom. 4.20 and of his mercy and free grace which we behold in the glass of the Gospel 2 Cor. 3.18 and of our parts 1 Cor. 4.7 which we have received from him For ever and ever This showes 1 That God hath had and shall have all glory due unto him from everlasting to everlasting Psal 90.1 2 To distinguish the glory of God from the glory of earthly Princes that shines for a few years and then the light goes out and is removed to others and withers like a flower but this is everlasting Amen For this word see my observations on Matth. 5.22 It 's as it were a desire whereby we desire these things to be done and our selves to be heard It 's a profession of our confidence that God hears our prayer Also a wish that thus it may be what our tongues and heart hath requested The Septuagints on Psal 72. ult render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be done as our desires were formerly exprest so here is our seal whereby we believe the grant of them in geneâ—â—â— and to each of them in particular we also set our seal Hence prayer should be in a language that we understand that all may say Amen 1 Cor. 14.16 Yea there ought to be care in him that is the mouth not to powr out any requests of his private spirit and principles but that to which all believers may say Amen and prayers being so powred out let us all say Amen with a loud voice and therefore none should pray in a Church but those that know how to powr out requests aright for matter V. 14. For if you forgive men their trespasses your heavenly Father will also forgive you V. 15. But if ye forgive not men their trespasses neither will your heavenly Father also forgive you Christ shows here that pardon of sin is given and continued unto us upon the condition of repentance and new obedience one branch whereof consists in gentleness in forgiving wrongs which men do against us and so much more because we are ready to aggravate other mens faults as slow to confess our own therefore that we may be pitifull herein Christ bids us set our own faults before our eys Christians ought greatly to endeavour after peace that they may not offend one another or if it fall out that they do offend one another that they be ready to forgive This command doth not destroy the discipline of families towards children and stubborn servants nor doth it hinder Magistrates from punishing Malefactors though in all execution of judgement gentleness should appear but the Lord herein would have our hearts free from revenge Deut. 19.13 so that we should never desire justice of the Magistrate nor of God to satisfie our revenge but rather do these enemies good and pray for them as Christ bids Matth. 5.44 Luk. 23.34 and Stephen Acts 7.59 60. and Joseph to his brethren Now this remission of men their wrongs is not a cause or price or merit of our remission at Gods hand but a signe or testimony of our remission and in some sence an antecedent though in other sence a consequent of remission it 's a consequent or an effect because we cannot forgive any man his sins till we be warm'd with the sence of Gods love to us in forgiveness and it 's an antecedent to continued and renewed forgivenesses which we have daily through Christ his advocation in heaven Christ doth not receive us to pardon but on this condition that we forgive men their offences Men that will not forgive do what in them lies to make God implacable towards them Our forgiveness is not a cause but a condition That therefore we may lay aside our revenge Christ brings two reasons 1 From the profit If we forgive God will forgive v. 14. 2 From the danger or loss If we forgive not neither will God forgive To conclude our forgiveness of men is not a cause of Gods forgiveness of us but a condition hence the words in the text are not Because you forgive men their trespasses your father will forgive you but If you forgive men their trespasses Obj. But if forgiveness of
as God comes in with it not otherwise 8 Thou shalt never finde rest in affecting earthly things inordinately Rest is the centre at which all intellectual natures as well as natural bodies aims at but worldly men finde no rest Other sinners sometimes finde rest from their lusts the Drunkard is not always drunk nor the unclean person always commits uncleanness but the worldling is still in the World morn and night the desires of such are compared to Hell Hab. 2.5 It 's there spoken of the King of Babylon who though he had gathered to him all nations and people yea and their treasures Esa 10.13 as one gathereth eggs that are left yet was his desire enlarged as Hell and could not be satisfied a true character of the worldlings desire which is boundless and endless Quest But may we not lawfully desire earthly things Answ I 'le show how far we may desire them 2 How far not 1 We may desire them with a desire of reference so far as they may be furtherances of us in our journey to heaven as Mr. Tindall the Martyr said I desire these earthly things so far as they may be helps to the keeping of thy commandements As a passenger when he comes to a river he desires a boat not simply for it self but to passe over for could he pass over any other way he would not regard a boat As the travailer desires his Inne not in reference to his Inne but to his home and as the Patient desires Physick in reference to health so we may desire earthly things in reference to God and a good conscience and that we may have more freedom to Gods service and that we may bring up our children as hopeful plants and that we may do more good to the Church of God 2 With a desire of subordination Lord saith the gracious soul give me earthly things yet not my will but thine be done God as a wise Physician thinks it expedient to keep his patient with a short dyet in order to cure his disease so the Lord sometimes keeps his people low to cure their pride and try their faith 2 We may not desire earthly things 1 In reference to our lusts Jam. 4.3 Ye ask amiss that ye may consume it upon your lusts Some desire them in reference to the lust of pride to bear down others to have what they will and do what they list that they may have sumptuous buildings and magnificent titles or in reference to revenge to crush those that shall affront them or in reference to excess and delicacy that they may fare deliciously every day 2 We may not desire them with vehement desires Many are so a Gog for the world as Balaam was for Balaks gold and Ahab was for Naboths Vineyard such desires are often granted in fearful judgement as the Israelites had the quailes which they lusted after He gave them their hearts desire but sent leanness into their soul Psal 106.15 They were not estranged from their lusts but while their meat was yet in their mouths the wrath of God came upon them Psal 78.30 31. Such desires stand need of purging not of satisfying This is a woful frame of heart Of such the Apostle speaks 1 Tim. 6.9 that they will be rich The rich hath nothing of his riches but what the poor asks of him food and rayment but I eat dainties the poor eats base but are not both fill'd the poor with base meat as the rich with dainties But saith the rich mine rellishes better thou knows not how that savours which hunger inflames I say not this to compel rich and poor to eat alike rich men use choice meats because thou hast been accustomed thereto use thou superfluities give necessaries to the poor Aug. de verbis Dom. Ser. 6. 3 We must desire necessities to superfluities Pro. 30.8 9. Give me neither poverty nor riches feed me with food convenient for me 1 Tim. 6.8 Having food and rayment let us therewith be content but in this provision we may have respect to the condition wherein we are set as Magistrate Prince Gentleman c. yet if God shall adde superfluities as the Prophet saith the Lord did to him Psal 23.5 Thou anointest my head with Oyl and my cup runs over as liberal Hosts in Judea were wont to entertain their guests we may receive these superfluities with thankfulness and are bound to do the more good therewith and withall know that many a gracious heart that onely desired necessities from God God in just wayes hath given superfluities to him Quest But what remedies against this love of the world Answ Taste the sweetness 1 of God 2 and of the water of life 1 Of God all comfort is primarily causally and originally in him in the creature it s effectively secondarily and derivatively Hab. 3.16 Though the Figg-tree should not blossom c. Yet will I rejoyce in the Lord. The cause why men step out to every creature is because they see not a fulness in God they are eager to lay up treasure here because they see not treasure there The creatures if God come not along with them are but as a member cut off from the body 2 Taste the sweetness of the water of life Joh. 4.14 Whosoever drinketh of the water that I shall give him shall never thirst He means not a natural thirst but a thirsting after the things of the world that is so greedily savorly and unboundedly as worldlings do A man that thinks he hath his sins pardoned and cannot be content therewith it 's a question whether ever he had it Mary having tasted the sweetness of grace grew remiss to the world Luk. 10.40 41. Was Solomon content with wisdom and we not content with grace and yet though God hath not promsed to make any individual man rich yet sometimes he casts in a portion of wealth to better the bargain You found your selves companions in the way he carries nothing thou art overburthened give him of that which thou hast and thou lessens the weight Aug. ibid. 2 Look upon the uncertainty of worldly things Solomon left Rehoboam a flourishing Kingdom in a matter of three or four dayes time he lost about two parts of three or more Eli was a rich man a Priest and a Magistrate his Posterity was driven to crouch for a piece of silver and a morsel of bread 1 Sam. 2.36 Men come to the world as to a lottery there 's many blanks for one prize for one man that gets the things of the world ten miss 3 Beware of Satans temptations who is wont to let us see the glory of the world but conceals the cares and troubles that attend outward things so he did to Christ Matth. 4.8 All the glory of the world as building furniture retinue brave apparrel Princes Courts are but as the flower of the grass or like the transfigured glory upon the mount which the disciples beginning to affect were overshadowed with a cloud How many
fine houses pleasant gardens and costly apparrel hath the late cloud of war overshadowed Esa 23.9 The Lord hath stained the pride of all glory and brought into contempt all the honourable of the earth But could Satan give the glory he pretends yet should you have it upon exceeding hard terms He said to Christ Fall down and worship me and all shall be thine 4 As the Lines meet in the centre and the beams of the Sun in a burning-glass so let your scattered affections meet in God Solomon having let his affections go out to pleasures mirth wine buildings vineyards gardens pools of water possessions of cattel treasures of gold and silver musick c. Eccles 2.1 2 3 4 5 6 7. came to see the vanity and to centre himself in the fear of God and keeping his commandments Eccles 12.1 5 Consider the things of the world which are sutable to others God can make them disproportionable to thee Ahab had a Kingdom but could take no comfort in it but was sick for one poor Vineyard Haman had wealth honour and the favour of the Prince in abundance yet the want of a cringe from Mordecai a small matter one would think made all bitter If inferiour causes can bring forth contrary effects as the Sun can soften Wax and harden Clay cannot the highest cause much more produce it Many have vast Estates but an unequal yoke-fellow or the reproach of some sin they have committed or a guilty conscience takes away the comforts of them 6 Consider it 's a Christians duty always to have a disposition to leave all for Christ Luke 14.26 Now how can we perform this duty if our hearts be set upon the World Thou sayest thou canst not leave thy stately dwelling and accommodations thou dost in effect say I cannot be a Christian Paul saith Gal. 6.14 God forbid that I should rejoyce save in the Cross of Christ 7 Be convinced of the vanity in all earthly things Practise often follows conviction there 's a mask upon riches pleasures honours which is false opinion which must be pulled off How was Achan cozened with a Wedg of Gold and Gehezi with two Talents of Silver The Labours of worldly men are not unfitly by some resembled to the sports of children their buildings to the houses children make of cards and trenchers their gathering wealth to the others gathering sticks their immoderate sorrow in the loss of them to the cry of children when their houses are cast down Whether it be a thing more to be laughed at or pitied I shall not determine to see man that hath an eternal soul and eternal objects to look at upon the terms of highest necessity his eternal weal or wo to spend the strength of his spirit upon earthly vanities We count them mad men who leaving serious things are disposed to play with pins and straws such are worldly men The Prophet said He saw an end of all perfections Psalm 119.96 May we not say the same we have seen an end of all perfection of beauty save of Gods image Holiness of all perfection of pedegree save spiritual adoption of all perfection of wealth save of riches laid up in Heaven of all perfection of buildings save of that City whose Builder and Maker is God of all perfections of joy save the joy of a good conscience which is a continual feast 8 Beware of being deluded by worldly pretences as 1 the hardness of the times in hard times let us be less worldly then should we open our hands freely 2 The greatness of their charge true we are to provide for our charge else we are worse then Infidels but thou provides for thy self being loath to part with any thing till death put thy children in possession whether thou wilt or not nay if God take half their charge away they are not more lib eral 3 The great necessities of the Church a faire pretence if true but consider what hast thou done for the Church do not thy proportions come short not onely of others but also of thy own ability we read of some who parted with all for the Church but they were not men of this temper Acts 4.34 35. 9 Be much in prayer that God would cure thy worldly frame of heart say Lord I can savour nothing but oxen and farms If any man speak a word of any heavenly discourse it 's unsavory I have a heart just like the Inn at Bethlehem room enough for others none for thee Be large in thy confessions say Lord this is a sin that makes me sometimes neglect duties of religion and commonly chop them off that makes me so many times in a week go to bed prayerless and abroad in the morning prayerless This sin hath oft exposed me to lying over-reaching for which I doubt I have not made full restitution my own interest hath made me seek the ruine of the whole this hath made me take a bribe in my office to sell justice in my magistracy cheat in my weights and measures flatter in my ministry sell things unlawful to be sold as the Christians in Tertulian's time sold images to the heathens As a Land-lord I have rackt my Tenants grinding their faces because I knew they must have my farms as a labourer I have extorted because I knew they could not get another As a servant I have cozened my Master now and then of a penny as a Master I have griped my Workmen making them take so much in commodity at a racking price because I knew thy were tied to my Work these confessions when they are feeling and not historical will much take off the heart from the World 10 Set your affections in Heaven when a man is upon an high Pinacle things below seem very small so get your spirits up on high and the things below will seem small The Christians in Justin Martyr's time in his Epistle to Diognetus inhabited their own countreys as strangers they had all things common with others as Citizens but suffered all things as strangers every strange countrey is their countrey and every countrey is strange to them they live in the earth but have their conversation in heaven That which is the soul in the body that are Christians in the World the soul is dispersed through all the members of the body and Christians are dispersed through the Cities of the World the soul dwells in the body but is not of the body so Christians dwell in the World but are not of the World Then are our affections in Heaven when the soul is longing after the presence of God the soul is not so much there where it lives as where it loves The soul looking upon better things than the World can easily bid adieu unto the World It was a Christian speech of a certain Bishop mentioned by Augustine that when the Gothes had taken the City and spoil he said I am not sorry for my Gold and Silver thou knowest where my treasure is 11 Believe the
doubtfulness of the success notwithstanding we use lawfull endeavours the Promise is In all thy ways acknowledg him and he shall direct thy steps Prov. 3.6 2 When earthly cares shall crowd in in holy duties Luke 8.14 The cares of the World choak the Word or cause us to neglect holy duties as in Martha Luke 10.40 3 When we shall be immoderately thoughfull for livelihood for us and ours so that our hearts become troubled with fear of want Use 1 Humiliation to Saints who have so many distracting cares upon them Would we compare our few cares for Heaven and our many cares for a livelihood how should we be cloathed with shame These seize on us in the morning and go to bed with us at night God takes care of thee who made thee who cared for thee before thou wast We care for our selves as if he that made us presently went away leaving us in our own hands Aug. 1 These dividing cares of thine arise from remainders of unbelief in thee for men of eminent faith have been little troubled therewith Dan. 3.17 We are not carefull to answer thee O King in this matter if it be so our God whom we serve is able to deliver us said the Three Children 2 Whatever burden thou hast thou art commanded to cast it upon God Psalm 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass Thou art not to take Gods work from him thy work is dependance Gods work is provision Psalm 55.18 Cast thy burden on the Lord he shall sustain thee 3 The care and provision God makes for all creatures Psalm 104.10 to v. 31. he sends Springs into Valleys causes Grass to grow for Cattel makes Trees for Birds to nest in the Rocks and Hills a Refuge for Goats and Conies Lions seek their Meat from God v. 27 28. These wait all upon thee that thou mayest give them their Meat in due season that thou givest them they gather Psalm 147.9 He giveth to the Beast his Food and to the young Ravens which cry Matth. 10.29 30. 4 It 's Gods good pleasure to give you the Kingdom of Heaven much more will he give you things of this life Luke 12.32 Fear not little Flock it 's your Fathers good pleasure to give you the Kingdom 5 The vanity and mischief of distracting cares the vanity of them is seen because all our carking will not better our condition Do what thou canst thou shalt not be rich whom God will have to be poor Luth. Tom. 3.266 And their mischief is seen in that they surcharge the heart as Meat and Drink immoderately taken do the stomach Luke 21.34 2 Exhortation To endeavour the riddance of these sinfull cares Means 1 Commit all your endeavours to God in Prayer to be prospered and succeeded by him Phil. 4.6 In nothing be carefull but in every thing let your request be made known to him When you have commended the matter to God in Prayer then let the peace of God keep your hearts v. 7. Prov. 16.3 Commit thy work unto the Lord and thy thoughts shall be established 2 Exercise faith in the promises Heb. 13.5 I will never leave thee nor forsake thee 1 Tim. 4.8 3 Covet not multitudes of business for much business creates many cares and so much the more when thy charge is but little 4 Consider though God taketh care for all creatures Psalm 104.27 145.15 147.8 9. He giveth to the beast his food and to the young Ravens which cry yet his care for them not comparable to the care he hath for his children 1 Cor. 9.9 Doth God take care of Oxen Yes he doth but not comparatively See Deut. 11.12 5 The vanity and unprofitableness of all our carking cares which of you by taking thought can adde one cubit to his stature Matth. 6.17 Psal 127.2 It 's in vain to rise early and go to bed late Except the Lord build the house and except the Lord keep the city the watchman waketh but in vain 6 Consider the uncessancy of Gods care for us The Land whither ye go to possess is a Land of Hills and Valleyes and drinketh water of the rain of Heaven A Land which the Lord thy God careth for the eyes of the Lord thy God are alwayes upon it from the beginning of the year unto the end of the year Deut. 11.11 12. Psal 40.5 Thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more then can be numbred 1 Pet. 5.7 Casting not onely some but all your care upon him why He careth for you V. 26. Behold the fowls of the ayr for they sow not neither do they reap nor gather into barnes yet your heavenly Father feedeth them Are ye not much better then they Here 's a second Argument to disswade from carking care from the less to the greater your Father nourishes the fowls much more will he nourish you Behold the fowls of the Ayre He makes a distinction betwixt poultry and house fowls which are cared for by men and fowls of the Ayr which are not cared for by men Psal 147.9 Job 39.3 Luke instanceth in the Ravens which men are so far from caring for that they hate them Luk. 12.24 Christ compares men not to Oxen but to Birds that he may teach us as birds to fly from earth to heaven They neither sow nor reap nor gather into barnes They neither sowing nor reaping are directed by the providence of God where there is food and they thrive more then those which are nourished by the care of man Yet is this no ground to patronize idleness that because the fowls neither plow nor sow therefore we must not for the proportion is not in this that they labour not but in this if God take care for more base creatures much more for those which are more excellent In all likelihood the fowls making no provision in summer should starve in winter yet experience teaches that they are fatter in winter then in summer Obs It s our duty now and then to look upon the creatures 2 It s no disparagement to the providence of God to have a care of the fowls of Heaven Matth. 10.29 30. 3 As the care of God reaches to the fowls of heaven so much more to his children for he that is their Creator is thy Father V. 27. Which of you by taking thought can adde one cubit to his stature Here is a third reason against carking care taken from the vanity of all such carking we by all our caring cannot adde any thing to the stature of our body no more can we adde any thing to the measure of our estates which providence hath appointed us to come to Besides men through their pride are ready to ascribe all their gettings to their care and diligence hence Christ shows that all our care without Gods blessing is as vain as if a dwarf should think to
not that therefore the Apostle excludes the teaching of man for then why would Christ send out his Apostles and the seventy Disciples and why doth he establish a Ministry in his Church one essential property whereof is that he must be apt to teach yea doth not Christ bid us pray to the Lord of the Harvest for such Labourers Christ also shews us that from the Lords teaching as a principal cause the Ministry of man becomes effectual 1 Cor. 3.7 There are many other fruits of false Prophets as the soothing and flattering of Princes 1 Kings 18.6 compared with v. 1â— The mingling of Truth and Errour together or at least truth and corrupt affections from which the Apostle clears himself 2 Cor. 2.17 There are many other notes of false Prophets which by a frequent reading of the Scriptures and begging of the Spirit we may attain to know V. 16. Ye shall know them by their Fruits Do men gather Grapes of Thorns or Figs of Thistles Look as of Thorn-trees men do not gather Grapes nor of Thistles men do not gather Figgs so from false Prophets there is no good and sweet fruit gathered but the harsh and corrupt fruit of Errour and Heresie V. 17. Even so every good Tree bringeth forth good Fruit but a corrupt Tree bringeth forth corrupt Fruit. Christ here comes to confirm unto us further that men do not gather good fruits from bad trees and makes a reddition to the former Proposition laid down interrogatively By good and bad Trees in general the state of the regenerate and unregenerate man may be understood Matth. 12.33 Carnal men cannot please God Rom. 8.8 Abel's person was first respected then his offering Gen. 4.4 In particular Christ means the Prophets when good they bring forth good fruit when corrupt they bring forth corrupt fruit when good they handle the Word of God uprightly 2 Cor. 2.17.4.2 when corrupt they handle Gods Word deceitfully Ephes 4.14 Such false Prophets are not known by the leaves or flowers of an outward profession but by their fruits V. 18. A good Tree cannot bring forth evil Fruit neither can a corrupt Tree bring forth good Fruit. Christ amplifies what he had delivered shewing that a good will from the habit of grace in the soul brings forth good things ordinarily and usually and an evil will from the habit of sin in the soul brings evil things But Christ means first the man must be changed that his works may be changed But who is found good of the Lord seeing Christ died for sinners therefore he found us all bad Trees but gave us power to believe on his Name Aug. de Verb. Domini Serm. 12. But if we carry it to Teachers we must understand it so far as he is a good Teacher for even good Teachers have been mistaken in some things they cannot bring forth corrupt Doctrine nor can a corrupt Teacher so far as he is corrupt bring forth good Doctrine It 's usual that the actions of the body are sutable to the qualities of the minde Matth. 12.34 35. A good man out of the good treasure of his heart bringeth forth that which is good an evil man out of the evil treasure of his heart brings forth that which is evil If we understand it of men we must understand it of men as in their natural estate But as a Tree when it is transplanted brings forth good fruit though naturally without transplantation it could not so when persons are transplanted out of their natural estate into Christ they bring forth good fruits John 15.4 5. though in their natural state they could not If we carry it to Teachers as Christ means both then the meaning is if these Prophets were true lovers of godliness as they would seem to be they would not usually commit such things as are directly contrary to godliness as they do V. 19. Every Tree that bringeth not forth good fruit is hewen down and cast into the fire V. 20. Wherefore by their fruits ye shall know them Here 's the punishment of false Prophets The words are a similitude taken from an Husbandman and are denounced against all Hypocrites in general who have the leaves of profession but want the power of godliness and in particular against hypocritical false Prophets John 15.6 If a man abide not in me he is cast forth as a Branch that is withered and men gather them and cast them into the fire and they are burned as the Husbandman casts fruitless Branches into the fire so will Christ cast such as bring not forth good fruit into the fire of Hell See Matth. 3.10 In particular false Prophets bring upon themselves swift destruction Their judgment lingers not and their damnation slumbers not 2 Peter 2 1 3. Is hewen down and cast into the fire They are now at present hewen dow by the threatnings of God and shall hereafter be thrown into Hell Wherefore by their fruits ye shall know them Christ here concludes thus q. d. seeing men usually teach things suitable to their manners and practises by such kinde of corrupt Teachings you may suspect these Prophets before they instill or drop in their opinions into you for such as the Masters are such will they make the Scholars such as the Tree is such will the Fruits be V. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Christ from reprehending false Prophets comes to reprehend all hypocritical Formalists whether teachers or hearers who pretend the faith and doctrine of Christ in a great shew of holiness but deny it in their works They prophesied in the Name of Christ and wrought miracles but did not do Christ his will In the words two things 1 An exclusion of hypocritical Formalists or formal Hypocrites out of Gods Kingdom Not every one that saith Lord Lord c. A name without a thing is nothing It 's as an ornament in the clay or a jewel in the mire 2 A reception of those who have a sincere purpose to obey God But he that doth the will of my Father To do the will of God is 1 To believe on Christ John 6.40 This is the will of the Father that every one that sees the Son and believes on him should have everlasting life 2 To declare our faith by a sanctified course of obedience 1 Thess 4.4 This is the will of God even our sanctification 3 To have a purpose for all Gods commands without excepting of any Psal 119.6 106. Col. 1.10.4.12 Heb. 13.20 21. But he that doth the will of my Father which is in heaven and consequently my will for I and my Father are one Joh. 14.7 and the Father is in the Son and the Son in the Father but Christ as he is man for modesty sake names the will of the Father and not his own From the words thus opened observe Obs 1 That in the visible Church there
fearlesly he feared no mans angry looks Let not faithfull Preachers expect glory but ignominy and contempt not wealth but poverty violence prisons and death as Michaiah and John Baptist and when others shall be cast into hell such shall have place in heaven As Caesar hath his Electors the Turk his Princes so our King hath his Ministers Augustine is a Prince Elector so Irenaeus Quadratus are Princes and Counts Luth. Tom. 3.495 let us not then fear the opposition of men how great opposition did Noah suffer in his ministry for hundreds of years A Preacher must be vir rixarum a man of strife 6 He was not vain-glorious but still sought the glory of his Father Joh. 6.38 39. so let faithfull Preachers Joh. 7. say I began not to preach the Gospel that the world should honour me and I will not cease from preaching because of the worlds reproach 7 He was in his Ministry convictive of gain-sayers yet did he not according to the guise of the times tye up his convincing arguments to syllogisms in mood and figure but he brought unanswerable reason Without this gift Churwill be wasted and scattered See Titus 1.9 CHAP. VIII SOmetimes Christ goes from miracles to doctrine but here having laid down his doctrine he comes in this Chapter to confirm it by miracles Before he began his sermon he healed all sicknesses and diseases Matth. 4.23 that he might make way for his doctrine For doubtless the miracles Christ and his Apostles did were a great cause why their doctrine in so great measure was believed Acts 8.6 The people with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did And now Christ when his sermon was ended on the Mount he went down and the multitudes followed him before whom he wrought sundry miracles V. 1. And when he was come down from the Mountain great multitudes followed him These multitudes were of divers humours hence upon divers ends they followed Christ some followed out of love to his doctrine the sweetness whereof they had already tasted some out of curiosity that they might hear some new thing some out of desire of confirmation that they might be assured of his doctrine whiles they saw it confirmed by miracles some to be cured of their maladies some for loaves John 6.27 Christ hath multitudes of followers but few that follow him for a right end Look we to the end why we follow Christ whether it be for glory and earthly praise or profit or whether it be for himself in all conditions even in adversity persecution Matth. 16.24 Let him deny himself and take up his cross and follow me Virgin souls follow the Lamb whither soever he goeth Rev. 14.4 yea though to prison banishment death the world pretend to follow Christ but it 's at a distance always with the exception of the cross V. 2. And behold there came a Leper and worshipped him saying Lord if thou wilt thou canst make me clean We have here Christ his first miracle set down wherein three things 1 The Lepers devotion set down in two branches 1 He worships Christ 2 He acts faith in Christ Lord if thou wilt thou canst make me clean 2 Christs compassion v. 3. I will be thou clean Amplified first from the efficients 1 From the instrumental efficient cause Jesus put forth his hand and touched him 2 From the principal efficient I will be thou clean 3 From the effect Immediately his Leprosie departed from him 3 Christ his direction which was 1 Silence See thou tell no man 2 To shew himself to the Priest and offer the gift which Moses commanded V. 1. And behold there came a Leper Luke c. 5.12 saith It was in a certain City that is near to a City for Lepers for fear of infection were put out of Cities Levit. 13.46 2 Kings 7.3 Leprosie is abundance of burnt choler and salt phlegm diffused from the Liver all over the body breaking out into a filthy scab or scurf There are other evils besides accompany this disease viz. the hairs fall off the nostrils are widened the bones are eaten into by it the tongue swells the breath stinks It 's an universal Gangrene which is incurable and hereditary and abounds most in hot countreys as in Judea Egypt c. This disease Physicians call Elephantiasis It 's used ordinarily as an Embleme or Looking-glass to express our natural defilements Isai 1.6 And worshipped him The manner of the worship Luke sets down which was he fell on his face cap. 5.12 So that he touched Christ his feet as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not kneeled as the word is translated Mark 1.40 So that he lay at Christs feet imploring and beseeching him as a Dog at his masters feet as Zanch. de Red. renders the word which shews that this Leper lookt upon Christ more than a Prophet or a holy man and that believing he was God and so able to heal him if he would he gave him religious worship He came to know Christ was God partly by inspiration partly by the miracles which Christ did cap. 4.20 He doth not say to Christ Lord if thou wilt pray to God or to thy Father for me I shall be whole but Lord if thou wilt I shall be whole He acknowledges the Leprosie curable by Christ which he and all men knew was incurable by others which was a plain argument of his faith for though the Psora or scabbedness may be cured yet that which is called Lepra Physicians acknowledg incurable for if a particular Cancer cannot be cured much less can an universal Cancer as Avicen observes Yet in a miraculous manner some Lepers have been cured as Miriam Num. 12.14 Naaman 2 Kings 5.14 Saying Lord if thou wilt thou canst make me clean Here is the profession of his faith Of no Prince or Potentate can this be affirmed save of God himself no nor of any Disciple or Apostle for they did not do Miracles when they would but when God would Heb. 2.4 onely of God is that true which Job speaks cap. 42.2 I know thou canst do every thing Gen. 18.14 Is there any thing too hard for the Lord Rom. 4.21 Heb. 11.19 How great soever is the will of God so great is his power Psalm 115.3 Whatsoever the Lord pleased that did he in Heaven and Earth yea he can do more than he will do See Matth. 3.8 9. Matth. 26.53 However God deal with us give him the glory of his power If thou wilt See his resignment to the will of Christ under affliction So Eli 1 Sam. 3.17 So Christ Matth. 26.39 Not my will but thine be done The Brethren Acts 21.13 When Paul would not be perswaded they cried out The will of the Lord be done I will be thou clean I will both as I am God and Man Ambrose in 5. Luke 12. saith Christ saith I will for Photinus he commands for Arrius he touches for Manicheus Photinus taught
that Christ was meer Man and not God whose will onely is omnipotent Arrius taught that Christ was less than the Father and therefore did not command but onely received the commands of the Father Manicheus taught that Christ had not true but onely imaginary flesh and therefore could neither touch nor be touched Christ confutes all these in these words Be thou clean Here 's the Divinity of Christ men are wont to command actions but to make things to be by commanding them to be is onely divine Gen. 1. Let there be Light and there was Light Let the Earth be created and it was so Immediately his Leprosie was cleansed With a touch of Christs hand and with a word of his mouth he touched him that the cure might not seem to come by chance but that it onely came from himself 2 To shew the mercy and condescention of Christ that did not disdain to touch a leprous person much more in taking Leprosie of sin on him and making us one body him In that this Leprosie was cured immediately there came came no space of time nor no outward mean betwixt the command of Christ and the work of Christ V. 4. And Jesus saith unto him See thou tell no man but go thy way Shew thy self to the Priest and offer the Gift that Moses commanded for a testimony unto them See thou tell no man There are sundry causes why Christ enjoyns him silence 1 Christ did not forbid him to tell it at any time but that he should not tell it till he had shewed himself to the Priests lest the Priests hearing of the cure should maliciously report that the Leper was not truly healed according to the Law Levit. 14. wherein the Priest was to judg of Leprosie and therefore in the Text it follows Go shew thy self to the Priest This Miracle fell out in Galilee Mark 1.39 and the Priests were at Jerusalem the Priests were called out of the City that they might judg of the Disease There were other causes as 1 For modesty sake and to avoid boasting 2 For not speaking forth that in word which spake forth it self in deed in his whole body the Leprosie being removed 3 Because the fit time was not come therefore the Lepers zeal was disorderly in publishing that Christ would have kept silent Mark 1.45 4 Lest hereby Christ should stir up the envy and hatred of the Pharisees against him and so be forced to go from the City not having an opportunity to preach the Gospel Mark 1.45 So that Christ could no more openly enter into the City but was forced to remain in desert places But go thy way shew thy self to the Priest Christ bids him shew himself to the Priest 1 Because the ceremonies were yet in force Now the ceremonial command was that the Leper should show himself to the Priest Levit. 14.2 2 That the healed Leper might test fie his thankfulness to God for so great a benefit by bringing a thank-offering Levit. 14.1 to 9. 3 To draw the Priests either to faith in Christ and repentance for their opposition against him or else that they might be inexcusable hence these words follow for a testimony unto them 4 To get a testimonial of his cure And offer the gift which Moses commanded See what this was Levit. 14.3 4 5 6 7. It was an oblation or thank-offering to God for his cleansing For a testimony unto them As 1 That they might be inexcusable if they would not embrace Christ for the Son of God 2 That the receiving of the gift may be a continual testimony against the Priests that the Leprosie was perfectly healed if they through malice should in time to come go about to deny it they could not say such an one was not cured for whom they had offered a thank-offering to God Christ would have them that were his adversaries to be the first witnesses of his miracles Besides it was that he might be restored to the society of men from whose company he had been severed But that from hence Papists may wire-draw the Law of their confession making Leprosie to be allegorically sins and the Priests the knowers hereof is a vain thing for what Honour those Priests had Christ alone challenges to himself who alone knows spiritual Leprosie and is worthy to whom we should offer the gift of our cleansing Indeed sin is like Leprosie 1 For loathsomness Prov. 13.5 Ezek. 16.5 2 For smell a Leper from such corruption of humors cannot but smell So sinners stink though perhaps not one to another as nasty prisoners in the goal yet to those that come out of the fresh Ayr so though wicked men stink not one to another yet to God and Saints they do Psal 14.3 They are altogether become stinking as the margin renders it 3 For Hereditariness as the Leprosie is conveyed from Father to Son so is original defilement Eph. 2.3 Rom. 5.12 4 For excommunicableness Leprosie separated not onely from divine service but also from society with men so sin lived in separates betwixt God and us and separates from communion of Saints Isa 59.1 2. Matth. 18.15 16 17. 5 For contagion Leprosie was very infectious so is sin 1 Cor. 5.6 A little leaven leavens the whole lump Onely here 's the difference the Leper proclaimed his uncleanness that men might take heed of being infected by him Levit. 13.45 which sinners will not 6 Leprosie creeps from one place to another till the whole body be overspread with it so doth corruption or sin it creeps from the heart to the members of the body and faculties of the soul so that from the crown of the head to the sole of the foot there is nothing but wounds and swellings and putrifying sores Isa 1.6 Though in a tropological sence sin may thus be resembled to Leprosie yet Leprosie properly taken is meant and no Popish inference of Priestly power can thence be deduced Obs No person whatsoever how vile soever by bodily distemper is hereby kept off from worshipping God 2 He that believes that God will do him good must also be convinced of the power of God that God can do him good 3 All cleansing from bodily diseases proceeds from the will of God as the primitive cause thereof I will be thou clean 4 Diseases however in the use of second causes they are hardly cured or incurable yet by the power of God they are and have been healed Immediately his Leprosie departed 5 From these words See thou tell no man Obs Disobedience unto the commands of Christ though upon the most specious pretences cannot excuse it from being a sin 6 Shew thy self to the Priest and offer the gift Obs The external and ceremonial part of worship when and so long as it is instituted by God onght not to be slighted or neglected 7 For a testimony unto them Obs Persons that at present are opposite to Christ and his truth we should use the best means we can to convince them that
his own power Matth. 8.3 4. but the Apostles did what they did by the power of Christ Acts 16.18 2 Christ had this power at all times to heal whensoever he would so had not they Heb. 2.4 for then would not Paul have left Trophimus sick at Miletum 2 Tim. 4.20 3 The miracles the Apostles did were sometimes for the hurt of men as Peter in the destruction of Ananias and Sapphira and Paul in the smiting Elymas with blindness but all Christs miracles and cures tended to the benefit of men Obj. But Christ bade the devils go into the Gadarens Hogs Answ It was onely a permission whereby Christ kept back the power that was able to hinder them not a command This should embolden us in all our maladies to come to Christ He that had such bowels on earth is not without bowels in heaven he that would do so much for Malchus one of them that came to take him Luk. 22.51 who set on his ear and healed him when Peter cut it off will he not do as much or more for his children in their maladies V. 17. That it might be fulfilled which was spoken by Esaias the Prophet saying himself took our infirmities and bare our sicknesses Here is the final cause to wit the fulfilling the prophesie of Esaias He took our infirmities and bare our sicknesses 1 The diseases of our soul to which Esaias hath respect Esai 53.4 He bore our griefs and carried our sorrows 1 Pet. 2.24 He himself bore our sins in his own body on the tree Esai 53.6 John 1.29 He takes away the sins of the world Col. 2.14 2 The diseases of our body which flow from sin Christ bore these not by taking them upon him for Christ was never sick he took not the passions which were proper to this or that man but those which were common to the whole nature Christ was never sick sicknesse arises from the unfit or unequal temperature of the humours or from intemperance of labour study but none of these were in Christ he had no sin and therefore no sickness so that Christ took not our sins by taking them upon him but out of compassion he took them away and restored the sick to health The end why Christ cured the bodily diseases of persons as Matth. 9.2 was that they might seek to him for the healing of their souls as in the blinde man John 9.5 6. So that as the living Goat had the sins of the children of Israel laid upon him and carried them into a Wilderness and land not inhabited Levit. 16.21 22. So Christ took our sins and the punishments flowing from them and carries them into a Land of forgetfulnesse In that Christ took our weaknesses learn 1 To bear the weaknesses of others 1 As in journeys strong Travellers bear the burthens of the weak so should we Rom. 15.1 We that are strong ought to bear the infirmities of the weak 2 All infirmities are burthens to a gracious heart Gal. 6.2 let them be part of thy burthen also 3 Many infirmities may be in a dear childe of God Cant. 5.2 Mark 9.23 as passion in Jonas unbelief in Thomas fearfulnesse in Peter to keep us from admiration of their persons 4 As thy brother is overtaken to day so mayest thou be to morrow Gal. 6.1 As often as we behold sinners we had need to bewail our selves in them because we have fallen or may fall into the like if God leave us God hath suffered many great men to fall from Adam to this day to shew mans weaknesse and that they might not become lovers of their name 5 If envy did not blinde thee thou mightest see many good things in him as well as infirmities 6 If any man shall raise his comfort from other mens failings to seem to himself holy because he sees imperfections in his brethren this will be no true comfort in a day of trial Gal. 6.4 7 Beware of having a mean and base esteem of any of the Saints of God because of their infirmities so as to set them at nought Rom. 14.10 No man casts away his nose because it abounds with impure flegme and is as it were the sink of the brain so the weak in time of weakness are part of Christ's Kingdom who therefore are not to be cast away but to be healed and raised up Luth. in Psalm 90. 2 See the goodness and mercy of Christ that took our infirmities Psalm 130.3 If thou Lord shouldest be extreme to mark what is done amiss who should stand but there is compassion that he may be feared Matth. 12.20 He will not break the bruised Reed nor quench smoaking Flax. The Principle of grace in the soul doth not waste corruption all at once but by degrees John 15.2 2 Cor. 4.16 Hence God is gracious in purging the soul to bring forth more grace and less sin and renewing the inward man every day 3 Trial whether thy sins be Infirmities as 1 When they are committed against the purpose of the heart so Peter in his denial of Christ what hope had we if Peter had not denied Christ and all the Apostles been offended if Moses Aaron David had not fallen by these Examples God comforts sinners If thou hast fallen return the gate of mercy is open for thee thou that knowest no evil by thy self do not presume but let both trust in my grace and mercy Luth. in Gen. 38. 2 When we disallow the evil we do and groan under it Rom. 7.15 when others hearts are hardened under evil thine is sensible 3 When though thou fallest into sin thou walkest not in any sinfull course Rom. 8.4 though there be many Imperfections in holy Duties and sudden breakings out of the heart into evil yet is it not allowed 4 When a soul is fallen into sin and hath lost Gods countenance he cannot be quiet untill the Lord return with the sense of his love Psalm 51.8 12. there can be no sins of infirmity properly but where grace is for the sins of unregenerate men are Presumptions Good men having tasted the sweetness in God they will not change their portion nor rest content without God Saints infirmities as Davids sins complaints fears more comfort me than their heroical actions as his killing Goliath the Bear and Lion I cannot imitate these but the other greatly comfort me Luth. in Gen. 28. 4 Comfort to Saints under Infirmities There are some invincible Infirmities cleaving unto Saints in this World as dulness forgetfulness privy pride self-seeking unprofitableness wandrings in duty backwardness to Christian provocation inordinate care hardness of heart vain fears slightness in Gods service Saints partly from divine light shining in them which like the light of the Sun shews the smallest mote partly from tenderness of conscience renewed smiting them for the smallest sin are upon sight of their infirmities apt to be discouraged Now to comfort thee remember Christ took thy infirmities all thy self-sufficiency crookedness of heart failing in holy
countrey he was willing to go with Christ Luke 8.38 3 His obedience when Christ sent him back again to his own countrey and kindred he was willing to go trying whether that effect of Doctrine which could not be by Christ might by him being one of their own countrey become effectual withall in sending him thus Christ shews that an active life is to be preferred before a contemplative first the body must be exercised in labour and then be refreshed by contemplation CHAP. IX V. 1. And he entred into a Ship and passed over and came into his own City V. 2. And behold they brought unto him a man sick of the Palsey lying on a Bed Jesus seeing their faith saith to the sick of the Palsey Son be of good chear thy sins be forgiven thee WE have in this story 1 The return of Christ from the countrey of the Gergesenes into his own City Capernaum whence lately he came v. 1. 2 His miraculous power in not onely healing a man sick of the Palsey but also forgiving his sins v. 2. 3 The cavil of the Scribes against him charging him with blasphemy for his forgiving the Palsey-man v. 3. 4 Christ his vindication of himself together with his asserting his power to forgive sins 1 By his knowing their thoughts Why think ye evil in your hearts v. 4. 2 Because he was able to do the thing which was more hard therefore he was able to do that which was more easie v. 5 6. Whether is it easier to say Thy sins be forgiven thee or to say Arise and walk q. d. You think it harder to heal a Palsey man than to forgive sins now you have seen me do that which you think harder therefore can I without blasphemy do that which is easier 5 The effect this Miracle had among the Multitude they 1 Marvelled 2 Glorified God who had given such power to men v. 8. He came into his own City That is of Capernaum called his own because usually he dwelt there and preached more Sermons and did more Miracles there than elsewhere That Capernaum is meant here appears Mark 2.1 Matthew saith cap. 4.13 Leaving Nazareth he came and dwelt in Capernaum They brought him a man sick of the Palsey lying on a bed A palsey is the dissolution of the sinews of the body which are the instruments of motion without which a man cannot move or walk Hence this Palsey man was born of four Mar. 2.3 For charity requires that the well and healthy succour the sick Luke sets down there was so great a multitude came to the house where Christ was that no man could come in Hence those that bore the Palsey-man uncovered the roof and let down the Palsey-man to Christ though doubtless the rubbish did fall down yet was not Christ offended Herewith learn we to take all opportunities to come to Christ and to bring others to him Jesus seeing their faith saith to the sick of the Palsey Son be of good cheer thy sins be forgiven thee Christ seeing both the faith of the Palsey-man and of those that brought him speaks thus not as if another mans faith can profit to the forgiveness of our sins but hereby Christ applies pardon to the Palsey-man and to so many as believed who helped to bring him to Christ Thy sins be forgiven thee Nothing will cheer the soul unless forgiveness of sins go along with it not to have a disease removed Christ is not onely the Physician of diseases but of sins first he forgives the sins and then heals the Palsey to show that sin is the root and fountain of diseases Whereas the conscience of former evils might perplex the Palsey-man that he should not obtain healing Christ tells him that sin the cause of sickness was pardoned and therefore he might comfortably expect healing This was not faith of miracles which is a confidence of a future miracle but faith of justification which if the Palsey-man had not before by Christ his speaking it was wrought in him but it seems he had it before in that Christ calls him Son Quest Why did Christ first forgive his sins before healing of him Answ 1 Because sin was the cause of sickness and to remove the effect there must be first a removing of the cause Palsey and other diseases arise rather from sin then from natural causes 2 That forseeing the calumny of the Pharisees against Christ his miracle Christ might prove his Godhead first by this that he knew the thoughts secondly by this that he had power on earth to forgive sins We may see Christs bounty that he heals the whole man Joh. 7.23 Learn we from our afflictions to reflect upon our sins as the cause of them V. 3. And behold certain of the Scribes said within themselves This man blasphemeth Here 's the calumny of the Scribes and Pharisees against Christ which was this he that is not God but takes upon him power to forgive sins he blasphemes but Jesus the Son of man is not God and yet takes upon him power to forgive sins therefore he blasphemes The proposition was most true 1 Because none can forgive offences against God but against whom they are committed 2 Because to forgive sins in God is not onely to forgive the guilt but the punishment and curse but the Pharisees err'd in the assumption Hence Christproved himself by two reasons that he was God Within themselves Not among themselves as if they had been murmuring one among another of Christs doings hence Matthew saith not v. 4. Jesus knowing their words but saith Jesus knowing their thoughts Now that they said within themselves was as Mark tells us cap. 2.7 Who can forgive sins but God alone Isa 43.25 I am he that blot out thine iniquities Mic. 6.18 Who is a God like unto thee forgiving iniquity transgression and sin Jer. 31.34 I will forgive their iniquity and remember their sins no more It s like the Scribes remembring these and such like places and not considering what was spoken out of the Old Testament concerning the Messiah conceived these murmurings in their hearts This man blasphemeth Omitting the acceptions of this word as else where it is taken here it signifies to arrogate that which belongs unto God unto a mans self The Lawyers or Scribes thought this power mentioned 2 Sam. 12.7 Nathan to David saith The Lord hath put away thine iniquity was incommunicable now Christ in token that he had this power 1 Works a miracle 2 Searches their hearts which is onely peculiar to God 1 King 8.39 Thou onely knows the hearts of the children of men Jer. 17.10 11. I the Lord search the heart 1 Sam. 16.7 The Lord looks upon the heart Rom. 8.27 Yet was the arguing of these Scribes of no weight to reason thus God never gave the power of forgiveness of sins to any man hitherto therefore he cannot grant it none of the Prophets could do it therefore the Messias shall not be able to do it V. 4. And
times Besides it 's like Johns Disciples might propound this Question out of zeal to their Master and out of envy to Christ as in another case John 3.26 Now the Pharisees did question in this manner to hinder Christs Ministry and therefore where ever he went they usually followed him to hinder his Ministry and they being silenced in their Objection in the former story they knowing John to be much in repute among the Jews they get his Disciples to propound this Question We may observe 1 The restlesness of Enemies of Truth though conquered and beaten once and again vet they give not over 2 See how cunning men the Enemies of Christ endeavour to winde others into their party so the Pharisees winde in Johns Disciples Young Converts are ready to be misled through the craft of those who ly in wait to deceive See Ephes 4.14 3 See that persons are apt to please themselves with their own customary service Zach. 7.3 5. they had taken up two Fastes in the fifth and seventh moneth for seventy years and though they had nothing but Custome for it yet they send from Babylon to Jerusalem to make the continuance of it a case of Conscience Besides when people have set up a golden Calf they would fain have others to worship it and so Johns Disciples urge to have their fasting days observed But thy Disciples faste not That is they eat and drink secretly accusing them of excess and intemperance probably that place Matth. 11.18 alludes to this The Son of Man came eating and drinking and behold a Man gluttonous and a Wine-bibber q. d. We are holy and of God thou art a sinner whiles we are fasting thou art feasting V. 15. And Jesus said unto them Can the Children of the Bride-chamber mourn so long as the Bridegroom is with them but the days will come when the Bridegroom shall be taken from them and then shall they faste Here is Christs meek Answer to them as being weak and seduced putting difference betwixt Seducers and such Seducing Teachers are to be handled more roughly seduced more meekly Can the Children of the Bride-chamber mourn That is those that were admitted into the Bride-chamber with the Bridegroom as Virgins were with the Bride Psalm 45.14 15. The sum of Christs Answer is Christ leaving the Pharisees he answers onely Johns Disciples shewing that the cause why they fasted was not competent or agreeing to his Disciples but the time should come when even his Disciples losing their Master should mourn mean time they had a little respite of joy and comfort so long as he was with them As mariages call for feasting and gladness not for fasting and sorrow so did the presence of Christ with his Disciples so that Christ his answer consists of two branches 1 That at present his Disciples had not cause of mourning because he the Bridegroom was with them Observe that Christ is the Bridegroom of his Church John 3.29 Matth. 22.2 Rev. 22.17 who did not onely espouse our nature and not the nature of Angels Heb. 2.16 but also maries himself to every believing soul Rom. 7.4 we are maried to him that was raised from the dead John 6.37 2 Cor. 11.3 This mariage is made up here on earth in the state of grace whereto there is a feast of grace and comfort as the begun solemnities thereof Matth. 2 2.2 and perfected in heaven in the feast of eternal glory Revel 19.7 8 9. 2 Christ answers they should have time of fasting and mourning in time to come Christ taking away their superstitious fasting doth neither cry up riot or excess nor decry fasting but that Christians must apply themselves to that condition the Lord sends When he gives glad times let us rejoyce in them when he brings sad times let us be humbled and seek his face Christ doth not decry fasting as I said but he would not have it tied to certain times as the Jews fondly did Zach. 7.3 5. sith such a day of the Moneth this year may be fit for fasting but the next year the same day may call for feasting Jejuniorum dissonantia non rumpat fidei consonantiam For as there were due cases for fasting under the Old Testament as when some stroke of God was on a people Judg. 20.26 when some judgement hang'd over a people as Nineveh Jon. 3.5 or to obtain some singular mercy Dan. 9.31 Now these and such like causes of fasting Christ doth not take away but doth establish them yea and the Apostle practised them 2 Cor. 11.25 There 's a tropological sense that when Christ our husband departs from us for our sins we should then fast and mourn till we get his return but the literal sense is to be taken as that which is meant V. 16. No man putteth a new piece of cloth into an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse V. 17. Neither do men put new Wine into old bottles else the bottles break and the Wine runneth out and the bottles perish but they put new Wine into new bottles and both are preserved Here 's a third reason why Christ doth not require his Disciples to faste which is their present weakness which cannot well bear a more strict discipline the painfull duty of fasting doth not well suit with my Disciples being but babes no more then a new piece doth with an old garment or new Wine that is hot and working to be put into old bottles this would be a means to make them fall off from me and go back to the Pharisees and therefore I refrain as yet from it to avoid offence Tertul. l. de orat c. 1. By the old garment and old bottles understands the Old Testament by the new piece the New Testament for the new reformed the old and made it as it were new but I lean to the former Another is this As a new piece doth not agree to an old garment so your traditions of Fathers and Elders about your fastings doth not agree to my Gospel-doctrine these will not warm our hearts not quiet our consciences as the garment of my righteousness doth Moreover the mixture of humane institutions and godliness or religion will hazard the loss of godliness and religion The ancients kept their Wine in bottles made of leather and Skins as we keep it in Casks now when this is put in old bottles the Wine is apt to spill so the doctrine of the Gospel when it falls into superstitious mindes is apt to be lost The Gospel is compared to Wine both as Wine glads the heart Judg. 9. Psal 104.15 so doth the Gospel it 's compared to new Wine not because it 's new being of old preached to Adam Gen. 3.15 but in opposition to the old Adam or corrupt nature in us q. d. Gospel truths do not agree to a man remaining in his old nature but Gospel truths are well agreeing to a regenerate nature as new
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
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
love of sinfull correspondency make unhappy discoveries this way Mic. 7.5 Trust not in a friend put not confidence in a brother 4 Beware of purposing to turn back into the waies of errour because of the opposition we finde in Gods wayes If once we put our hand to Gods plow we are not to look back Luke 9.62 5 Beware of a cowardly giving way to the opposers of the truth Jeremy complained there were some were not valiant for the truth Jer. 9.3 Contrary Paul would not give place by subjection to the false Teachers no not for an hour Gal. 2.5 that the truth of the Gospel might continue If any man should intrench upon your names estates relations you would contend against them and not spare your purses in this case let us be like minded in matters of Religion so Nehemiah c. 6.9 11 15. To this the Apostles exhort Phil. 1.27 28. Jude 3. It was well said by Luther I will not fly God assisting nor leave the word of God in the front of the battel I had rather burn among the living coals then stink halfe alive if not altogether dead Reason thus either the cause is Gods or not if not why stir we a foot in it if it be why go we not thorow with it 6 Let all that are godly be united among themselves if not in a same opinion yet in a charitable affection and united conjunction to oppose wickedness and to stand for holiness Divide and overcome was the old maxime There 's a story of a Father that gave a quiver of arrows to his sons and bad them break them being united in the quiver but they could not he bad each of them after to take out a single arrow and then any one of them could break them he made the application that so long as his sons were united none could hurt them but when disjoyned and severed one from another they became a prey to all I may apply this fitly to all Saints who are the subjects of the worlds rage Psalm 133.1 3 Use Consolation to saints under much opposition They in this world have little peace but in heaven there remains a rest for them Heb. 4.10 11. Rev. 14.13 Yet as the weather-beaten mariner in sight of his Haven is comforted in the hopes of his arrival therein where he shall have an end of all storms so we being tossed under a continual storm should comfort our selves by faith and hope in the haven of our rest To these contentious persons that obey not the truth but oppose the professors of it there will be tribulation Rom. 2.7 8. but to thee who by a patient continuance in well-doing goes on there will be peace Christians are apt sometimes to grow passionate under the oppositions of the world Jer. 15.10 Woe is me saith Jeremy that thou hast born me a man of contention and strife to the whole earth but this is our comfort 2 Thes 1.6 7. It is a righteous thing with God to recompense tribulation to them that trouble you and to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels V. 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law Obj. But what seems more monstrous then this Text Christ seems to overturn all Laws which ordain honour and love of children to their parents Christ contrary comes to set them at variance Answ The nearest end of Christ his coming was by his doctrine to unite hearts but the separation mentioned here was an accidental end The world cannot indure the Gospel but hate all that receive it so that the argument is he that stirs up strife and variance is guilty of sin but Christ doth so therefore he is guilty of sin Answ The proposition is true by it self the assumtion is true onely by accident else it s false for what a blessed peace should we have would every man receive the Gospel Obj. It s said of John Baptist He shall turn the hearts of the fathers to the children and the disobedient to the wisdom of the just Answ This is the proper end of the Gospel if wicked men hindred it not but the contrary through wicked mens malice oft falls out Gods children may retort those words which Eliah did to Ahab to the wicked of the world 1 Kings 18.17 18. Art not thou he that troubles Israel Eliah answered I have not troubled Israel but thou and thy fathers house in that ye have forsaken the commandment of the Lord as Joshua said to Achan Jos 7.25 Why hast thou troubled us the Lord shall trouble thee this day The cause why the world troubles the Saints is because they witness against their evil John 7.7 The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil There 's no bond so strait which the Gospel will not break in sunder through the corruption of wicked mens hearts See it Jer 12.6 For even thy brethren and the house of thy father even they have dealt treacherously with thee they have called a multitude after thee believe them not though they speak fair words unto thee One part of the trial of Christians is to be exercised with contentions when the Lord calls his people from the wicked of the world 2 Cor. 6.15 16 17. Come out from among them and touch not the unclean thing and I will be your God and ye shall be my sons The world thinks this an intolerable wrong to make a departure the mother is angry with her daughter for it and the daughter with the mother yea sometimes a Church with a member and casts him out for this because he will preserve his conscience pure Church-communion is an high priviledge but to sin against conscience is too high a price for it V. 36. And a mans foes shall be they of his own houshold Christ had in part set forth the variance the Gospel brings not of it self for Christ is the Prince of peace Esa 9.6 The Gospel of it self is the word of reconciliation 2 Cor. 5.19 Believers are the children of peace and follow after it 1 Pet. 3.11 but by accident in that wicked men will not suffer their superstitions and wickedness to be reproved he comes to close up all that a mans enemies shall be they of his own houshould The unconverted wife or servant will oppose the converted husband and master as Christ had prepared his Disciples in the former verse against the enmity of kindred and neighbours which words were in part taken out of Jer. 9.4 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walk with slanders So now Christ prepares his Disciples against all enmity which shall be in their own houses Some times the childe is angry with
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
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