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
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
the spirit of truth that in all his decrees and determinations he cannot erre on the other side the French cry him out of his infallible chair and conclude him subject to errour and deposable by a general counsel yet in this brawling there 's no universal breaking of communion why then should not private communion be granted among those that fear God 7 The multiplicity of relations that tyes Christians to peace worship of the same God profession of the same faith expectation of the same hope suffering for the same cause begotten by the same word children of the same father have the same comfort of love the same fellowship of the Spirit Phil. 2.1 8 The benefits that come by it 1 The kingdome of God consists in it Rom. 14.17 Some Christians thought that others could not come to heaven if they did not eat such meats as they but Paul tells them The kingdome of God consists not in meat and drink but in righteousness and peace and joy of the holy Ghost 2 It 's the way to a long and an happy life 1 Pet. 3.11 3 The fruit of righteousness is sown in peace Jam. 3.21 q. d the crop of grace and glory is not reap'd of proud and contentious persons of such as make rents in Churches and would be many masters of which he speaks v. 1. nor of those who boasting of themselves and their opinions would alone seem to be wise but it will be reap'd of peaceable Christians who being of a peaceable spirit themselves endeavour to make peace among others and sow the seed of peaceable discourses in order thereto 4 By peace we resemble God for when in God there are three subsistences yet there is one will one love and one consent whereas in contention weresemble the Babel builders 5. Peace is the way to have the presence of God with us 2 Cor. 13.11 Live in peace and the God of love and peace shall be with you Some creatures are by artificial means invited as Pigeons by looking glasses and Larkes by the resemblance of the Sun in a looking glass by peace the God of peace is invited who unites those one to another that are united to him John 17.21 I le conclude with Bernards Distich Nullum turbavi discordes pacificavi Laesus sustinui nec mihi complacui 6 The peaceable carriage of you to others will cause others to carry peaceably to you Judg. 8.3 Gideon peaceably answering the men of Ephraim who did unjustly in proud wrath chide him their spirits abated towards him For they shall be called the children of God that is they who evidence their Christianity out of conscience of the command by stablishing peace among them with whom they live are and ought to be acknowledged among men as regenerate and thereupon called Gods children 1 They are his children in likeness as God sent his Son into the world to make peace 2 Cor. 5.19 so do they 2 They are like Christ who being God and man made peace with the blood of his cross Eph. 2.14 Col. 1.20 and took away all enmity betwixt God and us 3 They shall be called the children of God in heaven though sometimes in this world they are not seen nor acknowledged 1 John 3.1 4 They shall be so called because having first made peace with God they feeling the sweetness of it make peace with men Ob. But how can such as make peace with men be called Gods children seeing we find many carnal men good arbitrators and make-peaces among neighbours Ans 1 Such persons do it not out of conscience of the command but either out of vain glory or to keep themselves imployed in business and so to keep off their consciences or at most out of a principle of good neighbourhood whereas Gods children do it from the command 2 They make peace not out of the sence of inward peace they have with God but out of the beneficial concernment of neighbourly peace 3 Carnal men making peace it 's usual in matters of claim betwixt man in meum and tuum but peace-makers to whom the promise belongs make peace where there are heart boylings and sinister conceptions and heart grudges betwixt man and man 4 Carnal peace makers are stir'd up to do what they do upon sollicitations and intreaties but those to whom the promise is made are stirred up to their duty by the belief of the promise and it is done many times in secret where no man knows what they aime at but themselves know that they aime at a right understanding betwixt neighbour and neighbour Christian and Christian in order to peace Use Exhort to peace-making that this promise may belong to you as God is called the God of peace Rom. 16.20 1 Cor. 14 33.2 Cor. 13.11 Phil. 4.9 1 Thess 5.23 2 Thess 3.16 Heb. 13.20 So by endeavouring after peace you shall be like unto him V. 10. Blessed are they which suffer persecution for righteousness sake for theirs is the kingdom of heaven In this verse 3 things 1 The suffering its persecution 2 The cause not for wickedness but for righteousness sake 3 The crown theirs is the kingdom of heaven Quest What is meant by righteousness Answ Neither universal or paticular morral righteousness for many of the heathens suffered for honest interests and for righteous causes but spiritual righteousness is here meant as for the profession of their faith for conscience towards God 1 Pet. 2.19 This is thank worthy if a man for conscience towards God suffer wrongfully and endure grief So that righteousness signifies obedience to all the commands of God Here is inrightment to blessedness when we will rather suffer then transgress the commandment of God Observ They that are persecuted for Christ and his cause and commandements are blessed persons Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the crown For Application 1 Be exhorted to suffer persecution 1 For Christ's sake 1 Hereby thou wilt prove thy soundness of heart Dan 3.17 18 Shadrach Meshech and Abednego and Daniel cap. 6 shewed their sincerity herein unsound men will not suffer Persecution Gal 6.12 The denying of Circumcision was the Object of Persecution hence the false Teachers would have the Galatians circumcised lest they should suffer Persecution Matth 13.21 See it in the Stony Ground 2 This is the principal difficulty in Christianity to witness truth before Kings Psalm 119.46 and Councils Matth 10.17 To resist to Bloud Heb 12.4 and not to love our Lives so much as our Duty to God Luke 14.26 27 Rev 12.11 17 3 In all Persecutions for Christ thou shalt have wisdom to answer the Persecutour Luke 21.15 I le give you a Mouth and a Tongue that your Adversaries shall not be able to gainsay Acts 6.10 They that reasoned against Stephen were not able to resist the wisdom and spirit in Stephen 4 Thou shalt have strength to overcome the Persecutours 1 John 4.4 Greater is he that is in you
than he that is in the World Isai 43.1 2 When thou goes through fire and water the Lord will be with thee Rom 8.37 We are more than Conquerours How We are sure of Victory before we fight 1 Cor 10.13 5 There 's a day coming when God will reckon with all Persecutours Psalm 9.12 When he maketh inquisition for Bloud he remembereth them God will inquire who slew Hooper Bradford c. who articled against such and such who brought them before Ecclesiastical Courts High-Commissions Committees Assizes Sessions Psalm 12.5 For the sighing of the Prisoner will I arise 2 Thess 1.6 6 A great deal of good comes to Christians by suffering Persecution 1 Hereby affections come to be loosened from the World and to be fastened upon God Psalm 142.4 5 2 Christians formerly loosened one from another come now to be fastened The Children of one Father that fall out among themselves are soon united against a common Enemy 3 Persecutions tend to the furtherance of the Gospel Phil 1.12 1 By propagation or spreading of the truth Upon Stephen his Persecution many of the Brethren preached the Word of God far and near Acts 11.19 and the hand of the Lord was with them v. 21 to convert many 2 By confirmation of those who are weak in faith Phil 1.12 Many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear 3 Hereby the World sees that God hath Worshippers who do not cleave unto him for worldly advantage Whiles for the hope of Israel they are bound with Chains Acts 28.20 and will not accept of Deliverance out of most painfull sufferings in hope of a better Resurrection Heb 11.35 7 Consider the cause for which thou sufferest set down 1 By the goodness of it Acts 5.41 Rejoycing they were counted worthy to suffer shame for his Name Rom 8.36 For thy sake we are killed all the day long Revel 1.9 John was in the Isle of Patmos for the Word of God and for the testimony of Jesus Christ This cause is more worth than thousands of my Life 2 By the clearness It is not wrapt up in consequences and must have Sophisters to fetch it out but it 's clear Dan 3.16 the three Children said O Nebuchadnezzar we are not carefull to answer thee in this O King as if he should say We desire no clearer cause to lose our Bloud in It 's a comfort in suffering clearly to see our way 3 By the fewness of Witnesses and multitudes of Adversaries 2 Tim 1.15 4.16 when Paul came to witness before Nero all those of Asia forsook him at his first Answer 8 Consider the wofull condition that will befall Persecutours 1 Their strokes and malice falls on Christ Zach 2.8 He that toucheth you toucheth the Apple of mine Eye Acts 9.6 Saul Saul why persecutest thou me 2 They have extreme horrour of conscience Jer 20.2 3 Pashur was a Persecutour he smote Jeremiah and put him in the Stocks and God threatens to make him a terrour to himself and to all his friends Zedekiah who smote Micaiah 2 Kings 22.24 in a day of trouble goes from chamber to chamber to hide himself Herod was tormented with John's death 3 Such persons as persecute have upon them at present an evident token of perdition as you that suffer persecution have of salvation Phil 1.28 4 The people of God every where are imploring God against Persecutors Luke 18.7 Shall not God avenge his own clect that cry unto him daily I tell you he will avenge them and that right speedily Herod might have lived long had it not been that the Church was imploring God against him Acts 12.5 Lam 5.59 60 61 c. 5 Persecutors come to fearfull ends Acts 12.23 Herod was eaten up of worms Jezabel thrown out of a window and eaten up of dogs why She slew the Prophets of God Revel 6.9 10 11. 6 They are branded with infamy to posterity 2 Ti. 4.14 Alexander the Coppersmith did me much evil and greatly withstood my words Elimas Acts 13.10 there 's present information given among the godly who persecute 7 All godly men rejoice at the downfall of persecutors the Jews teasted when Haman was hanged When the wicked perish there is shouting Prov. 11.10 Let not this joy be out of personal hatred but because justice is glorified the Church delivered and Satans kingdome weakned 9 Submit to the providence of God in all persecutions and look to it for 1 If the hairs of our heads are noted by God much more our lives Matth. 10.29 30. 2 Persecutours cannot touch the soul Matth. 10.28 3 Our times Eberties estates are not in the hands of persecutors but in Gods hand Psal 31.13 14 15.83.4.5 Revel 2.10 for it is God gives us our cup to drink John 18.11 as mastiff dogs fall upon men when their chain is unloosed so do wicked men upon Saints when God unlooses his cham of providence 4 As in active obedience we labour that what we do may please God so in passive obedience endeavour that what God doth may please us 2 Sam. 15.25 26. Behold here I am let him do to me as seemeth him good Mark 14.36 Take away this cup from me nevertheless not my will but thine be done 1 Sam. 3.17 It is the Lord let him do what seems him good 5 In all persecutions and sufferings commit thy soul to God desire him to take care of that so Christ Luke 23.46 Father into thy hands I commit my spirit so Stephen Acts 7.59 As in times of extremity we commit our jewels into the hands of trusty friends when houses are on fire and there are combustions men have principal respects to their jewels and gold oh that I could save that The worst persecutors can do is to take away life when the body dies it 's like the setting of the Sun which in short time rises again Therefore in all persecutions commit your soul to God in well-doing 1 Pet. 4.19 as into the hands of a father We reade of many deceits in Scripture but we never reade of a father that beguiled his childe We must also commit our bodies and goods to God but we must be at a point with these if God will have them but we must not be so with our souls 6 Beware of indirect means of escaping that persecution which providence casts thee into In particular beware of cowardliness compliancy to great friends and kindred base shisting tricks and distinctions gluedness of heart to earthly things 2 Tim. 4.16 Imitate Antipas who held the faith though sure to die for it Revel 2.13 7 Consider that all second causes are onely instruments in the hand of God The wicked are called Gods sword Psalm 17.13 the staff in their hand is Gods indignation Esai 10.5 6. Who gave Jacob to the spoil and Israel to the robbers did not the Lord Esai 42.24 25. 2 Samuel 16.12 2 Use Consolation In sufferings and persecutions you have a kingdome
sight of men by these rules of qualification are abominable Esai 1.13.66.3 Luke 16.15 2 Cor. 10.18 Moreover the good works done by regenerate men are not the causes of justification but the effects and consequents thereof Non praecedunt justificandum sed sequuntur justificatum They do not go before the person to be justified but follow him that is justified 2 Exhort To perform good works looking to all these circumstances therefore let us have these ends 1 To be profitable to men Titus 3.8 He that believes in God must be carefull to maintain good works these things are good and profitable to men he means honest Trades and Imployments to minister to their own and others needs 2 To testifie the truth of our faith James 2.14 15. Shew me thy faith by thy works also v. 16 17. As Abraham's sacrificing his onely son testified his faith and Rahabs receiving the Spies with the hazard of her life 3 To shew forth our thankfulness to God Rom. 12.1 q. d. Shew forth your thankfulness to God by yielding the members of your body as well as the faculties of your soul to his service 4 To be paterns and examples of holy life to others 1 Tim. 4.12 Be thou an example of the believers Titus 2.7 In all things shew thy self a patern of good works 1 Peter 3.1 they that at present did not obey the Word may without the Word be won by the good conversation of their Wives 5 To add fruits that may be acknowledged in the day of account Matth. 10.41 42. Heb. 6.10 Gal. 6.9 1 Cor. 15.58 2 Peter 1.10 11. Phil. 4.17 Paul did not desire a Gift from the Philippians but Fruit that might abound to their account Glorifie your Father in Heaven This is the second end of Christians shining light that the beholders may glorifie God that is 1 By declaring him to be glorious who hath such servants and worshippers I mean declaring him glorious among men 2 Thess 1.12 2 By ascribing all glory to his Name for working his servants hearts from their natural defilement to such an holy estate Rom. 11.36 Of him and from him and to him are all things to whom be glory for ever 1 Peter 2.12 The converted Gentiles seeing the holy Lives of Christians glorifie God in the day of visitation Psalm 86.9 10. When Paul was converted from persecuting Truth to preaching it they glorified God that saw and heard it Gal. 1.22 23. In Heaven God is set forth from the place he is in viz. Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heavens that is not onely in the Heaven of the Blessed which is called that Heaven of Heavens that most blessed Countrey which is looked for by Saints Heb. 11.10 But in all other Heavens where he is by his omnipresence as he is in the Heaven of the Blessed by his special presence Yet is he not included in any place before there was any Creation he sufficed to himself without any place V. 17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill The third part of the Chapter In which 1 A correction of an erroneous conception as if Christ came to destroy the Law or the Prophets I came not to destroy them 2 A right information wherefore he came viz. To fulfill the Law and Prophets not to destroy it 3 Here is the unchangeableness of the Law set down v. 18 19. 4 Here is an explanation of some Commandments depraved by the false Glosses of the Pharisees v. 21 22. to the end of the Chapter Think not that I am come to destroy the Law or the Prophets Some thought that because Christ preached Repentance after a new manner of way and Faith also and did not press the Sacrifices and Ceremonies of the Temple-worship that he came to destroy the Law to this Christ saith The Doctrine of the Gospel doth not oppose the Law or the Prophets Think not that I came to destroy the Law or the Prophets In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to oppose the Law John 10.35 The Scripture cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be broken or opposed John 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely because he opposed the Sabbath John 7.23 If a man receive Circumcision on the Sabbath that the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be broken or destroyed For which the Apostle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. ult 2 That the word destroy is taken for oppose appears by v. 19. where doing and teaching is opposed to breaking or rather to opposing And therefore whereas the Jews cry out against the Apostles as going against the Profession of their Master know the Apostles would have never mentioned these words of Christ if their Doctrine had differed from his we cannot think that those grave men that were so constant in the defence of their Doctrine not onely not to have written things contrary one to another but things contrary to themselves therefore we must inquire how their sayings may agree Hence know there 's a twofold Law 1 Natural which is everlasting and common to all this is right reason This makes men good out of love of virtue 2 Civil this looks onely to outward innocency and doth not look to the minde as the Law of Nature doth This is peculiar to every Nation and changeable this restrains men from evil for fear of punishment Because of transgressions the Law was added Gal. 3.19 that is the Law written in Tables was added to that Law writ in the heart so that 1 Tim. 1.9 The Law is not made for a righteous man So then the Law of Moses had certain things brought from the Law of Nature and certain things proper to that People and applied to those Times Justin against Triph. saith some things are universally and by nature everlasting goods which they that performed had common praise with Christians But some things were added because of the Peoples hardness of heart and by reason of occasions of Times and places may be added therefore as before the Law of Moses was given true Faith working by Love was that which God lookt after so in the Law of Moses God would have himself loved with all the heart would have the heart circumcised c. but all this was properly translated from the Law of Nature and was not properly a part of the Civil Law but the scope and mark at which the Civil Law aimed But to fulfill the Law So that the scope of the Law was to make men good as by the fear of God and love of God and love of one another Matth. 22.38 39 40. these are called the greatest Commands on which depends the Law and the Prophets So loving of our Neighbour is the fulfilling of the Law Rom. 13.8 Gal. 5.14 and James says If ye fulfill the royal Law according to the Scriptures Thou shalt love thy Neighbour as thy self ye shall do well this fulfilling of the Law
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
do all these commandments Job 27.6 My righteousness I hold fast and will not let it go That is my sanctification and uprightness but in this sence righteousness is onely an intentional conformity to the law of God and no satisfaction to divine justice Many seek the Kingdom of God but few seek the righteousness thereof but it 's said of Joseph of Arimathea he was a good man and a just and he waited for the Kingdom of God Luke 23.50 51. and Zachary and Elizabeth Luke 1.6 And all these things shall be added unto you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies shall be added as over measure Godliness hath the promises of this life and that which is to come Mark 10.30 1 Tim. 4.8 It 's a metaphor taken from cheap things which are given in in the buying of costly things as paper and packthread are given in by Shop-keepers when we onely buy Stuffs or such commodities Psal 111.5 He hath given meat to them that fear him he will ever be mindefull of his covenant Quest But we see divers Godly persons are scanted as to outward things Answ God hath promised outward things to us but its onely when they are good for us Psal 34.11 They that seek the Lord shall not want any good thing sometimes God sees outward things in any measure not so good for us as a Physician that hath seen our water or felt our pulse takes away such and such meat from us because he sees it not good for us so doth God or as a father takes away a knife from his child because he sees he is in danger to cut his fingers therewith 2 Gods people sometimes abuse his blessings to pride prodigality and excess such children of God may justly fear to be pinched God doth not by promise bind himself to give us outward things when we shall spend them upon our lusts for so God should bind himself to unjust things but though we begg such things of him he denyes them Jam. 4.3 3 All promise of outward things is with the exception of the Cross so the cause of God standing need of witnesses and for the exercise of the faith and patience of his people sometimes precious Saints of eminent holiness have been scanted Heb. 11.37 Such of whom the world was not worthy wandred about in sheep skins and Goat skins being destitute afflicted tormented but their wants have been made up abundantly with inward comfort See Mar. 10.30 4 Unbelief as to Gods promise for outward things sometimes straitens Gods hand We are bid to pray in faith for daily bread now how can we do this unless Gods promise be certain and absolute According to the faith of men it will be unto them Gen. 3.19 In the sweat of thy brows thou shalt eat thy bread As it was a threatning and a command so was it a promise that we sweating and taking pains shall eat our bread The persons that are beggars and extream poor are wicked persons who joyn not themselves to any Church but are dissolute in life 5 Though for abuse of mercies God sometimes pinches his children yet usually he keeps them from famishing for the absoluteness of his promise in temporal things which are no less absolute then spiritual things as I judge leaving others to their light herein as we see in sundry temporal promises which are set down without any restriction Psal 1.3 Psal 37.3 Trust in the Lord and do good dwell in the land and in truth and stableness thou shalt be fed as the Margin out of the Hebrew reads it See also ver 25. Rom. 8.32 How shall he not with him give us all things also First mary Christ then have all things with him See many absolute promises Psal 84.11 No good thing will he with-hold from them that walk uprightly Prov. 28.10 The upright shall have good things in possession and see the three large promises in the New Testament this in the Text and that 1 Tim. 4.8 and that Heb. 13.5 Quest But what will you say to poor Christians will you conclude them unbelievers Ans In no wise but rather conclude they have failed in the condition in the belief of the absoluteness of temporal promises or else they have failed in their duty not working in their youth but being negligent in their callings after they have been converted or else they had an high mind and God was forced to pull them down or else they have lived out of a calling or been idle therein and as God would not have his Church to relieve them that will not work so neither will he himself relieve them 2 Thess 3.10 If any man will not work neither shall he eat Use Reprehension of those who say they trust God with their souls but dare not trust him with their bodies but they will use indirect means but why are they so confident Surely because their faith is not so assaulted as to spirituals as it is to temporals were their faith to be tryed as to the Trinity Resurrection belief of the Creation of the World a Virgins bringing forth a Son the day of judgement c. they would no less shew their unbelief of Gods Word herein then they do of his Word as to temporal things 2 Exhort To have outward things set your hearts to seek heavenly things the other then will be added when you know rightly to value spiritual blessings depend on God for temporal things So long as the ark was in Obed-Edoms house God prospered it 2 Sam. 6. Joseph was a good man and God made all that he did to prosper in his hand Gen. 39.3 The contrary practice is that of the world who first seek earthly things and think that upon their faint wishes when they are upon the bed of sickness death or other distresses heavenly things will be added unto them contrary to Solomons counsel to remember our Creator in the dayes of youth think that old age will be a fitter time and prophane Esau like preferre a messe of pottage before a birth-right and blessing V. 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof Here is another Argument to take us off from carking for the morrow that is for all future time because to morrow or future time will have cares therein It is not a part of wisdom to trouble our selves with caring for those things which must be cared over again to morrow Christ alludes to the gathering of Manna Exod. 16.20 Some out of carking would keep of the Manna until the morning and it bred worms and stank Future time or to morrow will have its trouble therefore we need not gather the cares of two dayes into one which being divided we shall more easily bear we complain of many troubles and cares which our selves create yet in forbidding care for the morrow he allows cares for the present Not as if all care for
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
draw out some words that shall be against the Governours or the Laws of the place where you live Matth. 22.15 16 17. 2 Take heed of feigned and treacherous men who shall bring you to Councils Psal 55.12 13 14. 3 Of enticing men who shall perswade you by flatteries to deny the faith Dan. 11.32 34. 4 Take heed of all natural men indefinitely It behoves Christians to stand upon their guard seeing all men naturally have an hatred unto them therefore must we beware of them though they be civil and courteous For they will deliver you up to the Councils Not onely unto the Council of three and twenty but also to the great Synedrium or the Council of 70. of which mention was made cap. 5.23 so was Peter and John Acts 4.7.5.27 and Stephen Acts 6.12 And they will scourge you in their Synagogues Acts 5.40 Peter and John were so scourged Heb. 11.36 For even by Synagogues civil Courts were meant 1 Machab. 7.12 Of this mention is made Acts 5.21 The high Priest came and they that were with him and called the Council together and all the Senate of the children of Israel The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Eldership of the children of Israel Because the things they acted against the Apostles seemed to be dangerous to the Commonwealth they took the voices and advices of the chief men herein they joyned the Senate of the City with the Senate of the people This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Synagogue So that Christ his speech ascends higher then before so that his meaning is You shall not only be brought before ordinary Consistories but extraordinary Conventions and Assemblies shall be called together to try you Before this extraordinary Convention the Apostles were beaten with rods V. 18. And ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles And ye shall be brought before Governours and Kings Christ still ascends higher in his speech to wit that for the witness of his truth they should be brought before Governours and Kings By Governors he means Vice roys and Governors of Nations Provinces and also before Kings that depute such Governours For the distinction of Governours from Kings see 1 Pet. 2.13 Submit your selves to every Ordinance of man whether unto the King as excelling the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unto Governours as to those that are sent of him Besides when Christians have been condemned by Councils the execution of them hath been by secular powers as in Queen Maries raign and now under the Spanish inquisition Yea many times Princes have themselves sate in judgment against Christians as the Emperour Sigismond c. When Christians shall thus be brought before Kings and Governours Christ would have his Disciples not to be dazled with the glister of earthly Majesty but to be of undanted spirits when they come before them as Paul was before Nero 2 Tim. 4.17 Thus Paul was brought prisoner to Faelix and Festus Acts 23.24 Peter and James to King Herod Agrippa Under pretence of Law civil judicatories condemn and execute Christians For my sake Because ye preach me to be the Messias and that through faith in me all that believe shall obtain remission of sins We should look to the cause why we suffer even that we suffer for Christ Hence Peter and John rejoyced that they were counted worthy to suffer shame for his name 1 Pet. 4.14 15 16. If any man suffer as a Christian let him not be ashamed Rom 8.36 For thy sake we are killed all the day long Meaning in one place or other either actually or by way of sympathy Indeed the Princes and Councils of the world have other pretences for their malice against Christians but the true cause is for the sake of Christ But if we be brought before Kings and Governours let it be onely for the sake of Christ Let none of you suffer as thieves and murtherers and busie-bodies c. 1 Pet. 4 15. For a testimony against them and the Gentiles That is to witness against the Council and the great Convention of the Jews and to witness for me against the Rulers and Kings of the earth Your imprisonment whipping and death shall witness both to Jew and Gentile Qu. But how or wherein Answ 1 That you have witnessed the truth before them and therefore that you are free from their blood 2 They shall witness your ingratitude in the day of Christ and their faithfulness 3 They shall be inexcusable in the day of judgement when they shall alledge they knew not Christ Moses went to Pharaoh Exod. 7.3 and Isai to a stubborn people c. 6.9 so Ezekiel c. 2.2 to v. 8. That they might be without excuse 4 They shall be witness against you for not believing their Message The Lord will call out Peter and say Didst not thou warn the Jews and to Paul Didst not thou warn the Gentiles the Romans and Faelix and Agrippa he will say Yes Lord but they would not believe but instead of receiving our Message they whipt and imprisoned us Was it so will the Lord say and the unbeliever will then be speechless What follows Christ will say Depart thou cursed into everlasting fire 5 As wounds and scars testifie the constancy valour and faithfulness of Souldiers to their Prince or General so Prisons whippings torments shall testifie the faithfulness of Christians to Christ Luke 21.13 V. 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that hour what ye shall speak Here is a consolation when they should be brought to answer before Kings and Governours that the Spirit should pour into their mindes what they should speak Take no thought how or what ye shall speak Not as if we were in this case to be careless stupid or negligent but Christ means we should not be carkingly carefull or over fearfull The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21.14 Settle it in your hearts before hand not to meditate what you shall answer in which Christ doth not forbid all foregoing meditation but that which hath a distrust of the providence and help of Christ And all laborious preparation such as is used in speeches and oratory and therefore Mark hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like sense Christ forbad carefulness for the morrow Matth. 6.25 that is perplexing and distracting carking Therefore those who are daily in expectation of suffering in their questions and torments should be much in prayer that God would give them wisdom to answer and courage to suffer For it shall be given you in that hour what ye shall speak That is if any thing be wanting in you the Spirit shall supply it and suggest it to you Acts 6.10 The Libertines were not able to resist the Spirit by which Stephen spake Luke 21.15 I will give you a
vices of Christians when their lives are holy they draw many to Christ when they are corrupt they turn many from Christ Neither do men light a candle and put it under a bushell but on a candlestick A fourth Metaphor or similitude is taken from a candle set in a candlestick that gives light to them in the room such was Joshua and Zerubbabel Zach. 4.11 this was signified by the candlestick in the midst of the tabernacle and temple yea the seven Churches are called candlesticks Rev. 1.20 Churches ought not to meet in secret I mean for worship unless in some unusual case V. 16. Let your light so shine before men that they may see your good works and glorifie your father in heaven Let your light so shine before men n this verse 2 things 1. A duty Let your light shine before men 2 The ends of the duty 1. That men may see your good works 2 may glorifie Gods 1. The duty let your light so shine before men Obs Christians ought to shine as lights to others Ob. But we are bid to do good in secret Ans Augustine answers he doth good not that he may be praised but God glorified in him he that doth this need not fear to be seen of men 1 From the state of conversion Eph. 5.8 Ye were once darkness now ye are light in the Lord walk as children of the light 1 John 1.6 2 That men may see your good works not to ambition as the Pharisees who gave alms to be seen of men Matth. 6.1 but to conversion to draw others to the faith not that you may be seen save in the praises of God Aug. in loc Tom. 10. de verb. dom 3 That men may glorifie our heavenly father 1 By receiving and approving the heavenly doctrine that you profess Song 6.1 The daughters of Jerusalem ask the Church Whither is thy beloved gone that we may seek him with thee 2 By conversion to the same faith 1 Pet. 2.12 Having your conversation honest among the Gentiles that they may by your good works which they shall behold glorifie God in the day of visitation 3 By thanksgiving for so great a favour 1 Pet. 2.9 Praise him who hath called you from darkness to his marvellous light For application let your light shine forth to others for these ends testimony of conscience before God and testimony of a holy life before men 2 Cor. 8.21 Providing things honest not onely in the sight of the Lord but of men be not content to shine onely by doctrinals for so did the Jewish teachers Rom. 2.17 18 19. they were lights to them that were in darkness and rested herein but shine forth also in practicals Moreover in all your holy walking propose this end not that you may be magnified and lifted up above the stars but that God may be glorified as the authour of that little good you do the glory and praise of Christians in heaven is Christ as they are his glory praise on earth Luth. Tom. 2.94 So did John Baptist Joh. 3.30 He must increase I must decrease 2 Cor. 4.5 We preach not our selves but Christ Jesus the Lord John 7.18 1 Cor. 10.31 Rom. 14.7 8. If any praise be cast on thee as God hath made honour to accompany virtuous actions as the shadow accompanies the body so hath God appointed estimation and praise to accompany a holy life give this glory to God Psalm 115.1 Not unto us O Lord not unto us but to thy Name do we give praise There is a secret influence in holy example though we speak never a word It will afflict our souls in death not onely to think of our personal evils but of our exemplary evil 2 Exhort Where you see holy Examples to follow them Luke 10.32 Shall God kindle Lights for us as Sun Moon and Stars and shall we not walk by their light Shall God give us holy Examples and we not walk by them Rom. 11.11 The Example of the Gentiles shall at length provoke the Jews to believe As Christians wrong the souls of wicked men when they do not give them an holy Example so do wicked men wrong their own souls when they follow not that Example which is given them A mans Life shews what his minde is for by the endeavours of our daily conversation our natures not appearing are understood Justin Martyr ad Zenam Serenum p. 394. That they may see your good works 2. things 1. What a good work is 2. What properties are requisite 1 What it is Answ It 's any thing commanded by God and done by a regenerate man so that 1 it must be commanded by God Mic. 6.8 He hath shewed thee O man what is good and it must be the work of a man whose person is accepted in Christ Matth. 7.16 Make the Tree good that the Fruit may be good Rom. 8.8 They that are in the Flesh cannot please God For as the sins of believers do not redound to their persons to make their persons wicked no more do the works of wicked men materially good as almes bounty c. redound to the persons of wicked men to make their persons righteous Prov. 15.8 Esa 66.2 2 The properties of a good work besides these two laid down as 1. commanded of God 2. done by a person accepted so 3. It must be done in a right manner as God hath set down Heb. 8.5 See thou make it according to the pattern shewed thee in the Mount John 14.31 as my father gave me a command so I do not onely what he commanded but as he commanded 4 It must be done to God Zach. 7.5 To whom hav eye fasted to me even to me Alms is a thing God commands yet if therein we have vain-glorious ends we have no other reward but the praise of men Matth. 6.1 2. Yet this single circumstance is not enough to make a work good for some thinking to do God service have killed his servants John 16.2 and some meerly out of zeal to God opposed Christianity and went about to stablish their own righteousness 5 That which is a good work must be brought about by just and holy means Rom. 3.8 We must not do evil that good may come we must not lye for God Job 13.6 7. herein Rahab the Midwives Exod. 1.19 and Jacob are supposed to fail Gen. 27.24 6 It must have a good end This is first in intention though last in execution Rom. 14.7 8. None of us That is of us that are Christians though the world do otherwise that lives to himself and no man dies to himself 2 Cor. 5.15 Jehu did a good work in destroying Baal out of Israel 2 Kings 10. and Amaziah did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 they had some selfish ends as all carnal men have in what they did Use Learn how to judge of good works they are good when thus qualified Many things glorious in the