their death-beds you have kept your Church and been good to the poor and peaceable among your neighbours 10 Vain-glory also is a fruit of a false Prophet John 7.18 He that speaks of himself seeks his own glory Contrarily faithfull Teachers preach not themselves but Christ Jesus the Lord 2 Cor. 4.5 John 3.30 11 Also dissimulation is a fruit of a false Prophet he endeavours to make persons to believe otherwise of things then he himself doth as of the Scriptures that they are of God but yet onely for such a time not for a constant rule of faith he believs the resurrection but he means a spiritual resurrection not a bodily of the same body committed to the earth 12 Also bitter invectives against instrumental teaching that they may draw Disciples after themselves Acts 20.30 31. 13 Also they carry you from the light of the Scriptures to the light within you contrary to Esai 8.20 to the law and to the testimony If they speak not according to that it is because there is no light in them Thou hast no light within who carriest persons from the Scriptures how can the light within thee check thee for any thing but from the light of Gods word The Word used thirty times in the New Testament for Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a knowledge together with this conscience together with God witnesses all our purposes words and actions whether good or evill Rom. 9.1 But whence doth it witness for or against us even from the light of the Word A man might commit idolatry and persecution every day and yet not be troubled at it if he do not know the Law of God Unless the knowledge of Gods word be in our mindes the conscience cannot exercise its judicial act in determining of the lawfulness or unlawfulness of our actions Hence when the Scripture would stir up a mans conscience it appeals to his knowledge 1 Cor. 6.15 16 19. 1 Cor. 9.23 24. 14 Also the denying of Ordinances upon pretence of immediate communion with God These false Prophets cast off the Ordinances wherein God and the soul of a believer have communion they throw down Christs ordinances and institutions that Satans inspirations and revelations may be instead of them Because there are some Allegories in the Scriptures they turn all into Allegories that they may carry us into a Wood whence we may not finde our way out and all to stablish these fooleries and yet these men judge themselves to have come into a state of perfection judging others to be children who use ordinances But that they may not seem to be mad without reason they bring some arguments as 1 The distinction put betwixt the Law and Gospel called Letter and Spirit 1 Cor. 3.6 by Letter is meant the Law by the Spirit the Gospel The Gospel is called Spirit comparatively because there is a greater powring out of the Spirit now then formerly Some by Letter understand the Law and by Spirit the gifts of the Spirit as tongues prophesie c. but I lean to the former because so expounded Rom. 7.6 where by oldness of the Letter the Apostle understands a principle of natural conscience and by newness of the Spirit a principle of regeneration For these Ordinances of Baptism and Supper God appointed them as helps to our faith through which is livelily held forth a crucified Christ for remission of sins to a believing soul for not divers things but one and the same is signified in both those ordinances of Baptism and the Supper to wit remission of sins to believers and repentants For the duration and perpetuity of ordinances till the end of the world take these reasons 1 Because there hath been since the Apostles times throughout all ages a Church therefore Ordinances Eph. 3.22 Unto him be glory in the Church throughout all ages therefore in every age there will be both Church and Ordinances 2 Because there is a command of our performance and observation of them to the end of the world and a promise of Gods presence with us in so doing Matth. 28.19 20. Make Disciples in all Nations Lo I am present with you to the end of the world 1 Cor. 11.26 So oft as ye eat this bread and drink this Cup ye shew forth the Lords death till he come What warrant have any believers to make a change till the Lord come No more warrant to put an end to Baptism then to making Disciples or the teaching the observation of Christs Commandements I can well nigh trace this delusion to the beginning In the year 1644 divers Books were printed against Infant-baptism the arguments whereof prevailed against Infant-baptism that many Commanders in the Army were against it but the Parliament and times being much for it these Commanders were troubled to keep in with conscience and with the times sundry persons disputing that these Officers were bound to take up the Baptism of Believers In this juncture of time comes a Chaplain to the Army who being forced out of the County of Kent was in the same condition with these Gentlemen he comes and preaches a doctrine that Baptisme and the supper were onely carnal ordinances and types and that they ended in the first age or to that effect so this doctrine being received with great applause this preacher formerly of little acquaintance came in one month to be one of the most eminent preachers in the army and these Gentlemen formerly troubled might now by the arguments of Mr. J. S. easily bundle the times and their principles against infant Baptisme together whiles hereby they were kept from the principles of the Anabaptists Though the said Mr. J. S. had formerly conferred with me to Baptize him which I was willing to do onely through worldly prudence he desired a place to be digged first in his own house to escape the odium of the times but at the end of four dayes when he had appointed me to come to dispense it he came to question the power of the dispenser so I departed home and left him About six months after I being with him reasoned so far that in one after-noon I answered his arguments and wifes being many till they had no more to say save this they were convinced but they must stay till God did perswade after which time he speedily went into the Army the product and spawn of whose preachings and printings were these delusions about denying ordinances which groundedly may be suspected was both to speaker and hearers the punishment for dallying with truth and denying submission to it after conviction My conscience tells me that the thing I write of him was truth and he was my intimate friend whom I should in no wise have cited so publick but that conscience to God for the undeceiving of others urgeth me 15 The last sort of fruits by false Prophets is that the Scriptures have their period and time of expiration and that every less light is swallowed up by a greater
Egypt Because it was a Country near at hand whereunto the journey would be less And be thou there until I bring thee word Gods command should be the rule of our motion As the souldier is not to leave his station without the command of his Officer no more are we without Gods command For Herod will seek the young childe to destroy him The Angel knew this by divine revelation For God knowes the thoughts of mens hearts a far off Psal 139.2 And the motions of our wills Though the Angel might suspect it from the cruel and proud disposition of Herod yet onely he knew it from revelation There is no wisedome nor counsel can stand against God Prov. 21.30 The Angel saith not Herod will destroy but onely seek to destroy Psal 37.32 V. 14. When he arose he took the young childe and his mother by night and departed into Egypt Here is the obedience of Joseph We must go from Country friends and kindred when God calls so Abraham Gen. 12.1 2 though we know not whither Here was a long and dangerous journey for Joseph an old man to carry a woman that had lately lain in and an infant of about forty days old above two hundred miles through a vast Wilderness into Egypt to sojourn among persons utterly unknown whose language probably he knew not and that in the depth of Winter but faith overcomes all difficulties he believes the Angel that he would bring him word when it was fit to remove as he said v. 13. Faith in Joseph swallows up carnal fears 15. And was there till the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son And was there till the death of Herod Here 's the second branch of Josephs obedience We must not onely go whither God will have us but tarry there as long as he will have have us How long Christ was in Egypt and in what place and what miracles he did the Scripture is silent herein That it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son The Scripture is fulfilled four ways 1 When that which is plainly fore-told is fulfilled as that a Virgin shall conceive a childe Esa 7.14 compar'd with Matth. 1.23 2 When the Scripture prophesies in general of such and such persons it may be applied to every particular as when wicked men contemned Isaiahs Ministry the Lord sends the Prophet Isaiah cap. 6.9 to preach That they should hear but not understand see but not perceive To such contemners Christ at several times applies it as Matth. 13.13 14 15. Joh. 12.39 40. and the Apostle applies it to such Jews Act. 28.26 27. so Rom. 11.8 as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day which though spoken by Esaias and aiming at the wicked that then lived under his ministry yet being spoken in general falls upon all that have a spirit of slumber 3 Analogically or by way of proportion So this Scripture Out of Egypt have I called my Son which is taken out of Hosea 11.1 That place cannot literally be meant of Christ because that Israel there meant the Prophet upbraids with unthankfulness therefore it 's meant by way of similitude As Israel the adopted Children of God were called out of Egypt by the Ministry of Moses so was Christ the natural Son of God called out of Egypt by the Ministry of the Angel the Members were called out in Hosea The Head here 4 Prophesies are fulfilled by way of Type when the thing typified answers to the Type So the Prophets phrase of calling my Son out of Egypt being spoken singularly was a Type of the Son of God who was to be called out of Egypt by the Angel neither needs this seem strange for Sinah and Sion Hagar and Sarah which signifie the two Testaments are more unusual Types and further fetcht The third part of the Chapter V. 16. Then Herod when he saw that he was mocked of the Wise-men was exceeding wrath and sent forth and slew all the Children that were in Bethlem and in all the Coasts thereof from two years old and under according to the time that he had diligently inquired of the Wise-men We have here the History of Herod's Cruelty from v. 16. to v. 19. set down 1 From the outward cause of it viz. his being mocked of the Wise-men 2 From the inward cause viz. an exceeding Wrath he conceived in his heart partly for the Indignity he conceived the Wise-men had done him and partly to hear that there was one born that should be Heir of his Kingdom and he not know who he was 3 From the cruel Edict or Command he sent forth to slay all the Infants of Bethlem two years old and under 4 From the prophetical Prediction thereof Jeremy prophesied In Rama was there a voice heard Lamentation Weeping and Mourning Rachel weeping for her Children Then Herod when he saw that he was mocked of the Wisemen We have the outward cause of Herod's cruelty viz. his being mocked of the Wise-men for they promised they would return unto him but God having admonished them of his Treachery returned not to him neither did Herod presently go to murder the Infants for about thirty days after Christ was presented in the Temple Luke 2.22 which was about eighteen days after the Wise-men came and a little while after dwelt at Nazareth in Galilee Luke 2.39 And likewise it is probable the Tyrant Herod had endeavoured to finde Christ that he might kill him alone before he would kill so many Infants which thing he knew would render him odious to all Moreover there was a common Report that when Joseph and Mary came to present Christ to the Lord at the time when Mary was purified that the Childe Jesus was openly declared by Simeon and Anna to be the Messias and from thence Herod supposed the Wise-men had deceived him Was exceeding wroth and sent forth and slew all the Infants in Bethlem and in all the Coasts thereof from two years old and under Because the Report of the Wise-men and the Witness of Simoon and Hanna in the Temple stuck much in the mindes of men so that Herod could not without fear of a Tumult vent his Malice against Christ he deferr'd his Malice to a fitter time and hearing of his being presented in the Temple began to inquire where his abode was but when he could not finde him in all Judea he thought he was hid for fear he dissembled the matter a while thinking hereby that his Parents fearing nothing would bring him out of the place where he was hid but when after his long dissembling the Childe was no where to be found in Judea the second year when he saw his opportunity he endeavours to take away the Life of the Childe but
Christ and the work of the sufferings of the Infants and therefore the Text says not There is a Reward to the Will but to the Work Of this sort are all such Infants which have been murdered for Christ and out of hatred to Christian Religion These Lambs were to be sacrificed because the Lamb of the World was to be crucified as Augustine saith Serm. 1. de Innocent In that then Christ suffered the Tyrant Herod to rage against these Infants it was not out of any careless respect unto them but in reference to their Crown and to let us see the watchfull providence of God how it 's able to dispoint the Projects of the greatest Tyrants and to let us see the frame of the hearts of tyrannous Princes that will do any mischief to get or keep a Kingdom The fourth part of the Chapter V. 19. But when Herod was dead behold an Angel of the Lord appeareth in a Dream to Joseph in Egypt In the remaining part of the Chapter we have three things 1 The Angels appearance to Joseph in Egypt v. 19. set down from the circumstance of time viz. when Herod was dead 2 The Angels Message to Joseph which was to take the young Childe and his Mother and to go into the Land of Israel amplified from the Reason For they are dead which sought the young Childe's life v. 20. 3 Joseph's obedience v. 21. He took the young Childe and his Mother and came into the Land of Israel v. 21. His faith is amplified 1 From some weakness that accompanied it v. 22. When he heard that Archelaus Herod's son did reign he was afraid 2 From the Victory over that Weakness and Fear being warned of God the second time in a Dream he came into Galilee and dwelt in Nazareth But when Herod was dead This Tyrant reigned seven and thirty years Joseph Antiq. lib. 17. cap. 10. Now he is dead but Christ lives Christ was now about four years old he went the year before Herod's death and tarried two years there in Egypt The Angel of the Lord appeareth to Joseph in a Dream God forsakes not his People in any place no not in Egypt No place so mean that Angels disdain to go into for the good of Saints Heb. 1.14 Here 's the perseverance of Joseph's faith he stirs not a foot till he was called back by the command of God V. 20. Saying Arise and take the young Childe and his Mother and go into the Land of Israel for they are dead which sought the young Childes life Here is the Angels command to Joseph backt with a Reason They are dead c. These words agree with that Exod. 4.19 Go return into Egypt for all the men are dead which sought thy life to shew some proportion betwixt the bringing of Israel out of Egypt by Moses and betwixt the Redemption of Mankinde from Sin and Death by Christ Fears are apt to startle us in our obedience hence the Angel removes the Danger that Joseph may not fear Go into the Land of Israel That the Childe might be brought up there lest he should seem to be an Egyptian and that Joseph might together with the Virgin enjoy the benefit of Ordinances whereof they had been long deprived and that their expence might be lessened which doubtless was not little being in a strange Land V. 21. And he arose and took the young Childe and his Mother and came into the Land of Israel Here 's Joseph's obedience Our obedience ought to be chearfull Psalm 119.32 I will run the way of thy Commandments Also present Psalm 119.60 I made haste and delayed not to keep thy Commandments 3 Universal as Joseph's was to go into Egypt to stay there to come out 4 Conscientious done out of a Command of God for God's Commands ty the Conscience such was Joseph's obedience here he moved from the Command the Angel gave him from God V. 22. But when he heard that Archelaus did reign in Judea in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a Dream he turned aside into the parts of Galilee But when he heard that Archelaus did reign Joseph hoped that now Judea would be brought into a Province of the Roman Emperour of whom he would have been less afraid than of petty Kings that are fearfull upon every suspition and therefore cruel and besides Archelaus was more cruel than the rest of his Brethren Herod had nine Wives by two of them he had no Issue by the other seven he had nine Sons and three Daughters Alexander Aristobulus and Antipater which three he put to death in his life-time Joseph Antiq. cap. 17. and lib. 1. de Bello Jud. cap. 17. Also he had Herod Archelaus Antipas Philip c. Now Herod made two Wills in the former he made Antipas the Heir of the Kingdom in the later he made Archelaus King of Judea and Antipas Tetrarch of Galilee and Philip Tetrarch of Trachonitis therefore Joseph thought either that no King would succeed Herod and indeed Archelaus was King onely by courtesie not by Caesar's appointment or if any King should succeed it should be Antipas according to Herod's first Testament but it proved otherwise hence Joseph was afraid and so much the more as Chemnicus observes because Archelaus was a bloudy man who commanding in his Horse among a Multitude of People slew and wounded three thousand persons against whom the Jews rebelled and Caesar nine or ten years after banisht him for his cruelty To free Joseph from this fear the Angel commands him to turn aside into Galilee and to dwell in Nazareth The causes why Joseph was afraid of Archelaus was lest as his Father so he should seek the Life of the Childe Christ being thus placed in Nazareth came not into Judea till he was about twelve years old because now Archelaus was banished and in Archelaus the Offspring of Herod ceased to reign in Judea and the Roman Governours ruled in his stead who probably had not so much as heard of Christ It will not be amiss to understand this History from the Egg as Cor. Lapide cites it out of Josephus Eusebius and Zonaras Herod being dead in the 37 year of his Reign his two Sons that remained Archelaus and Herod Antipas contended about the Succession of the Kingdom Augu-Caesar committed this Controversie to Caius Caesar his Nephew to be decided his Award was to judg the Kingdom to neither of them but dividing it into four Tetrarchies appointed it to be governed by four Tetrarchs he gave to Archelaus Judea to Antipas Galilee to Philip the third Brother Trachonitis and to Lysanias he gave Abilene as appears Luke 3.1 When therefore Matthew says Archelaus reigned it was not as King but onely as Tetrarch or Governour of a fourth part of the Nation after nine years of his Tetrarchy Archelaus was banished seven years before Augustus's death Archelaus being banisht Augustus placed three Presidents over Judea Coponius
God 2 Cor. 7.9 3 Reformation Jon. 3.10 No man begins a new life that repents not of his old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post sactum sapere opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Doctrine was preached by Christ Matth. 4.17 by Paul he testified Repentance towards God from whom we have gone astray and faith towards Jesus Christ as the way of our return unto him Acts 20.21 In Repentance there is a Transformation or turning from Darkness to Light and from the power of Satan to God that they might obtain Forgiveness Acts 26.18 Sometimes Repentance is divided into 1 Mortification or dying to sin Heb. 6.1 1 In the reign so the Apostle How shall we that are dead to sin live any longer therein Rom 6.1 2. 2 In the Reliques this is gradual step after step 2 Cor. 4 16. As the outward man is perishing the inward man is renewing penitent Souls are purg'd to bring forth more grace and less sin John 15.2 2 Vivification or living to God of this see Rom. 6.11 13. 2 Cor. 5.13 The Fruits of this Repentance are besides those mentioned 2 Cor. 7.11 as care of pleasing God in all things and fear of offending him in any thing Gen. 39.9 Indignation against all sin especially our own Isai 30.22 Hosea 14.3 8. Zeal of God's glory rejoycing to see his Name glorified and mourning to see it dishonoured What are all the Palaces of the World to a contrite heart yea Heaven and Earth seeing it is the Seat of Divine Majesty Luth. Tom. 3.457 Psalm 119 139. and others mentioned there there are also 1 A shunning occasions of Evils Gen. 39.10 2 An hatred of all sin as being contrary to that Life we live Psalm 97.10 3 A sadness and grief of heart for sinning against such a Father Psalm 51.3 Luke 15.17 18. The Soul wishes O that it were to do again I would never have done it neither is this onely in the first Repentance when we first turn to God but in the repeated acts thereof after any slip or backsliding 4 Heart-bleeding Confessions that the Soul doth not onely historically but meltingly declare his sins to the Lord Psalm 38.17 5 A forsaking of all sin Isai 55.7 8. Mead in loc Diatr par quar Prov. 28.13 To have sinned condemns not but not to repent this condemns For the Kingdom of Heaven is at hand That is the Kingdom of the God of Heaven so interpreted Dan. 6.24 The Heavens do rule that is the God of Heaven rules Luke 15.18 I have sinned against Heaven that is the God of Heaven The Baptism of John was it from Heaven or of Men That is from God or men Matth. 21.15 This Kingdom is not outward like the Kingdoms of the World having power over the Body nor of this World for then would his Servants fight to defend it John 18.36 Not stablished by Armies Swords and Garisons but a spiritual Kingdom within us Luke 17.21 Sutable to those spiritual invisible Enemies we war against who now and then employ wicked men in their Service who are but the Horses in the Devils Battels the Devils and the Angels being the Riders This Kingdom is partly militant fighting against Devil World Flesh partly triumphant 1 Cor. 15.24 Christ then ruling till he have put down all power This is called the Kingdom of Heaven 1 Because the King thereof hath his Throne in Heaven 2 Because the beginning thereof is from Heaven not from Earth 3 Because it 's governed by the power of Heaven not by earthly Magistrates Is at hand This Kingdom is said to be at hand as a Woman with childe when her tenth Moneth is come may truly say her Travel is at hand so might the Baptist say when the last Weeks of Messiah's Weeks was begun the Kingdom of Heaven was at hand To understand which consider Dan. 9.14 Seventy Weeks are determined upon thy People and upon thy holy City to finish transgression and to bring in everlasting righteousness and to seal up the Vision and to anoint the most holy The meaning is the Jews counted their years by sevens every seventh year being a year of rest for the Land and so called a Sabbatical year according to which Account the Angel tells Daniel that seventy of those Weeks of years were allotted for the standing of their Temple and Common wealth when both should be restored again after the Captivity which make in all four hundred and ninety years Now these four hundred and ninety years being expired as appeared by the coming of the Messiah and Jerusalem being destroyed within forty years after John might very well say the time was at hand V. 3. For this is he that was spoken of by the Prophet Esaias saying The voyce of one crying in the Wilderness Prepare ye the way of the Lord make his Paths straight The Baptist gives a Reason why he preaches Repentance and that in the Wilderness because he is that voice of one crying in the Wilderness prophesied of by Esaias cap. 40. and commanding that a way should be prepared for the Messias now come in the flesh by repentance This is the same with John 1.23 I am the voice of one crying in the Wilderness Prepare ye the ways of the Lord The literal sense was that the Jews in captivity in Babylon would prepare themselves to return into Judea though the Countrey of Judea were waste and the Journey long because all Impediments were to be removed by the bounty and kindness of King Cyrus whom God stirred up to shew mercy to the Jews but mystically he sets forth the Deliverance of Gods People from sin and death by Christ The way of the Lord That is 1 Do not cause any block by absenting from the present proffers of grace 2 Believe and hope and receive this Son of God who is now offered to you and the tenders of grace that your wills may not be contrary when he calls Matth. 23.37 John 5.40 Apoc. 3.20 Make his Paths straight That is by walking in an universal obedience both by doing and suffering that we may not turn out of the way of duty because of dangers and hazards Prov. 4 25. Let thine eys look right on and let thine ey-lids look straight before thee as a man that winks with one eye taking level at a Mark that seems not so much to see with his eys as with his ey-lids Heb. 12.13 Make straight paths unto your feet avoiding all crooked walkings because of the cross lest that which is lame be turned out of the way Whiles a poor Soul goes out in crooked paths it is with him as with a Traveller who going out of his way arrives not without some difficulty at his Journeys end V. 4. And the same John had his Raiment of Camels hair and a leathern Girdle about his Loins and his Meat was Locusts and wilde Honey Here John is set forth from his Apparel and Feeding The Law of the Nazarites was to consecrate themselves to God
his heart and thereby to humble him for his pride 2 Chron. 32.31 compared with 26. Peter after he had fallen to deny Christ he went out and wept bitterly Mat. 27.75 3 This is the end why God lays outward poverty on us that which pride feeds upon is some outward thing that the flesh takes occasion to swell with now when the fewel is taken away the fire goes out Manasses was hereby brought to inward poverty riches are mostly the nourishment of sin and hardly can a rich man come to heaven Matth. 19.23 You see your calling brethren not many mighty not many noble are called 1 Cor. 1.26 Contrarily Hath not God chosen the Poor of this world Jam. 2.5 Poor men do usually more readily believe then rich men because they are less wrapt up in cares and earthly hindrances hence Christ doth with his people as a Physician with his Patient that hath a foul body he purges him almost to skin and bone that having made the body poor there may be a spring of better bloud and spirits Thus providence serves to predestination that poverty among other things serves to the good of the elect Rom. 8.28 4 Spiritual Poverty makes us successeful in the things of this life Many going in their own wit and strength prove very unprosperous Prov. 3.5 6. Trust in the Lord with all thine heart and lean not to thine own understanding in all thy ways acknowledge him and he shall direct thy steps Psal 78. He took David from following the Ewes to feed Jacob his people The reason is because God delights to lift up them that give glory to his name 1 Sam. 2.7 8. he makes such to be the pillars of the earth Psal 113.7 8. 5 Spiritual Poverty is that emptiness God is wont to fill Luke 1.53 He filleth the hungry with good things but the rich he hath sent empty away Such an heart is a spiritual emptiness so that as every thing in nature is filled with something so in grace 6 Men spiritually poor have their prayers answered Psal 34 6. This poor man cryed and the Lord heard him Psal 9.18 The needy shall not always be forgotten the expectation of the poor shall not perish for ever When the sorrows of death compassed David the Lord heard him out of his holy temple Psal 18.4 5 6. So Jonah chap. 2.7 When my soul faiâ—ted within me I remembred the Lord and my prayer came in unto thee into thine holy temple 7 Persons spiritually poor are wont to trust in God Zeph. 3.12 I will leave in the midst of thee an afflicted poor people and they shall trust in the name of the Lord. Such persons seeing the uncertainty of all other refuges are wont to refuge themselves in God Psal 142.4 5. Trials of spiritual poverty 1 Persons spiritually poor are full of sence of wants out of which they mightily pour out their souls You need not dictate words to a man that is sensible of wants A poor Tenant that hath had an hard bargain can sufficiently tell his tale to his Landlord See examples Psal 34.6 Psal 142.2.102.1 2. Job 29.12 2 In persons so qualified there is a care of using and frequenting ordinances See Psal 84.6 7. Poor Persons go to all places to get riches Psal 107.36 to 42. so they that want grace and comfort will attend upon all means they will go to Gods ordinances Persons that think there 's too much reading and hearing and preaching were never humbled why complain they not of the sun for light and of the earth for plenty 3 Persons spiritually poor are very much in esteeming any measure of grace Col. 1.12 13. 1 Tim. 1.12 the woman of Canaan esteems crumbs Matth. 15.27 A soul that sees the want of grace and the excellency of it is thankful for every good motion A Christian knowing he deserves nothing is thankful for every thing 1 Sam. 25.32 33. Psal 116.12 13. 4 Persons spiritually poor are fearful to offend God because the dependances of their grace comfort and glory is upon God Phil. 2.12 13. Even as poor people are afraid to offend those upon whom their earthly dependance is for maintenance or countenance Hos 3.5 Jer. 32.39 5 Such persons are teachable you may lead a man poor in spirit with any Counsel having smarted for sin Acts 9.6 Lord what wilt thou have me to do Esa 11.6 and because they are teachable God delights to teach them Psal 25.9 6 Such persons are not wont to upbraid others with their conditions they are so taken up with their own Luke 15.16 17. compared with v. 30. The prodigal he looks onely on his own misery the elder brother upbraids the prodigal This thy son hath devoured thy living with harlots and thou hast killed for him the fatted calf 7 Men that are spiritually poor are especially troubled for spiritual wants as blindness of mind hardness of heart unbelief Mark 9.24 Esa 63.17 Why hast thou hardned our heart from thy fear 2 Cor. 12.7 8. for this thing that is for removing the thorne in the flesh I besought the Lord thrice Jer. 17.14 Heal me and I shall be healed Hos 14.3 Take away all iniquity 8 Persons spiritually poor are wont to clear God in all his proceedings against them Ezra 9.13 All that is come upon us is for our evil deeds and great trespass and thou hast punisht us less then our iniquities deserve Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee See Psal 51.4 Levit. 26.39.40.41 Psal 145.17 Dan. 9.8 9. 9 He is not vain glorious but ascribes all to grace 1 Cor. 15.9 10. he hath low thoughts of himself whatsoever others think of him Matth. 8.8 Psal 115.1 Means to spiritual poverty 1 Look upon the mixture of corruption in your best and holiest services this will make you cry out with sighs Oh that my ways were directed that I might keep thy statutes Psal 119.5 Oh wretched man who shall deliver me Rom. 7.13 Neh. 13.22 Remember me O my God concerning this and spare me according to the greatness of thy mercy 2. Look on thy woful estate both before and after calling before calling poor and blind and wretched and miserable Rev. 3.17 owing ten thousand talents and not able to pay a penny Matth. 18.24 and after calling not able to think a good thought without grace 2 Cor. 3.5 What have we that we have not received 1 Cor. 4.7 3 Look on the humble dispositions of Saints of most grace Abraham counts himself dust and ashes Gen. 18.27 Job abhors himself in dust and ashes c. 41.6 Agur saith I am more brutish then any man Prov. 30.2 Asaph saith So foolish was I and ignorant I was as a beast before thee Psal 73.22 Jacob I am less then the least of thy mercies Gen. 32.10 John Baptist I have need to be baptized of thee I am not worthy to loose the latchet of his
a will a desire and endeavour to love our enemies Rom. 7.18 God looks upon it as done when also we are troubled for the uncharitableness of our hearts v. 14. and cry to God against these risings 2 When God inables us in some good measure to do them good to feed them in their hunger Rom. 12.19 to humble our selves for them in their sickness Psal 35.11 12 13 14. David sought God by fasting and prayer for them that scoft at him Use to apply this it serves for reprehension of those who hate their enemies You say how do you know it Answ by thy unpeaceable speeches Josephs brethren hated him and could not speak peaceably unto him Gen. 37.4 2 By thy afflicting thine enemies with secret whisperings open slanders and false reports Prov. 26.28 A lying tongue hateth those that are afflicted by it 3 By thy unkind carriage when thou shalt passe by them in such offices of courtesie as they show to other neighbours 1 King 1.26 2 Exhortation to love your enemies naturally we hate them Tit. 3.3 Show your love to them 1 by not purposing to revenge your selves and by purposing not to revenge your selves Prov. 24.29 Say not I will do to him as he hath done to me 2 Desire not God to avenge your cause so Stephen Acts 7.59 3 By being sorrowful when any evill befalls thine enemy Psal 35.12 13. When Davids enemies were sick he humbled himself with fasting David was really sorrowful for Sauls death and declared it by putting to death him that slew him Prov. 24.17 18. Rejoyce not when thine enemy falleth nor let not thine heart be glad when he stumbleth why so 1 Least the Lord see it and it displease him 2 It will cause the Lord to turn away his wrath from him 4 By striving to forget the wrongs done by your enemies If we strive not to forget them we shall hardly forgive them 5 By striving to be at peace with him that is thy utterest enemy Rom. 12.18 If it be possible live peaceably with all Let him see that thou art not of an implacable spirit but ready to meet him on any reasonable terms 6 By looking on it as a cross when any man is so implacable that he will not be at peace with thee Ps 120.5 6 7. I am for peace but when I speak thereof they are for war woe is me that I am constrained to dwell with such persons 7 By thy willingness to do thy enemie good when it lies in thy power Exod. 23.4 5. If thou see the Ox or the Asse of thy enemie going a stray thou art to bring him home again or if he lye under his burthen thou shalt surely help him As God also spares his enemies in his long suffering and does them good in his providence not to strengthen them in wickedness but to lead them to repentance so ought we and as he puts his hook in their noses to bridle their malice so may we Motives to this duty 1 Vengeance belongs to God Gen. 50.15 19. who will revenge thy wrongs far more sharply then thou wouldest have him Psal 94.1 Into whose hands its a fearful thing to fall Heb. 10.31 He that doth wrong shall receive for the wrong that he hath done Col. 3.25 2 Consider what an enemy thou wast to God when he cast his love upon thee for all he was the party offended and stood no need of thee yet he sought unto thee Col. 1.21 1 Joh. 4.10 11 12. thou reasonest thou canst live without thy enemy so could God without thee thou saiest he hath done thee many wrongs so hast thou done to God 3 Either thy Enemie repents of the wrong done to thee or not if he do not repent of it God will punish him more sore then thou wouldest have him punished if he do repent of it what Christian spirit is there that will not pardon it This kept Christ from rendring reviling for reviling 1 Pet. 2.23 why he committed his cause to God who judgeth righteously It was the praise of Solomon that he desired not to have the life of his enemies 1 Chron. 1.11 4 Thou never suffers any wrong but God is first offended and more offended then thou art and takes thy wrong more heinously then thou thy self therefore revenge not thy self hear not that suggestion that it argues good mettal to be quick of touch 5 This is the way to overcome him Rom. 12.18 as contraries do overcome one another when they draw them into their own similitude when we are drawn by provocations to rage as wicked men do then they overcome us but when we refrain from revenge we overcome them as David did Saul 2 Sam. 24. Daven in Col. 3.13 Bless them that curse you Christ comes in three particulars to show our love to enemies which is 1 by blessing them that curse us so Paul 1 Cor. 4.12 being reviled we bless By blessing he means a speaking to him with kind words when he speaks cursed words to thee do thou speak kind words to him We pray for you and for all other men that are enemies to us that repenting with us you may not blaspheme and reproach him who for his works and miracles done in his name was without blame even Jesus Christ and believing on him may be saved at his glorious coming and may not be condemned of him to fire Just Mar. cont Triph. p. 196. Do good to them that hate you Second particular wherein to show our love to enemies viz. in doing them good Rom. 12.20 Elisha 2 King 6. ver 20. when his enemies were smit with blindness he prayes God would give them sight also ver 22. when the king of Israel would have smote them Elisha would not consent thereto but bids that bread and water be set before them and yet they were such as came to take away his life Do good then to their souls by endeavouring to bring them to repentance also to their bodies if you give alms to a company of poor people not to exclude two or three because they have hurt thee so lend to them also do good to their posterity Pray for them that despitefully use you The third particular is to pray for enemies when they are cursing thee pray God to forgive them when they are pained in their bodies pray God to ease them when decayed in their Estates pray God to supply them when they are damning their souls pray God to save them thus David to his enemies Psalm 35.13 and Stephen Acts 7.59 and Christ Luke 23.34 When thy Enemy by tale-carryings underminings disgracefull speeches uncharitable censures and slanderous accusations strives to work thee out of the affections of the godly or of those who may do thee good do thou pray for them not that they may have success in their wickedness but that they may acknowledg their evils and be pardoned This is the excellency of a Christian to do things above nature to pardon spitefull persons such prayers are not
our pains and care is nothing unless God give a blessing Psal 127.1 2. 6 To bridle our immoderate covetousness 7 That we should not take that which is anothers but that which is our own either left us or got with honest labour Psal 128.2 8 To acknowledge our own beggery and want Psal 104.27 28. Acts 14.17 and that what we have becomes ours by Gods gift Jam. 1.17 9 To put us in minde of our frailty in that every day we are a new to beg for bread Obj. But I am rich what need I ask daily bread A. The greatest heaps you have without Gods blessing will not profit Deut. 8.3 Man doth not live by bread onely but by Gods word In vain put we meat into our stomacks unless God give meat power to nourish and the stomack ability to digest 10 In that we are onely to pray for bread we are to learn contentment in any little that the Lord shall send Phil. 4.12.13 and not greedily to pray for wanton abundance Onely know that this bread is to be measured according to mens several callings and charges as if a man be a publike person a Magistrate or Preacher a beggerly maintenance makes their callings contemptible so where there is great charge of children there is need of more and the reason why abundance is not to be prayed for is because in abundance we are apt to forget God Deut. 8.12 13 14. See it in Hezekiah 2 Chron. 32.26 David 2 Sam. 24.1 1 Tim. 6.17 In respect of our proneness to abuse plenty a competency is the safest estate to pass through this world 11 It denoteth to us that we must pray every day for the good things we want if God give us good things this day for to morrow let us to morrow pray for supplies for the 3d. day Give us He saith not me but us 1 To show that we must not onely regard our selves in our estates but be also mindful of others many covetous persons instead of praying for a supply of their brethrens wants cry give me all give them none 2 We are hereby taught so to use our portion that others may have part with us God makes rich men Stewards for the poor Eat the fat and drink the sweet and send portions for them for whom nothing is prepared Neh. 8.10 Stewards receive sometimes the wages of the whole family not to keep them but to distribute them Job 31.17 Job did not eat his morsels himself alone but the fatherless did eat with him also v. 19. And forgive us our trespasses By trespasses Christ means sins Luk. 11.4 Because sin is the greatest debt Hence no man is without sin contrary to the Pelagians who said righteous men pray for pardon of sin for others not for themselves or if they said so for themselves it was not in truth but out of humility and modesty but to say that which is false is not humility but Hypocrisie Now we see there 's none so holy but needs pardon and pardon of sins from Christs advocation and intercession is a continued act in God This word Forgive is a metaphor taken from creditours who upon occasion forgive debts And though God in the new covenant forgive our sins Heb. 8.12 and hath promised so to do yet would he not deliver us from eternal death but upon these terms that whiles we are in this life we should humbly acknowledge before God our sins past and persevere in asking pardon for them The Lords prayer teaches us that we are daily sinners and alwayes sin and that our whole life is a repentance Luth. Tom. 1.301 Under sins Christ means original and actual sins Obj. But these are all forgiven to Gods children Rom. 8.1 There 's no condemnation to them that are in Christ Why then should they ask pardon Answ Because there is not a justified person that sins not Psal 130.3.143.2 Enter not into judgement with thy servant David committed Adultery and Murther after justification and Peter denyed Christ This petition is put next to the former of begging daily bread that after we have got a natural life we should seek for a life of justification when God pardons our sins we are thus alive as malefactors that have obtained pardon from the Prince are then said to be alive Besides we could not begg pardon of sin if God should not continue our natural life and this petition is joyned to the former to show that all the bread or outward things in the world are no comfort to us if together with them we obtain not pardon of sin In desiring forgivenness we see 1 There must be an acknowledgement of our sins Psal 32.5 I said I will confess my transgressions and thou forgavest the iniquity of my sin David first confessed saying I have sinned and then Nathan saith the Lord hath put away thy sin 2 Sam. 12 13. He that confesses and forsakes shall find mercy Prov. 28.13 1 Joh. 1.8 If we confess our sins he is faithful and just to forgive us them The sick sinner Job 33 26. confesses I have sinned and perverted that which was right and it profited me not then follows ver 58. he will deliver his soul from going into the pit And this according to Christs preaching Mar. 1.15 Repent ye and believe the Gospel To preach remission of sins to faith without repentance is a dangerous doctrine seeing both of them are together in the soul Zach. 12.10 They shall look on the Lord as crucified and mourn and in that day when there is such mourning which alwayes includes confession of sins in it there is a Fountain set open for sin and for uncleanness 1 As to obtain pardon there must be the blood of Christ Heb. 9.22 without shedding of blood there 's no remission and with the blood of Christ the whole Church is purchased Act. 20.28 Rev. 1.5 Rev. 7.14 so must this blood be applyed to every individual soul that hath the power of believing this blood washes white yet must there be washing before whiteness Pardon must be had not onely from bloodshed but from blood sprinkled See Esa 52.15 Ezek. 36.25 Heb. 9.13 14.10.22.12.24 1 Pet. 1.2 Yet as the Spirit must besprinkle thee and apply this blood to thee so must thou by faith wash and besprinkle thy self Rev. 7.14 They have washed their robes and made them white in the blood of the Lamb. God hath fore-appointed Christ to be the propitiation for our sins yet is it not before believing but through faith in his blood Rom. 3.25 Faith is the hand of the soul and the soul by faith puts her hand into Christs blood and so washes off its guilt Zach. 13.1 Christs blood is resembled to a Fountain opened for sin and uncleanness but it s not standing by the Fountain but the washing with the water thereof that will cleanse hence Luk. 7.49 50. Thy faith hath saved thee go in peace 2 To obtain pardon there must be repentance As there is a faith unto
inward voice he should say thy sins are pardoned Rom. 8.16 2 Cor 1.22 Eph. 4.30 It s not enough onely to have a general foundation laid that God and Christ bare good will to all believers but the Spirit comes and saith Christ hath a special good will to me and stirrs up in me a liking to him again and a willingness to take him with the parting with every lust and enjoyment And to this there follows after we have gone on in believing a while a further sense of the Spirit which is sometimes interrupted after sealing thereof through remaining unbelief and practical weakness so far as to question our condition but in some this seal of the Spirit is so clear and strong that the soul questioneth not its estate in grace ever after conscience of unkindness to such a friend should much trouble us Now we may know this voice of the Spirit from delusion because it is given to us when the soul is humbled and melts in prayer or forsakes some dear enjoyment for God and it leaves behind it a holy self abasement in respect of our unthankfulness and our ill requiting the Lord and a lifting up the head to think upon death and judgement as dayes of redemption We see then that besides the acts of faith which is to take Christ and to cast our selves upon the mercy of God there is the fruit of faith to be assured hereof in order thereto the Spirit first gives us those graces and workings which are our evidences then helps us to feel those evidences in our selves and then raises comfort in the soul upon those discoveries Obj. But doth not the doctrine of assurance breed security loosness presumption Answ The favour of God believed breedeth love of God where there is love there is a fear of every thing that may divide betwixt the soul and God Nothing more quickens a soul to chearful obedience then the assurance of Gods love 2 Cor. 5.1 compared with ver 15. He is a graceless child that will venture to offend his father because he knows he neither will nor can disinherit him So graceless should we be if knowing of Gods love to our souls we should presume to sin against him Rom. 6.1 compared with ver 15. Shall we sin because we are under Grace God forbid 2 Those that are sure of salvation though they need not fear damnation yet may they fear to bring upon themselves wrath as sickness trouble of conscience c. Obj. But we cannot be sure of perseverance without which what is assurance Answ Yes from these promises Joh. 10.28 29. None shall pluck them out of my hands Joh. 10.28 29. and from Christ his prayer Luk. 22.31 3â— God will not suffer us to be tempted above the power of grace to unsettle any habit though to the unsettlement of some act Rom. 8.38 39. 4 Use Seeing God forgives sins 1 pray for sensibleness and sight of thy sins Lam. 3.39 For daily we fall into not onely sin but sins 2 For humiliation under them 1 Cor. 11.31 4 For forgiveness of others Eph. 4.32 5 Seeing God forgives sins 1 Take notice of Gods patience that bears with our sins from day to day 2 Pet 3.9 2 Note that humane satisfactions can be of no force 3 That we should not onely have a care of our own salvation but of the salvation of our brethren in asking pardon for them if we see them sin a sin that is not unto death 1 John 5.16 4 That even righteous and justified persons stand need of being justified still Rev. 22.11 5 That our sins being called debts we may see that all sorts of punishments are owing unto us for our sins till God forgive them in Christ and the sin being forgiven the punishment also is forgiven hence that which Luke calls Sins Luke 11.4 Matthew calls Debts 6 Seeing God forgives sins and assures thereof do not you from Satans temptations misdoubt those Evidences which you have seriously examined and found to be true Suppose your Friend give you an Inheritance and good Evidences to assure you of it and a cavilling fellow shall come and tell you your Evidence is naught will you upon his prattle judg your Title nothing So the Lord hath forgiven your sins and you have good Evidences thereof will you then upon Satans cavils judg your Evidences nothing When I die I descend into Hell I am undone what shall I do no help remains besides the Word I believe in God c. We were created of the Word and it behoves us to be returned into the Word Luth. in Gen. 37. 9 If we have not this assurance we shall be in no better condition than Heathens who have no hope 1 Thess 4.13 Ephes 2.12 So Justin Martyr speaks of Socrates these words Now is the hour of going away at hand for me to death for you to a longer life but whether of us go to a better estate is unknown unto all save to God Cohort ad Graecos pag. 26. How much better spoke holy Luther The Devil in the hour of death will shew thee all thy wicked life do not despair which Satan desires but believe and say I know all my life is damnable if it should be judged but God hath commanded me to trust not in my life but in his mercy This wisdom we ought to follow in the hour of death there the flesh trembles that it must go into a new life and doubts of salvation if thou follows these thoughts thou art undone here thine eys are to be shut and say with Stephen Jesus into thine hands I commend my spirit then certainly will Jesus be present with his Angels and be the guide of the way Bernard when sometimes he was sick to death sounded no other thing than this I have lost my time because I have lived wickedly but one thing comforts me thou wilt not despise a broken and a contrite heart Also Lord Jesus thou holds the Kingdom of Heaven by a double right 1 Because thou art the Son of God 2 Because thou hast purchased it by thy Death this thou keepest for thy self by right of nativity that thou givest me not by the law of works but of grace As we forgive our Debtours This is a motive or as some call it a sign because we frankly forgive our Debtours therefore we desire God to forgive us From hence learn 1 That unless we pardon the wrongs done to us we desire Gods vengeance against our selves 2 That wrongs done by others to us make them Debtours to us which though in respect of the sin against us we are bound to forgive yet in respect of the damage we sustain in our Estates we may require satisfaction 3 It 's an evidence that God hath and will forgive us if we do freely without exercising private revenge forgive others Col. 3.13 Forgiving one another if any man have a quarrel against any as God for Christs sake hath forgiven you In nothing do we more
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
2 Cor. 4.8 because God comes for our rescue persecuted of men but not forsaken of God Suppose the evil be imprisonment how comfortable was Paul and Silas in it If burning and martyrdome God will either abate the fire or give thee strength to bear it as a Martyr once comforted himself and others 2 Be exhorted that you be not swallowed up of fears This hath been the portion of the ungodly Jer. 46.5 Pashur had fear round about Jer. 20.4 Zedekiah in his fears goes from chamber to chamber to hide himself 1 Kings 22.24 The hearts of the men of Jericho melted for fear when the men of Israel came against them Jos 2.9 10 11. so that there remained no more courage in any man The men of Benjamin when they saw the City on fire on one side that they could not retreat thereto and the men of Israel turning upon them were amazed Judg. 20.40 41. We live in a time of fears and dangers Sometimes mens hearts failing them for fear looking on those things that are coming on the earth Luk. 21.26 Sometimes our hearts trembling because of the Ark of God 1 Sam. 4.13 as Eli his heart did Sometimes fearing under the sense of our unworthiness Now to quiet our hearts under all fears consider 1 That all the evils men or devils can cast upon us cannot reach the soul Matth. 10.28 2 Get out the sting of sin by obtaining pardon When this sting is taken away the soul will be couragious 1 Cor. 15.57 O death where is thy sting then death will be like a serpent without a sting Without this the heart cannot be free from terror 3 Look on grounds of encouragement as thus I have Christs righteousness for mine I have a disposition to part with all for the Lord I have comfortable answers in prayer I have a good conscience in all things I finde in my self a thorow change I endeavour in all things to eye God Discouraging fears will not be cast out without supporting reasons The soul being reasonable must needs close with reasons 4 Fore-think of evils before they come and set Christ against all So Moses Heb. 11.26 In the worst of times no enemy can take away Christ from me 5 Get Gods fear This will much eat out false fears Matth. 10.28 as the true Serpent ate up the false See Esai 8.12 13 14. 6 Exercise confidence in the promises of God Psal 56.3 4. In God will I put my trust I will not fear what flesh can do unto me What time I am afraid I will put my trust in thee when thou goest through the fire and through the water I will be with thee Esai 43.1 2. 7 Get God on your sides Psal 118.4 The Lord is on my side I will not fear what man can do unto me A Christian should be like a rock in the Sea which though the waves break themselves against it yet it remaineth firm Rom. 8.31 If God be for us who can be against us viz. to hurt us for else no man hath more enemies then a Christian This made Paul so couragious at Corinth Acts 18.9 10. Be not afraid but speak for I am with thee and no man shall set on thee to hurt thee Yea this made Paul not to fear when the Ship was every moment ready to be cast away Acts 27.23 24. The Angel of God stood by me whose I am and whom I serve saying Fear not Paul This made David not to fear though an Army of men were coming against him Psal 27.1 2 3. See Psal 46.1 2 3 c. Motives to rid the heart of these fears 1 They procure great torment to the soul 1 Joh. 4.18 Hence Ezekiel setting forth the misery of the people saith They shall eat their bread with quaking and drink their water with carefulness trembling and astonishment Ezek. 12.18 2 It 's the end of our deliverance to serve God without these slavish fears Luke 1.75 That we being delivered out of the hands of all our enemies might serve him without fear 3 These fears are sometimes worse then the evils themselves feared 2 Kings 7.5 6 7. The Syrians in a vain fear ran away from the Camp and left it to the plunder of Israel Psal 53.5 There were they in great fear where no fear was 4 Many persons have their slavish fears come upon them Saul feared David would get the Kingdome and he sought all means basely to prevent it but could not the Jews feared the Romans would come and take away their place and Nation if they let Christ alone yet when they had slain him the Romans came and took all from them 5 These carnal fears are full of mischief as 1 To exalt creatures in the place of God 2 They expose us to a snare Prov. 29.25 The fear of man brings a snare so doth the fear of hell many dare not do duty for fear they should lose their lives and go to hell 3 These fears bereave us of the comfortable enjoyment of good things we have fear of loss of estate liberty life takes away the comfort of it That good hath the truest content therewith for the loss whereof we are habitually prepared rather then lose Christ and a good conscience 4 Though these fears may sometimes put a man upon self-reformation yet usually this reformation that arises from these fears lasts no longer then the fear remains Psal 107.26 as we see in Mariners in a storm Job 41.25 When he raiseth up himself the mighty are afraid and by reason of breakings they purifie themselves We see how in time of fears men reform but see how unsound it is lasting no longer then the danger lasts Psal 78.34 35 36. When he slew them then they sought him nevertheless they did but flatter him with their mouth Then he arose and rebuked the Winde and the Sea and there was a great calm Not in a feigned way as the Heathen Aeolus rebuked the windes but in a real way as the Lord of windes and sea Hence Mark hath it Peace and be still Mar. 4.39 He reproves the wind and sea as if a Master should reprove a servant here is a plain argument of Christs Godhead Who can command winde and sea save God alone As his power was seen in quieting the storms of the sea 〈◊〉 the same power can quiet the storms in the Churches and among good men and the storms that Satans temptations shall stir up in the hearts of Saints So when there are passionate storms in our hearts the command of Christ should make a calm It 's a comfortable thing in a storm to be in covenant with him whom windes and seas obey Christ speaks alike to windes and storms diseases and devils he quiets them with the word of his mouth and so can he quiet storms in the Commonwealth Psal 65.7 Which stilleth the noise of the seas the noise of their waves and the tumult of the people Onely in these times of confusions let us awake the Lord
come to an end How many hardships do we suffer in hope of ease We suffer an hard Apprentiship in hope of freedome we suffer a bitter potion in hope of health let us endure the cross in hope of the crown Soldiers endure much hardships in hope of victory Revel 3.5 Here are two graces commended to us 1 Patience in tribulations 2 Perseverance unto the end The same shall be saved Rev. 2.10 Be thou faithfull unto death and I will give thee a crown of life Jam 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the Crown Having the Goal in our eye we should put forth all our strength to run For the joy set before him Christ endured the cross Heb. 12.2 he bids us do so likewise V. 23. But when they persecute youâ— in this City flee ye into another for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of Man be come Christ sets down a fourth danger to wit persecution Three things 1 The danger persecution 2 The remedy herein viz. flight 3 The promise of supportance Ye shall not have gone over the Cities of Israel till the Son of Man come But when they persecute you in this City flee ye to another Some have pretended the unlawfulness of flight when being tied by the lines of their temporal lots they would comply to common corruptions rather then leave them like some Lawyers who pretend to have a great zeal of justice when it 's onely to advance their own practice and to gain credit in pleading as P. Martyr in his book of flight to the brethren of Luca. Flight is not onely lawfull but a command these rules observed 1 That a man flye with a disposition and purpose of heart rather to die a thousand deaths then deny the truth in case he should be taken by the adversary 2 That we flye with an intent to propagate and spread the truth of God in the compass of our callings whither we go the soldier that flies may fight again 3 When we see snares are laid for us to take away our lives So Joseph fled into Egypt to save the life of Christ being an infant Matth. 2.14 so David oft fled from Saul 1 Sam. 19.11 12. Eliah from the sword of Jezebel 1 Kin. 19.3 Christ fled from the men of Nazareth when they would have cast him down from the brow of the hill Luk. 4.30 so Paul fled by night out of Damascus when the Governour endeavoured to apprehend him Act. 9 25. so when the Grecians went about to slay him he went to Cesarea and Tarsus to escape them v. 29 30. 4 That our flight be without scandal and therefore without 1 cowardliness 2 Tim. 4.16 2 Without rashness 3 Without treachery as hirelings do who when they should give their life for the sheep leave them to the wolf Joh. 10.12 13. 4 Without offence to the weak Rom. 15.1 5 That we flye with a minde neither wishing death nor for the sake of Christ fearing it Hence Eliah his passion was condemned 1 Kings 19.4 when Jezebel persecuted him he cries Now Lord take away my life If Christ may have more glory by our living then by our dying we must not refuse to live Though death was more acceptable to Paul and to be with Christ 2 Cor. 5.2 3. compared with Phil. 1.23 yet for the brethrens sake he desired to live 6 Consider whether God may be more glorified and the Church more edified by thy staying or by thy going 1 Cor. 10.31 7 When all means of flight are cut off then are we called to suffer as in the example of Shadrach Meshech and Abednego who had they had means of escape it 's very likely they would have taken them Yet in these cases 1 When the cause of God hath no witness besides himself in a place a man must be very wary in flying lest his heart be troubled herein and Gods hand meet him See a most eminent example Jer. 26.20 21 22 23 24. It was Uriah who thus flying was brought back and kill'd 2 When God puts a spirit of valour into the soul When a man is resolved to stand against all the fury of enemies he is not to be condemned Paul knew that bonds and afflictions did abide him in every City yet he counted not his life dear unto him so he might finish his course with joy Acts 20.24.21.13 Such was that example of one William Gardiner Some examples are Heroical some Moral an English Merchant in Portugal who in or about the year 1652. when an high Mass was at the mariage of the King of Portugals son to the King of Spains daughter while the Mass was solemnizing he in the presence of the King and his Nobles with one hand took the Host out of the Priests hand who consecrated it and trod it under his feet and with the other hand overthrew the Chalice for the which he was by grace enabled notwithstanding he knew that many grievous tortures must needs abide such a witness which with unspeakable cruelty were executed upon him See his tortures Acts and Mon. vol. 2. p. 746. For verily I say unto you ye shall not have gone over the Cities of Israel till the Son of Man be come Some think that by this coming is meant not the personal presence of Christ but the pouring out of the Spirit on believers mentioned Acts 2.1 which was a certain sign that Christ came as a King with fulness of power from his Father and that his Kingdom so long expected was come the sending of which Spirit was to be a comfort to them against all dangers John 14.18 I will not leave you fatherless I will come to you Now the coming of Christ here meant was onely the sending of the Spirit Acts 2.33 Being by the right hand of God exalted and having received of the Father the promise of thee Holy Ghost he hath shed forth this thing which ye now see and hear So that the sense is I have told you what evils hang over you yet do I warn you to stand to the testimony you have given and not to be discouraged My coming unto you by the pouring out of my Spirit is at hand yea before you shall make an end of teaching the Jews within the bounds of Palestina Others carry it to the sending of Ministry to the end of the World For my self I rather carry it to the consolation of all persecuted Saints to the end of the world whereas the Disciples might be ready to think if we shall be under so great hatred and persecution none will receive us to this Christ answers There will be Cities of Israel that is Inhabitants in Cities by a Metonymie of the subject and a Synecdoche of Gentiles to be converted who will receive you untill the second coming of Christ in judgment of which coming mention is made Matth. 24.30 Luke 21.27 for Gentile
must be just ruling in the fear of God 2 Sam. 23.3 3 God is wont to deal well with such as fear him Exod. 1 20 21. God dealt well with the mid-wives because they feared God Deut. 5.29 Oh that there were such an heart in them to fear me that it might be well with them Neh. 1.11 Eccles 8.12 I know it shall be well with them that fear God which fear before him but it shall not be well with the wicked Why because he feareth not before God Mal. 2.5 My covenant was with Levi of life and peace and I gave them to him for the fear wherewith he feared me and was affraid before my name Luke 1.50 His mercy is on them that fear him from generation to generation Deut. 6.18 He that feareth God shall come forth out of all trouble Eccles 7.18 4 The fear of God is a special mean to lengthen our days in this world Deut. 6.2 That thou mightest fear the Lord thy God to keep all his statutes that thy dayes may be prolonged now the reason why Gods fear lengthens our daies is because it makes a man take heed of such sins as would cut off life Prov. 10.27 The fear of the Lord is a fountain of life to depart from the snares of death see the contrary threatning to wicked men Eccles 8.13 It shall not be well with the wicked neither shall he prolong his daies which are as a shadow why because he feareth not before God 5 Gods fear is one of the first graces that showes it self in the soul hence called the beginning of wisdom Job 28.28 and they that have it are said to have a good understanding Psalm 111.10 Deut. 10.12 What doth the Lord require of thee but to fear the Lord thy God c. 6 God hath excellent loving kindness laid up for those that fear him See this 1 in spiritual mercies as 1 understanding Gods secrets Psalm 25.14 The secret of the Lord is with them that fear him 2 Pittifull affection as in a father towards his childe Psalm 103.11 so the Lord pittieth them that fear him 3 Healing and comfort Mal. 4.2 Unto you that fear my name shall the son of righteousness arise with healing under his wings 2 See it in temporal mercies as 1 strong confidence in evil times Prov. 14.26 in the fear of the Lord is strong confidence which is grounded upon promise of deliverance Psalm 85.9 Surely his salvation is nigh them that fear him 2 A special eye of providence for the providing outward things for such Psalm 31 18 19. Behold the eye of the Lord is on them that fear him to deliver their soul from death and to keep them alive in famine Psalm 34.9 O fear the Lord ye his Saints for there is no want to them that fear him Psalm 111.5 He hath given meat to them that fear him he will ever be mindfull of his Covenant q.d. Its part of Gods Covenant to give meat to them that fear him meat is put for all other provisions 3 There 's much contentedness of minde comes along with this grace of Gods fear in them that have it Prov. 15.16 Better is a little with the fear of the Lord then great revenues and trouble therewith Pro. 19.23 The fear of the Lord tendeth to life and he that hath it shall abide satisfied Psalm 7.16 4 It 's a mean to obtain riches honour and life every man wishes for these three things oh then get Gods fear Pro. 22.4 By humility and the fear of the Lord are riches and honour and life 2 Use Trial whether we have Gods fear in us 1 when we think nothing too good for God but will let it go rather then sin Gen. 22.12 Lay not thine hand upon the lad for now I know thou fearest God seeing thou hast not withheld thine onely son 2 When we fear to do any thing that is of bad report 1 Cor. 6.1 Dare any of you meaning Christians go to law before the unjust and not before the Saints Neh. 5.9 Ought we not to walk in the fear of the Lord because of the heathen 3 When we fear not the greatest of men in opposition to God Exod. 1.15 16. The King bad the Hebrew mid-wives kill the male children but they would not obey the King why was it the Text vers 17. gives the reason because they feared God they would not obey the King How did the three children out of fear to God not fear Nebuchadnezzar his burning fiery furnace Dan. 3.17 18 28. The Parents of Moses hid Moses three moneths and they not affraid of the Kings commandment Heb. 11.23 4 When we are fearfull of the private and secret stirrings of corruption in our own hearts Job 31.1 2. Job so apprehended Gods eye that he durst not have or harbour a lustfull thought see vers 4. This fear of God kept him from lifting up his hand against the fatherless when he saw his help in the gate for destruction from God was a terrour unto him vers 21.23 Deut. 15.9 10. Gods fear will be opposing proud revengefull unclean and hypocriticall thoughts in the soul 5 When hope or proffer of gain will not make us sin against God Peter would not take Magus his money Acts 8.20 Nor Elisha Naamans talents 2 Kings 5. Why he knew in his conscience it was no time for it Contrary in Balaam how fain would he have been fingring Balaks gold so Judas Demas 6 When we will not deliberately venture upon sin for fear of losse Gen. 39.9 How can I do this great evill and sin against God 1 Kings 22.13 14. Micaiah durst not flatter the King as the false prophets did John Baptist durst not forbear Herods sin though the Princes favor lay on one side and the loss of his life or hazzard thereof on the other Mat. 14.3 Such a man will not be drawn to sin for fear of offending a wife or husband where Gods fear is there will be a choice of affliction rather than iniquity 7 When we are affraid of doing any thing with a doubting conscience Rom. 14.22 23. 8 When we are affraid of the least evil Carnal men for shame of the world may avoid gross evils but where Gods fear is the soul is affraid of small sins 1 Sam 24.5 even for cutting the skirt of Sauls garment how much more was he of hurting Sauls person 1 Sam. 26.9 It s said of a godly man that he keeps his hand from doing any evil Isai 56.2 9 When we are affraid of sinfull temptations and occasions Gen. 39.10 Joseph would not hearken to his Mistris to ly by her or to be with her Prov. 5.8 Come not nigh the doors of her house Hos 4.15 that Judah might not offend with Israels Calve-worship the Prophet bids them not to come to Gilgal or Beth-aven where the Calves were God will not keep us from sin if we do not keep our selves from the occasions of it He that ventures upon the occasions of sin
he hath an implicite liking to the sin If inclining to pride in apparel wear plain cloaths if to vain-glory speak not any thing that may redound to your praise if to lying tell no doubtfull stories if to whispering speak sparingly of other mens actions especially of your Enemies 10 When we are affraid of sinning in secret Lev. 19.14 Thou shalt not curse the deaf nor put a stumbling block before the blinde but shalt fear the Lord thy God The deaf man could not hear the curse the blinde man cannot see the block thou layest Oh! but God sees and his fear must keep thee and me from secret iniquities See Job 31.22 23 26 27 29 30. 11 A reverend carriage both outward and inward in the worship of God Psalm 5.7 In thy fear will I worship towards thy holy Temple Eccles 5.2 God is in Heaven and thou on Earth therefore let thy words be few and as in prayer so in hearing Eccles 5.1 Look to thy foot when thou goest into the house of God Gods fear in Cornelius made him reverend in hearing Peter Acts 10.2 compared with v. 33. We are all here present before God to hear all things commanded us from God Jacob saith Gen. 28.16 17. The Lord is in this place and I was not aware of it how dreadfull is this place Deut. 6.13 Thou shalt fear the Lord thy God and serve him as if he should say The fear of the Lord is the best spur to holy service Heb. 12.27 28. Psalm 5.7 3 Exhortation to labour after Gods fear Where wicked men are most fearless Saints are most fearfull to wit in sin and where Saints are most fearless as in calamitous times wicked men are most fearfull Most men are like little children that fear and cry at things not to be feared as at Bull-beggars c. but do not fear things that are to be feared to wit Water Fire Knives c. so most men fear those things which are shadows of grief as Poverty Disgrace but do not fear that which will bring astonishment and endless misery if not repented of Means to Gods fear 1 God must put it into our hearts Jer. 32.40 and man must teach it Psalm 34.11 Come ye children hearken unto me I will teach you the fear of the Lord. We are ready to scatter our fear as well as other affections where it ought not to be as on great persons Prov. 29.25 on worldly troubles hence it's Gods work to place our fear on a right object hence David prays Psalm 86.10 Unite my heart to fear thy Name 2 Apprehend Gods love to thy soul and thou wilt be affraid to offend him Hosea 3.5 They shall fear the Lord and his goodness Psal 130.3 4. There is mercy with thee that thou mayst be feared 1 Pet. 1.17 If you call upon the Father that is look upon him as your Father see that you spend the time of your sojourning here in fear 2 Cor. 6.17 18. Touch not the unclean thing and I will be a Father unto you 3 Be perswaded of Gods Omniscience and Omnipresence We would fear to do evil if the eye of a man were upon us much more when Gods eye beholds us Psalm 44.17 18. Though God smote his people into the place of Dragons and covered them with the shadow of death yet they apprehending and believing God to search into the secrets of the heart they durst not lift up their hands to a strange God v. 20 21. What made Job fear to sin See cap. 31.4 Doth not he see all my ways and count all my steps 4 Look upon and believe the greatness of his power Isai 40.12 Who hath measured the waters in the hollow of his hand and meted out Heaven with the span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance All Nations compared with him are as a drop of a Bucket compared with the Ocean or as the small dust in a ballance compared with the greatest weights put therein all Nations are before him as nothing v. 11 17. Hence the Lord saith Jer. 5.22 Fear ye not me will ye not tremble at my presence who have placed the sand for the bound of the sea c. Psalm 76. v. 5. to v. 10. Thou even thou art to be feared thou didst cause judgment to be heard from Heaven the earth feared and was still Especially behold Gods power in casting the soul into Hell Job 41.10 Leviathan or the Whale is set down to be a terrible creature Job saith Shall not even one be cast down at the sight of him v. 9. also v. 10. None is so fierce that dares stir him up who then can stand before me If thou art notable to stand against one of Gods creatures in thy sins how wilt thou be able to stand before God himself Besides all other he hath one power to convey an invisible Horrour into thy Conscience to make thee a terrour to thy self and others Jer. 20.4 See it in Judas Matth. 27.4 5. if thou wilt venture to go on in sin 5 Believe Gods threatnings against sin Who would venture upon such a sin did he believe the threatnings against it Heb. 11.7 Noah by faith being moved with fear to wit of Gods drowning the World prepared an Ark c. Eve contrarily mincing the threatning Gen. 3.3 when God had said In the day that thou eatest of it thou shalt surely dy Gen. 2.16 17. she changed it thus God hath said Ye shall not eat of it neither shall ye touch it lest ye dy The threatning being thus lessened she was drawn away to ruine her self and posterity There are terrible threats against sinners See Deut. 29.18 19 20 21. Psalm 11.6 Col. 3.6 1 Thes 4.6 2 Thes 1.8 9. 1 Pet. 4.17 These and many more unless they be believed they will not preserve us from sin Quest But seeing there is a filial and son-like fear and a servile or slavish fear of God how shall we know what our fear is Answ 1 Slavish fear drives from God Gen. 3.8 Adam and Eve when they heard the voice of the Lord hid themselves from the presence of the Lord. The reason is rendered v. 10. because they were affraid Is 33.14 The sinners in Sion are affraid they look upon God as devouring fire and as everlasting burnings So the Devils believe and tremble James 2.19 Contrarily filial fear brings us nearer to God Psalm 86.11 2 Slavish fear leaves the nature filthy as in the Devils James 2.19 and wicked men Heb. 2.15 through fear of death they are all their life subject to bondage Contrarily filial fear cleanseth Psalm 19.4 The fear of the Lord is clean 2 Cor. 7.1 Let us cleanse our selves from all filthiness both of flesh and spirit perfecting holiness in the fear of God Holy persons serve without slavish fear in holiness and righteousness all their life Luke 1.74 75. 3 Slavish fear hath torment of heart 1 John 4.17
the Lord. Besides what ever evils befall us God can turn them for our good as in Josephs case he saith to his Brethren Ye meant it for evil but God meant it for good Loss of goods hath proved a gain of grace Heb. 10.34 Restraint of outward liberty a means to set the conscience free Acts 16.25 Disgrace a motive for God to manifest his approbation torment an occasion of easing the minde Heb. 11.35 3 Look on God not onely as the cause of the being of things but the cause of their not being That the fire did not burn the three men Dan. 3. nor the hungry Lions devour Daniel why men favour us not and why their hearts are turned against us Psalm 105.25 God hath a work in men hearts as in Absalom who refused the best counsel Nothing is so high that is above his providence nothing so low that is beneath it nothing so large but is bounded by it nothing so little that he overlooks it nothing so confused but he can order it nothing so bad but he can draw good out of it nothing so wisely plotted but he can supplant it nothing so unpolitickly carried but he can give a prevailing power to it both is to be taken heed of Be not proud of thy wisdom and counsels if they succeed not do not despair because God governs and prospers the errours of the godly I have often committed the greatest rashness and follies but I did it not with a desire to hurt but unwisely desiring to counsel faithfully hence I prayed that God would amend my errour Luth. in Gen. 27. 4 Exhort to resign up all our actions to God in times of suffering 1 Peter 4.19 Let them that suffer according to the will of God commit the keeping of their souls unto him in well-doing as into the hands of a faithfull Creatour When we have a Jewel in times of danger we trust it in the hand of a father let us in suffering times leave our souls with God Let us also in the disposal of our conditions submit to poverty disgrace imprisonment banishment death even as the Lord in his providence shall please to dispose of us Even as the Patient doth to his Physician who hath seen his Water or felt his Pulse All the afflictions wherewith Saints are afflicted are no other thing than a pleasant and sweet play wherewith God plays with us as a father with his little ones whom he bids do something above their strength which when they endeavour diligently to do the father also puts to his hand Luth. in Gen. 43. V. 32. Whosoever therefore shall confess me before men him will I confess before my Father in Heaven Here 's a third Reason not to fear death because he that confesses Christ even to loss of Life Christ will confess him before his Father See Rev. 2.13 Quest What Confession is here meant Answ Habitual in the purpose of the heart for it 's not enough to confess Christ in one act onely 2 Seasonable Confession with the mouth When men shall oppose or deny Christ and his Truth or when Tyrants shall examine us of our Faith we shall unmoveably and constantly profess our belief in Christ and our cleaving to his Truth even to death and tortures Be we exhorted to confess Christ before men 3 Properties in Confession 1 Let it be with boldness Mark 15.33 1 Tim. 4.16 2 Plain without any equivocation So Peter and John answered the Council Acts 4 7. 3 With meekness and fear 1 Peter 3.15 See this fully in my Treatise of Denial of Christ p. 27. V. 33. But whosoever shall deny me before men him will I deny before my Father which is in Heaven Christ doth not here mean actual denial for Peter denied Christ yet is in Heaven And so Bilney the Martyr and many others under temptation so denied Christ yet stuck to him in the habit and purpose of their hearts but Christ means habitual denial of Christ in the purpose of the heart when a man for the saving of his Lands Liberty or Life will deny Christ or any part of his Truth Actual denial of Christ is dangerous though but in one act especially when the soul hath time to deliberate and for such a treachery God is wont to fill the soul with horrour that a man would give all the world to be eased of it as in Spira c. how much more dangerous is habitual denial Christ is denied 1 Silently when persons can hear the Truth spoken against his Servants railed on Idolatry cried up and they sit still as if the thing nothing concerned them against this see these places Psalm 119.46 1 Kings 22.8 Matth. 11.19 2 Christ is denied expresly and that 1 In a vicious Life Titus 1.16 2 Tim. 3.5 Jude 4. 2 Christ is denied in word this is 1 Publickly when being asked by the Magistrate concerning our Faith for fear of Prisons or Death we shall not acknowledg it Acts 4.8 9 10. This also is committed when we present our selves at worship which our own Conscience judges false for the substance thereof 2 In private when we conferring with men shall for fear of loss or hope of gain deny that Truth we inwardly acknowledg 3 Christ is denied in writing when we shall subscribe to any thing as truth which we are perswaded in our consciences is an errour or subscribe to the recantation of any truth Satan may tell you such a thing is soon done but know that is done in a moment which may be lamented for ever 4 Christ is denied in worship when we shall present our selves at such worship as we loath in our hearts Hosea 13.2 Let the men that sacrifice kiss the Calves 5 There is a denial of Christ in asserting Principles when for fear of loss we shall withhold the asserting of our Principles being thereunto called this was Peters sin Gal. 2.12 6 Christ is denied implicitely when though we do not deny Christ in life word or writing because we are not put to it yet we would deny him were we put thereto We must to mend this have the purposes of our hearts right to forsake all we have for Christ take we heed we deny not Christ for Church-communion John 9. John 12.42 This denial of Christ as to the acts of it is twofold 1 Sudden when a man is surprized on a sudden and denies Christ so Peter 2 Deliberate when a man notwithstanding reluctations checks and deliberations about confessing some truth yet for fear he shall hang back and deny it See my Treatise of Denial of Christ p. 12. V. 34. Think not that I am come to send peace on earth I came not to send peace but a sword Christ comes to propose another hardship his Disciples should encounter with to wit the contentions and oppositions not onely of strangers but also of near relations Think not that I am come to send peace on earth Many thought from the misunderstanding of that Scripture Isai 11.6 The
his father because he keeps him in from prophaneness the servant is angry with his master and will not tarry with him because he is too strict how oft doth the husband rise against the wife for this Jobs wife upbraided her husband with the business of his integrity Dost thou yet retain thine integrity Michal scoft at David for his dancing before the Ark 2 Sam. 6. V. 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me Here is a consolation against the former evil to wit he that shall leave relations and friends for Christ Christ vvill count such a man vvorthy of him Christ adds these vvords above me least any should think Christ to forbid love of parents Wee may love them but not above Christ if vve doe Christ vvill not think us vvorthy of him that is he vvill not account such in the number of his Disciples The sum is Christ vvould have his Disciples suffer all manner of extremities rather then to be taken off from faith and obedience to him and he that vvill not suffer this is not vvorthy of him that is he is unvvorthy to be called a Christian neither hath he any part in his Kingdom of grace or glory Under father and mother he means all relations whatsoever whether Magistrates Masters Husbands Kinsmen Friends and all the good things we have or hope to have from them as Wealth Honour Lands It might seem very sharp that we must make them who are in the same society with us Enemies Christ therefore tells us that upon no other terms we can be his Disciples therefore we must see the price of being Christs disciples The sum is Christ is to be loved sovereignly and every creature subordinately Luke 14.26 If our love to any creature hinder us from following Christ let us learn to count it dung for Christ Gal. 6.14 Phil 3.8 When a case comes that either God is to be denied or a creature then is a creature to be denied The reverence of Parents is to be cast off if it cannot stand with the reverence of God the will of God being known we must not dispute of laws or prescriptions but we must obey Gods command without any deliberation because neither the Pope parents or Caesar have this title I am the Lord thy God Luth in Gen. 27. Love is an affection whereby the soul is carried out to enjoy something it esteems to be good There are three things in love 1 Affection whereby we are inclined to some known good 2 Desire that we may be united to it 3 Joy whereby we rest in that good thing obtained These three are in every ordinary subordinate good But in the supreme good all the appetites and affections of Saints are carried soveraignly to him and with much joy rest in him If we love not Christ soveraignly we love him onely as a creature neither is it enough to love the Lord Jesus better then many things if there be any thing we love above him or equal with him whatsoever thing we so love we make an Idol See my treatise of the love of Christ To love Christ thus 1 Beware you be not ensnared with the fear of men or any hardships 2 Nor with favours of men V. 38. And he that taketh not his cross and followeth after me is not worthy of me As in the former Verse we were to forgo any thing for God loving him soveraignly so are we required to suffer any thing for him loving him undividedly He that taketh not his cross By cross he means every affliction that lies in the way of duty whether it be an office which cannot be had with a good conscience or the favour of this or that man Many give a lift at the cross but finding it heavy they let it fall down again Others think when they have taken up some one or few crosses they have done enough whereas taking up the cross is a continual duty Hence it 's put in the present tense And Luke saith it 's a duty daily to be done Luk. 9.23 for what week or month is there but if a man will be true to his conscience he shall finde some cross or other lying in his way Christ doth not mean onely crucifying or the death of the cross which every Christian for Christ is called to take up but also Christ means all other crosses This death of crucifying was usual among the Romans invented by cruelty it self if Cicero may be believed among whom the word came to be used for all kinde of disprofit or suffering as the Phrase abi in malam crucem denotes and the Latine word crucior Now these words of taking the cross and taking up the cross mentioned Luk. 9.23 and that of bearing the cross Luk. 14.27 are the words used in the suffering of Christ Matth. 27.32 Mark 15.21 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Joh. 19.17 to show that the manner of calling sufferings by the name of the cross was taken from that suffering upon the cross So that to take up the cross is to have a disposition for all manner of sufferings for Christ whether prisons death or banishment So Paul Acts 20.24.21.13 So Peter though he went in his own strength yet the bent of his heart was right Mark 14.31 Luk. 22.33 Lord I am ready to go with thee both into prison and to death Christ calls these sufferings by the ignominious name of the cross that Christians may not expect worldly glory and domination but rather scoffs and mocks and crucifyings Moreover in that Christ saith we must take up the cross it denotes unto us a voluntary obedience that we neither fret at God or man who hath been any ways instrumental in our sufferings this should something quiet our mindes that as Christ adjudges all his Disciples to the cross so doth he us to our crosses and in that Christ saith his cross he means not that we should create crosses for our selves but only take from the hand of God bear upon our shoulders those which the Lord lays on us We are ready to think our own cross heavier then others crosses but if all the crosses of the world were laid on an heap and an equal dividend were made of them I question whether thy share would not come to more Some man can bear poverty but cannot away with infamy or disgrace Others will suffer disgrace but not imprisonment others imprisonment but not corporal punishment but a Christian that is worthy of Christ must take up all Means to take up the Cross 1 Think often of it resolve with thy self thou must not live always in peace but there will a change come when thou must part with thy dearest comforts 1 Pet. 4.12 Think not strange concerning the fiery trial be thinking what the truths of God may cost thee before
thou dye Contrary when men either think in their prosperity they shall never be moved or put off the evil day far off as they did Amos 6.3 how can they take up the cross when it comes 2 Believe that all things shall work together for thy good Rom. 8.28 and that they come from the hand of a father Joh. 18.11 yea even sore sufferings God is wont to hide his face and withdraw his hand from Saints and suffers them to mourn to be sold to be cast in prison to dye no otherwise then if they were the enemies of God Luth. in Gen. 37. 3 Get low thoughts to all earthly comforts Pro. 23.5 Wilt thou cause thine eys to flye upon that which is not As the Margin reads it that is it is not that which it seems to be riches honours preferments are not that they seem to be Think of the vanity of credit with men of great mens favours c. what will these be in the day of death 4 Look upon the crown Christ endured the cross despising the shame and is now set down on the right hand of God What was the ground he endured the cross Why it was for the joy that was set before him Heb. 12.2 Acts 14.22 Rom. 8.18 2 Tim. 2.12 5 Look upon the sweet comforts Saints finde under the cross their comforts abound most then even as their sufferings also abound 2 Cor. 1.5 Hence the Martys found Prisons more comfortable then Palaces As Princes use to recompense them who have suffered loss in their service so doth Christ make up the sufferings of his people with comfort 6 Beware of having a squint eye upon the issues and events of things before we let conscience give judgment but let us have a full eye upon the rule and upon the command so Abraham in sacrificing his son Gideon in cutting down the Idol Paul Gal. 1.15 consulted not with flesh and bloud when God called him to preach 7 Look to Christ who hath taken up the Cross before us Heb. 12.2 8 We are not esteemed by Christ as his Disciples till we have the disposition to take up the Cross whatsoever our profession of Faith may be Luke 9.23 Luke 14.26 9 Beware of indwelling corruption which still counsels us rather to balk duty than to expose our selves to the cross How oft doth the flesh put persons upon lying upon deceitfull distinctions to escape the cross That which lies in the bottom is they are loth to lose such gain to displease a good friend to procure the enmity of such a man as may hurt us to part with such an Office or Employment To remedy this hold no mans friendship but in subordination to duty and look upon all gain as cursed which is got with the wounding of the soul Matth. 16.26 10 Consider that herein we express our friendship to Christ when we will not let any cross part him and us Gal. 6.14 God forbid that I should rejoyce in any thing save in the Cross of our Lord Jesus Christ For one friend upon choice to suffer for another argues entire friendship so for us to suffer for Christ upon choice and not upon necessity argues much friendship towards Christ 11 Inure not your self to pleasures and delicacy How hardly will the cross be born of such Moses when he was a Courtier he slighted the pleasures of the Court Heb. 11.25 12 Submit to live in a low condition for want of which frame of spirit many dare not take up the Cross they know not how to be poor it was otherwise with Paul Phil. 4.13 I have learned in every estate therewith to be content 13 Rid thy heart of slavish fear as fear of Imprisonment Revel 2.10 Fear none of these things thou shalt suffer the Devil shall cast some of you into Prison Slavish fear of contempt of multitudes keeps some from duty contrariwise in Job cap. 31.34 Did I fear a great multitude or did the contempt of families terrifie me Fear of Excommunication oft keeps men from taking up the Cross John 12.42 Among the chief Rulers many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue Excommunication is much to be dreaded but when we have an absolute certainty upon the conscience in the witness of any cause of God we are not to dread it for even Excommunication hath sometimes unjustly afflicted Saints Isai 66 5. John 16.2 As it 's a folly to be affraid of a painted man drawing a Sword so it 's a folly to be terrified with the name Church when it is blasphemously used for it is onely a painted Church or vizard of a Church Luth. in Gen. 21. The Censure of the Church shall not separate me from the Church if truth joyn me to the Church Luth. Tom. 1. cap. 58. 14 Bear not the Cross because thou hast secondary refuges but meerly out of conscience of a command of Christ for example some men will bear the cross of outward losses for Christ when they have got enough to maintain them in the world but not before when as the same thing that was a truth to them now was a truth to them then O but then they were poor but now otherwise But is not duty duty and must duty give way to temporal concernments and not be obeyed till we can without inconvenience and loss obey it It 's a usual deceit in most mens hearts they will first bring about the ends they desire and then take up the cross but in taking up the cross we are not to take the delay of one day Luke 9.23 no nor one hour Gal. 2.5 15 Often cast up what Christianity and a good conscience may cost thee I have not a stronger Argument against the Popes Kingdom than that it reigns without the Cross Luth. Tom. 2.223 Luke 14.28 29. What man goes to build and considers not whether he have to finish it Who goes to sea and prepares not for a storm The benefit will be this to wit when we meet with troubles the soul will say These are the things that I lookt for Men cast up the easie part of Religion but do not cast up the hard part 16 Be earnest for God to give thee an invincible resolution that when the flesh asks you will you omit no duty though it costs you never so much you may answer no as Daniel cap. 6.10 who would no omit praying though to be known to pray was a matter capital Micaiah would not balk the telling of Ahab a Message from God though Imprisonment and the Bread and Water of Affliction was like to befall him Queen Hester would speak for the Church though she should perish therein John Baptist would not forbear to admonish Herod though Imprisonment and Death should be his Reward Prisons and Death would not keep off the Apostle from fulfilling the course of his Ministry Acts 20.24 yea he saith He rejoyced if he were offered upon the