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
word According or according to Matthew signifies that the Gospel of Matthew was not another Gospel from the Gospel of Mark Luke and John neither doth it bring another History or Doctrine but onely that there was another Writer or Pen-man and another manner of writing the Gospel is one but it is written of four Evangelists in a fourfold manner order and style IV. The different Relations of these four Evangelists is no way derogatory to the truth of that one Gospel for if all the words were alike and the same the Enemies then of Holiness and of the Gospel might have thought there was a Conspiracy among the Evangelists for to deceive but when they write in a diverse manner though not in a contradictory manner it appears that in the simplicity and sincerity of their hearts they wrote as they were commanded one being appointed by God to handle that which the other passes by nor was there any need of four Pen men had they writ for matter and manner one and the same thing V. Not onely the 4. Evangelists but the Book of the Acts and the Epistles Book of Revelations is called a Testament in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies a Disposing Appointment or Declaring of a Will Non morientium vâ—luntatem sed viventia pâ—cta Arâ—â— Law or Promise whether it proceed from one or more this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is speech of Christian Doctrine signifies a Covenant yet doth it also signifie a Testament Heb. 9.17 because in it is contained the will of Christ confirmed by his death This Testament is called the New Testament 2 Cor. 3.6 in opposition to the Old saying Who hath made us able Ministers of the New Testament and vers 14. The Vail remains untaken away in reading the Old Testament besides it is called New alluding unto the words of Christ Luke 22.20 This Cup is the New Testament in my Bloud in that Christ established his Doctrine by his Death it 's call'd by the name of New Testament in a word when mention is made of Bloud then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Covenant when it sets forth the freeness of the Promise or Legacy then the word Testament is used also the word Testament is used rather than Law to shew how gently God deals with his People in the times of the Gospel so that if the New Testament at any time he called by the name of Law it 's call'd the Law of Faith Rom. 3.27 or Law of Liberty VI. Concerning the Pen-man Matthew observe we first the time wherein he wrote for which we can have nothing but humane testimony which is as Pareus mentions out of Theophilact and Eusebius that Matthew in Judea first wrote the Gospel in the third year of Caligula which was the ninth year after Christ's Ascension into Heaven and it was the opinion of the Fathers that the Gospels were written in the same order we have them in the Bible the Gospel according to Matthew the ninth year after Christ's Ascension the Gospel of Mark two years after the Gospel of Luke in the fifteenth year after Christ's Ascension and the Gospel of John in the thirty second year after Christ's Ascension as Theophilact noted Secondly concerning the Language wherein Matthew wrote the learned generally declare that he wrote it in the Hebrew Tongue for he abode about eight years in the Countrey of Palestine after Christ's Ascension as it hath been held by the great consent of Antiquity therefore it 's likely the Gospel was written in the Language of that Countrey so Papias Irenaeus and Origen and Eusebius relates out of Pantenus Euseb l. 5. that the Gospel of Matthew written in Hebrew was delivered to the Indians by Bartholomew Hierom remembers this Gospel to be in Hebrew in his time in the Library at Caesarea and at Berea and elsewhere It may very well be thought that that Hebrew Copy which was kept by the Nazarites at Berea and translated by Hierom into other Languages was transcribed out of the original Book writ by Matthew These Nazarites were the true offspring of them who first embraced the Faith in Judea and as they were called Christians because they embraced the Faith of Christ at Antioch so were the Christians of Berea called Nazarens of Jesus of Nazareth vide Grotium And the Syriack Interpreter hath prefixt this Title The Gospel which Matthew declared in Hebrew in the Country of Palestine Lapide cites Athanasius in Synopsi who saith The Gospel of Matthew was writ in the Hebrew dialect and brought forth at Jerusalem and interpreted by James the Brother of the Lord. VII The occasion that moved Matthew to write his Gospel was a Persecution that arose in Judea so that the Saints were in danger to be scattered that therefore they wanting the Teachers of their Faith might not want the Doctrine they intreated Matthew that he would write them a History of the works of Christ that where ever they should be they might have the state of the whole Faith with them Auctor imperfect in Matth. in Prooem Moreover as Maldonate well observes it was necessary the Apostles should commit to writing the History and Doctrine of Christ that their Hearers might not forget what the Apostles had spoken nor might not understand it otherwise than it was spoken and also that they might preach to others absent and to the generations following by the Scripture However solicitations and necessities of Christians moved no doubt Matthew spake no otherwise than he was inspired for that which was written as a Rule of Faith was also inspired 2 Tim. 3.16 All Scripture was given by inspiration of God And the Doctrine of the Apostles is said to be the Foundation of Believers Ephes 2.20 Ye are built upon the Foundation of the Apostles and Prophets The four Evangelists the Acts and the Epistles of Paul c. were of undoubted authority among all Orthodox as Aretius observes To conclude as Chrys in Matth The four Evangelists wrote the Gospel neither at one time nor one place neither helping one another nor counselling one another that there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest demonstration of this Truth AN EXPOSITION upon the GOSPEL of MATTHEW CHAP. I. VERSE 1. The Book of the Generation of Jesus Christ the Son of Abraham the Son of David c. IN this Chapter are two parts 1. The Genealogy or Generation of Christ from v. 1. to v. 18. 2. The Birth of Christ from v. 18. to the end of the Chapter V. 1. The Book of the Generation of Jesus Christ that is a Catalogue of the Ancestours of Jesus Christ this Pedegree of Christ is reckoned up for these Reasons 1. To difference Jesus Christ from Joshua the Son of Nun who was a Type of Jesus Christ but was not descended from David as Christ was 2. Because when Christ hath two Natures his Divine and Humane Nature the Evangelist onely mentions the Generation
that they put on Bowels of Mercies Col 3.12 where see they put on 1 Mercies having respect to the several kindes as giving Heb 13.16 where Distribution is called by the name of a Sacrifice Charity is compared to a beautifull upper Garment Col 3.14 2 Mercy in forgiving Mat 18.35 Matth 6 14 15 3 These Mercies flow from Bowels 1 John 3.17 Such Bowels had Christ Matth 9.37 when he saw them as Sheep without a Shepherd his Bowels earned towards them So that mercy is an holy compassion of heart whereby a man is moved to help another in his misery 7 Merciless men are curied with God by the rule of contraries It s an argument that men without pity have never obtained mercy Such are they that rejoyce at the miseries of Gods people Ezek. 25.3 4 5 6. and such as grinde the faces of the poor for to maintain bravery and vanity This merciless cruelty is condemned Deut. 15.7 8. Thou shalt not harden thy heart from thy poor brother but shalt lend unto him Such merciless persons may seek for mercy themselves but they shall not be heard Prov. 21.13 Amos 1.11 8 By mercy we are made Gods Almoners to disperse his goodness among men Psalm 112.9 it 's more then to be Almoners to Princes Rules in shewing Mercy 1 Do not onely draw out your hand or your purse but your soul Esai 58.10 2 What mercy you shew do it from a cheerfull heart not grudgingly or of necessity for God loveth a cheerfull giver 2 Cor. 9.7 3 Take notice of their misery either from your own sight thereof or from the beholding of others Job 30.25 Did not I weep for him that was in misery and was not my soul grieved for the poor Prov. 24.11 12. Many say they knew not that such a man was in affliction and that such a man was delivered to death well but God searches the heart and knowes that thou knewest it 4 Show all sorts of mercies soul-mercies in teaching the ignorant in comforting the afflicted Esai 50.4 body mercies in feeding the hungry visiting the sick helping the fatherless and widows Jam. 1.27 to deal thy bread to the hungry Esai 58.6 that thou bring the poor that are cast out to thy house when thou seest the naked that thou cover him c. 5 According to our ability Where God gives more he looks for more He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully 2 Cor. 9.6 Acts 11.19 Disciples sent relief according to their ability Luke 21.4 6 Let mercy be with sincerity Matth. 6.1 2 3. that your right hand may not know what your left hand doth not as the Scribes Matth. 23.5 that did what they did to be seen of men 7 Let mercy be with simpathy 2 Cor. 11.29 Who is weak and I am not weak who is grieved and I burn not many come to persons in pain and ask how they do but are no more moved then if they were flints Amos 6.6 7. Pharaohs daughter will rise up in judgement against many Exod. 2.6 2 Chron. 36.17 8 Look upon it as a singular mercy that God hath made others objects of your mercy and not you objects of others mercy Acts 20.35 It 's more blessed to give then to receive 9 Look often on the commands of God herein 1 Peter 3.8 Be ye all of one minde having compassion one of another be pitifull Jude 22. of some have compassion Also examples Heb. 10.34 Ye had compassion of me in my bonds Mark 5.19 Luke 10.32 V. 8. Blessed are the pure in heart for they shall see God Q. What is meant by purity of heart A. Some think sincerity as Matth. 6.1 opposed to hypocrisie for many are like apples that look well but are rotten at the heart 2 Purity taken legally no man hath it Prov. 20.6 Who can say I have made my heart clean I am clean from my iniquity There is no man righteous on earth that doth good and sinneth not Eccles 7.21 2 Purity of heart is taken Evangelically To be pure is to be full of it self and not to have any other thing mingled with it so purity of heart is that which doth not admit any sin to mingle with the frame and purpose of the heart but the heart still casts it out of it self it resists and rejects it As a thing is said to be pure though it may have some dross cleaving to it as it 's pure gold when it s digged out of the Mineral though there be much dross in it and we say it 's pure ayr though for a time there be many fogs and mists within it and it 's pure water though there may be some mud at the bottome a man may be said to have a pure heart though there be a cleaving of much dross to it Holy men have a fountain of original corruption in them and from this fountain sins arise continually as the scum in the pot but as in wine or honey or water though the scum arise yet still it purifieth it self and casts it out contrarily in men of impure hearts the scum ariseth but it seeths in Ezek. 24 12. She wearied her self with lies c. and her great scum went not out of her q. d. Holy men have their scum arising in their hearts as well as wicked but here is the difference wicked mens scum seeths in and mingles together but men of pure heart have a cleansing and purifying disposition that casts out what ever evil comes though it be continually rising though he be many times mired he still washeth himself again he cannot endure it he doth not as the swine delight in it Matth. 15. That which comes from within defiles the man the meaning is when sin ariseth in a man from day to day if he cherish sin and entertain it and suffer it to dwell and abide in his heart quietly without disturbance if he suffer it as it were to be sodden in now they defile the heart but if sins arise in the heart and he continually resist them and casts them forth and purifieth himself from them such a man is not defiled with them nor is his his mind defiled nor conscience defiled but notwithstanding this boiling out of evil he is a man of a pure heart yet may sin cleave to a man as dross doth to the silver but it mingles not with the regenerate part nor that mingles not with it no more then oyl and water do which though they touch they do not mingle together Reas Now these pure in heart are blessed because they are holy persons in Gods account that is they are persons in whom holiness hath predominance Psal 15.2 Who shall sojourn in thy Tabernacle who shall dwell in thy holy hill The Prophet answers He who hath clean hands and a pure heart Psal 24.3 4. Heb. 12.14 Follow holiness without which no man shall see the Lord. Holy persons are freed from the power of the second death 2
God which excells all the shining of Heaven and the brightness of precious stones This shadow or resemblance the Nobles and Elders of Israel saw yet upon them laid he not his hand nor slew them for they ate and drank delighting in the glorious resemblance they saw the common people did not see God in this shape for fear they should make an Idol or Image of him but the Nobles and Elders because they were wise men and men fearing God they saw this shadow or sight this is mentioned in opposition to that common fear Judges 13.22 Manoah saith to his Wife We shall surely die because we have seen God Object Moses saw Gods back parts Exod 33.18 20 compared with 22 23 having desired to see Gods glory v. 18 Answ Moses desired to see the divine essence not in it self but in some shape or figure that so he seeing the glorious majesty of God might declare it to the people He heard the voice of God and he would fain see the form of him that spoke to him as appears by Gods answer Thou canst not see my face for no man can see my face and live v. 20 but God answers Thou canst not see it for this shining of my face though it be bodily and assumed yet because in some respect it shadows out the brightness of my essence and majesty hence it is so great that no mortal eye can behold it but he would be dazzled and blinded with the shining thereof but there 's an hollow Rock in Sinah get thee in there and I will cover thee with a Cloud till my glorious Face pass by and then I will take away the Cloud that thou maist see my back parts like the hinder part of the Train of a Prince when he is past by so that the light there was so tempered that Moses could behold it and was greatly refreshed with it 2 There 's the sight of God in the Life to come and so Saints with glorified eys shall behold God Job 19.26 27 Though Worms destroy this Body yet in my Flesh shall I see God whom mine eys shall behold and not a stranger or a strange pair of eys though my Reins be consumed Matth 18.10 In Heaven their Angels do always behold the face of my Father which is in Heaven 1 Cor 13.12 We see him now through a Glass darkly then face to face apprehensively according to our capacity not comprehensively according to his immensity and greatness V. 9 Blessed are the peace-makers for they shall be called the Children of God Quest What is meant by peace-makers Answ Not onely those who interpose or come betwixt persons at ods but also shew themselves desirous of peace and in order thereto have their affections composed to peace themselves having first obtained peace from God Rom 5.1 Two things first the persons pronounced blessed viz. peace-makers and such as earnestly follow peace 2 The Reason For they shall be called the Children of God what ever the World account them they are most like to God In this World God calls them his Children though the World slight them and in the World to come they shall be called that is publickly manifested to be the Children of God Obs Persons that interpose to set others at peace and diligently follow peace themselves are blessed persons Reas 1. Because this peaceable disposition whereby we are thus peaceably affected flows from that peace persons have inwardly in their own hearts for as you see impure spirits are very unpeaceable as devils and wicked men Rom 3.17 so holy men are very peaceable as being the fruit of Christ's atonement Ephes 2.13 Glory be to God on high on earth peace good will towards men Luke 2.14 q d This was one fruit of Christ's Death to stablish peace among men 2 Because peace-makers are little accepted among men for those who undertake the Task of making peace sometimes they provoke one side Exod 2.13 Moses reproving the Israelite that wronged his fellow presently that person shews his spleen Who made thee a Judg over us Wilt thou kill me as thou didst the Egyptian Sometimes peace-makers provoke both sides that both sides have such persons hence many will not take upon them that office being so thankless Christ therefore pronounces such persons blessed and therefore would have us to go on in this duty Cautions We are not to make sinfull agreements or peace-makings Nehem 5.6 7 8 as Jehu to Jehoram What peace so long as the Whoredoms of thy Mother Jezabel are many 1 Kings 9.22 Who will stand up with me against the evil doers Who will take my part against the workers of iniquity Psalm 94.16 2 The endeavours of Christians will not always take effect to obtain peace Psalm 120.5 6 7 Matth 10.34 Use Exhortion 1. To peace-making 2 To peace Follow peace-making and to put an end to Divisions betwixt man and man famous was Abraham who set all the Herdsmen at one by proffering to take the left hand or right Gen 13.8 Means to peace-making 1 By Exhortations breed in persons an eager desire after peace 1 By letting them see the mischief of strife Prov 17.14 The beginning of strife is as when one lets out Water therefore leave off strife before it be meddled with A similitude from those who digging away the dam or bank of a River the Waters flow out on every side so that there is no way either to call back them that are gone out or keep in those that yet are not gone out See it in Abimelech and the men of Sechem who falling at odds they destroyed one another Judges 9.23 If ye bite and devour one another as so many Dogs take heed ye be not destroyed one of another Gal 5.15 See the wofull end of strife James 3.16 There 's confusion and every evil work Knowest thou not that it will be bitterness in the end 2 It 's honorable to be at peace Prov 20.3 It 's an honor to a man to cease from strife 1 Sam 10.27 It was Saul's honor when children of Belial despised him and brought him no presents that he held his peace As one said to Luther Vince animos irámque tuam qui caetera vincis 2 For all Societies and Cities to chuse prudent holy men to make peace betwixt man and man Then would Courts of Justice have little to do whereto if there were the authority of a Prince to interpose to cause persons to stand to just arbitrations it will be of the more force and this practise well becomes Magistrates in Cities Elders in Churches 1 Cor 6.6 7 3 Make Propositions that may meet in the midst that neither party may have their whole desire in litigious cases with this Exception that it be not in matters of Religion here we can abate nothing we cannot bend the faith to politick ends This was Jeroboam's wickedness who altered the time and place of worship to accommodate his subjects 2 Exhortation to peace As we should make peace among
cutting off some diseased member proceeds to cut it off So the Magistrate provides for the publick good by cutting off such evil doers Prov. 20.26 A wise King scattereth the wicked and bringeth the Wheel over them Object But God condemns Revenge Rom. 12.17 Avenge not your selves Answ Private Revenge is condemned but not publick Rom. 13.4 The Magistrate is a terrour to evil works he beareth not the Sword in vain he is a Revenger to execute wrath on them that do evil Object But by putting Murderers to death they are deprived of seasons of Repentance which is contrary to Charity Answ Private Charity must give way to publick by cutting the Murderer off the Magistrate provides for universal safety Object Christ did not command to stone the Woman taken in Adultery Answ Christ doth not disallow the Law of stoning such but onely mindes them of their guilt and hypocrisie besides Christ onely absolves her from her sins not from temporal judgment Object But are not Duels lawfull Answ No they are unlawfull whether to shun Reproach of Cowardize or for the trial of a secret or unknown thing or in case of slander 1 Strifes were appointed to be ended 1 By Oaths Heb. 6.17 or by Courts of Justice 2 There 's no Promise that God will succour the innocent in this case to give him victory 3 Such sin both against their Neighbour in killing him uncondemned how guilty soever and against themselves in exposing their own Lives to danger 4 Whether thou killest or be killed thou art a Murderer Quest Whether is it lawfull to make war Answ The Souldiers asking John what they should do in order to Repentance he bids them not cast away their Weapons of War and withdraw themselves from the calling of Souldiers but bids them be content with their Wages Luke 3.14 Cornelius converted did not change his Calling Paul Acts 23.17 took the Guard of men who were sent to guard him from the Jews fury in number four hundred and seventy Also 1 Cor. 9.7 Who goeth to warfare at his own charge 2 Tim. 2.4 No man that warreth entangleth himself with the affairs of this life that he may please him who chose him to be a Souldier Revel 17.14 The Babylonians make war with the Lamb and the chosen and faithfull who are with the Lamb overcome him which Souldiers who are on the Lambs part are commanded to burn her with fire cap. 18.6 7 8. Quest But what think you of a cruelty may a Christian use any such thing Answ No Magistrates are not to condemn persons to a greater Punishment than their Offence deserves Conquerours in War are not to use their Captives rigorously above the nature of their Offence Whereas David 2 Sam. 12.31 made the Ammonites to be put under Sawes and Harrows of Iron and made them pass through the Brick-kiln the cause was they shewed greatest unkindness to David for his great kindness besides they abused his Embassadours by cutting off one half of their Beards and shaving their Garments to the Buttocks 2 Sam. 10.4 besides by the Law of like for like as they had made their children to go through the Brick-kilns in honour of their Idols it was just to cast them into the same Fornace into which they had cast their chidren Yet some think onely their Governours were so served Junius reades it He cast them into the Fornace of Moloch For the cutting off Adonibezek's Thumbs and Toes it was a just Requital of like for like Judges 1.6 For Gideon's slaying the Elders of Succoth with Thorns and Brambles Judges 8.14 16. The persons thus punished were onely the Elders or chief Magistrates of the City who had refused not onely to give Bread unto Gideon and his three hundred men when they were faint but also gave slighting speeches to them for which Gideon threatens that he would tear their Flesh with Thorns and Briars Judges 8.4 5 6 7. Besides where Gods people have gone from a particular rule we must judge they either did it by a private motion or else they sinned in so doing V. 22. But I say unto you Whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother Racha shall be in danger of the counsell but whosoever shall say Thou fool shall be in danger of hell fire In this verse Christ explains fulfils and supplies the law of Thou shalt not kill and shews that not onely murther is forbid but also inward and outward wrath which breaks forth into reproachful speeches But I say unto you That is I ordain being as well a law-giver of the Evangelical as of the law natural Whosoever is angry with his brother without a cause Anger simply is not a sin it is ascribed to God it was in Christ Mark 3.5 Yea it was in man in Paradise onely inordinate anger desiring private revenge is forbid and also when it is in vain as 1 When it is without cause 2 When it is without measure against this Paul Eph. 4.26 Be angry and sin not let not the sun go down upon your wrath Shall be guilty of the judgement As if he should say You Pharisees exceed all measure in your anger and with a malicious heart rail upon the most innocent persons upon me and my disciples but I would have you take heed of this anger for you shall have a greater torment in hell for your anger then that which murtherers have here and if you adde railing to your anger you will have a more grievous punishment and if your railing be more haâ—nous your torments will be greater you will be guilty of the judgement and of the counsel yea of hell fire The law of Moses did not threaten such kind of wrongs unless they had curst their parents or their Gods or magistrates Of the judgement By the judgement he means the counsel of the three and twenty men of which I spake before they had also a judgement of three men who judged of money matters though sometimes this counsell was called the Synedrion yet for distinction sake that same assembly of three and twenty was called the judgement because they judged of murthers and inflicted death and the other great counsel was called the Sanhedrim or Synedrion from the different degrees of punisments among the Jews Christ would show the degrees of punishment in another world according to the greatness of sin as if he should say Look as among you Jews there are different offences some are judged in your counsel of three and twenty and some in your great Sanhedrim and that with the highest punishment which you have to inflict that is to say burning so in the court of heaven some sins as rash anger are less sentenced others more sorely as when our anger shall break forth to railing Whosoever shall say to his brother Racha Racha is a Syriack word and signifies as Lapide and others collect from learned men 1 Empty as empty of
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
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
this bloudshed and Death of Christ did not onely ransom us from wrath Rom. 5.9 and purchase forgiveness of sins for us Rom. 3.25 but also the same Death purchases Heaven for us Heb. 9.15 He is the Mediatour of the New Testament that by the means of Death they which are called might receive the promise of eternal inheritance Heb. 10.19 Having Brethren boldness to enter into the holiest by the Bloud of Jesus that is into Heaven it self Contrary to those mistaken dictates to wit that Christ his obedience to the Law purchased Heaven for us and that his Death and Sufferings onely ransomed us from Hell 2 The Apostle saith There can be no forgiveness without shedding of Bloud Heb. 9.22 Things figuratively holy were cleansed with the bloud of beasts then things truly holy must be cleansed with better bloud Again Heb. 9.25 26. Once in the end of the world hath he appeared to put away sin by the sacrifice of himself Also Heb. 9.28 Christ was once offered to bear the sins of many When he came to dy he took on him the sins of many that is of all the elect See also Heb. 10.5 A body hast thou prepared me v. 10. By which will we are sanctified through the offering of the body of Christ once for all Also v. 12. This man after he had offered one sacrifice both in kinde and number for sin sat down on the right hand of God Also v. 14. the Apostle gives a Reason why he hath no more offering to make nor no more suffering to endure nor needs no repetition of what is done because with one offering he hath perfected for ever sanctified persons Also v. 19. he shews the price of this purchase to be the Bloud of Jesus having boldness to enter into the holiest by the Bloud of Jesus called also the veil of his flesh v. 20. Also Heb. 13.20 Through the Bloud of the eternal Covenant we are made perfect Christ hath redeemed us that have been baptized from the most grievous sins which we have done by his being crucified upon the Cross and by the purification of water Justin cont Triph. 246. he names this purifying as the outward sign for pag. 177. he saith out of Esaias Wash ye c. He doth not send us into a Bath to wash away our sins which all the water of the Sea cannot but he shews this wholesom washing will follow them that repent that they shall not be washed in the bloud of Goats and Sheep but by faith by the Bloud of Christ and his Death Gal. â— 13 The Apostle shews the manner how we are delivered from the curse of the Law Even by Christs hanging on a Tree and being made a curse for us Ephes 2.16 Christ reconciles Jews and Gentiles unto God in one body by the Cross 1 Peter 1.18 We are not redeemed with corruptible things but with the precious Bloud of Christ as of a Lamb without spot 1 Peter 2.24 Who his own self bare our sins in his own body on the Tree 1 John 1.7 The Bloud of Jesus Christ cleanseth us from all sin Revel 1.5 Hath loved us and washed us from our sins in his own Bloud Revel 5.9 Speaking of Christ he saith Thou wast slain and hast redeemed us to God by thy Bloud out of every kindred and tongue Revel 7.14 John shewing how the Martyrs came to be arrayed in white Robes tells us it was by washing their Robes and making them white in the Bloud of the Lamb. One drop of whose Bloud was more precious than the whole creature Luth. Tom. 4. What means then that new opinion that part of the satisfaction is given by the obedience of Christ in fulfilling the Law Object Rom. 5.18 By the obedience of one shall many be made righteous Answ The Apostle means not the obedience of Christ to the Law but the suffering of Christ whereby he became obedient to the death of the cross Phil. 2.9 Obj. Christ is made unto us righteousness 1 Cor. 1.30 and we are made the righteousness of God in him 2 Cor. 5.21 Answ The Scripture places our righteousness in the death of Christ for the righteousness a Christian hath is forgiveness and covering of sins Rom. 4.7 8. Quest But what use is there of the active obedience of Christ to our redemption Answ Had he not been holy harmless and undefiled he could not have been a fitting Mediator Heb. 7.25 2 To be a patern for us how to walk 1 Joh. 2.6 we must walk as he walked with an as of similitude though not of equality 3 The humane nature of Christ is a creature for Christ is perfect man hence as he was man he owed perfect obedience to the Law Gal. 4.4 Quest If the death of Christ be the material cause of our justification why is it called by the name of righteousness Answ Because it is equivalent to righteousness for it 's all one to the Law-giver if his Law be observed or the penalty for the breach of it suffered now the penalty was death by the consent of the Law-giver either eternal death of us or temporal death of our surety now our sin being condemned in the flesh of Christ Rom. 8.3 the righteousness of the Law is fulfilled in us v. 4 5. 2 Where the nature of a thing is there the name of it may well be but in Christs satisfactory death there is the nature of righteousness to wit a taking away of guilt and filth For herein believers iniquities are forgiven and sin covered Rom. 4.7 8. therefore the name of righteousness may be well given hereto To conclude there is an infinite righteousness in Christ of which we are not capable and there is an inherent personal righteousness to qualifie him for a fit Mediator Heb. 7.25 and there is a righteousness of satisfaction this righteousness consists in forgiveness of sins Col. 1.14 Obj. But Christ suffered many other sufferings besides death inward in his soul as desertion sence of wrath outward in his body as nailing whipping mocking therefore the death of Christ alone was not the sole price Answ I suppose the death of Christ doth comprehend the sufferings of Christ which were in and about his death which in regard of pain and anguish and propinquity unto his death were as parts of the whole Such was Christs heaviness Matth. 26.37 his agony and drops of sweat like blood Luk. 22.44 For those other sufferings Christ endured in the course of his life as hunger thirst flight fasting c. these were not satisfactions to Gods justice for mans sin but onely paterns of patience 1 Because the Scripture affixes our justification and reconciliation not to his sufferings in general but to his suffering of death in special Heb. 2.9 never mentioning his fore-going sufferings of hunger thirst c. in point of justification If the other sufferings of Christ be part of the satisfaction why doth the Apostle still insist on the price of his death and on no other