Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	enter_v	righteousness_n	scribe_n	2,630	5	11.0710	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

or ever should they should then cease any longer to be tormented for then the torments of hell should not be eternal Now our Saviour did and actually hath satisfied the justice of God and hath paid the uttermost farthing for the dignity of his person made those sufferings which were finite both in time and degree of torment of infinite merit for the Ceremonial Law and the Prophets he hath so absolutely fulfilled them more then any other way they could be fulfilled that except he had fulfilled them they could never have been fulfilled not any one thing or circumstance is there that was foretold by the Prophets or typified by the Law which he hath not exactly performed Christ hath also fulfilled the Moral Law by making it more full not by adding more strict precepts of holinesse then the Law hath but by giving the full meaning Vers 18. But verily I say unto you Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled Verily I say unto 1. Here he goes further for before he said that he did not come to destroy and here he assures them that it shall never be destroyed nor cease till it be in every point fulfilled 2. See how Christ preacheth with authority I say 3. By one jot or tittle is meant not the lest part or point 4. By consequence that not one jot or tittle nothing not a word not a letter not a title of the Law is in vain put there and as jod and iota are not only the least letters but divers times though they were written are not pronounced and so seem needlesse letters So though some things in the Law seem not only small but needlesse yet they are not in vain for till heaven and earth c. 5. Till doth not alwayes argue Psal 110.1 that when such a time shall come such a thing was or shall be done for when it is said That Joseph knew not Mary till she had brought forth her first-born proves not that afterwards he did for the sense of these words is not as if any part of the Law should passe unfulfilled when heaven and earth should passe Vers 19. Whosoever therefore simll break one of these least Commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven Whosoever therefore The sense may be thus The Law is so strict that though one breaks the least Commandment and though one doth not break it wilfully knowing it to be a breach of the Law but out of errour thinking that one doth well in what one doth one being of that opinion that one ought so to do for one teacheth others so yet not only the ignorance of the Law but the ignorance of the action doth not take away the guilt of sin 2. It may be taken as an aggravation of the fault as if he shall say If he shall 1. Only sin of infirmity not of errour for He that breaks the least or doth teach men otherwise and knows he doth it and strives against it or if a man doth ill and divulgeth his errour he is worse then he that infects none nor hurts any but himself The least that is as generally Commentators expound it shall not at all be in the kingdom of God He shall be the least that is shall not be there at all Matth. 20.16 Calling often times signifies being he shall be called wonderfull that is be wonderfull Isa 9.6 Matth. 1.23 called Emanuel that is he shall be God and man for his name was called Jesus Two errours the Papists would establish from these words 1. That there are divers counsels in the Gospel which if we do we shall be so much the greater and if we do not we shall be so much the lesse but not shut out of the kingdome of God 2. And by consequence some sins are venial which deserve no punishment but only they that are guilty of them shall be lesse glorious and have a lower place in the kingdom of God For the first it is not counsels but commandments the least of these commandments For the second if the least in the kingdom of heaven signifie not at all then it is nothing and they generally interpret it so and the following verses shew it Vers 20. For I say unto you That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven For I say unto you Thus the coherence stands these words are brought as a proof of what went before now they cannot be brought as a proof of any thing save of that clause He that breaks the least of these Commandments for the other clause That he that kept and taught them should be great could not belong to them Now that the Scribes and Pharisees did break some of the Commandments and teach men so to do is apparent by Matthew 15.3 The Scribes and Pharisees breaking the Commandments and teaching men so to do and since they should not enter that break and teach men so to do it shews and proves by instance that he that breaks one of the Commandments and teacheth men so to do shall not come into the Kingdome of heaven 2. Observe that the learnedest men in the world may and shall if they do not live holily perish for the Scribes were the expounders of the Law 2. Though men be never so strict in their lives for outward mortifications except they are inwardly and sincerely holy it will not profit them 3. Though all men applaud one yet one may be an extream wicked man for all the Jews applauded the Pharisees 4. Though one hold the right for matter of opinion as the Pharisees did in matters of the resurrection yet one may go to hell It is a strange thing that the Sadduces who held an opinion utterly destructive of holinesse should not withstanding not be so much condemned of wickednesse as the Pharisees were 5. It is not said Your righteousnesse must exceed the righteousnesse of the Law and Prophets as the Socinians and others would have but of the Scribes and Pharisees 6. The Scribes being the great men for expounding the Law and the Pharisees so much applauded for holinesse and so for keeping the Law our Saviour shews that the one were out for matter of doctrine and the other for matter of practice Our righteousnesse must exceed the righteousnesse of Scribes and Pharisees 1. In respect of kinde they preached up onely inherent righteousnesse which is by the works of the Law but by the works of the Law no man living shall be judged but we must have the righteousnesse of Christ imputed unto us The holinesse also which they preached and practised was defective many wayes 1. It was not extensive and universal in each 1. In respect of the Commandments they

preached and practised the breach of some of many of them as appears Mat. 15.23 2. As some Commandments they did abolish by their doctrine so those which they did not abolish but preached up their exposition extended not to the full scope of the Law for it only extended to the outward man and not wholly to that neither for they did not think that by words one might break the sixth Commandment as by this Chapter appears 2. As our obedience must be more universal so it must be more constant 3. It must be more sincere they failed in the grounds ends and manner of their duty Vers 21. Ye have heard that it was said by them of old time Thou shalt not kill and Whosoever shall kill shall be in danger of the judgement Ye have heard that it was said by them of old These words may have reference and be brought in as a proof of the 17th verse and then it stands thus I came not to destroy the Law but to fulfill it to give the full meaning of it which thus I do ye have heard but I say unto you Or 2. Of the words immediately going before and then it stands thus Except your righteousnesse exceed the righteousnesse which the Scribes and Pharisees do or teach you cannot enter for ye have heard from them that he that kils shall be in danger of judgement but they never pressed upon you not to be angry or that scornfull carriage or pronunciation or opprobrious words were sins Observe the practice of all false prophets is to plead antiquity and traditions 2. That though they do plead antiquity yet falsly for though the Scribes plead that it was said thus and thus of old time yet there was no such thing spoken of old but the contrary or at least if it be spoken of old it is not in their sense for our Saviour does not say that it was said of old but you have heard that it was said of old 2. The opinion of those that say that Christ gave a new Law to Christians and that the Law which he gave and gives to Christians did not binde the Jews nor was set down in Old Testament against which opinion these things may be said 1. That the strictest of the precepts that Christ gives here may be found in the Old Testament as this 22. vers Levit. 19.17 18. that 28. vers Job 31.1 Prov. 6 25. 2. The many and great praises of the Laws perfection and purity that David in the Psalms in innumerable places sets down which could not belong to it except those precepts were expressed or included in the Law 3. The coherence of these words with the former and they who would have these words not a confutation of the false glosses of the Scribes do not acknowledge any coherence of these words with the former your righteousnesse must exceed either what the Pharisees practice or the Scribes teach or else you shall not enter to prove that he tels them here and sets down their doctrine and then what is the right first what they teach and then how we must exceed 4. It is said you have heard not that you have read so for their false glosses have told you this not the text if you reade you may reade otherwise he doth not say that they of old time writ so but that you have heard that they of old time have said so 5. If the meaning should be that they of old time had said so and that the Old Testament had said so then should all those things which our Saviour saith That they had heard were said of them of old times be found in some place of Scripture but they are found in no place of Scripture for neither are those words He that kils shall be in danger of the judgement nor those words Thou shalt love thy neighbour and hate thine enemy found in this sense though in other words but the contrary for sense Thou shalt not kill is the righteonsnesse of the Pharisees and of the Scribes but now our Saviour sets down how we ought to exceed them if ever we will hope to enter into the kingdom of heaven for so it follows Vers 22. But I say unto you That whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say to his brother Racha shall be in danger of the council but whosoever shall say Thou fool shall be in danger of hell fire But I say unto you That whosoever is angry Murther hath generally these things preceding 1. The inward motion of anger 2. Contumelious and approbrious words and after blows and so murther our Saviour stops the spring from whence murder flows to wit anger to shew us that as in this and so in all other sins the beginnings are to be prevented or resisted nay not only the beginnings of sinne which have the nature of sin and dister but in degree from the highest act as anger differs but in degree from murder it is of the same kinde but the occasions of sinne which are not formally but only occasionally sinfull and therefore one is not bound alwayes to avoid the occasions of sinne but alwayes the beginnings of sinne From this we may learn That the very first motions of sinne are sinne and deserve eternal death for though anger never breaks forth in gestures words much lesse in actions it makes one guilty before God and liable to judgement Further that we ought to look not only to our actions but to our words nay to our very gestures nay further of our thoughts Further It is good to take such places of Scripture as these which are very plain and concern actions of ordinary occurrence which children may easily take notice of and teach them our children as for example teach our children Whosoever cals his brother fool is in danger of hell sire Again Love your enemies pray for them that curse you All liars shall have their portion in that lake which burneth with sire and brimstone Revel 21.8 and otherplaces of the like nature If you shall say 1. But why did not God since the calling fool and the saying Racha deserved so heavy punishments appoint such punishments in his Law to be inflicted by men The reason doubtlesse was his mercy he would not lay in this world heavy punishments as their sins deserved 2. Or it was that because the punishments had they been as great as the sin deserved men would have accounted God cruel Or 3. God would have men punish the offences done against them no more then proportionably to the damage they suffer as for the offence as it reflects upon him in which respect only it deserves so heavy a punishment as our Saviour there mentions he will reserve the punishment of that to the last day and to himself 2. Thy brother that is every one any one for as every one is our neighbour so every one is our brother though in the

1. God makes his Sunne to shine upon his enemies 2. He makes it daily to arise upon his enemies 3. He makes his rain to fall as well as the Sunne to arise that is God bestows many kindes of blessings 3. Extensive in respect of duration we ought not to be weary of well-doing unto them as God not onely made the Sun to arise in our Saviours time upon his enemies but also still continues to do so c. 3. Whereas it is said Luke 6.36 Be you mercifull as your Father and here Be ye perfect as c. that shews that mercy is one of the great divine perfections which we ought to imitate As your heavenly Father is perfect 1. It is to shew that we ought not to make our earthly Father the patern of our imitation 1. We ought not to imitate them in all things since they do many things amisse and then it is a curse to follow them Jer. 6.21 2. We ought to endeavour to go beyond our Fathers so that it is not true to say Be ye perfect as your earthly Father is for they are not perfect nor is it full to say Be as perfect as your earthly Father for we must strive to excell them in perfection Secondly Here are arguments why we should imitate God 1. Because he is our Father and children are very subject to imitate their Fathers and this argument the Apostle uses Ephes 5.1 2. Because he is perfect for if we imitate those that are not perfect we our selves shall never come to be perfect See the further exposition of this verse in the Treatise of Christian perfection Thirdly Hence we learn the extensivenesse of Gods presence for in the Originall it is Who is in the Heavens MATTHEW VI. Vers 1. Take heed that you do not your alms before men to be seen of them otherwise ye have no reward of your Father which is in Heaven TAke heed In the 5.th Chapter at the 20th verse our Saviour said Except your righteousness c. Hitherto our Saviour hath vindicated the Law and shews us how our lives should exceed the righteousnesse of the Scribes that is the righteousnesse that they taught now in this Chapter he teaches how farre our righteousnesse should exceed the righteousnesse of the Pharisees Or thus Before he vindicated the Law from the errour of the doctrines of the Scribes and Pharisees here from the errours of their practice and that in four things three in respect of God and one in respect of the world the religious duties are three Alms Fasting Prayer concerning the things of the world there are two faults they are guilty of either they did insatiably desire abundance or with too much distraction anxiety and diffidence seek things necessary Take heed that ye 1. We ought not only to take heed what we do Do not your alms but how we do that which is commanded 2. It shews that we are very subject to erre in the manner and end of our works be our works never so good or else we need not be advised to take such great heed and indeed the people of God do generally abstain from those actions that are materially evil but there is not one action whatsoever through their whole life but either in respect of the ground manner or end they more or lesse offend It shews also to whom we are to give our alms viz. to those that are the true objects of pity and compassion 3. The word translated Alms signifies pity and compassion which shews that all our alms that we give to the poor should proceed from our pity and compassion we bear to them not out of expectation of praise that we desire to our selves 4. If one is entrusted to bestow the alms of another one hath more liberty to do it before men that is openly I and that it may be seen of men then in the bestowing of our own because there is little danger of vain-glory 5. It is not said Your alms as if we were not bound by Gods Law to give them or as if the poor had not a religious title to them but it is haply to shew that we should give alms of such things that none had any civil right to but our selves 6. It is said Your alms to shew that we do not lose those goods that we give to the poor but that they still are as much nay more ours then if we kept them in our own possession therefore it is said They are but lent to the Lord though they are given to the poor and he that lends loses not his title to that that he lends 7. We are to do our alms to say as St James speaks Be ye cloathed and be ye fed is wishing not doing of alms therefore it is not here said Have ye compassion as the word we translate Alms signifies but the inward pity must shew it self in outward actions if we be able 8. It is not said Take heed ye give not your alms to be seen of men but Do not your alms to be seen of men for indeed though the alms be done yet if they be done for that end the alms are not given but they are sold for the vain applause of men Before men to be seen of them 1. It is said before men it is not said before a man because those that do their works before men desire multitudes of beholders 2. The word translated to be seen signifies to be beheld with admiration and applause as those that act upon a Theatre or Stage are beheld and both the words a Theatre and that we translate to be seen have the same primitive and in Matth. 5.16 where Christ wishes us to do our works that men may see them he uses not this word here but a word that signifies a bare seeing a thing to shew that those that see an excellent example are not to content themselves with admiring it but are to practise it and they that do the good work should not desire that their works should be gazed on much lesse that their persons should be admired or glorified but their Father which is in heaven as it follows in that verse We may therefore do our works that men may see them but not that men may gaze on them or us for them how in other respects this does not contradict that see in that which is spoken upon that verse Otherwise y●e have no reward 1. We may learn That a wicked end depraves a good action so fully that it makes it not only lesse good but evil 2. It is not said Ye shall have no reward but ye have none to shew that the rewards that are laid up for the righteous are as certain as if they had them already 3. If ye shall say We have no reward of our Father now indeed but shall have hereafter To that may be answered That all the rewards that any of Gods people shall have for any good work though it be not presently bestowed upon

are frequent in that duty are his children Fourthly It is not said that God alwayes gives the very thing we ask for sometimes it is not good for us or not so good for us as that which he gives us 2 Cor. 12. for sometimes we ask a stone and he gives us bread sometimes a serpent and he gives us a fish Fifthly See the wonderfull liberality of God as 1. He gives freely only for asking 2. He gives that which is good 3. He gives not only one good thing but all good things for it is not only good thing but things and it is not the least act of his wisdome and goodnesse not to give them except they be good Vers 11. If ye then being evil krow how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him Vers 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets Therefore whatsoever Our Saviour here concludes with that general Directory concerning our carriage towards others because that to set down every particular would be endlesse 2. This rule must admit of some limitations viz. that if the thing be unlawfull that we would have others do to us we must not do the same to them as for example The woman that in time of famine would have and had her neighbours childe for food she was not bound the next day to give her childe to her neighbour 3. All which the Prophets did preach is not included in their rule for the Credenda are not included but the Agenda and they also concerning such things and concern the duties of the second Table Vers 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat Enter in at the strait c. 1. Our life is compared to travelling it is but a journey either to heaven or hell we are but viatores therefore must not set up a rest here 2. There are but two wayes and two ends of every man living every one goes either in the way to heaven or in the way to hell none can go neither way nor both wayes 3. No man that gives himself liberty to do whatsoever he desires may imagine that he goes in the way to heaven 4. It is not enough for us to come and look in at the gate and see and understand what God would have us to do if we enter not in and do that which we understand of the minde of God 5. This is a sufficient motive to perswade any one patiently to bear and to go thorow all difficulties and straits that the end of them is everlasting life 1 Cor. 15. ult 6. It shews that by nature we are not in the right way for it is a way out of the reach of nature Vers 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that finde it For strait There are two reasons why we endeavour not to finde the way to heaven 1. Because every one by nature loves carnal liberty Psal 2.2 2. Because there are so many that go in the wayes of hell evil example is a dangerous and prevailing temptation 3. That this notwithstanding is enough to deterre us from the sinful pleasures of the world and flesh that their end is destruction Isa 50.11 Vers 15. Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Beware of false prophets 1. For the adherence it may stand thus As I have already warned you of prophanenesse and licentiousnesse I shewing that that would lead you to destruction so now lest you should be carelesse of the matters of doctrine for errours in judgement are as destructive as prophanenesse 2. As they are as destructive so they are more likely to be fallen into we are more apt to be deceived by errours then prophanenesse in many respects 1. Because no one almost doth justifie and plead for prophanenesse for drunkards almost are come to that impudence as to tell you that you must be drunk but all hereticks lay it on your conscience to believe their errours and they doe not only preach it for a truth but generally for a fundamental truth 2. Because of the subtilty of deceivers prophane persons are not comparably so wise in their generations as hereticks are 3. Prophanenesse is generally more dangerous to infect those that scarely have any shadow of religion in their life but heresies mainly Gods people prophanenesse is amongst the Heathens but heresies in the Church therefore that may be one reason why false prophets are called wolves because their drift is to destroy sheep 4. There is no calling under heaven so excellent but the devil hath some of his agents that professe it We reade of false prophets false apostles false Christs and those that pretended to be gods that were not Gods 5. Christ hath set down many signs some more and some lesse openly to know false prophets by 1. Their subtilty signified in this word beware We need take great heed or else we shall be deceived 2. Because generally they come to you of their own accord not sent by God or man 3. In respect of their fair carriage and pretences They come in sheeps cloathing 4. Their fair conversation comes not from an inward principle it is but put on as a garment and they care not for holinesse they can part with it without any trouble as a man can put off his cloaths without pain a sheep-skin cannot be taken off from a sheep without a great deal of pain but from a wolf it may because they only put it on 5. By their earnestnesse and insatiablenesse in spreading their errours They compasse sea and land this may be intimated in ravening Lastly It is by their fruits Vers 16. Ye shall know them by their fruits Do men gather grapes of thorns or figs of thistles By their fruits 1. That there is none of Satans instruments can learn so much subtilty of him but God gives his people wisdom enough to discover them that they may be known 2. The Question is What is meant there by fruits And how it differs from the sheeps cloathing Some make their sheeps cloathing to be only their fair pretences as the Papists say when they go about to seduce now it is pity such an one of such parts should go to hell for want of knowledge c. Others make them to be their fair carriage and pious conversation Some make their fruits to be their doctrine but it is safest to take in both for though it be generally true to say that those that come unto us before they be sent do generally preach errours yet the full meaning of the Text may be this Let men come to you with never such fair

pretences telling you how much they love you and what care they have of your souls c. yet you must take heed that their fair words deceive you not look to their doctrines not their pretences So for their conversations it may be you cannot know them by one or two observations yet by much observation you may for generally hereticks are wicked men and errours end in prophanenesse 3. Take heed of judging by blossoms for then the thorn will be more glorious that way then the vine 4. You must not judge by one but by their fruits that is by their constant walkings 1. It shews the difference between the conversation of the Saints and false prophets you may stick grapes to thorns but thorns do not bring forth those grapes so their holinesse proceeds not from any root from within 2. It shews the noxious nature of false prophets they are like thorns and thistles 3. You may see the excellency of true Prophets they are like vines and fig-trees 4. Generally these thorns and thistles these hereticks grow in the sluggards fields where Gods Ministers his husbandmen do not plough and sowe They may be compared to thorns because they so easily get in but with much difficulty get out Vers 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit Vers 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Vers 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire Vers 20. Wherefore by their fruits ye shall know them Every good tree c. 1. It is not enough for a Christian to have the leaves of profession and the blossoms of resolution but must have the fruit of holinesse 2. That no unregenerate man can do one action that is good the word fruit is in the singular But you will say Neither can any good man do any evil action that follows you will say I answer that in a good man there are two principles and denominations being from the better part we do not say that the good man sins as the Apostle sayes Not I but sin but an unregenerate hath but one principle and that the root of bitternesse Some good fruit may be stuck upon him but he doth not bring them forth so a wicked mans hand may give alms but not his heart Vers 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven Not every one that One may pray often and be so confident of our interest in Christ that one may not only professe to men that Christ is a Lord but tell Christ himself that he is our Lord. 2. Our obedience to Gods will must be constant for so the word in the present tense imp●rteth 3. It is not said the things that my Father commands but the will of my Father to shew 1. That many do those things that God commands that yet notwithstanding do not Gods will but wonderfully displease him 2 Or to shew that it is not enough to do what God commands but we must do it because he commands us 4. Christ when he speaks of wicked men he never cals God their Father but when he speaks to the Saints he seldom sayes my Father but your Father or if he sayes my Father he addes yours also Vers 22. Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out devils and in thy name done many wonderfull works Many will say to me in that day c. 1. Observe the multitude that shall perish by presumption despair kils his thousands presumption its ten thousands 2. Consider how long presumption continues one may die and not have presumption removed nay at the day of Judgement after sentence past it must still continue for these words may very well be supposed to be spoken after Christ speaking his sentence for so it did evidently appear Mat. 25.44 they dispute their innocency with Christ after the sentence given 'T is very strange that all the terrours of the day of judgement cannot shake their confidence 3. The wickednesse of a Minister hinders not the efficacy of his administrations The efficacy of Sacraments depends not upon the piety of Ministers A wicked man may cast out devils miraculously out of the body and out of souls and yet go to hell himself 4. It is a dangerous thing to try our states by gifts of edification one may be chosen to Apostleship and yet not chosen to salvation Joh. 6.10 comp with 13.18 5. One may have faith of miracles and not justifying faith one may both heal others in the name of Christ and be healed in body himself by Christ and yet be a cast-away and by consequence believe Christ when he gives us power to do such miracles and experimentally finde his word to be true and yet that experience of his truth in those things may be without the believing of his promises or obeying of his commands in other matters 6. See the wonderfull power and divinity of Christ that not only be himself cast out devils but could authorize whom he pleased to do it Vers 23. And then will I professe unto them I never knew you Depart from me ye that work iniquity And then will I profess unto c. 1. The word know signifies generally amongst the Hebrews knowledge of approbation Psal 1. ult Rom. 7.15 1 Tim. 2.19 2. It is one of the strongest places to prove perseverance for those to whom he shall say Depart he sayes also that he never knew them It is not I do not know you but never did know you surely if they ever had been Christs he had then known them 2 Tim. 2.19 Vers 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock Vers 25. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Every one that heareth c. 1. The world accounts them fools that are holy but Christ accounts them the only wise 2. The difference betwixt these two is not in their house but in their foundation one builds his hopes upon the sands the other upon the rocks nay it may be the presumption of the wicked may carry a fairer show then the confidence of the Saints Confidence doth not become presumption by being too great but by being upon false grounds 3. All must expect at one time or other by afflictions persecutions or temptations to have their confidence tried upon what foundation it stands 4. Untill persecution c. ariseth it is not to be known whose profession is true or false 5. Our strength is not from our selves but from the rock upon which we are built 1 Pet. 1.4 6. When a Professour fals away his fall is very great and notorious 7. Therefore try not what thou holdest but upon what grounds if thou hast no grounds for thy religion but education custom c. these will not stand a storm 8. One Christ is better then a thousand creatures one rock then millions of sands to build on Vers 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine Vers 29. For he taught them as one having authority and not as the Scribes And it came to pass c. 1. We must stay to the end of the Sermon else we shall go away without a blessing else it shews some dislike of the Sermon for their being astonished made the stay 2. One may be astonished at a Sermon by which he is not converted 3. One that is a true Minister hath authority over his hearers let their persons be never so mean in respect of their office they are above them 4. A Minister ought to keep up his authority and not to be despised by his people 1 Tim. 4.12 Tit. 2.15 5. The Question may be Why the Evangelist takes such special notice that the people were astonished because he spoke as one having authority and seems to passe by the matter of our Saviours Sermon and takes notice of the manner of delivering of it one would think rather that the Evangelist and the people should have taken notice of the heavenlinesse of his doctrine rather then the authority with which he delivered it The reasons may be First It is said in respect of Christ to shew the difference betwixt his preaching and all others for whether they were Prophets Scribes or any others they preach not so authoritatively as Christ did for the Prophet said Thus saith the Lord the Scribes Thus saith such a Rabby c. They proved what they said by the testimony of others but Christ upon his own authority I say unto you and this was that wherein our Saviour excelled all other preachers For the substance and matter of his doctrine it was wonderfull heavenly yet for the substance of it it had been formerly preached but no one ever preached upon their own authority before his doctrine differed from the Prophets and all other teachings in heavenlinesse and clearnesse but that was only in degree but in respect of his authoritative preaching it differed but in kinde 2. In respect of the people the meaning may be thus That the Sermon of Christ came with such authority and power upon their spirits that they were fully convinced of the truth of those things he preached which conviction in any proportionable measure they never had experience before of as often as they had heard the Scribes preach 3. Or may it not be to shew that though they were astonished yet it was not upon right grounds for whosoever is taken with the eloquence pronunciation or any thing else in a Sermon besides the holinesse of the matter that is delivered though their delight be spiritual in respect of the object for it is the Word preached that delights them yet in respect of the formality of their delight viz. the ground why they are delighted in the Word preached is carnal And if you take the word so then this reason of their astonishment is set down that we might understand that this our Saviours Sermon did astonish them yet it did not convert them FINIS