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
than he that is in the World Isai 43.1 2 When thou goes through fire and water the Lord will be with thee Rom 8.37 We are more than Conquerours How We are sure of Victory before we fight 1 Cor 10.13 5 There 's a day coming when God will reckon with all Persecutours Psalm 9.12 When he maketh inquisition for Bloud he remembereth them God will inquire who slew Hooper Bradford c. who articled against such and such who brought them before Ecclesiastical Courts High-Commissions Committees Assizes Sessions Psalm 12.5 For the sighing of the Prisoner will I arise 2 Thess 1.6 6 A great deal of good comes to Christians by suffering Persecution 1 Hereby affections come to be loosened from the World and to be fastened upon God Psalm 142.4 5 2 Christians formerly loosened one from another come now to be fastened The Children of one Father that fall out among themselves are soon united against a common Enemy 3 Persecutions tend to the furtherance of the Gospel Phil 1.12 1 By propagation or spreading of the truth Upon Stephen his Persecution many of the Brethren preached the Word of God far and near Acts 11.19 and the hand of the Lord was with them v. 21 to convert many 2 By confirmation of those who are weak in faith Phil 1.12 Many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear 3 Hereby the World sees that God hath Worshippers who do not cleave unto him for worldly advantage Whiles for the hope of Israel they are bound with Chains Acts 28.20 and will not accept of Deliverance out of most painfull sufferings in hope of a better Resurrection Heb 11.35 7 Consider the cause for which thou sufferest set down 1 By the goodness of it Acts 5.41 Rejoycing they were counted worthy to suffer shame for his Name Rom 8.36 For thy sake we are killed all the day long Revel 1.9 John was in the Isle of Patmos for the Word of God and for the testimony of Jesus Christ This cause is more worth than thousands of my Life 2 By the clearness It is not wrapt up in consequences and must have Sophisters to fetch it out but it 's clear Dan 3.16 the three Children said O Nebuchadnezzar we are not carefull to answer thee in this O King as if he should say We desire no clearer cause to lose our Bloud in It 's a comfort in suffering clearly to see our way 3 By the fewness of Witnesses and multitudes of Adversaries 2 Tim 1.15 4.16 when Paul came to witness before Nero all those of Asia forsook him at his first Answer 8 Consider the wofull condition that will befall Persecutours 1 Their strokes and malice falls on Christ Zach 2.8 He that toucheth you toucheth the Apple of mine Eye Acts 9.6 Saul Saul why persecutest thou me 2 They have extreme horrour of conscience Jer 20.2 3 Pashur was a Persecutour he smote Jeremiah and put him in the Stocks and God threatens to make him a terrour to himself and to all his friends Zedekiah who smote Micaiah 2 Kings 22.24 in a day of trouble goes from chamber to chamber to hide himself Herod was tormented with John's death 3 Such persons as persecute have upon them at present an evident token of perdition as you that suffer persecution have of salvation Phil 1.28 4 The people of God every where are imploring God against Persecutors Luke 18.7 Shall not God avenge his own clect that cry unto him daily I tell you he will avenge them and that right speedily Herod might have lived long had it not been that the Church was imploring God against him Acts 12.5 Lam 5.59 60 61 c. 5 Persecutors come to fearfull ends Acts 12.23 Herod was eaten up of worms Jezabel thrown out of a window and eaten up of dogs why She slew the Prophets of God Revel 6.9 10 11. 6 They are branded with infamy to posterity 2 Ti. 4.14 Alexander the Coppersmith did me much evil and greatly withstood my words Elimas Acts 13.10 there 's present information given among the godly who persecute 7 All godly men rejoice at the downfall of persecutors the Jews teasted when Haman was hanged When the wicked perish there is shouting Prov. 11.10 Let not this joy be out of personal hatred but because justice is glorified the Church delivered and Satans kingdome weakned 9 Submit to the providence of God in all persecutions and look to it for 1 If the hairs of our heads are noted by God much more our lives Matth. 10.29 30. 2 Persecutours cannot touch the soul Matth. 10.28 3 Our times Eberties estates are not in the hands of persecutors but in Gods hand Psal 31.13 14 15.83.4.5 Revel 2.10 for it is God gives us our cup to drink John 18.11 as mastiff dogs fall upon men when their chain is unloosed so do wicked men upon Saints when God unlooses his cham of providence 4 As in active obedience we labour that what we do may please God so in passive obedience endeavour that what God doth may please us 2 Sam. 15.25 26. Behold here I am let him do to me as seemeth him good Mark 14.36 Take away this cup from me nevertheless not my will but thine be done 1 Sam. 3.17 It is the Lord let him do what seems him good 5 In all persecutions and sufferings commit thy soul to God desire him to take care of that so Christ Luke 23.46 Father into thy hands I commit my spirit so Stephen Acts 7.59 As in times of extremity we commit our jewels into the hands of trusty friends when houses are on fire and there are combustions men have principal respects to their jewels and gold oh that I could save that The worst persecutors can do is to take away life when the body dies it 's like the setting of the Sun which in short time rises again Therefore in all persecutions commit your soul to God in well-doing 1 Pet. 4.19 as into the hands of a father We reade of many deceits in Scripture but we never reade of a father that beguiled his childe We must also commit our bodies and goods to God but we must be at a point with these if God will have them but we must not be so with our souls 6 Beware of indirect means of escaping that persecution which providence casts thee into In particular beware of cowardliness compliancy to great friends and kindred base shisting tricks and distinctions gluedness of heart to earthly things 2 Tim. 4.16 Imitate Antipas who held the faith though sure to die for it Revel 2.13 7 Consider that all second causes are onely instruments in the hand of God The wicked are called Gods sword Psalm 17.13 the staff in their hand is Gods indignation Esai 10.5 6. Who gave Jacob to the spoil and Israel to the robbers did not the Lord Esai 42.24 25. 2 Samuel 16.12 2 Use Consolation In sufferings and persecutions you have a kingdome
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
resurrection after we have slept the sleep of death 2 In sleep there is such a binding of the sences that the body seems to be liveless so that it neither moves nor regards any object that is before it nor any relation that is next unto it Quest But seeing Christ saith that the maid slept whether do the souls sleep in the bodies till the resurrection or are they annihilated till that time Answ They are not annihilated being they act intellectually and the souls being absent from the body are present with the Lord 2 Cor 5.1 2. They that dye in the Lord are pronounced blessed from henceforth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the moment of their departure Rev. 14.13 Now all blessedness consists in action which is contrary to annihilation 2 They do not sleep if so why would Paul have desired to be dissolved and to be with Christ Phil. 1.23 why doth Paul say we would not be unclothed but clothed upon that mortality might be swallowed up of life 2 Cor. 5.4 As the souls of the wicked are at present tormented so the souls of the godly are at present in bliss Jude 7. The souls of the Sodomites in Judes time were suffering the vengeance of eternal fire So the rich man Luke 16.24 saith I am tormented in this flame Not I may be or shall be but am at present Besides the souls under the Altar cry How long Lord Rev. 6.9 Therefore though Saints have not a personal blessedness before the day of judgement yet have they a blessedness of soul the receiving whereof doth not exclude ful personal blessedness at the coming of Christ but is an earnest peny thereof as we see in the thief who was admitted the same day he suffered not into an earthly paradise which by the flood was dissolved but into a Paradise of glory whereinto Paul was taken up 2 Cor. 12.2 compared with v. 4. That which ver 2. he calls the third heaven ver 4. he calls Paradise And they laughed him to scorn Being carnal and not considering the power of Christ they laughed him to scorne as thinking it absurd and impossible that Christ should restore her to life Christ rejecting them takes three Disciples to witness this miracle Luk. 8.51 for they were not worthy to see that they did not believe V. 25. But when the people were put forth he went in and took her by the hand and the maid arose Mark hath it Talitha cumi Damosel I say to thee Arise Talitha cumi Christ did not use these Syriack words to be used by way of inchantment as some have done supposing by the repetition of these and such like they could do wonders but that the power of Christs words in raising up the dead might be made manifest In that he uses the words I say to thee Mark 5.41 He puts a difference bewixt those who raised up others to life by his power as Peter did Dorcas and himself who raised this Damosel up by his own word and power q.d. I the Lord of life and death command thee who though thou art dead as to nature yet thou sleeps as to me I command thee that thou arise and stand up The learned say Cumi is a Syriack word which signifies to stand which is the posture of men in health in opposition to lying which is the posture of sick men Took her by the hand Luke adds he said Maid arise such a voice after to Lazarus Lazarus come forth The voyce was from his humane nature the power from his divinity It was the omnipotent Word of God and of the man Christ Luke adds that her Spirit came again and she arose cap. 8.55 straightway the immortal soul of man is separable from the body so Eliah stretched himself upon the child and said I pray thee O Lord let this childs soul come into him again 1 King 17.21 in death the body returns to dust and the Spirit to God who gave it Eccles 12.7 now when God permits a soul to return to its body it 's quickned and rises again as we see in Ezekiels dry bones cap. 37.7 Mark cap. 5.42 adds that her Parents were astonished with a great astonishment as such suddain sights are wont to do Luke cap. 8.56 adds He charged them that they should tell no man what was done not that he would hinder persons from believing on him through the fame thereof but to stop the rage of the Pharisees against him who were sorely provoked by his miracles 2 To teach us from his example to shun all desire of vain glory seeing he would have so great a work concealed 3 That the ruler and his wife might not be proud of this priviledge And the maid arose Mark adds Christ commanded to set meat before her cap. 5.53 to shew not onely that she was alive but also was well and in health V. 26. And the fame hereof went abroad into all that Land Lest any man should think the Miracle was feigned Christ adds The fame hereof went abroad into all that Land The whole Countrey were witnesses and doubtless praised the work as a new unheard of thing and consequently acknowledged Christ as the Messias There were three Christ raised from death this Maid the Widows so n of Naim and Lazarus V. 27. And when Jesus departed thence two blinde men followed him crying and saying Thou Son of David have mercy on us In this History three-things 1 The Petition of two blinde men set down 1 From their following Christ and crying unto him in the way v. 27. 2 From their following him to the house v. 28. 2 We have Christ his grant amplified 1 From the antecedent Question Believe ye that I am able to do this together with the blinde mens Answer They said unto him Yea Lord. 2 From the present cure v. 29. Then touched he their eys saying According to your faith be it unto you 3 From the following effect v. 30. Their eys were opened 4 From the Injunction Christ lays on them v. 30. Jesus straitly charged them saying See that no man know it 3 The unthankfulness and disobedience of the blinde men They when they were departed spread abroad his fame in all that Countrey Two blinde men These whether from the reports of his Miracles or whether from the Prophesie of the Messiah Isai 35.5 The eys of the blinde shall be opened desire Christ to restore their sight The loss of sight is a great loss 1 Sight is the largest of senses whereas the ear onely takes in sounds the smelling takes in odours but the eye takes in not onely quantities and motions but colour and figure The eye is not satisfied with seeing Eccles 1.8 2 Sight is the most comfortable sense There are many glorious objects in Heaven and Earth but little content should we have had we not sight to behold them Hence to behold the glorious objects of Heaven the eys shall be raised up so that we shall see our Redeemer
not with other but with these eys Job 19.26 3 Sight is the most affective sense No sense runs quicker into the spirits of men Hence Jacob though he heard Joseph was alive yet would go and see him before he dies Gen. 45.28 Matth. 13.17 4 Sight is the most satisfactory sense See how greatly the Queen of Sheba was satisfied with what she saw 1 Kings 10.4 7. she had heard of Solomons glory but she did not believe it till her eys had seen it then she breaks out v. 8. The sight of the eys is better than the wandring of the desire Eccles 6.9 The affliction of these blinde men was the greater in that they were deprived of this sense yet even such sometimes have the want of seeing eys made up with sight of minde as Didymus St. Hieroms Master who was comforted by a Friend that came to visit him that though he wanted the eys which Mice and Flies had yet he had an intuitive mental sight which Angels had by which God was seen About these blinde men consider 1 Their Importunity They followed Christ and spake and cried unto him Sense of misery should make us importunate so the Woman of Cana Matth. 15.22 and the Widow with the unjust Judg. Luke 18.7 Acts 12.5 2 Their faith Thou Son of David have mercy on me It was the ordinary style of the Messias for the Promises made to David 2 Sam. 7.12 13 16. I will set up thy seed after thee and will establish the throne of his kingdom for ever Psalm 89.3 4. I have sworn unto David my servant thy seed will I establish for ever and build up thy throne to all generations Psalm 132.11 Hence the children cried Hosanna to the Son of David Matth. 21.16 Now the People judged by the great Miracles Christ did that he was this Son of David John 7.31 The People believed on him and said When Christ cometh will he do more Miracles than those which this man hath done As these blinde men saw the God-head of Christ shine forth in his Miracles so saw they the humane nature of Christ in that he was Davids Son and so they rested on him as the Messias both God and Man V. 28. And when he was come into the house the blinde men came unto him and Jesus saith unto them Believe ye that I am able to do this they say unto him Yea Lord. Christ defers the answering of them to try their faith and patience hence he answered them not in the way till they came to the house where he was which was at Capernaum c. 4.13 Believe ye that I am able to do this Quest Whether belief of Gods power without the mercy of God be the object of our faith Answ Christ saw their belief of Gods mercy because they desired mercy and because they acknowledged him to be the Messiah the doubt lay onely about Christs power They say unto him Yea Lord Where there is a belief of Gods power there is a knowledg in some measure that we do believe it Faith is like a Bucket every faith draws something from God the greater the Bucket is the more is drawn at a time Yet doth a weak faith receive Christ and his benefits as a weak Palsey shaking hand is able to receive a pardon V. 29. Then touched he their eys saying According to your faith be it unto you That Christ may stir them up to examine their faith he tells them that they shall receive according to it withall puts a difference betwixt the meritorious cause of their healing which was himself and the Instrument apprehending and receiving this benefit which was their faith 2 And withall shews that faith doth not go empty handed from God John 6.37 He that comes to me I will in no wise cast off V. 30. And their eys were opened and Jesus straitly charged them saying See that no man know it Their eys were opened Not their ey-lids but their eys some skin growing over Christ with his touch healed and gave them a perfect power of sight And Jesus straitly charged them saying See that no man know it That is till I give you leave to divulge it The Reasons were 1 Lest the Pharisees should being moved with envy cause him presently to depart as shortly they did 2 That after his Doctrine had been further preached this and divers other Miracles might come out together and the matter be so much more stupendous as it was in Elizabeth who hid her self five moneths Luke 1.24 3 To teach us sobriety that we should be ready to do good in secret though no present praise should accompany our so doing V. 31. But they when they were departed spread abroad his fame in all that Countrey Quest Whether did the blinde men well herein Answ In no wise Whatsoever good meanings they might have of promoting the glory of Christ or of satisfying those who questioned them how they came to their sight yet ought they to keep close to the command of Christ Prov. 4.24 25. No sacrifice is like obedience they were not called to spread the Name of Christ to others hence they sinned Every soul that spreads the Name of Christ had need to look to his and their call Some persons have no call at all Wicked persons have no call to take Gods name in their mouth nor godly men neither in these cases wherein they are expresly forbid Let not any pretence in the world exempt us from a plain command of God not the saving of our liberties lives estates no not the promoting the glory of Christ Not to ly for God Job 13.6 7. It was a good speech of a late Prince in this Nation Sin not against Conscience no not for the sake of the holy Trinity The works of Christ are to be published abroad but not against an express command of Christ And so much more cautelous should we be when we are straitly charged not to violate this or that command as the blinde men were here straitly charged or threatened as Expositors render the word though all the commands of Christ are grounded upon reason yet are we not too curiously to pry into the reason of the commands as probably these blinde men might do as to look to the command it self If it be interpreted to be sawciness to dispute the commands of men who are over us what sawciness is it then to dispute the commands of the Lord Neither can the blinde mens good intention excuse them for Uzzah had the same and Paul in persecuting the Saints Acts 26.11 nor yet their zeal for the Jews in stablishing their own righteousness had the zeal of God herein Rom. 10.2 3. V. 32. As they went out behold they brought to him a dumb man possessed with a Devil In this History we have these things 1 A dumb man possessed with a Devil brought to Christ v. 32. 2 The casting out the Devil by Christ v. 33. 3 The effects hereof 1 The multitudes marvelled saying It was
thing and limit the satisfaction to his sufferings then not mentioning any other 2 Suppose it were granted that all the sufferings of Christ should concur in point of satisfaction which I suppose is difficult if at all possible to prove yet it follows not that because all his sufferings through the course of his life as well as those in death did concur in point of satisfaction therefore his observation and fulfilling of the Law should also concur as a part of that price Obj. But is it not dangerous to leave out Christ his fullfilling of the Law And is it not safe to joyn it to Christ his death Answ It 's dangerous to add any thing when the Scripture fixeth the Redemption on the death and sufferings of Christ in and about death He gave his own son the price of redemption for us the holy for them who had transgressed the Law the just for the unjust for what other thing could cover our sins then his righteousness In whom other can we unjust and wicked men be counted just then in the alone Son of God O sweet change that the iniquity of many should be hid in one righteous but that the righteousness of one should cause that many unjust should be counted righteous Justin Mart. ad Diognetum p. 386. The conscience may as well scruple what if I add as what if I leave out for additions are dangerous in this case especially where the Scripture speaks so plainly and positively Gal. 5.4 3 The third cause of our justification is the formal cause whereby Christ his satisfaction and merit is imputed to us as our sin is imputed to him Isai 53.6 Rom. 8.3 4. 2 Cor. 5.21 Christ being our surety Heb. 7.22 and paying our debt he rose out of the prison of the grave and manifested his discharge thereof Acts 2.22 So that as on the cross Christ blotted out the hand-writing of ordinances and took them out of the way and nail'd them to his cross Col. 2. so doth the Lord behold the travel of his soul and rests satisfied therewith Isai 53.11 4 The final cause of a souls justification in respect of God it was the declaration of his severe justice against sin that though in himself he could yet he decreed that he would not pass by sin without satisfaction Rom. 3.25 26. to declare his righteousness that he might be just and the justifier of him that believeth on Jesus There are many other ends as for the shewing forth his free grace to a sinner which I shall pass by Obj. But how are we said to be justified by God and Christ seeing the Scripture saith we are justified by faith Rom. 3.28 Answ The Lord justifies judicially as a Judge justifies an innocent person or a person when sued for debt the paiment of the debt appearing 2 Christ justifies meritoriously Acts 13.39 Heb. 9.26 Faith justifies instrumentally 1 Not professional faith for then all hypocrites should be justified against whom James disputes Jam. 2.24 2 Nor doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing justifie us as if that were imputed unto us for righteousness not for its own merit but for Gods favourable acceptance as if God did accept the act of believing for the perfect obedience of the Law as some have held The act of believing doth not justifie 1 Because no man is saved and justified by an act of his own Tit. 3.6 7. Not by works of righteousness which we have done but according to his mercy he saved us Being justified by his grace Eph. 2.9 not of works Now to believe is an act of our own taking denomination from the next agent 2 From absurdity then we should be justified by two righteousnesses to wit the righteousness of Christ and the righteousness of faith if one be sufficient what needs another it tends to thrust Christ out and all his merits Faith justifies us objectively as it terminates upon the redemption in Christ Joh. 3.14 15. as it is the eye to look up to him typified by the brazen Serpent Thou holds divers sorts of seeds in thy hand I ask not what the seeds are with which they are joyned but what the virtue of every one of them is Here speak plainly what faith alone doth not with what graces it is conjoyned it takes hold of the promise love and hope have other business Luth. in Gen. 15. This righteousness is called the righteousness of God because he â—ound it out the righteousness of Christ because Christ offers that which was equivalent to righteousness the righteousness of faith because faith is the instrument by which we apprehend it It 's called our righteousness Jer. 23.6 because it 's given us of God to be ours by imputation on Gods part by acceptation on our part First Use for information 1 For information 1 See how thou becomes righteous not by working but by believing Acts 13.38 39. Rom. 3 22. Gal. 2.16 Rom. 4.4 5. A man may work long enough and yet in fine work himself into hell if he have not faith in Christ Paul had a righteousness even to blamelesness Phil. 3.6 before conversion after conversion he disclaims it v. 7. The Law of works saith Do what I command the Law of faith Give what thou commands August The commands are sweet when we understand them not onely in books but in the wounds of a most sweet Savior Luth. Tom. 1. ad Stanpic If a good life have not been led do not therefore despair if a good life have been led do not therefore hope that is as to justification 2 See the danger of thousands of ignorant persons who if you ask them how they hope to be saved they will tell you by their good prayers and well meanings and because they deal justly Many fast pray deny themselves mourn deal justly that God may speak peace to their spirits this is the righteousness of the Law this is a working for life not from life so they refrain from evil that they may not be under the curse In order to satisfaction of Divine justice there must be a full righteousness of an infinite person these two things must be because an infinite Majesty is offended this can be no other then the righteousness of God in Christ Obj. But though the works we do in our natural state do not make us righteous yet the works of our regenerate estate do for they are the works of Christ which he works in us by his Word and Spirit Answ The personal works of Christ in making atonement for our sins justifie us 1 Pet. 2.24 but for his other virtual works they do not justifie us 2 The works of regenerate men are so wrought by Christ that they are also wrought by us Rom. 8.13 If ye mortifie the deeds of the body by the Spirit ye shall live Hence because of our imperfection they cannot be perfect 3 Regenerate men in their best actions stand need of sparing When Nehemiah had desired the
in against thee are non-suted Rom. 8.33 Who shall lay any thing to the charge of Gods elect When God would comfort his people wherewith doth he comfort them he tells them their iniquities are pardoned Esa 40.22 Obj. But my Sins are many my guilts haynous how can I take comfort Answ 1 God was in Christ Reconciling the world unto himself not imputing their trespasses unto them and delivered from the curse all that believe on him John 3.36 1 Thess 1.10 2 We must look on Christs death as able to drown Mountains as Mole-hills All the fiery stingings how great soever were taken away when they lookt on the Brazen Serpent John 3.14 15. God did not onely save just Abraham Isaac and Jacob but unrighteous Thamar Reuben Simeon Levi that no man should presume of his righteousness or wisdom nor that any man should be discouraged because of his sins Luth. in Gen. 38. 3 The Fountain of Christs Bloud is set open for all bleeding and believing souls Zach. 12.10 compared with cap. 13.1 In that day they believe and repent the Fountain is open 4 All hand-writings of Ordinances of what kinde soever that might testifie a believers guilt is taken away as to the accusatory and damnatory power thereof Col. 2.14 If the Jews rejoyced at the revoking Ahazuerus sentence let us much more at this 5 All the power of Hell is led in triumph by Christ to the faith of the believer Col. 2.15 Having spoiled principalities and powers he made a shew of them openly viz. to the faith of the believer triumphing over them on the Cross 6 In his Redemption Christ had in his eye all the sins that should fall out to the end of the world and he paid not onely for sins that were at present but for those which should come after though one sin be committed to day another to morrow and another the third day yet the travel of Christs soul gave the Father full satisfaction Isai 53.11 Object Could I believe or repent I could take comfort but alas I cannot saith many a poor soul Answ All the promises of remission of sins are belonging and so consequently to be tendered unto those who believe and repent not to believing without repenting nor to repenting without believing Luke 24.47 Mark 1.15 Acts 20.21 Paul preached Repentance towards God and Faith towards our Lord Jesus Christ but the promises are to be tendered to both together Thus we comfort the afflicted Brother It 's impossible thou shouldest be so righteous in this life that thou shouldest feel no sin and that thy body should be clear without spots as the Sun but thou hast yet spots are in thee yet art thou holy but thou sayest How can I be holy seeing I have and feel sin That thou feelest sin and acknowledges it give thanks to God despair not It 's a step to health when the sick person acknowledges his Disease But how shall I be delivered from my sin run to Christ the Physician who heals the broken in heart thy reason being sacrificed believe in him Luth. Tom. 4.76 2 Mourning under unbelief and impenitency and hardness of heart doth usually argue there is some measure of these graces in thy soul for whence could a soul mourn for the want of these graces but because it hath some measure of these already those that mourn under wants and hunger and thirst for supplies are under the promise of blessedness John 7.37 If any man thirst let him come unto me and drink 2 Every thirsting soul is invited to Christ Revel 22.17 Let him that is a thirst come and whosoever will let him come and take of the water of life freely 3 Cast thy thy self upon Christ resolving if thou perishest thou wilt perish in his arms Job 13.15 2 Use Righteous persons may draw comfort from the righteousness of uprightness though not by way of satisfaction yet by way of evidence 1 Chron. 29.9 The People rejoyced because they offered willingly because with perfect heart they offered willingly 2 Cor. 1.12 Our rejoycing is the testimony of our conscience Doing judgment is accompanied with joy Prov. 21.15 Men persecute for righteousness Matth. 5.10 Devils rage at it but Saints must walk in it Luke 1.75 Those Heb. 11. first wrought Righteousness then obtained promises v. 35. In the name of a righteous man Not because he is a kinsman or friend or because we hope to receive like for like or shall get some gain thereby or ingratiate our self thereby unto some men we would be in favour with but as before he had spoken because he was a Prophet so here because he is a righteous man Gal. 6.10 We should principally look to the moving cause that moveth us to do good to Gods Saints even because we see Christ in them though all other considerations were taken away as of neighbourhood meekness love to us Shall receive a righteous mans Reward That is they shall not onely receive the examples of those holy men they receive and their edifying speeches usually holy either for matter or manner of speaking and sometimes their powerfull prayers for them but they shall also receive the same reward of eternal glory which the righteous man himself shall receive for the just shall live by faith Heb. 2.4 V. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his Reward Here 's a third ground against fear of not being received which the Disciples and other Christians might expect for the cause of Christ to wit that the smallest kindness done to any of Christs little ones shall not go without a reward Whosoever shall give to drink unto one of these little ones a cup of cold water That is being able to give no more for if we can give a cup of wine and shall put the matter off with a cup of water Christ will think this but cold entertainment The meanness of the benefit shall not make the kindness less respected with Christ 2 Cor. 8.12 If there be first a willing minde it is accepted according to that a man hath He names cold water as Augustine supposes lest any man should excuse himself that he wanted fire or a vessel to heat it By little ones Christ means those who are base and vile in their own eys from the sense of their Infirmities and despised by the proud men of the world Against offending and despising these little ones Christ warns Matth. 18.6 1 Saying It were better a man had a Mill-stone hanged about his neck and he be cast into the Sea as the Jews were wont to punish some Malefactours than offend such little ones 2 The Angels of these little ones do always behold the face of God therefore take heed how ye despise them God dignifies them with attendance of Angels therefore do not ye despise them If not despise them then must you
grace 2. From the punishment of sin 1 Thess 1.10 Jesus who delivered us from the wrath to come 3. From the guilt of sin Rom. 8.1 There 's no condemnation to them that are in Jesus 4. From the weariness and burden of sin Matth. 11.28 Come unto me all ye that are weary and heavy laden I will give you rest 5. From the remainders of sin this will be in another World Rom. 7.24 25. Who shall deliver me from this body of death I thank God through Jesus Christ 1 Cor. 15.57 3. The means whereby Christ sayes viz. his Death and Intercession If when we were Enemies we were reconciled by the Death of his Son much more being reconciled we shall be saved by his Life Rom. 5.10 1. By his living to make Intercession for us as it is expounded Heb. 7.25 wherefore he is able to save to the utmost them that come unto God by him seeing he ever liveth to make Intercession for them This is one Argument of Christ his Godhead to save his People from sin for it 's applied to Jehova Psalm 130.8 He shall redeem his People from all their iniquities If there were a Physician in the World that could save a man from all Diseases multitudes of Patients would come to him how should Believers then come to Christ who saves his People from all their sins Psalm 103.1 2. As the Woman that had the Bloudy Issue touching Christ was healed so we touching Christ by the hand of faith the bleeding wounds of our sins are stanched This is true tidings of joy to all believing souls that such a Saviour is born Luke 2.10 11. V. 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying The Evangelist sets down a third ground to stablish Joseph's heart and together with him the hearts of all other Believers viz. that this Prediction of a Virgins bringing forth was foretold seven or eight hundred years ago in the Reign of King Ahaz Isai 7.14 Joseph at first was ready to be startled at these strange News the Angel told him but when he heard that all that the Angel told him was confirmed by the Scriptures this brought full satisfaction The sum of the Promise was that not onely that God would save the House of David Isai 7.13 from the Syrians and Men of Israel their Enemies v. 8 9. but that also he would save the believers among them from their spiritual Enemies and because the matter seems hard to believe the Lord gives them a sign to confirm it viz. Behold a Virgin remaining a Virgin still shall be with childeâ— so that as in Painting or Building there are first rude Lines or Draughts made by the Painters who after by degrees perfect that which they had conceived in their mindes according to the Idaea therein so as the Lord had prophesied of a Virgins conceiving so now he perfects and fulfils it so that as the calling of the Israelites out of Egypt Hosea 11.1 was a Shadow of the Deliverance of the Sons of God out of the spiritual Egypt of Hell so these things told then by Isai did shadow out what was now fulfilled V. 23. Bernard thinks the Devil fell out of envy envying men that Dignity that God should become Man Behold a Virgin shall be with childe and shall bring forth a Son and they shall call his Name Emmanuel which being interpreted is God with us The Evangelist sets forth not onely the sum of the Prophesie but the wonderfulness of it Behold this Adverb still points out attention and admiration Behold as if he should say Men and Angels wonder at this strange unheard of thing that a Virgin should conceive and bring forth Emmanuel that is God-Man Jer. 31.22 The Lord hath created a new thing upon earth A Womam shall compass a man Some men will not wonder at any thing to conceal their own ignorance but here is a providence to admire all And they shall call his Name Emmanuel that is being interpreted God with us that is not onely spiritually that is reconciled to us 2 Cor. 5.19 but because the Word was made Flesh and dwelt among us John 1.14 They shall call all the saithfull and many others shall so call him God with us for this Pronoun Relative they hath respect unto a plurality See Luke 12.20 Luke 16.9 Quest How can Jesus be called Emmanuel Resp Not in sound but in sense Christ was called Emmanuel from the Dignity of his Person and he was called Jesus from his Office and effects of it and in all this it sell out that the Prophesie of Esaias was fulfilled Shut your eys without Christ and say that you know no other God but he that was in the bosom of Mary and suckt her Breasts Where that God Christ Jesus is there is whole God or the whole Divinity found the Father and the Spirit Luth. in Ps 130. I shall also add what a late Writer adds to interpret this Prophesie viz. that within a space of time wherein a Virgin might marry and conceive and bring forth and the Childe come to the distinguishing of good and evil Isai 7.14 15. Rezin and Pekah Ahaz his two Enemies should be brought low and from this he calls an high improved sense over and above the vulgar sense which belonged to the words that from this place the Spirit should gather that a Virgin should bring forth a Son V. 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his Wife Here we have Joseph's obedience to the Angel seen first in taking unto him his Wife as the Angel bad him When we are convinced of Gods Commands we must neither dispute them nor delay them Psalm 119.60 now Joseph takes both Mother and Childe into his tuition V. 25. And knew her not untill she brought forth her first-born Son and called his Name Jesus Here is the second thing wherein Joseph's obedience to the Angel was seen viz. in not knowing his Wife he means in a matrimonial way as it is taken Gen. 4.1 to make it appear that Christ was not conceived of Joseph but of the Holy Ghost So the phrase is taken Num. 31.35 1 Sam. 1.19 No doubt the Angel had given Joseph command herein not to know her because he did as the Angel commanded this was done as for the stablishing of our Faith on Jesus Christ as being conceived in such a wonderfull manner so for to verifie the Promise that the Seed of the Woman should break the Serpents head Gen. 3.15 Untill she brought forth her first-born Son It is not for us to contend to finde whether the Virgin Mary were a Virgin ever after she brought forth her first-begotten Son it is curious to seek and more curious directly to define that son is said to be the first-born before whom there was none though he were the onely begotten This word untill oft signifies an
the good enjoyed A man doth not so rejoyce at the yeaning of a Lamb as when his Wife brings forth a Son There could be no greater joy than to hear and know the Messias of the World to be born We should rejoyce exceedingly in Christ and in the means that lead to him they did not so much rejoyce in seeing the Star which they had often seen before but that they had found Christ whom they sought As it was to them so should it be exceeding joy to us to finde Christ Song 1.4.3.4 Zacheus received Christ joyfully Luke 19.6 V. 11. And when they were come into the house they saw the young Childe with Mary his Mother and fell down and worshipped him and when they had opened their Treasures they presented unto him Gifts Gold Frankincense and Myrrh Here is their second testimony of Thankfulness in that they worship him And when they were come into the house Some have thought that the Tax which Augustus imposed was now ended and that Bethlem being now empty of Strangers Joseph had taken some Citizen's house to sojourn in but being the Tax continued a long time by reason of the accession of new Strangers therefore we may suppose the house to be no other than the Stable whereinto necessity had enforced Joseph by reason of the multitude of Strangers in the Inn Luke 2.7 She brought forth her first-born Son and wrapped him in swadling clothes and laid him in a Manger because there was no room for them in the Inn. All this was to teach us humility the Lord of glory laid in a Manger in stead of a Palace a Stable in stead of a Cradle of State a Beasts Cratch no Pillow it 's like but a Lock of Hay no Hangings but Dust and Copwebs he was in so low a condition 1. That all persons may have access to him Shepherds as well as others 2. To shew himself to be the Messias and Saviour of poor as well as rich 3. Because it was suitable to the rest of his Life which was spent in a great humility Men are apt to look for a Messias in State in a Crimson Mantle in a Cradle of Ivory and to have found him in the best house in Bethlem in the best Chamber there but we shall not finde him in any such place but in a Stable Learn we hereby to be lowly in heart Matth. 11.29 And fell down and worshipped him No doubt by divine instinct they knew the Divinity of Christ hence they worshipt him not onely with civil worship as one born King of the Jews but with divine worship which was it's like the outward gesture of reverence and kneeling and falling down for so the Greek words signifie They presented unto him Gifts Gold Frankincense and Myrrh It was usual for the Persians and for the whole Eastern People to go to their Kings with Gifts Gen 42.11 1 Kings 10.2 They brought the best things their Countrey afforded Myrrh grows in Arabia Frankincense among the Sabeans a part of Arabia Arabia Faelix brings Gold therefore the Kings of Arabia brought Gold to Solomon The Lord hereby would provide for Joseph and Mary and the Childe being speedily to go into banishment For the mystical sense it 's thought they offered to him Frankincense as God acknowledging his divine Nature Myrrh as man acknowledging his humane Nature that which they believe in their hearts they protest by their Gifts and that he should dy for the Salvation of Man for Myrrh was bestowed upon him at his Burial John 19.39 They offer to him Gold as acknowledging him their King and the King of all the earth Bernard acknowledges no Mystery herein but thinks they offered Gold to minister to his want Myrrh to strengthen the Members of the Infant Frankincense to take away the stink of the place But one end may be for the fulfilling the Prophesie Psalm 72.10 The Kings of Sheba and Seba shall bring Gifts Also v. 15. He shall live and to him shall be given of the Gold of Sheba Let us bring to this our King also three Gifts Gold that is Faith or a Heart by Faith purified for Frankincense devout and fervent Prayers that may come up like Incense for Myrrh let us bring Tears Mortification and Brokenness of Heart In that they bring not onely Gold to minister to Joseph and Maries wants but Myrrh and Frankincense it argues there is a Mystery lies hid herein V. 12. And being warned of God in a Dream that they should not return to Herod they departed to their own Countrey another way That neither the Wise-men nor the Childe Jesus should become a Prey to Herod's cruelty they are warned of God to go home another way There 's a secret Providence watches over not onely the Head but the Members Psalm 91.1 10. The Lord also hereby shewed what manner of a Kingdom this King should have he should have a Crown but it should be of Thorns a Kingdom but full of crosses exposed to the snares and persecutions of the mighty men of the World but also comforts them that he the Lord was able to disappoint the most artificial Projects of the most cunning Tyrants V. 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young childe and his mother and flee into Egypt and be thou there until I bring thee word for Herod will seek the young childe to destroy him The 2d part of the Chapter in which are these things 1 The command the Angel gives to Joseph which was to take the young childe and flee into Egypt and be thou there until I bring thee word 2 The reasons of the command for Herod will seek the young childe not to worship him as he pretended to the Wise men but to destroy him if he tarry any longer in Bethlem All the commands of God are for the good of his people and are founded upon reason 2 A second reason to fulfil the prophesie I have called my Son out of Egypt v. 15. 3 Josephs obedience in both the branches of the command 1 In taking the childe and his mother and flying into Egypt 2 In his tarriance there he abode there till the death of Herod when word came to him for his return And when they were departed We see the changeableness of earthly comforts as it were yesterday the Wise men came but now they are departed See we Gods goodness when one comfort is taken away another comes The Angel appears when the Wise men were gone Flee into Egypt When we look on our afflictions remember Christ was afflicted from the cradle Obs It 's the duties of Masters of Families to take care of their relations 1 Tim. 5.8 2 Obs It 's a sufficient ground to flye when we know persons lye in wait for our lives but with this disposition that if taken rather we resolve in Gods strength to lose our lives then to deny the truth Flee into
service committed to the meanest servants such a phrase in English I am not worthy to carry his Books after him Some take it as the custome of the Hebrews who going into some more holy place were wont to put off their Shoes Exod. 3.5 Josh 5.15 Put off thy Shoes for the place where thou standest is holy ground and those who were more rich or noble had some Body to carry their Shoes Other Evangelists have the Latchet of whose Shoes I am not worthy to unloose in which speech they allude unto the manner of their being shod In hot Countreys their Shoes had onely Soles below and tyed above and therefore they were to be loosed before they could be pulled off the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we when we come home or go to bed call to the meanest Boy to pull off our Shoes Hence Psalm 108.10 Over Edom will I cast out my Shoe that is I will imploy the Edomites in the basest service as to take away my Shoes when they are put off John hereby acknowledges Christ to be his Lord and himself his meanest Servant He shall baptize you with the Holy Ghost and with Fire Some think John Baptist hath respect to that Acts 2.1 visible pouring out of the Spirit in the shape of fiery Tongues at Pentecost though this be a truth as appears Acts 1.5 John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence Yet may we understand it of the power of the Spirit or of inward Baptism whereby the Spirit in the Hearts of Believers burns up their Lusts not onely enlightening of them but inlivening and kindling in them holy affections As the Spirit is called Water from the purging away of our filth Titus 3.5 so is it called Fire because by a spirit of burning he burns up our dross Isai 4.4 The Lord shall purge away the Bloud of Jerusalem from the midst thereof by the spirit of burning In a word Gospel Preachers may baptize you with Water but the Spirit renews us inwardly by the Spirit Now that the Ethiopians baptize with Fire they add to the Institutions of Christ and to the Scriptures which shadows out unto us and presents to our memories the benefit of the Spirit by variety of expressions The Abissines brand the baptized persons with Fire Beza in loc This practice gave occasion to some bolder Library keepers in some Copies to blot out the word Fire The Spirit is well resembled by Fire because it hath the properties of Fire as to purge to drive away darkness to shine to kindle to snatch upwards to strengthen Ephes 3.16 to change into it self 2 Cor. 3.18 Believers are by the Spirit changed into the same glorious image Mark 1.8 It 's said he shall baptize you with the Holy Ghost Fire is left out here for explanation sake it is added by the Figure Hendiadys The sum is Christ alone bestows whatsoever outward Baptism figures or signifies Now Fire in this place seems to be opposed to Water I baptize you with Water saith John Christ baptizes with Fire to signifie unto us that some fiery and spiritual power towards our purging and cleansing is represented to us by the Water of Baptism Besides this purging Fire bestowed on the Elect is opposed to that everlasting burning Fire which in the former Verse is threatned to fruitless Trees V. 12. Whose Fan is in his hand and he will thorowly purge his Floor and gather his Wheat into the Garner but will burn up the Chaff with unquenchable Fire John had set forth the power of Christ about Baptism now to awaken his Hearers the more some of whom were in a deep sleep he extends it further to the last Judgment which he shews by similitude of an Husbandman who when the Harvest is come gathers the Corn with the Chaff into the Floor and by and by thresheth it and separates the Chaff from the Wheat Whose Fan is in his â—aâ—d That is the Preaching of the Gospel before the Lâ—rd â—owse us up thereby we are as it were folded up in an heap of confusion untill which come the whole World is like a great heap of Chaff Or rather by Fan understand his judging power He will thorowly purge his Floor That is his Church gathering out of the Field of the World his Corn he brings it into his Bâ—rn as the Husbandman doth and when by an outward Call in the Ministry of the Word he hath brought them in because there are and will be many Hypocrites in his Churches hence he will thorowly purge his Floor as the Husbandman doth of the Chaff that is of wicked men who are compared to Chaff Psalm 1.4 Job 21.19 But this will be at the Day of Judgment which should be as a comfort to Saints and terrour to awaken carnal men so that the Floor signifies not the Place but the Corn upon it by a Metonymie Wheat into the Garner That is Saints into Heaven where the Sheep are at the Judges right hand from thence they go to Heaven Matth. 25. ult When the Fan hath once severed them that is his power and wisdom whereby he is able to sever Sheep and Goats whereby he is able to judg persons for every thing done in the Bâ—dy whether thoughts words or deeds This Fan is said to be in his hand it shews the â—ear approach of the Judgment James 5.9 The Judg slandeth before the Door For if thâ—â—e were some hundreds of years to the last Judgment yet compared with Eternity they are as nothing Burn up the Chaff with unquenchable Fire Not that it cannot be quenched but that it doth not quench in burning wicked men it never turns their Bodies to Ashes Neither is this impossible for the Sun it self which many suppose to be Fire is always burning and never quenched we reade of the Bush burning and not consumed Exod. 3. This Fire is still kindled by the breath of the Lord Exod. 30.33 This is five times together mentioned Mark 9.43 44 45 46 47 48. that we might the more fear it So that we see the wofull condition of the Chaff they are not onely severed from the Wheat but after the manner of the Nation of Palestine they are burnt in the Fire V. 13. Then cometh Jesus from Galilee to Jordan unto John to be baptized of him We have here in this second part of the Chapter the Baptism of Christ set down wherein we have 1 The end of Christ's coming from Galilee to Jordan which was to be baptized of John 2 We have John's Prohibition of him together with his Reasons I have need to be baptized of thee and comest thou to me 3 Christ's Answer to John shewing why he would be baptized which was for the fulfilling of all Righteousness v. 15. 4 Christ's Reception of Baptism amplified 1 From the Adjunct He ascended out of the Water being baptized being then thirty years old Luke 3.23 2 From the signs that
contemplation of 40 days For though Christs natural heat might be suspended by his deep contemplation so that he might slowly digest for the powers of the soul when they go into contemplation they have little left for digestion and nourishment as we see generally in great students and so might keep him alive without meat the longer yet not forty days He was afterwards an hungred When Christ began to be hungry the tempter came to him hitherto he stood doubtful and durst not come partly because of the voice he had heard out of heaven and partly because his forty dayes fast did portend some great thing but now seeing Christ to be hungry he comes the more impudently as he came to the head so to the members when the feeling of affliction begins to touch them He was not hungry all the forty days but after he was hungry to show he was man Some think Christ by his hunger did objectively allure Satan to tempt him that so he might overcome him as a party of souldiers sometimes feign a running away that they may allure the enemies to follow them and so cut them off either by an ambush or by an orderly facing about so the devil tempted Christ as man not knowing him to be God or if he did know him to be God Christ doth as it were encourage his cowardly enemy that durst not set upon him as God shewing himself to be man V. 3. And when the tempter came to him he said If thou be the Son of God command that these stones be made bread We have here the first of the three temptations wherewith the devil assaults Christ And when the tempter So he is called 1 Thes 3.5 from the first temptation wherewith he supplanted Eve he is called the Tempter not because he is the alone tempter but because he is the chiefest for sometimes our flesh and sometimes the world tempts This tempting of Satan was nor barely by way of suggestion for that would easily have been repelled from the holy heart of Christ but in some outward and bodily form perhaps of a man To tempt is to try but Satan is an ensnaring trier He said unto him If thou be the Son of God Meaning as that voice at thy baptism declared and as John Baptist hath preached thee to be do not thou suffer hunger having whereby thou mayest asswage thy hunger Satan thought either by the miracle or by Christs inability to do the miracle he might know whether he were the Son of God or no that so he might vent his old wrath and envy against him It 's like the devil did not come abruptly upon him but first saluted him courteously as what Sir art thou meditating of I saw thee to be baptized of John in Jordan I heard a voice from heaven saying This is my beloved Son I would fain know whether the voice meant that thou art truly the Son of God by nature or an adopted Son by grace I see also by thy long fast of forty days that thou art hungry if therefore thou art the Son of God succour thy hunger and turn these stones into bread for thou canst easily do it The scope of Satans temptation was to tempt Christ 1 To unbelief as if he should say Thy father hath hitherto forgâ—â—ten thee and sent thee no meat now thou seest thy God fails thee therefore necessity puts thee upon to provide for thy self The scope of Satan was to draw Christ from resting on Gods word and to follow what unbelief should suggest and this appears by Christ his answer Man doth not live by bread alone So that though I will not deny but Satan might tempt Christ to a vain boasting of his own power yet specially he tempts Christ to unbelief either that he should not believe that testimony that was given at his baptism or to doubt that God would fail him of necessary livelihood As he overcame the first Adam with unbelief of the threatning Gen. 3.3 so doth he endeavour to overcome the second Adam with unbelief of the promise And seeing Satan dare call in question the Son-ship of Christ no wonder if he tempt Saints to call in question their son-ship Where we may see Satans craft Christ being hungry is tempted to provide bread in such a way as Satan prescribes He usually fits his temptations according to mens present conditions marking in his temptation whereunto persons are inclining or wherein they are wanting so that as Fowlers lay several baits for the birds and Hunters for the wilde beasts and Fishers for the fish and lays for every one their proper bait for to catch them so to the hungry or poor Satan sets before them bread and livelihood to the full idleness and sloth to the proud honours to the covetous gain to the revengefull wrongs and discontents to the curious Magick and inchâ—ntments to the adulterer beauty to the drunkard wine c. as he tempted the head so doth he the members to the afflicted despair to the idle wantonness to the busie trouble to the severe cruelty to the mercifull flattery V. 4. But be answered and said Man shall not live by bread alone but by every word that proceedeth out of the mouth of God But he answered and said We may see the defence Christ had against Satans temptation it was the Scripture for that is our sword we are to fight with Ephes 6.17 which the Papists taking from the people expose them to Satans open violence A man that is to go where thievs way-lay him will be sure to have his sword yet is not the bare repeating the word in an heartless manner a defence against Satan but to repeat it believingly after which the temptation uses presently to vanish But herein we must joyn precept promise and threat precept forbidding such a sin and commanding such a duty the promise in case we consent not nor obey Satans temptations this we must set against all Satans proffers the threatning in case we yield to the temptation because Eve set not the threatning against the devils temptation and minc'd off the temptation which was In the day thou eats thereof thou shalt die which she minc'd into this Lest ye die Gen. 3.3 she was overcome of the tempter Man shall not live by bread alone but by every word that proceedeth out of the mouth of God As if he should say Man shall live of every thing which the Lord hath commanded or appointed to the sustenance of mans life and not onely of bread as the Jews lived of Manna 40 years So that if the Lord should command us to eat grass and snakes c. we should live by them as by the most delicate meat yea if he should command it we should live without any meat as Moses and Elias did Therefore by word here is not onely meant the promises but the decree for the word that goes out of a man is his will pleasure or decree So that by word is meant the
thou serve We have here a twofold Answer of Christ to Satan's Argument First he answers to the person of the Tempter and then to the Temptation 1 To the person of the Tempter Get thee behinde me Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hupage Get thee gone depart appear no more before me but get thee behinde me for I will neither hear thee nor look upon thee thou dost not onely promise false things but also thou requirest wicked and blasphemous things of me to wit that I who am thy Creatour should worship thee who art my Creature This word behinde me is not in some Copies This word begone is used when we reject those whom we have a while endured with some trouble and tediousness Blasphemous words should not be patiently heard of Christians no more than they were of Christ but to be rejected with great indignation Also we may learn when the Devil grows troublesom with blasphemous Temptations not to dispute with him but to drive him away with anger saying with one of the Ancients Thy uncleanness be upon thee O Satan because thou art an unclean Spirit uncleanness is thy work Let not Satans blasphemous thoughts which he casts into thee fill thee with doubting whether such Injections can befall Gods children and so put thee into an habit of heavy walking but drive him back as Christ doth by the Word Satan being he cannot torment Saints in Hell will labour to torment them here on Earth It 's a point of wisdom to draw some spiritual good out of Satans blasphemous Tentations When he suggests there is no God say Nay Satan the Word to which I am confined says there is besides in the Lights of Heaven I see a shadow of his divine countenance in the Creation of the World I see his infinite greatness in his universal provision I see his goodness let these motions make us see Satans malice that he hath against the Majesty of God let us also with more dearness adore and love the Majesty of God Be also humbled that thou canst not with greater abhorrency abominate such hellish Blasphemies also strive to be more strongly settled that there is a God that there is a Heaven and Hell because Satan endeavours to instill the contrary Let it also be a strong Argument that thou in more likelihood than formerly belongs unto God for so long as thou liest dead in thy sins the Devil never affrighted thee with blasphemous thoughts but now since thou camest home to God and begannest to imbrace his ways Besides gather experience by these blasphemous thoughts to comfort others in the same kinde For it is written Thou shalt worship the Lord thy God The meaning of Christ's words are those things which properly belong to the Worship of God are not to be given to any Creature neither ought a Dispute concerning any such thing to be received but angerly to be rejected as Christ here doth Yea those things which belong to Worship they are to be given to no Creature nor to be divided betwixt God and Creatures This place is taken out of Deut. 6.13 in stead of Worship there it is Fear Thou shalt fear the Lord thy God for the Hebrews put Fear for all the Worship of God hence Rabbi Juda in libro Chasidim saith If any man see the Devil and be afrid of him he falls down before him And him onely shalt thou serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreuseis this word render'd serve neither in the rise or use of it is proper onely to God See Acts 7.42.10.25 And therefore their distinction of Latreia that it is onely due to God and Doulia to Saints and Hyperdoulia to the Virgin Mary This word onely excludes all others save the Lord from divine Worship And therefore the popish distinction of Adoration which they acknowledg onely to be given to God and that of Invocation wherein they acknowledg Saints may give good things and drive away evil is vain All Invocation presupposes three things 1 Omniscience that he that is called on may hear our Groans 2 Omnipresence that he every where hears our Prayers 3 Omnipotence that he can succour us in our miseries now can Saints departed do any of these and therefore why should they be invoked and therefore that it 's not lawful to give divine Service or Worship to any save God onely I le give these Reasons 1 We have a Command onely to call upon God in the Name of Christ John 16.23 24. Ephes 2.18 Heb. 7.25 Now we have no Command to call upon any Saint departed 2 We have no Promise of being heard if we so call 3 We have no Example of one godly man that did so 4 The Saints departed know not our Wants Isai 63.16 Abraham is ignorant of us and Israel knows us not 5 It darkens and derogates from Christ's Mediatorship to whom it belongs to intercede for his People which they blasphemously ascribe to Saints especially to the Virgin Mary Now Christ alone conveys the things that are Gods to us and ministers the things that are ours to God Now we are commanded to come in our Wants not to Saint departed or Angel but to this Mediator Heb. 4.14 15 16. 6 By calling thus upon Saints we put them into the Throne of Christ and invest them with Gods properties as to hear Prayers and to know our Wants Rom. 10.14 We are onely to call upon him on whom we believe Yea hereby we invest them with Gods properties for we acknowledg the person we pray to the searcher of our heart and the authour of our good And therefore Chemnicius writes The Papists in their Temples paint Christ threatening and casting Darts against sinners the affrighted sinners they fly to Mary who puts her self betwixt as a Mediatress and drives back the Darts this honour Christ gets hereby that he is less loved less sought and counted less mercifull 7 He that we call upon must know the states of all that call upon him every where that he may judg what is expedient or not expedient for them but this is proper to God alone Psalm 65.2 neither doth it help them to say that Saints departed know the states of all by the revelation of the Angels or in the glass of the Trinity or from those that dy for our Prayers ought not to be founded on such Dreams but on plain Scriptures and so much more in that the Saints the Papists call upon are scarcely any where to be found save in the Popes Kalender Yet do we not think slightly or speak reproachfully of the Saints departed whose Memories are celebrated in Scripture Psalm 106.16 for there 's Memory of Saint Moses and Saint Aaron as well as of Saint Matthew Saint Mark c. In the New Testament there 's a Catalogue of many Saints Heb. 11.32 Yet doth it not follow that Saints are to be called upon we are to praise God in his Saints and to acknowledge the grace of God in them and to imitate them
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
fleet he would not joyn with his son Ahaziah though sollicited When a man hath had a fall from a resty horse which had like to have broke his neck he will hardly come upon his back again 2 He will not be hired for any gain of sin against God he will not sell himself as Balaam did Tryals of thy Mourning 1 True mourning that comes from the spirit of grace looks at God who hath been dishonoured and at Christ who hath been crucified Psal 51.3 4. Mine iniquitie is ever before me against thee thee onely have I sinned Hos 6.1 Come let us return unto the Lord for he hath torn us and he will heal us Luke 15.18 Father I have sinned against heaven and before thee so it looks on Christ as crucified Zach. 12.10 They shall look upon him whom they have pierced In opposition to this there is a mourning flowing from the spirit of bondage which is a forced work this differs from the other as the motion of a clock from the motion of a living creature the one is moved from a principle of life the other from weights in the one a man is humbled in the other he humbles himself 2 True mourning hath a change of heart going with it Jer. 4 14. Luke 7.38 those eys that had been employd in wanton glancings now they weep those hairs that had been laid out to entangle now wipes Christs feet those lips that had kist wantonly now kiss Christs feet Hypocritical mourners have no change of heart they are like thievs who forbear stealing while in prison onely 3 If thy mourning for sin be right outward contents will not take it off David had the delights of a Court yet did not this take off his mourning Psalm 51.3.38.6 4 If thy mourning for sin be right it will be on this ground because it turnes away the face of God 2 Chron. 7.12 13. 5 Thou wilt mourn for secret sins as well as for open Psalm 19.12 Cleanse me from my secret sins as vain thoughts Jer. 4.14 c. 6 Thou wilt mourn especially for thy great sins as David doth for his adultery and murder Psalm 51 14. and Paul for his blasphemy 1 Timothy 1.13 7 Thy mourning will be especially for thy master sin Psalm 32.4 5. All Davids mourning was nothing till he came to touch upon this sin of murder to mourn for it 8 Thou wilt mourn for it not onely in times of extremity as Pharaoh Exod. 9.27 and Judas Matth. 27.4 but likewise in times of prosperity 9 True mourning looks at Gods face and favour 1 Sam. 7.3 Psalm 51.8 12. Ezek. 7.16 Hypocrites mourning is to have temporal judgements removed 1 Kings 21.27 and so Jehoram 2 Kings 6.29 30. and those who howled upon their beds for Corn and Wine Hos 7.14 Means to mourning 1 Urge the Lord with his Promise of taking away thy stony heart Ezek. 36.26 Zach. 12.10 God promises to pour upon the house of David and the Hierusalem of Jew and Gentile a spirit of grace and supplication and they shall mourn c. 2 Be frequent in self-examination Psalm 22.28 They shall remember themselves and turn to the Lord Lam. 3.39 Jer. 31.19 after Ephraim was brought to know himself he lamented 3 Keep thy heart under the powerfull dispensation of the Word Jer. 23.29 The Word is a Fire and Hammer Acts 2.37 4 Look often on Christ crucified Hard is thy heart if it mourns not when thou remembrest the dying of Christ Zach. 12.10 looking on him they pierced they mourned 5 Pray for the Spirit of grace to be poured upon thy soul Isai 32.15 When the Spirit is poured from on high the Wilderness will be a fruitfull Field that is those hearts that were like Wildernesses and Forests when the spirit was poured from on high became fruitfull Fields 6 Get assurance of thy interest in Christ crucified A man cannot mourn heartily for sinning against the Lord so long as he knows not but God may damn him in time to come but when Gods love is manifested there will be great sorrow 7 Mournfull considerations as that thou hast broken an holy Law thou hast offended a tender Father that thou hast lived an unprofitable life that thou hast sadded righteous men and gladded wicked men that thou hast been partaker with other men in their sins that thou hast often slidden back from God that thou hast been so dead-hearted in thy secret approaches to God 8 Consider the benefits of holy mourning as 1 Joy is wont to follow it Psalm 97.11.126.6 7. as a joyfull Harvest follows a weeping Seed-time when the poor Farmer mourns to cast away his precious Seed which his Family so much wants Luke 6.25 Isai 57.18 Isai 6.1 2 3. 2 Such persons are marked in an evil time Ezek. 9.4 Job 5.11 3 Such persons are not without blessedness though they be without comfort for Blessed are they that mourn Yea a time is coming when the Lord shall be thy everlasting Light and the days of thy mourning shall be ended Isai 60.20 4 This is one of the effects of Repentance 2 Cor. 7.7 Joel 2.12 5 Godly mourning is a special means to compose the dissoluteness and loosness of our affections which are apt to be scattered too much among carnal joys James 4.9 10. Be afflicted and mourn let your laughter be turned into mourning and your joy into heaviness 9 Practise duties as 1 Private admonition 2 Sam. 12.7 Psalm 141.5 2 Take a fit season for plowing up thy heart Jer. 4.3 when softened by outward trouble 3 Get a particular knowledg of thy evils 1 Sam. 12.19 We have sinned in asking us a King 2 The Reason why mourners are blessed For they shall be comforted here in part 2 Cor. 1.4 and hereafter fully in Heaven James 1.12 Apoc. 7.17 V. 4. Blessed are the meek for they shall inherit the earth Obs Meek persons are blessed 1 What meekness is 2 Why the meek are blessed 1 What it is it is a certain moderation of minde speech and gesture whereby a man becomes gentle and tractable towards those with whom he converses so that he is not sharpened unjustly at their follies and frowardness and smaller offences they commit against him 2 Why meek persons are blessed 1 Because Christ pronounces them blessed Psalm 149.4 The Lord taketh pleasure in his people he will beautifie the meek with salvation Psalm 147.6 The Lord lifts up the meek The meek shall increase their joy in the Lord Isai 29.19 2 Christ promises such persons rest Matth. 11.29 Learn of me for I am meek and ye shall finde rest for your souls Now what rest is this save the rest of grace and glory 3 A meek spirit is of high price in the sight of God 1 Peter 3 4. God exalts such souls in blessedness Hence Preachers are sent to preach good tidings to the meek Isai 61.1 Psalm 76.9 4 Let us learn this duty 1 We have the example of Christ herein Matth. 21.5 Behold thy
Because such persons are believers Acts 15.9 purifying their hearts by faith that is every believer from the blood and spirit of Christ draws power to purifie and purge the heart from that filth which ariseth therein Now to every true believer there is a promise of blessedness 3 Because a purifying of the heart and hope of blessedness are inseparably annext or joyned together 1 John 3.3 Every man that hath this hope in him that is to see the Lord to his comfort whereof he had spoken verse 2. purifieth himself as God is pure A man may have other hopes without this as hope to be rich to be honourable but he cannot have this hope without purity Use 1 Exhortation to follow after purity of heart When the heart is pure thy hands will be pure clean hands and a pure heart go together Psalm 24.4 thy prayer will be pure Job 16.7 Mal. 1.11 thy conscience will be pure that it will witness thou lives not in sin 1 Tim. 3.9 Means to purity of heart 1 Get the blood and spirit to purifie thy heart As the blood of Christ purges the soul from guilt Heb. 9.14 so doth the spirit from filth 1 Peter 1.22 Seeing you have purified your hearts through the spirit Psalm 51.7 9 10. 2 Purifie your hearts from double mindedness James 4.8 Cleanse your hands ye sinners and purifie your hearts ye double minded Now that is double mindedness when a man thinks to grasp grace and sin and holds them in an equal poise as the young man Matth. 19. he would fain have held Christ and the inordinate love of the world together Contrarily Nathaniel John 1.47 3 Content not your selves with outward purity The Pharisees by an outward shew of purity by making clean the out-side of the cup and platter got great authority among men Matth. 23.25 though their hearts were full of rottenness and they that followed after inward purity of heart were contemned but in opposition Christ commends to his Disciples inward purity Many are pure in apparel but few in this 4 Nourish Gods fear in you cleanse your selves from all filthiness 2 Cor. 7.1 how shall we do it Perfecting holiness in the fear of God Gods fear makes a man afraid to let any sin have a quiet abode in him Psal 19.9 The fear of the Lord is clean 5 Believe the promises By the belief of the promises we partake of the divine nature and to escape the corruption of the world 2 Pet. 1.3 4. 2 Cor. 7.1 6 Purity of heart is a preparative for communion with God Psalm 24.3 Who shall ascend into the hill of the Lord Who shall stand in his holy place He that hath a pure heart verse 4. For they shall see God Here 's the reason of their blessedness for they shall see God 1 In this life as a pure glass receives the image proposed to it 2 Cor. 3.18 we beholding as in a glass the glory of the Lord are changed into the same glory 2 In the life to come Men of pure heart are not seen in the world or taken notice of but in another world they shall see God Now in the sight of God is fulness of joy Psal 16. ult Matth. 18.10 setting forth the glory of Angels he saith They always behold the face of my Father in heaven For as the sun is not beheld but by sound eyes so God that is a most pure light cannot be seen but by a pure heart For the former of these the beholding God in this life is 1 The beholding of God in the creatures Psal 19.1 The heavens declare the glory of God and the firmament showes his handy work Rom. 1.20 The eternal power and God-head of God are cleerly seen by the things that are made God left not himself without witness whiles he gave fruitfull seasons Acts 14.17 Carnal men might oppose many things against Atheisme but they consider not the works of the Lord nor the operation of his hands Psal 28.5 2 The beholding of God in his word By this was Christ set forth evidently crucified Gal. 3.1 The word enlightens the eys Psal 19.8 In the glass of the word we behold God with open face 2 Cor. 3.18 which sets him forth 1 By removing all imperfections from him 2 By ascribing all perfections to him 3 The beholding of God in the light of his countenance Psal 17.15 I shall behold thy face in righteousness Job 13.16 An hypocrite shall not come before him that is to behold the light of his face Psal 140. ult the upright shall dwell in his presence The beholding of this is the earnest desire of every holy man Psal 4.6 7. If there be so much comfort in this when we behold it here what will there be in future blessedness 2 In the life to come we behold God This beholding is an eternal fulness of joy 1 Its a fulness of joy Psal 16. ult In his presence is fulness of joy If Solomons servants were blessed that stood in the presence of Solomon 1 Kings 10.8 and beheld his wisdom much more they who behold the glorious presence of God in heaven 2 It s eternal If a man were to leave heaven after a thousand years it were not happiness but we shall for ever enjoy this happiness 2 Cor. 4.18 2 Cor. 5.1 1 Thes 4.18 This joy consists 1 in the absence of all evils as 1 freedome from sin both original wherewith now assail'd Rom. 7.15 and actual 1 Cor. 15.55 We shall set our feet on our corruptions as Joshua did his feet on the necks of the Kings 2 Freedome from temptations especially those of Satan which often make the life comfortless 3 From labours Rev. 14.3 The dead in the Lord rest from their labour They have the rest of an eternal sabbath Heb. 4.10 All things rest when they come at their proper place this is a maxime among men but true of glorified persons 4 From society of wicked men The Egyptians whom you have seen you shall see them no more for ever Exod. 15.13 shall then be made true all that do iniquity shall be gathered out Matth. 13.41 and turned into hell Psal 9.17 5 From all necessities of nature We shall need no house to dwel in no fire to warm us no meat to feed us no Physick to cleanse us for our bodies shall be spiritual not needing any of these 1 Cor. 15 43. 6 From all sorrow and mourning Revel 21.4 2 This joy consisteth in the enjoyment of all goods as 1 Light Psal 36.9 In thy light shall we see light darkness is part of the torment in hell 2 Pleasures and that for evermore Psal 16. ult hence heaven is called paradice Luke 23.43 3 Life of this shall mortality be swallowed up as time is swallowed up of eternity 2 Cor. 5.4 mortality shall be swallowed up of life 4 Perfect knowledge of God We shall see him face to face that is plentifully and cleerly as two men that behold one another 1 Cor. 13.12
vices of Christians when their lives are holy they draw many to Christ when they are corrupt they turn many from Christ Neither do men light a candle and put it under a bushell but on a candlestick A fourth Metaphor or similitude is taken from a candle set in a candlestick that gives light to them in the room such was Joshua and Zerubbabel Zach. 4.11 this was signified by the candlestick in the midst of the tabernacle and temple yea the seven Churches are called candlesticks Rev. 1.20 Churches ought not to meet in secret I mean for worship unless in some unusual case V. 16. Let your light so shine before men that they may see your good works and glorifie your father in heaven Let your light so shine before men n this verse 2 things 1. A duty Let your light shine before men 2 The ends of the duty 1. That men may see your good works 2 may glorifie Gods 1. The duty let your light so shine before men Obs Christians ought to shine as lights to others Ob. But we are bid to do good in secret Ans Augustine answers he doth good not that he may be praised but God glorified in him he that doth this need not fear to be seen of men 1 From the state of conversion Eph. 5.8 Ye were once darkness now ye are light in the Lord walk as children of the light 1 John 1.6 2 That men may see your good works not to ambition as the Pharisees who gave alms to be seen of men Matth. 6.1 but to conversion to draw others to the faith not that you may be seen save in the praises of God Aug. in loc Tom. 10. de verb. dom 3 That men may glorifie our heavenly father 1 By receiving and approving the heavenly doctrine that you profess Song 6.1 The daughters of Jerusalem ask the Church Whither is thy beloved gone that we may seek him with thee 2 By conversion to the same faith 1 Pet. 2.12 Having your conversation honest among the Gentiles that they may by your good works which they shall behold glorifie God in the day of visitation 3 By thanksgiving for so great a favour 1 Pet. 2.9 Praise him who hath called you from darkness to his marvellous light For application let your light shine forth to others for these ends testimony of conscience before God and testimony of a holy life before men 2 Cor. 8.21 Providing things honest not onely in the sight of the Lord but of men be not content to shine onely by doctrinals for so did the Jewish teachers Rom. 2.17 18 19. they were lights to them that were in darkness and rested herein but shine forth also in practicals Moreover in all your holy walking propose this end not that you may be magnified and lifted up above the stars but that God may be glorified as the authour of that little good you do the glory and praise of Christians in heaven is Christ as they are his glory praise on earth Luth. Tom. 2.94 So did John Baptist Joh. 3.30 He must increase I must decrease 2 Cor. 4.5 We preach not our selves but Christ Jesus the Lord John 7.18 1 Cor. 10.31 Rom. 14.7 8. If any praise be cast on thee as God hath made honour to accompany virtuous actions as the shadow accompanies the body so hath God appointed estimation and praise to accompany a holy life give this glory to God Psalm 115.1 Not unto us O Lord not unto us but to thy Name do we give praise There is a secret influence in holy example though we speak never a word It will afflict our souls in death not onely to think of our personal evils but of our exemplary evil 2 Exhort Where you see holy Examples to follow them Luke 10.32 Shall God kindle Lights for us as Sun Moon and Stars and shall we not walk by their light Shall God give us holy Examples and we not walk by them Rom. 11.11 The Example of the Gentiles shall at length provoke the Jews to believe As Christians wrong the souls of wicked men when they do not give them an holy Example so do wicked men wrong their own souls when they follow not that Example which is given them A mans Life shews what his minde is for by the endeavours of our daily conversation our natures not appearing are understood Justin Martyr ad Zenam Serenum p. 394. That they may see your good works 2. things 1. What a good work is 2. What properties are requisite 1 What it is Answ It 's any thing commanded by God and done by a regenerate man so that 1 it must be commanded by God Mic. 6.8 He hath shewed thee O man what is good and it must be the work of a man whose person is accepted in Christ Matth. 7.16 Make the Tree good that the Fruit may be good Rom. 8.8 They that are in the Flesh cannot please God For as the sins of believers do not redound to their persons to make their persons wicked no more do the works of wicked men materially good as almes bounty c. redound to the persons of wicked men to make their persons righteous Prov. 15.8 Esa 66.2 2 The properties of a good work besides these two laid down as 1. commanded of God 2. done by a person accepted so 3. It must be done in a right manner as God hath set down Heb. 8.5 See thou make it according to the pattern shewed thee in the Mount John 14.31 as my father gave me a command so I do not onely what he commanded but as he commanded 4 It must be done to God Zach. 7.5 To whom hav eye fasted to me even to me Alms is a thing God commands yet if therein we have vain-glorious ends we have no other reward but the praise of men Matth. 6.1 2. Yet this single circumstance is not enough to make a work good for some thinking to do God service have killed his servants John 16.2 and some meerly out of zeal to God opposed Christianity and went about to stablish their own righteousness 5 That which is a good work must be brought about by just and holy means Rom. 3.8 We must not do evil that good may come we must not lye for God Job 13.6 7. herein Rahab the Midwives Exod. 1.19 and Jacob are supposed to fail Gen. 27.24 6 It must have a good end This is first in intention though last in execution Rom. 14.7 8. None of us That is of us that are Christians though the world do otherwise that lives to himself and no man dies to himself 2 Cor. 5.15 Jehu did a good work in destroying Baal out of Israel 2 Kings 10. and Amaziah did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 they had some selfish ends as all carnal men have in what they did Use Learn how to judge of good works they are good when thus qualified Many things glorious in the
be afraid of her discovering of him to have insolent carriage towards him what a slavery is this 5 The dignity of Christians their bodies are for the Lord 1 Cor. 6.13 are members of Christ v. 15. Temples of the holy Ghost v. 19. bought with a price v. 20. Remedies against Adultery 1 Let every man keep to his own wife 1 Cor. 7.1 compared with v. 9. this is the way to prevent burning Prov. 5.15 Drink waters out of thine own Cistern and running waters out of thine own well as if he should say When burning lust fires a man there is need of water to quench it the remedy which must quench it is compared to a cistern and a pit Now as every man had rather have waters within doors then fetch it abroad so let every man have his own wife to quench the burnings of his desires Whereas he nameth running waters he showes that remedy of quenching lusts by strumpets is like muddy water which is trodden with the feet of many beasts but the other is clear the effect hereof is ver 16. Let thy fountains be dispersed abroad and rivers of water in the street By fountains and rivers he means children flowing from his wife as a fountain or spring Besides ver 16. Thy children thou hast by her shall be thine own and not straugers whereas children begotten on strumpets are children of the people 2 Get a dear love to thy wife Pov. 5.19 20. q.d. If thy wife shall be as the loving Hind and pleasant Roe thou shalt never go after strumpets erre thou in her love how by overlooking a squint eye a hard visage a dull understanding which may seem deformities to others do thou overlook them 3 Believe the al-seeing eye of God beholds thee in every place Prov. 15.3 The eyes of the Lord are in every place beholding the evil and good Prov. 5.21 Heb. 4.13 This kept Job from this sin Job 31.4 and Joseph Gen. 39.10 This thought that God sees not emboldens many to this sin Job 24.15 The eye of the adulterer waiteth for the twilight saying No eye shall see me The more secretly thou doest this sin the more abhorred it is of God 2 Sam. 12.12 2 Kings 17.9 Many persons when they are in strange countries and secret places venture to commit this sin as I have known some who through horrour of conscience have confest adulteries committed far from home 4 Beware of venturing upon this sin upon hope of future repentance for few have repented of this sin Eccles 7.28 and those who have repented have had exceeding horrour in their consciences for this sin as we see in David Psal 51.8 None that go into her return again Prov. 2.19 Neither take they hold of the paths of life That is very few do return 5 Shun all occasions and provocations to this sin as dalliance wanton touches and embraces Prov. 6.27 28 29. As he that takes fire in his bosome must needs burn his garments so the wanton touching of a strange woman must needs fire the body and mind and as he that goes barefoot upon hot coals must needs burn his feet so he that goes in to his neighbours wife though not in away of adultery but in a way of private converse as walking talking together in secret especially if there be any kind of touchings without prayer and watchfulness will be apt to be fired in his fancy memory mind and will as Tow presently takes fire if the fire do but touch it so whosoever wantonly toucheth a woman shall not be innocent Women are to be honoured but there is danger in their company let us consider their endeavours in secret to swallow up their neighbours they judge of themselves whether they can make war against chastity Justin Martyr ad Zenam Joseph shun'd all occasions as being in private with his Mistress To accompany with persons noted for this sin is an occasion Psal 26.4 5. the attire of an harlot is an occasion also why women may be tempted to this sin Prov. 7.10 Hos 2.2 Let her take away her fornications from before her face and her adulteries from between her breasts The meaning is she wore the attire of an harlot in those parts There is a chastity of habit which much preserves the person that wears it from the assaults of aculterers a sign of wantonness held forth in apparrel or gesture emboldens laseivious persons 6 Beware of filthy talke as scurrilous jeasts filthy talking argues a filthy heart Matth. 12.34 35. rotten communication is condemned Ephes 4.29 Ephes 5.4 many make their tongues which should be their glory to be their shame If so much uncleanness come out of the tongue how much more is there in the heart An angry displeasing countenance though there were no other reproof were enough to silence such wicked tongues 7 Take heed of idleness it was the cause of Davids sin 2 Sam. 11.1 2. As the land until'd grows full of weeds and the standing pool of frogs and toads so will the idle soul corrupt it self When the mind is intent on business it hath no leasure to wander about lascivious objects 8 Read and study Gods word it s a preservative against this sin Prov. 2.10 11 15 16. Prov. 6.23 24. It preserves thee from her flatteries when she shall profess she loves none like thee and if it were not to thee she would not prostitute her self to any This word hid in the heart preserves the young man whose lust is strongest Psal 119.9 11. For persons that fare daintily live idly and pray and read rarely it s a rare thing for them to be preserved from this sin 9 Restrain thy thoughts from uncleanness Job 31.4 Job would not think upon a maid in any lascivious way But of the heart proceeds adultery Matth. 15.18 19. Ob. But there 's sweetness in this sin Answ The more present sweetness the more the future bitterness 2 Consider how much more sweet is peace of conscience Labour then to give an absolute denial to this sin when it is in the first motion if we cannot put it out when it is but a spark how can we put it out when it is in a flame 10 Take heed of an adulterous eye 2 Peter 2.14 Having Eys full of Adultery that cannot cease from sin When a City is besieged care must be had of the Walls and Gates Prov. 6.25 Let her not take thee with her Ey-lids as if he should say if thou wouldst not lust after her do not look upon her V. 28. But I say unto you whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his heart But I say unto you Christ here comes to correct the depravement of the Pharisees that they vvhich kept themselves from bodily Adultery vvere free from all guilt thereof But I say that whosoever looks upon a Woman to lust after her hath already committed Adultery with her in his heart Whosoever looks upon a Woman Not
Husband for Idolatry Infidelity 1 Cor. 7.12 13. onely if the Idolater will depart and put the Believer away the Believer is free Nor for Errour in person as if a man think he mary a Virgin and doth not because she hath done nothing since his Wife nor for Errour of Estate as supposing to mary one rich but she is poor nor for Idolatry Ezra 10.2 3. Compare Rom. 7.1 2 3 4. nor Heresie 1 Cor. 7.12 no nor yet for poverty is a person to put away his Wife no nor for frigidity or coldness because not able to perform the duty of Mariage nor for some incurable Disease these may hinder a Mariage from being but not break it after it is solemnized 1 Cor. 7.10 11. Let not the Wife depart from her Husband and let not the Husband put away his Wife Quest But what if the Wife be of contrary Religion as a Papist and will not live with her Husband in such Countreys where the Husband may safely profess the Faith Answ It was the judgment of Calvin and the other Helvetian Preachers that there might be a Divorce whereof there were two Examples one of Pizarro who maried a Wife who would not live with him save in the Roman Territories where he must either deny the Faith or lose his life After Divorce he was maried as I remember for I have not the Book by me to one Magdalen Moor. The other is of Galeazeus Caracciolus whose Wife refusing to live with him save in Italy where he was either in danger of denial of Christ or loss of life he was divorced from her and maried to a Gentlewoman of Roan who fled for the Gospel sake 1 Cor. 7.15 But if the unbelieving depart let him depart a Brother or Sister is not in bondage in such a case but God hath called us to peace that is to peace of conscience herein as Martyr expounds it Now the reason is because such a person totally puts away such a yoke-fellow for doing his duty or if retained it is with an intention to murder him 4 Exhort To be wary in choice of yoke-fellows seeing the Bond of Mariage is an indissoluble Bond it cannot be broken save for Adultery beware how you chuse let Women beware how they consent if it were as common Bargains that a man might be rid of them losing his Earnest or if they were taken as some take Apprentices upon liking or as some buy Horses to lose so much if they dislike and return them but this is an eternal Bond therefore ought to be done with much deliberation as being onely once to be done Beware then how you chuse for Beauty Portion Many Women are soon won for person kindred riches because he that hath her is able to deck her in fine Apparel and Jewels never looking what ability such a man hath to instruct her and to bring up the Children they shall have in Gods fear And so much more ought we to be advised because Mariage is that point upon which depends in a great measure our eternal Estate for the Estate it self it is but for a few years but eternal things both of our selves and posterity much depend upon it How angry was God for his peoples matching themselves with Idolaters Nehem. 13.23 24 25 26 27. Ezra 9.2 3. such kinde of mariages are in danger of turning us from God Deut 7.3 4. 5 To stablish the consciences of competent Judges in granting divorces when one of the persons is a fornicator it is of the light of nature that he that keeps not the conditions of a contract or bargain should lose the benefit of it and the contract be made void that whoredome was a just cause of divorce in Moses time was in respect of gentle husbands who would not have their wives put to death such an husband was Joseph to Mary or in respect of such husbands who though they believed their wives were strumpets and perhaps found them so yet they were not able to prove it in judgement the proper punishment thereof was death either burning Gen. 38.24 or stoning Levit. 20.10 Joh. 8.5 but now Christ warrants any Judge to proceed to divorce in this case of adultery But for other cases as for a woman against her husbands will to go to the banquers of strangers or without just cause to lye out all night or to go into the Baths with men these are no sufficient grounds of divorce though they may be grounds of suspicion 6 To rest contented in the state of marriage wherein God hath placed us and hate putting away Mal. 2.16 as God hates it so should we And so much more because God joyns persons in mariage Matth. 19.6 What God hath joyned together let no man put asunder Besides they are one flesh V. 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths V. 34. But I say unto you Swear not at all neither by heaven for it is Gods throne nor by the earth for it is his footstool c. In the words are two propositions 1 Thou shalt not forswear thy self Levit. 19.12 Ye shall not swear by my name falsely 2 Thou shalt perform to the Lord thine oaths Numb 30.2 If a man swear an oath to binde his soul with a bond he shall not break his word he shall do according to all that proceedeth out of his mouth Out of these two places are the words of this text taken in the bare words there appears no corruption but in Christs answer the depravement appears in three particulars 1 Thou shalt not forswear thy self that is swearing by the name of God but if thou forswears by creatures thou mayest 2 For the latter but shalt keep or perform thy oaths that is oaths made by the name of God but to break oaths made by the creatures is no perjury 3 They taught that rash and needless swearing was no prophanation of the name of God so that they swore truly In opposition to these corruptions Christ saith Thou shalt not forswear thy self that is thou shalt perform that thou hast sworn to the Lord or by the Lord that thou wilt do Thou shalt perform thy oaths as all other oaths so in particular vows confirmed by an oath Besides to perform to the Lord thine oaths signifies that if we will swear we must swear by the true God not by idols From this thus explained observe Obs Perjury is an heynous sin before God There 's a flying rowl of curses that goes out against false swearers Zach. 5.2 3. It 's called a rowl because the Jews books were not distinct by leaves as we have but one piece of parchment wrapt upon a stick like a map which was called a rowl because rowled together In this was writ their perjuries and the punishments of them it 's said to be flying to signifie the swift vengeance that hangs over impenitent persons it hangs as
it were in the ayr waiting for Gods command to fall down like an Eagle or Hawk upon the prey They went as swift in their sins as wilde Asses or Dromedaries but as the Ass is found in her-moneths in her silthiness when she is big that she cannot run men wait for her Jer. 2.23 24. so doth the rowl of judgement wait for other sinners in particular for perjured persons The length of this rowl was 20 cubits the breadth but ten signifying that it went over all Judaea which was twice as long as broad as Hierom observes the length of it from Dan to Beersheba was 160 miles the breadth from Joppa to Bethlem was 46 miles This rowl was writ on both sides on one side of it were curses for the thief on the other side curses for the swearer Lastly this curse is said to remain in the midst of his house and shall consume it with the timber thereof and the stones thereof This was fulfill'd Matth. 23.27 28.24.1 in that there was not left one stone upon another not onely the Temple destroyed but also every private mans house Luke 19.44 so that they were laid even with the ground and not one stone left upon another This sin is condemned Hos 10.4 Levit. 19.12 Zach. 8.17 Examples of persons punish'd for false swearing are Zedekiah Ezek. 17.16 17 18 19 20. the Lord threatens for the oath that Zedekiah swore to the King of Babylon and brake that he should dye Shimei was put to death for the oath he brake which he had sworn to Solomon 1 Kings 2.42 43 44 45. For Saul his breach of the oath which Joshua and Israel had sworn to the Gibeonites seven of his sons were hanged in the dayes of David 2 Sam. 21.1 to v. 10. Famous was Gods judgement on Ladislaus King of Poland who upon the Popes Counsel and dispensation broke his oath which he had sworn to Amurath the second Acts and Mon. vol. 1. p. 968. But shalt perform to the Lord thine Oaths An oath is the affirming or denying a thing with the calling on the name of God to witness and avouch the truth of the thing affirmed denied or promised that they to whom we swear may not doubt of the truth of our words 1 Oaths are lawful 1 Because practised by God and Christ Psal 95.11 Psal 110.1 Esai 45.23 and by Saints by Jonathan and David by Paul Rom. 1.9 2 Cor. 1.23 2 Cor. 11.31 Gal. 1.20 2 Oaths are of the Law of nature Gen. 21.23 24. Abraham and Abimelech or at least Phicol his Captain swore one to another 3 The useful need thereof as to bring forth a truth Exod 22.10 11. as if a man deliver a beast to keep and it be stole then was he that had the beast to keep to purge himself by oath and the owner was to accept his oath Also that things done privily may come to light Numb 5.19 so the Priest swore the woman suspected of incontinency to finde out whether she were guilty or innocent Properties in swearing 1 Look to a right call as 1 When the Magistrate ministers an oath to answer so far as Law requires otherwise non tencor respondere I am not bound to answer 2 When the glory of God and edification of his Church requires it 2 Cor. 1.23 Rom. 1.9 3 For mutual peace and ending of controversies So Jacob and Laban swore one to another Gen. 31.53 so an oath is an end of strife Heb. 6.17 2 Look to the thing thou swears that it be lawfull not as Herod's oath to Herodias nor as the forty who swore to kill Paul Such an oath was Davids who swore to destroy all Nabals house 1 Sam. 25.22 3 Look the thing thou swears be in thine own power It 's rashness to swear a thing that is not in thine own power as to swear to live a single life c. 4 Swear in truth judgement and righteousness 1 In truth which excludes all equivocation Words are to be taken as men commonly understand them An oath is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hedge to signifie that when a man swears he sets an hedge about himself which he may not break this excludes all swearing of things we know not and things we doubt of 2 In judgement not lightly or rashly but weighing all due circumstances Eleazar Gen. 24.3 when Abram swears him not to take a wife of the Canaanites for his son but of his kindred before Eleazar swears he proposes his exceptions viz. What if the woman will not go with me To which Abram answers If the woman be not willing to follow thee thou shalt be free from this mine oath Eccles 5.2 Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God None must swear save those who have judgement to discern what an oath is 3 In righteousness That you affirm nothing against conscience neither for malice nor favour as those sons of Belial did against Naboth who swore That Naboth blasphemed God and the King 1 Kin. 21.13 This property of an oath excludes all swearing for custome as many do that are chosen into publick places and are chosen into societies who swear not because they mean to keep their oaths but because else they cannot be enfranchised 2 Reprehension of prophane swearing which is so common for this sin God hath a controversie Hos 4.1 Lands mourn Jer. 23.10 and the sinner becomes guilty Exo. 20. Obj. But if I swear not men will not believe me Answ They would sooner believe thee if thou forbarest it He that hears thee make no conscience of swearing will think thou makes no conscience of lying besides better be suspected of men then condemned of God and conscience Obj. It 's a foolish custome I have got Answ This renders thee so much more guilty that it 's thy custome if a thief or murtherer at the bar should plead that it hath been his custome to thieve and murther would not this make him more guilty Object My oaths are small as by my faith and troth Answ Consider against what a great majesty they are committed If any sin seem little let hell fire seem great To use faith and truth cannot be less then an appearance of evill Object But I swear by a good thing Answ The goodness of a good thing aggravates the offence when abused as we see in wine and beer when abused to drunkenness Object All the country use it Answ We must not follow a multitude to do evil Exod. 23.2 the sinfulness of multitudes brought the flood upon the old World and fire upon Sodome Remedies against prophane swearing 1 Beware in those cases where men are apt to swear amiss as to gratifie a friend or to be revenged of an enemy 2 Use not an oath when the matter can be otherwise determined also if thou be a judge impose not an oath when not necessary nor upon men of no credit who make no conscience of it nor in
37. But let your communication be yea yea nay nay for whatsoever is more then these cometh of evil The meaning of Christ here is not to forbid swearing in just cases but prophane and rash swearing whether by God or creatures This is mentioned Jam. 5.12 as if he should say Let your speech usually be a bare affirmation or denial For that which is added to these by calling God or creatures to witness cometh of evil Yea yea nay nay Christ notes to us the constancy that should be also in our speeches without faltringor deceitfull equivocating 2 Cor. 1.19 20. Our word among you was not yea and nay Besides Christ teaches that in promises not sworn our faith ought to be kept in like manner as if they had been sworn Psal 15.4 He that sweareth to his own hurt and changeth not So much appears Jam. 5.12 Let your yea be yea and your nay nay lest you fall into condemnation In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub judicio Grotius reads out of some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest you fall into hypocrisie that is lest ye be found deceitfull which becomes not Christians Joseph speaks of the Essens Every thing that was spoken of them was stronger then an oath Some there are that think promises have not a binding power but a simple affirmation of a thing that in future we would do ought to proceed from that minde that at that time would do that thing which we say we would do in future Yet he is not bound thereby nor we are bound thereby because the will of man hath a power to change his decrees neither can he take away that right from himself by the alone respect of himself So that we must distinguish 1 Betwixt the declaration of our minde wherein we show our present intentions but yet with the reservation of our future liberty of changing our present determination upon new reasons we yet see not 2 And betwixt a promise For in a promise there is the translation of a mans right to another as a man that owes an horse may pass him over to another by some signe of his will now because by such a signe some right passes over to another therefore the will cannot honestly change it self Now that a promise may be of force there are four requisites 1 That the promiser be capable of promising and therefore those that want reason as children and mad men their promises are of none effect there can be no willing without understanding 2 That the things promised be just herein Herods promise was of no force when Herodias desired John's head 3 That we promise what is in our own power If a servant promise his service to him that is not his master this promise is nothing because it is beyond the power of the promiser so if a man should promise to reach heaven it is out of his power 4 After our promise is made to any person upon consideration that we look upon it as an absolute debt which we cannot in conscience nullifie unless the person to whom we promise do acquit us Whatsoever is more then these cometh of evil Evil in the masculine Gender signifies the evil spirit the devil who tempts to swearing as well as to other sins without any necessity of an oath If we take these words of evil in the Neuter Gender then we must understand that this sin of vain swearing comes of the evils that are in the hearts of men As from 1 Irreverence of the name of God 2 Distrust when men will not believe without an oath 3 From a custome of swearing wherein persons have been bred 4 From the custome of men in not standing to their promises and not using faithfulness in their speeches so that it is as if Christ had said think not you will be excluded from the society of men if you refrain from swearing for the manner of swearing springing up from mens unfaithfulness if you shall honestly perform your words and promises you will sooner be believed without an oath then others with an oath Yet know that Christ doth not count oaths evil or unlawfull in the whole but things that are not to be used save in matters of very great moment as bring called before a Magistrate or when something is committed to the trust of another or for purging our own innocency when suspected Num. 5.19 or when persons are slow to believe that which is profitable for them to believe or for Gods glory Ro. 9.1 Oaths are not to be used but in these and such like cases as have been named For Application learn to keep vvithin the bounds of yea and nay avoiding all prophane swearing If the Princes of the world will not suffer their names to be abused vvill God suffer it Will Christ suffer his vvounds his heart his bloud his foot to be sworn by Also all prophane cursing to vvish they might sink be hang'd be damn'd be burnt never to come in the Kingdome of heaven never see vvife or children or the face of God that this bread may be their last if it be not so Moreover beware of swearing by creatures as by the cross by light by heaven by faith troth by Jerusalem by thy head remember vvhatsoever is above yea and nay is sin Avoid the calling of God to witness in trivial things as even many professors do using such vvords as the Lord knowes God can vvitness vvith me Moreover learn to be constant in your vvords and promises that your faithfulness may perswade men to believe you vvithout oaths V. 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth Here 's another Commandement depraved by the Pharisees vvhich vvas the law of like for like or retaliation Exod. 21.23 24 25. This law of giving eye for eye tooth for tooth vvhich vvas appropriated to the Judge they applied it to private persons that every man might avenge himself That it belonged to the Judges onely see Deut. 19.21 the scope of which law vvas to keep men from avenging themselves seeing they had the Magistrate an avenger of their vvrongs Onely vvhere Magistracy cannot be had there may be an unblameable defence The law of the 12 Tables vvas if he hath broken a member let there be like for like Now the Pharisees expounded the law of God to serve the corrupt humours of the Jews vvho vvere much given to private revenge yea it is natural to every man to think revenge sweeter then milk then life Corrupt teachers are ready to expound the law of God according to the manners of men as Princes frame their governments according to the manners of their people V. 39. But I say unto you Resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also Resist not evil Christ in answer forbids all private revenge We should onely desire to defend our selves and ours not thirst to hurt our Enemy For that
man no such duty and therefore owing him nothing I may take something of him 4 From gratitude we ought to be thankfull where we receive now where 's thankfulness if you pay back onely the principal 5 From Charity which teaches every man to have a care of his own 1 Tim. 5.8 Now if rich men have my money and grow richer by it and I have nothing from it where is my care Onely if thou hast store of money beware that thou dost not so lend out thy money to rich men for profit that thou hast not to supply the poor where duty calls for it Lev. 25.35 36 37. If thy Brother be waxen poor thou shalt not give him thy money upon usury Quest But what is usury Answ The taking of any thing from a poor Brother for the duty of lending or from a person to whom we are bound to lend freely To these we are to lend freely because they borrow for the sustentation of the life of them and theirs whereas rich men borrow to get gain thereby hence rich Christians ought to lend freely to the poor even though sometimes the principal may be in hazzard See for this more in my Treatise of Repentance and Restitution V. 43. Ye have heard that it hath been said Thou shalt love thy Neighbour and hate thine Enemy V. 44. But I say unto you Love your Enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you Christ reproves another depravation of the Pharisees which had three Branches 1 that they expounded Neighbour to be onely Friend or Kinsman whereas the Lord means all men who have a common nature with us Luke 10.32 2 That they left out of the Text these words thy self Levit. 19.18 The Command was Thou shalt love thy Neighbour as thy self 3 That their Enemies were to be hated whereas the contrary appears Prov. 25.21 If thine Enemy hunger feed him Exod. 23.4.5 If the Ox or Ass of an Enemy were wandring they were to bring him home Now the Scribes gathered 1 That as the Jews lived in opposition to the foreign Enemies Moabites and Ammonites and Amalekites they might also hate their private and personal Enemies 2 That the Scribes drew this principle of hatred of Enemies from the Rule of Contraries which was we must love our Friends therefore we must hate our Enemies now a right Consequent will not follow from Contraries unless they be equal From all this Christ clears the Law But I say unto you Love your Enemies Christ sets down 1 The Command 1 Generally Love your Enemies 2 Particularly in three Branches 1 Bless them that curse you 2 Do good to them that hate you 3 Pray for them that despitefully use you and persecute you 2 The Reasons of it 1 That you may be like God as children to their father v. 45. 2 From the Lords own Example who makes his Sun to shine and Rain to fall on the just and on the unjust 3 From the difference betwixt Publicans or civil men or sinners and betwixt Christians Sinners love those that love them and salute those that salute them but Christians must love them that do not love them and salute those that do not resalute them or do it very slightingly But before I come to handle the point concerning Love to Enemies I dare not condemn Tertullian and others who hold Christ his Command to be a supplement to Moses Law while he saith The old Law teacheth us love to Neighbours the new Law to love Strangers Also Tertullian further So long as the Sacrament was among Israel he worthily did command mercy to brethren alone but when he gave the ends of the earth for an inheritance and possession to Christ and the Nation began to be blotted out as it was spoken by Hosea They that were not my people are my people and she that had not obtained mercy hath obtained mercy From thence Christ extends the Law of fatherly goodness to all excluding no man in mercy more than in vocation Many think saith Grotius from these words Thou shalt hate thine Enemy that they have a firm Argument to prove that all things which Christ saith were said of old or by the Ancients are not to be referred to the Law of Moses but to the Interpretations of the Expounders of the Law but he thinks respect is had to Moses words The Jews were commanded to do some common benefits to their Enemies Exod. 23.4 But if we look Deut. 22.1 2 3 4. The Enemy here mentioned was one of their Brethren he who in Exodus is called an Enemy in Deuteronomy is called a Brother Besides these there were other Enemies they were commanded to shew no mercy unto as the Hittites Gargashites Amorites c. Deut. 7.1 2. Deut. 5.19 Thou shalt blot out the remembrance of Amalek from under Heaven thou shalt not forget it Yet were conditions of peace to be offered to them that if they would they might redeem their destruction with servitude but if they refused the offered conditions they were to be kild without mercy Now there being no cause in Christs time that the Jews should alledge or pretend for their hatred of other nations the Laws which they had against the seven nations those exceptions being taken away which God for certain causes had prescribed unto them the Law of nature remained whole that every man is to love one another I must confess I do much incline to this in regard there were so many prayers in the Old Testament against enemies So that the meaning then is the precept of Moses concerning the kinde dealing of the Jews with other men extended not universally to all but particularly to their countrymen or fellow Jews called the sons of thy people see Deut. 22.1 to others who were aliens and also enemies they were not bound to be kinde but against some that is the seven nations they were commanded to proceed hostilely but I say unto you let your kindness be extended to your enemies Why both these interpretations may not be embraced I see no reason That there were falsifications by the Interpreters of the Law is without doubt in that they so limited neighbour to a son of Abraham and left out part of the command belonging to love And also the latter from those two places Exod. 22.4 compared with Deut. 22.1 Deut. 7.2 And it is also safe to interpret Scripture in the most extended sense Though this scruple of this side remains that the Canaanites were commanded to be kill'd but not to be hated as a Judge commands a guilty person to be slain yet doth not hate him The words being thus expounded we will consider the words generally and gather Obs It 's the duty of Christians to love their enemies 1 From Christs example Rom. 5.10 When we were enemies we were reconciled to God by the death of his son For all the Samaritans would not give him harbour
father is perfect 3 The inference whence it is inforced Therefore Be ye perfect Not in equality but in similitude as Luke 6.36 Be ye mercifull as you father is mercifull Probably it might be taken out of Levit. 11.44.19.2 from whence Peter took it 1 Pet. 1.16 Be holy as I am holy Perfection is taken 1 For the perfection of sinceritie Gen. 17.1 Walk before me and be thou perfect Gen. 6.9 Noah was a just and a perfect man in his generation and Noah walked with God that is his sincerity showed it self by walking with God making God present with him and himself present with God in his actings Now this perfection of sincerity is taken in opposition to hypocrisie in the reign Isa 38.3 Remember how I have walked before thee in truth and with a perfect heart Luke 1.76 In holiness and righteousness before him all the dayes of our life Many have an outward perfection but they are like Apples rotten at the core though they look lovelily Contrary Saints 2 Cor. 2.17 2 Perfection is taken for universality of obedience Psal 119.7 I will praise thee with uprightness when I shall have learned not onely notionally but practically thy Commandements Now when a man lives in a purpose of any sin or in an omission of any known duty or in an unresolvedness against any known evil he is not perfect also if he admit a constant neglect of any duty or an ordinary Commission of any sin he is not perfect but when a man though he be subject to infirmities had rather dye then omit a known duty or live in a known sin he is perfect and will grow out his infirmities in time as a sound man wears out his sickness This perfection is called Sanctification throughout 1 Thes 5.23 and turning to God with the whole heart Joel 2.12 Jer. 3.10 There is not any thing in his soul the bent whereof is not from God Now where men are not thus perfectly universal something or other steals away their heart as riches honour c. that if God and that come in competition they leave the Lord. This universality of obedience is seen in eying every of Gods commands Psal 119.6 as in governing the tongue without which we are not perfect Jam. 1.26 compared with Jam. 3.2 q.d. he is not a perfect man unless he look to this command of governing his tongue as well as other 3 Perfection is taken for singleness of heart Gen. 17.1 which is when a man singles out God from all other objects he will follow God in his ways that neither favours of great ones contempts of multitudes proffers of preferment nor persecutions of enemies shall draw him off from the Lord Josh 24.15 Heb. 11.24 Dan. 6.10 4 Perfection is taken for straightness Psal 37.37 Mark the just and perfect man or as the word is rendred straight man Straightness appears in a mans ayms and ends as when a person shall make Gods glory profitableness to others and his own salvation to be his end Imperfect men go in crooked paths Psal 125.4 Crooked hearts and straight rules to aym at God cannot meet For application try your perfection of heart by four trials suitable to this fourfold acception of perfection 1 Whether are you sincere to eye God in what you do as in alms prayer and fasting Matth. 6.1 2 c. Col. 3.22 23. speaking to Christian servants he saith Servants obey your masters not with eye service as men-pleasers but with singleness of heart fearing God and whatsoever ye do do it heartily as to the Lord and not to men q.d. in all your services eye God 2 Cor. 2.17 Obj. But if none are perfect with God but those that eye God what will become of me who have so many by-ends in what I do Answ Gods children though by ends creep into them groan under them Rom. 7.16 17. 2 Their earnest desire is to be wholly rid of them and where a man can do no more but will his will is accepted for the deed 2 Cor. 8.12 3 Ordinarily and usually they look at Gods eye in what they do and this is a blessed temper belonging onely to perfect men Rom. 8.1 Thou herein walks after the spirit and so art blessed 2 Whether dost thou look at all Gods commands Herod did many things but would not part with Herodias Mark 6.20 If thou wilt walk before me as David thy father walked in integrity of heart and in uprightness to do according to all that I have commanded thee 1 Kings 9.4 As if he should say Thy heart O Solomon cannot be perfect unless thou observe all my commands The young man Mat. 19. proved his unsoundness in that he would not part with all for Christ in something or other unsound men discover themselves if not to the observation of others yet to the conviction of their own hearts if they would not want in the due trial hereof If thy bloud rise when thou hears a stranger swear an oath and thou canst hear thy Apprentice to lye and cheat and never be moved at it this is but a false fire True obedience as it disputes not the comands of God but obeys them cheerfully so doth it not divide the commands of God but obeys them equally Ps 119.6 Joh. 15.14 3 When a man is not onely willing to do but to sufer any thing that God commands Matth. 19 17. If thou wilt be perfect go and sell all as if he should say If there be any enjoyment in the world that a man is not willing to part with as to leave this pleasant dwelling to part with thy country to fall out with thy near friend to lose the favour of this man that could prefer thee to leave such an Office or imployment as brings it in or if there be any evil thou art not ready to suffer as banishment imprisonment reproach and confiscation of goods thy heart is not perfect with God Acts 9.6 Lord what wilt thou have me to do Let the business be easie or difficult tell me what thou wilt have me to do See in Moses Heb. 11.25 26. Gal. 6.14 God forbid that I should rejoyce in any thing save in the cross of Christ that is neither in wealth honour liberty or relations more then in duty to God 4 Whom doest thou make thy end A perfect man makes God his end Rom. 14.7 8. None of us who profess our selves to be Christians lives unto himself c. 1 Cor. 10.31 Joh. 7.18 He that hath no unrighteousness in him that is to say a perfect man seeks the glory of him that sent him The Apostle exhorting servants to uprightness bids them with good will do service as to the Lord Eph. 6.6 7. and bidding masters to be upright in their places v. 9. he urges on this ground Knowing they have a master in heaven Also Col. 3.23 Whatsoever ye do do it heartily as to the Lord and not to men This consideration that I have to do with God makes a
are accompanied with holy affections and renewed desires of the same thing formerly in the same prayer requested Psalm 80.3 Cause thy face to shine upon us and we shall be saved this saying is thrice mentioned as v. 3. v. 7. and v. 19. So Psalm 67.3 5. this saying is twice mentioned Let the people praise thee O God let all the people praise thee 5 When used to stir up our dulness Psalm 107.8 15.21.31 Four times the Prophet saith O that men would praise the Lord for his goodness and declare his wonderfull works to the children of men Psalm 47.6 Sing praises unto our God sing praises sing praises unto our King sing praises There is twenty six times mention made of the Lords mercy enduring for ever Psalm 136.1 to the end 6 Sometimes the heart of a childe of God exceedingly runs upon some one desire and so he may vent it more than once in prayer without vain repetition So David Psalm 119. more than once Repetitions in prayer become sinfull 1 When affected as strains of eloquence and Rhetorick as he that cried Hyperbolical God thou that dwellest in the third Heaven of Hyperbolees 2 When empty frothy and impertinent wherein is no spiritual life or heat so those worshippers cryed from morning to noon O Baal hear us 1 Kin. 18.26 Not onely those that are directed to Idols but those directed to Saints as those in the Papacy Holy Paul pray for us holy Peter pray for us mentioning thirty or forty Saints in this manner yea even repetitions of this kind directed to God as in the common prayer book Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us so in the Letany Good Lord deliver us is eight times mentioned and one and twenty times there is mentioned We beseech thee to hear us good Lord. 3 When men from want of holy notions of the word in their hearts through which the Spirit would convey it self are forced to use the same repetitions these in some measure disparage the spirit of praier and had need be humbled for their seldom reading of the word and meditation thereof from whence comes this strangeness and forcedness of repetitions 4 When men have an itch to pray as long as others that because an other hath praid an hour perhaps from a true enlargment they will pray as large as he hence some persons use vain repetitions when the spirit ceases from assistance and indisposition prevails it s our wisdom and humility to give out For they think they shall be heard for their much speaking Christ sets forth a ground why the heathens used vain repetitions because they thought they should be heard for their much speaking by gentiles he means the heathen or nations whereas the jews were called by the name of people and so they are contradistinguished twice Act. 26.17 23. These prophane nations thought that because they wearied themselves with the irksomness of a long prayer that therefore God would hear them because they would say many things they must needs say what is already spoken but when in prayer there is nothing spoken but that which is needful such an one ought not to be accounted a much speaker Quest Whether or no are long prayers and much speaking unlawful Answ 1 Long prayer may be upon extraordinary cases Moses continued a whole day in prayer Ex. 17.11 12. and Christ a whole night Luk. 6.12 nor are carnal men fit judges in this case who snuff at any small time spent in Gods service Mal. 1 13. crying When will the Sabbath be gone Amos 8.5 nor is the unregenerate part of Godly men a fit judge but before I answer hereto I must premise some things 1 The heart is not easily or suddenly gotten upon the wing yet in that doth the life of prayer consist it is a lifting up of the heart Psal 25.1 Many weights of dulness hardness heartlesness strangeness unbelief from whence arises dumbness discouragement and listlesness are upon the heart which are not easily removed now motion is a cause of heat hence to bring the soul to sensibleness there may be the longer essaying 2 If prayer have its due growth in the several parts of it conâ—ession petition intercession and thanksgiving it cannot be very short 〈◊〉 Oâ— manifold wants to be supplied and benefits to be acknowledged import that our prayer usually cannot be very short But to answer 1 We are to abominate all long prayer which is performed for any carnal end or pretence whether to get an opinion to be men of parts or to seem religious and get applause or because others so pray The wicked scribes for pretence made long prayers Mat. 23.14 2 See that your length of prayer arise from a true enlargment of heart and from a gracious quickned frame which if it be your petitions will be free and not forced Powre out thy heart like water before the face of the Lord Lam. 2.19 that is thy petitions will come freely as water powred out thy lips will drop as the hony-comb which needs no squeezing Song 4.11 they will be also pat and seasonable according to occasion wherein the heart oft will be put into an holy melting frame After this manner Christ prayed Heb. 5.7 and such a frame of spirit is promised Zach. 12.10 these enlargements the people of God have more often in closet prayer then elsewhere because they can there more freely rip up their hearts and can most insist upon those petitions that will make the soul bleed and yern 3 In long prayers see that your hearts be able to hold out as well as your tongues Our worship must be with our spirit Joh. 4.23 Rom. 1.9 Paul served God with his spirit a short prayer made with servency and devotion prevails with God Jam. 5.16 more then long prayers which are but lip labour Esa 29.13 4 Gods people have upon extraordinary occasions usually used long prayer as Solomon at the consecration of the temple 1 King 8. so when under agonies and great troubles Psal 102.1 the overwhelmed soul powres out his complaint it comes like a flood so when the spirit comes to visit the soul with enlargement the soul in this case is wont to pray long and loth to let the Lord go Gen. 32.26 when we have the breathings of the spirit upon our hearts it s not our wisdom to give out Longa hora brevis mora Bern. God's long a coming and his tarryings are not long Shall we be watchful for winde and tyde and shall we not take the gales of the spirit moreover afflictions are wont to awake the soul hence the soul being awakened prayes with more earnestness and length Jacob when he feared death and destruction from Esau he cryed to God all night long Gen. 32. when the Church is in hazard of ruine also so Hester and the Church Act. 12.5 5 In long prayer we must have respect to them that joyn with us as to our selves when the mouth of
reverend boldness and confidence but when we are doubting timorous and fearfull it 's a sign we come in our own names Christ hath a golden Censer wherein is much Incense which he offers with the prayers of all Saints Revel 8 3. as the high Priest of old did who put Incense on his Censer when he made an atonement for the people Numb 16.46 2 Pray with the Spirit We have received the spirit of adoption whereby we cry Abba father Rom. 8.15 Also v. 26. The spirit makes request for us with groanings that cannot be uttered The grones of the spirit are strong cries which so fills heaven and earth that besides it God hears nothing saith Luther If in tentation or trouble we shall onely sigh to God and say Jesus Christ come and help me or else I am undone for ever we shall finde often ease hereupon All the sons of God have the spirit of his Son in their hearts crying Abba Father God grants not that often which is in the top of the heart and in the froth of words but according to the depth of the sigh to which often words answer very barely or not at all How many worldly wise men are there that might they have a world to continue one quarter of an hour in ripping up their hearts in conceived prayer they were not able to do it Some short wishes they have as God be thanked for his blessings God send us rain Others there are who have learnt the art of prayer or the gift but they have not the grace of prayer they pray artificial prayers and give artificial life to them as if the spirit accompanied them but in the mean time their hearts are neither warmed nor melted But those prayers wherein God delights are stir'd up by the holy Ghost Jude 20. Eph. 6.18 Praying with all supplication in the spirit Without this spirit we may speak of God but not unto God indeed the best of our prayers are but as the stammering voices of infants begging bread or meat at the Table yet these chatterings or stammerings coming from the spirit he that searcheth the heart must needs know what they mean because he maketh intercession for the Saints now he intercedes not by way of merit as Christ doth nor by way of supplication but by stirring us up to cry to God Rom. 8.27 Do the bowels of a father yern towards an infant groaning and panting and unable to tell where his pain is and will not God be moved with the sighs and groans of his children When Moses spake never a word yet he is said to cry to God Exo. 14.15 Hanna's voice was not heard 1 Sam. 1.13 yet she is said to powr out her heart v. 15. the sighs of the godly are as so many beams of the spirit which tyrants cannot hinder from ascending heaven though they should cut out their tongues Asaph groaned when he could not speak Psal 77.4 Now that this praying with sighs and groans comes from the spirit appears because when the spirit ceases from working upon our hearts we become dull and heavie and weary of the dutie that it becomes a very penance to us the soul then is like a becalmed ship All Saints that pray aright even Paul himself pray by this spirit Rom. 8.15 By this spirit we present such sighs as cannot be expressed and utter such words as are not able to be repeated The sighings of the needy God hears Psal 12.5 Now though carnal men sometimes groan and that to God yet are these groans a fruit of nature as the bruits do under feeling of a pressing weight the groans of saints come not onely from feeling of pain but from sorrow for sin 2 The groans in Saints lifts up their hearts to heaven and brings back chearing and sence of Gods love 3 There 's usually a sweet satisfaction comes in those groans which doth not in the groans of wicked men Those that have this spirit of prayer they have many ejaculations amidst their callings Nehemiah when he was speaking to the King prayed to the God of heaven Neh. 2.4 they frequently dart out many broken sighs to quench the sprowtings of lust as pride unclean desires revenge c. and have many invisible springings of heart upon the receipt of blessings on themselves or others Many zealous wrastlings for removal of corruptions and supply of grace To powr out the soul out of sense of spiritual wants in that form or phrase which groanings and meltings of the spirit doth indite and frame is beyond the ordinary reach of unregeneration Yea thus to pray is the hardest of all works because it cannot be effected without the spirit This spirit of prayer is of more worth then the world especially when a Christian hath by any scandalous sin or relapse or sin against conscience turn'd away Gods favour for hereby he hath restitution into Gods favour and the return of Gods countenance Jon. 2.4 7. Infinite more fruits the spirit of prayer works as many secret exultations and rejoycings spiritual ravishments strong though silent cries passionate meltings unutterable groans zealous longings which are riddles to prophane men but known to the children of God 3 Thirdly the person must be righteous Hear my prayer for I am holy Psal 86.2 The prayer of the wicked is abomination to the Lord Prov. 15.8 A holy man may make a carnal prayer as when the flesh gets the upper hand but a carnal man cannot make a spiritual prayer I mean a prayer prevailing for spiritual things Jon. 9.31 God heareth not sinners but if any man be a doer of his will him he hears The righteous cry and the Lord heareth and delivereth him out of all his troubles Psal 34.15 The prayer of a righteous man avails much Jam. 5.16 If ye abide in me and my words abide in you ye shall ask what you will and it shall be done unto you Joh. 15.7 8. Whatsoever we ask we receive of him because we keep his Commandements and do those things which are pleasing in his sight 1 Joh. 3.22 The spirit of prayer is called the spirit of grace if thou hast not the spirit of grace thou canst not pray Zach. 12.10 yet know the righteousness of a person may consist with variety of passions as he instances in Eliah Jam. 5.17 In all begging it's a great matter who it is that begs if it be a sturdy beggar we have nothing for such so in prayer if a wicked man pray for any spiritual blessing saith God I have nothing for you but if it be a believer Christ saith be of good chear to such Luke 8.48 if thou prepare thy heart and stretch out thy hands towards him if iniquity be in thine hand put it far away Job 11.13 14. He will fullfil the desire of them that fear him Psal 145.19 Contrary when a man inclines to wickedness in his heart the Lord will not hear him Psal 66.18 The Pagans had so much divinity as to say the gods
to this I say lay aside passion and then come 1 Tim. 2.8 Lift up holy hands without wrath pray for the party with whom lately thou hast been angry and that is a sign thou comes with a new disposition 8 Take heed of Satans temptations who will be ready to propose businesses then to hinder thee 2 Use furtherances for prayer as 1 when the spirit bespeaks prayer and puts the soul into a frame to long to be alone to vent it self to God when the wind and tide serves its good then to hoyse up sails Psal 27.8 Seek my face thy face will I seek 2 The second furtherance is when the soul is in tribulation Tribulation sets an edge on prayer hence Psal 50.15 we are bid to call on God in the time of trouble no better master to teach a man to pray next to the spirit then necessity In trouble the grace of prayer is much revived Esa 26.17 Lord in trouble they have visited thee they powred out a prayer when thy chastning was upon them Look upon Passengers in a storm and arrived at the haven look upon persons in prison and at banquets compare persons on beds of sickness and the same persons in strength of health and abounding with outward comforts in the one estate they are full of contempt of God and security in the other prone to cry earnestly for mercy Hezekiah when Sennacherib came against him very much given to prayer when he was delivered from his enemy ready to be lifted up David in adversity gave himself to prayer Psal 109.4 in prosperity falls to number the people 3 A third furtherance is calmeness of spirit when the spirit is neither in a hurry of passion nor a hurry of business for unfinished business is apt to run in the mind and to disturb at that time the soul having so many bussings in its ear can neither hear it self speaking to God nor hear God speaking to the soul 4 In Gods approaching to our soul Lam. 3.57 Thou drewest near in the day that I cryed unto thee thou saidest fear not Esa 55.6 call upon him while he is near Noble Princes in their progress are wont to grant petitioners their sutes its wisdom then to petition the Lord when near to us Psal 145.18 one time or other God's near to every holy heart therefore then call on him Psal 34.18 Quicken us and we will call upon thy name Psa 80.18 5 When promises are near fulfilling Psa 102.13 Thou shalt arise and have mercy upon Sion for the time to favour her yea the set time is come meaning of seventy years This is some good hope that Christs coming is near because the Saints are stirred up so generally to pray for it The reading of Jeremies prophecy Jer. 29.10 that God would visit his people after seventy years put Daniel upon praying for the accomplishment thereof Dan. 9.2 3 4. Object I would thus pray but I finde I am so straitened that I cannot pray Answ It is so with the best of Saints sometimes that their souls are bound up they are like poor Infants that feel pain but cannot tell where their pain lies hence Psal 51.15 Lord open thou my Lips By grieving the spirit we become straitened for when the spirit is withdrawn we are like Mills that want Winde or Water and cannot grinde In such times it is persons are backward to stir up their souls to take hold of God Isai 64.7 To help us against straitnings 1 Use holy motion Motion is the cause of heat motion brings a benummed member to feeling let us make essays even when deadness is upon us yea when most straitened a gracious heart is to stir up it self 2 Tim. 1.6 Stir up the gift of God which is in thee Exod. 35.21 They came every one whose heart stirred him up and every one whom his spirit made willing to bring the Lords offering 2 Complain of thy straitness say Lord I am in Prison and cannot come forth I would willingly display all my wants to thee but cannot weep over my unbelief but am not able Why withdrawest thou thy self Why art thou so far from helping me and from the words of my roaring Psal 22.1 2 Isai 63 17. 3 Beg enlargement of God Psalm 119.32 I will run in the way of this Commandment as well as other but when when thou shalt enlarge mine heart Isai 35.6 The tongue of the dumb shall sing when waters break forth in the wilderness 4 Take heed thou straiten not thy self neither for time nor place For time persons often causlesly put themselves into the compass of so little time that they cannot enlarge persons frequently inuring themselves to straitning in the end begin to like it well enough So for straitness of place they do not use their voices because they cannot use them without being heard of others let it be your wisdom to chuse such a place wherein you may not be straitned as to your voice or otherwise 5 Consider what a dangerous thing it is to 〈◊〉 taken with a Palsey in the tongue that a man cannot tell where his pain lies All Imprisonment is comfortless but this the worst in other Imprisonment we may perhaps have much access to God but not in this many men have enlargements of all sorts of blessings upon them as Liberty Estate c. onely as it was said of the Corinthians 2 Cor. 6.12 They are straitened in their own bowels for Prayer and Praise and yet little lay it to their hearts Such kinde of straitnings when they are long they are dangerous for persons that have lain long under straitnings are ready to lay aside endeavours for their liberty because they have often used it to no effect 6 Usually reade the word before thy closet prayer and meditate of it in the use whereof the fire kindles besides those good things which thou diddest reade out of the Word will remain in thy thoughts and conduce to season thine heart 7 Walk humbly under straitnings especially when they are of any long continuance so the Church Song cap. 5. v. 5 6. I sought him but I could not finde him I called unto him but he gave me no answer Job 30.20 Job cries out I cry unto thee but thou dost not hear me I stand up but thou regardest me not Quest But seeing Saints are sometimes straitned in Prayer as well as carnal men wherein is the difference Answ Godly persons though sometimes they have straitnings yet have they also enlargements now and then Lam. 3.44 compared with v. 57. One while the Church saith The Lord compassed himself with a cloud that her Prayer could not pass through anon she saith Thou drewest near in the day that I cried unto thee thou saidst Fear not Psalm 31.22 I said I am cast out of thy sight here was the Prophets straitning nevertheless thou heardest the voice of my supplications here was his enlargement see Psalm 6.1 compared with v. 8. Jon. 2.7 Carnal men they may
spirit The Spirit is extended as far as the presence of God and therefore is every where Yea this one Spirit dwells in all the Saints where ever they live Eph. 2.18 as in a Temple 1 Cor. 3.17.6.19 The Spirit dwels not onely by gifts but in respect of substance he doth not so give his gifts that he should be elsewhere but he is present to the gifts of his creature by preserving governing adding strength Luth. Tom. 4. pag. 402. Yea the actions proper to God are ascribed to the Spirit as to create Job 33.4 Psal 33.6 and to inspire the Prophets and Apostles pen-men of Scripture Acts 28.15 the Holy Ghost spake by Isaiah the Prophet yea Holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 Yea the Spirit is said to be one in essence with the Father hence the Spirit is to be called upon 9 This God whom we eye in praier we are not to imagine subject to composition or division as though the Father had one part of the god-head the Son another and the Holy Ghost a third but the whole entire god-head is communicated from the Father to the Son and from Father and Son to the Holy Ghost so that there is no division but only a distinction without separation Matth. 3.16 17. The Spirit like a Dove lighted upon him and a voice from heaven said This is my beloved Son 2 We must rightly apprehend Jesus Christ that as in the Creed of Athanasius we believe our Lord Jesus Christ to be the Son of God Rom. 8.3 32. so we believe him to be God and man God of the substance of the Father begotten before the worlds and man of the substance of his mother born in the world perfect God and perfect man of a reasonable soul and humane flesh subsisting equal to the Father as touching his god-head Phil. 2.6 and inferiour to the Father touching his manhood who although he be God and man yet he is not two but one Christ one not by conversion of the god-head into flesh but by taking of the manhood into God One altogether not by confusion of substance but by unity of person for as the reasonable soul and flesh is one man so God and man is one Christ who died and rose again and appears at Gods right hand in our behalf Heb. 9.24 After the union of the light with the body of the Sun no man can separate one from another to call this severally the Sun and that severally the light but we call one Sun the light so after the union no man will call this the Son the word of God this the Son to wit man but will understand both to be one and the same as one light and one Sun now as one light and one Sun are two natures one of the light and another of the body of the Sun in like manner this Son and Lord and Christ and Onely begotten is one but the natures are two one which is above us the other ours Just Mart. expos fidei p. 302. Through this Lord Jesus we have access with boldness to come to God Joh. 14.6 Ephes 3.12 Heb. 10.22 The Sun shines alike to all every day but they that are quick of sight receive more of its beams but they that have weak eys by reason of their weakness cannot behold it so the Sun of righteousness communicates his substance equally to all as God near at hand but we being blinded with sins by reason of our blindness cannot endure the presence of his light Just Mar. ib. 305. 2 We must pray in a right order first for spiritual blessings and then for temporal first for pardon of sin then for removing of judgement 2 Sam. 24.10 first for the Kingdome of God and it's righteousness and then for other things Matth. 6.33 first for the light of Gods countenance Psal 4.6 then for corn and wine 3 Keep your heart always in a praying frame 1 Thes 5.17 Pray continually that is if any present occasion shall offer it self you may be fit for the duty hence have your hearts so set upon the world that whensoever there shall be need you may call them off from the world 4 Come with shame and abasedness of spirit into the presence of God Ephraim Jer. 34.19 20. the Prodigal Luke 15.17 18. the Publican Luke 18.13 Ezra 9.6 Ezra blusheth and was ashamed when he came before the Lord in prayer Nehemiah much confounded for his own sins and the sins of his fathers house Neh. 1.6 7. David often Psa 51.2 3. Psal 130.1 2 3.143.2 God is wont to fill such empty souls with comfort Luke 1.48 Job 22.29 the soul is then in the most praying frame when most abased then doth the soul most go out of it self and magnifie grace Matth. 6.9 After this manner therefore pray ye Our Father which art in heaven hallowed be thy name After this manner therefore pray ye As it 's not enough for a Gardiner to weed out evil weeds but also he plants good plants and flowers or for a workman to pull down a ruinous house but he must also set up a firm house so Christ doth not onely taxe the faults that were committed in prayer but also prescribes a right manner of prayer Q. But seeing you have laid down a manner of prayer and Christ sets forth another and there is but one manner of calling upon God aright how can this manner and the manner laid down be consistent together A. In the manner of prayer already prescribed prayer hath been handled as to the particular requisites and qualifications thereof which Christ doth not here insist upon at all or if at all it is in very generals which I have endeavoured to digest into particulars already laid down But here Christ sets forth the manner of prayer as to order and end 1 To order first to ask those things which concern the glory of God as in the three first Petitions and then the things which concern our good in the three last 2 To end there are two ends of prayer 1 That God may be honoured of us 2 That we may obtain of him the good things needfull for this life and the life to come Q. Whether did Christ use this prescription about the manner of prayer twice A. It 's likely forasmuch as Matthew and Luke set forth divers occasions that Christ delivered it twice here it 's set down to rectifie prayer from the Pharisees corruptions there it 's set down upon the request of a certain disciple who said Lord teach us to pray as John taught his disciples Luke 11.1 2. 2 Q. Whether did Christ prescribe this as a rule after which our prayers are to be squared or did he prescribe it as a form that must be used and no other A. Christ prescribes it as a rule according to which our petitions are to be directed not as a form to the continual use whereof we are obliged I will not take upon me to
1 Peter 2.5 And Angels are called holy Mark 8.38 but there is none holy as the Lord 1 Sam. 2.2 Saints and Angels are holy with a derivative holiness but in God it is essential Holiness in the creature is a quality in God it is his being and nature in the creature it 's finite and in such a measure in God it 's infinite and without measure Being then so infinitely and essentially holy let us sanctifie his Name by 1 Acknowledging him to be the true God Psal 103.1 The gods of the Heathen were impure Lechers 2 By being abased when thou comest into his presence after Jobs eye had seen God he abhorred himself in dust and ashes Job 42.5.6 Peter out of the apprehension of that great vileness in himself and holiness in Christ saith Depart from me for I am a sinfull man O Lord Luke 5.8 3 By extolling and praising this holiness in God Glorious in holiness and fearfull in praises are joyned together Exod. 15.11 Psalm 30.4 Give thanks at the remembrance of his holiness Without Gods holiness what were his wisdom but subtilty his will but wilfulness his power but oppression his love but dotage his justice but terrour but his Holiness declares the perfection of all his Attributes 4 By removing all causality of sin from God he can no more be a cause of sin than the Sun of darkness Shall not the Judg of all the World do right Gen. 18.25 God may will the being of sin but man the nature of it as in a Chain that breaks none is in fault but that which breaks so in the concurrent causes of sio none is to be faulted but the immediate cause the will of man God withdrawing his restraint which he is not bound to give corruption boils out and the creature sins necessarily but voluntarily He that drives a lame Horse is the cause of his going not of his halting God is the cause of the actions of the sinner for in him we live and move Acts 17.28 but not of the corrupt turning of the will 5 By avoiding all prophanation of his holy name When a man and his father went in to the same maid they prophaned Gods holy name among the heathen Amos 2.7 so the Babylonians seeing the unholy lives of the Jews cryed These are the people of the Lord and so Gods holy name was prophaned Ezek. 36.20 A small impeachment to the name of a Prince stirrs him up to arms and will not the Prince of Princes be jealous for his holy name See Ezek. 36 2â— Ezek. 39.25 Give unto the Lord the glory due unto his name Psal 96.8 6 By imitating God in holiness be ye holy for I am holy 1 Pet. 1.16 as a little white is like a great white differing onely in degrees so let our holiness be like Gods Are we not Gods temples wherein his spirit dwells and were not temples severed from common uses Was Belshazzar so punished for abusing a material temple and shalt thou escape if thou prophanes a spiritual temple The lives and families of too many proves that they live the lives of heathens under the name of Christians some cry out as Corah Are not all the Lords people holy Numb 16.3 others think there 's none holy but glorified Saints but there is a people who are called to holiness and who so walk making holiness their Element wherein they live as the birds in the aire and fishes in the water Hereunto were we elected that we should be holy 2 Thess 2.13 we cannot climbe up into heaven to behold our election yet may we read it in our sanctification Without holiness we cannot prove our justification seeing the water and spirit witness with us as well as the blood 1 Joh. 5.8 Ere long heaven and earth will be on fire holiness at that time will be like pure gold which will not be consumed by the fire 2 Pet. 3.11 3 Gods Name is his Attributes which name God proclaimed Exod. 33.19 compared with cap. 34 6. I will proclaim my name before thee and the Lord passed by and proclaimed the Lord merciful gracious c. the name of God is every thing which is truly affirmed of him Thou shalt fear this glorious and fearful name the Lord thy God Deut. 28.58 to derogate from any attribute of God as to tax his justice to limit his power to question his faithfulness to ascribe that to fortune which is due to providence is a prophaning of the name of God 4 Gods Name is his ordinances Mal. 10.14 as the word Psal 138.4 Prayer Act. 9.14 The supper 1 Cor. 11.29 There ought to be a discerning of the Lords body so baptisme Matth. 28.19 Baptizing them into the name of Father Son and Spirit onely God magnifies his word above all his name Psal 138.4 5 Gods Name is taken for the honour of God and credit of Religion Rom. 2. â—4 My Name is blasphemed every day through you that is you Jews who profess my name and live loosly Ezek. 36. â—0 the loose Jews in Babylon prophaned Gods name when the heathens reported These are the people of the Lord Esa 52.5 Hallowed be thy name To hallow is taken 1 for the making of a person or thing that was unholy to become holy 1 Cor. 6.10 thus we cannnot hallow Gods name 2 For the declaration or for an appearing to be holy so God will have his name appear to the whole world that he is an holy God not onely by a reverend speaking of his essence and Attributes avoiding all swearing cursing c. but also by a holy conversation Thus we are to sanctifie God in our hearts 1 Pet. 3.15 and in our lives 1 Pet. 1.16 Be ye holy for I am holy We by our holiness should show forth the glory of Gods holiness that if there be so much holiness in poor Saints how much is there in God 3 For the publishing of a thing to be holy so we are to publish the name of God to be holy Ps 105.3.111 9. Holy and reverend is his name Psal 30.4 4 For the manifestation of Gods holiness in a way of judgement when sinners will not show forth his holiness in a way of practice so when God destroyed Nadab and Abihu he saith I will be sanctified in them that come nigh unto me Levit. 10.3 so God was sanctified in the destruction of Zidon Ezek. 28.22 so God will be sanctified of God in the eyes of the heathen Ezek. 38.16 23. Thy kingdome come There 's a twofold kingdome 1 of grace 2 of glory 1 Of grace this kingdom we desire may come 1 By casting down the kingdome of Satan in us 2 Cor. 10.4 2 By setting up Christ to raign in every one of our hearts thus the kingdom of God is said to be within us Luk. 17.21 governing us by his Word and Spirit 3 By stablishing all means towards the building up of this Kingdom as the preaching of the Word which is called the Gospel of the Kingdome 4
Some men are hard to please that do what you can you can never content them they are so humerous but it is not so with God If there be a willing minde and an holy sincere endeavour God accepts it 2 Cor. 8.12 If God should require obedience in rigour we could not please him Psal 130.3 but he requires obedience on easie terms even Gospel obedience and if there be some slips the Lord will be well pleased for his righteousness sake Esai 42.21 Matth. 17.5 6 It is a duty sutable to our consciences for when we do the will of God how doth conscience approve of it and how doth the conscience fill us with comfort herein 2 Cor. 1.12 when Paul's conscience witnessed that he endeavoured in godly sincerity to do Gods will it filled his soul with rejoycing 7 No formal professions are regarded of God how glorious soever unless we do Gods will Matth. 7.21 Not every one that saith Lord Lord but he that doth the will of my Father which is in heaven Mat. 21.29 31. The Father there had two sons one said he would go work in the Vineyard and did not the other said he would not and yet did and he is said to do the will of God Hence Christ saith Whosoever doth the will of my Father the same is my father and mother sister and brother Mark 3.35 8 It 's an everlasting duty When we come in heaven we must still be doing the will of God let us begin it then on earth Some duties cease when we die as prayer repentance mortification but this duty still continues for ever Ps 19.9 Pray we that God would grant us his grace not as to the wicked to do his will in being unwilling to do it but as to his children at leastwise to be willing to do it even in not doing it Du Ples c. 13. of Christ Relig. 9 This is the way to be stablished in conscience What is the will of God when we inure our selves to do it John 7.17 whereas others are wavering and uncertain 10 It hath been the commendation oâ— Christians that they have done the will of God It was Enech's praise that he pleased God Heb. 11.5 It was the praise of Zachary and Elizabeth Luk. 1.6 They walked in all the Commandements of God blameless for this Epaphras prayed that the Celossians might stand perfect in all the will of God Col. 4.12 11 To do Gods will is the way to have our own will bring your will to Gods and so you shall always have your will Because wicked men will not bring their wils to Gods they shall eternally suffer that they would not In earth as it is in heaven Though it may be interpreted of the course of the Stars that in a continual motion obey God yet Christ means it of the Angels Psal 10 â— 22 21 Praise him all his hosts ye ministers of his that do his pleasure We need not be ashamed of doing that our betters will do Herein we desire that we may serve the Lord on earth as the Angels in heaven serve him they do his will 1 Universally 2 Out of love 3 With cheerfulness 4 Perpetually so ought we this is to converse in heaven or to dwell in heaven to be like the Angels of heaven 5 Speedily as in the Angels sent to destroy Sennacheribs host and the seventy thousand in Davids time and young and old in Ezekiels time cap. 9.4 6 Faithfully The Angel tells the Lord I have done as thou hast commanded me Ezek. 11 9. We should endeavour to be â—â—ke them not that we can attain such perfection but that we should follow after without setting any measures or scâ—â—â—â—ings to our holiness In order to which patterns of holiness let us not onely look upon the Angels who are ready to serve us because the Lord biâ—s them for they all are ministring spirits Heb. 1.14 but we must use all means whereby we may more and more come to such an end which are the leading of the Spirit Rom. 8.14 and the guidance of the word and frequent prayer 2 Cor. 10.5 From all this four inferences 1 That not onely Angels but men ought to take notice of Gods will God ought not onely to rule in heaven but in the world 2 To mourn under our natural rebellion and long that God would heal it Rom. 7.15 16 17 23. 3 Pray to know the whole will of God Psal 143.10 Teach me to do thy will O God And that God would incline your hearts to do it It was Solomons prayer 1 Kin. 8.58 that God would incline the peoples hearts to walk in all his ways 4 That it 's not enough to do Gods will but we must do it like Angels we must do Gods will by being humble in conversation stedfast in faith gracious in words righteous in deeds exemplary in manners living peaceably with brethren enduring the wrongs of enemies and not retaliating To love God soveraignly and dearly to awe him reverently yea we must do it as Angels with an as of simitude though not of proportion Give us this day our daily bread Now we come to ask things which concerns our selves This Petition shews 1 That we must have a continual dependance upon the providence of God for earthly things Psal 145.15 16 The eyes of all wait on thee and thou givest them their meat in due season as the Israelites had for Manna 2 That we are onely to pray for necessities not for superfluities to pray for silk garments gold rings and jewels c. we have no command but onely for bread and clothes 1 Tim. 6.8 Having food and raiment be content but if God make our cup run over we owe more to God and his people the more we receive Prov. 8.9 Feed me with food convenient for me Therefore some Translations render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to our substance or the bread of want Jacob desired food to eat and raiment to put on Gen. 28.20 3 Christ would caution us herein against a carking sollicitude for to morrow Matth. 6. ult yet may there be a lawful care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the following day day after and under day is not meant onely one day but after the manner of the Hebrews the time of our life to come so that Christ would have us to commit the care to God that so long as life lasts he would give us nourishment Christ herein would remove from us as distrustfulness as not to doubt of Gods care of us so greediness whereby some pretend the expectation of old age for their covetousness So that Christ means give me sufficient for all my life following if thou pleasest not to give yearly give monethly if not monethly give daily bread and what ever thou givest more comes in over and above 4 Under bread is meant health peace and all temporal blessings Gen. 3.19 2 Kings 6.22 Job 42.11 houses strength 5 It showes all
life Joh. 6.47 A justification to life Rom. 5.18 So is there repentance unto life Act. 11.18 Ezek. 36.25 26. With Gods sprinkling clean water there 's a taking away the stony heart where God gives repentance he also gives forgiveness and appoints his Appostles to preach repentance and remission of sins together Luk. 24.47 Some doctrines of these latter times suppose a forgiveness not onely before repentance but also before the sinner was born nay some go as high as to say from eternity if it was so to what purpose was it then for Christ to preach repentance and remission together Reasons why pardon follows upon repentance 1 Faith that looks on Christs blood shed for us looks at the same time on its own sin as the cause of its shedding and every believing sinner is at the same time a repenting sinner Zach. 12.10 Thou sayest thou hast faith that apprehends pardon and applyes Christ if thou doest this rightly thy faith is a repenting and a mourning faith Zach. 13.1 There 's a Fountain set open in that day in what day not simply in that day when they see him but when they see him and mourn for him 2 God walks by his own rule now Christ bids that upon a brothers repentance we should forgive him Luke 17.3 4. So upon our repentance God will forgive 2 Sam. 12.12 13. 3 From the rule of justice it stands not with justice for God to forgive sin to a man that goes on in a purpose of sin therefore at the time God gives pardon he gives repentance 4 The want of assurance of pardon doth greatly disquiet as well as the want of pardon Suppose a person upon believing have his pardon yet is it but dim he cannot lightly be assured of it until he do repent upon repentance God gives the assurance and seals it to the conscience Zach. 2.3 4. As the Lord takes away the filthy garments from Joshua so to Joshua's conscience hespeaks I have caused thine iniquity to pass from thee Preachers must take heed they do not preach remission to faith without repentance The summe of the Gospel is that whereas we are all dead men in Adam remission of sins is tendered to all that do believe and repent this is signified in baptisme and the supper which are signes on Gods part to confirme unto us his faithfulness in remission and signes on our parts to binde us to believe and repent We see in this petition 1 who forgives even God He to whom a debt is own can onely forgive it Esa 43.25 I even I am he that blotteth out thy sins for my own Name sake Others may remit the wrongs that concern themselves or they may remit declaratively they are to preach deliverance to captives Esa 61.1 Luk. 4.18 The state of a man unpardoned is like the state of a man imprisoned as the words shutting and opening and keyes Matth. 16.19 import now when persons repent preachers say to souls as Nathan to David 2 Sam. 12.7 The Lord hath put away thy sin The Lord hath done it I onely declare it Christ spake to his Apostles whose sins ye remit they are remitted but first he said receive ye the Holy Ghost for it is the Holy Ghost puts away sin and not you God onely forgives authoritatively Christ gave the power of teaching to his Disciples but kept the power of forgiveness to himself Now for the ground upon which pardon of sin is founded it is the meer mercy of God it s for his own Name sake the graces that are in us are not causes that God forgives fin to us but evidences thereof for the onely groundis mercy which is seen 1 In that he hath found out and appointed a way to satisfie his justice even Christs satisfaction Rom. 3.25 Esa 53.6 2 In his acceptation of that satisfaction and not requiring the debt of us Esa 53.11 3 In giving us to Christ Joh. 6.37 4 In giving us grace to receive Christ so tendered in the Gospel Joh. 1.12 5 In that there was nothing in us to move him thereto but our misery so that as tender hearts show mercy to persons in misery so did God What was there in Paul when he was going to Damascus to persecute For Application 1 begg forgiveness of sins of God Reprobate men may have other mercies this onely belongs to the elect Esa 33.24 The people that dwell therein shall be forgiven their iniquity Though Saints have prayed for removing judgements yet have they specially prayed for pardon of sin 2 Sam. 24.10 Grounds of begging pardon 1 From the painfulness and anguish that is in unpardoned sin lying on the conscience compared to a thorne in the flesh Ps 38.3 There 's no rest in my bones because of my sin to a heavy burthen Psa 38.4 To the breaking of the bones Psal 51.12 To a Serpents sting 1 Cor. 15.56 Yea to the stinging of an adder Prov. 23.32 To a scorching heat Psal 32.4.5 Freedom from wrath law sin death are easily spoken but to feel the fruit of it in agony of conscience and to apply it to a mans self is very hard Luth. Tom. 4. Fol. 149. 2 The comfort and content that is in the soul when sin is pardoned it is as if you should take off a talent of lead or a heavy weight from the soul Matth. 9.2 Be of good cheer thy sins are forgiven thee Look upon a poor debtor that ought a thousand pound and was ready to be cast in prison for it the creditor shall not onely forgive the debt but cancell the bond how doth this cheer the debtor so did Christ for us Col. 2.14 Blotting out the hand writing of ordinances that was against us he took it out of of the way and nayled it to his Cross so that it can never be pleaded against us Hence when God would comfort Mary Magdalen weeping he doth it from this ground because her sins were forgiven Luk. 7.38 9 49 50. Matth. 9.2 To the Palsey man Christ saith Be of good cheer thy sins are forgiven thee Esa 40. Comfort ye my people but how tell them their iniquity is pardoned Object But drooping souls cry out Hence I doubt my sins are not pardoned because I have so little peace in my soul Answ 1 Though comfort arise from pardon yet must God make us to hear the voice of it Psalm 51.8 Make me to hear the voice of joy and gladness God makes the voice to speak higher or lower as he thinks good 2 The more even the soul walks without back sliding the more doth the Lord speak peace to the soul Psalm 85.8 The Lord will speak peace unto his Saints but let them not turn again to folly as if he should say If they relapse or turn to folly their peace will be interrupted 3 Observe whether thy conscience speak truly or scrupulously If thy trouble come from thy conscience witnessing that thou livest in sin as Cain's conscience did Gen. 4.13 this must needs destroy
Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
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
power in God whereby he is able to do whatsoever he will as to beget a Son equal to himself in all things and could he not do this he were not omnipotent this he doth 1 Immediately Psalm 115.3 2 Mediately using the means of his own appointing Use For application 1 To blame our darkness that cannot conceive this power of God Object But if there be such a power in God why do we not perceive it as we do bodily force Answ Because it works invisibly as the influence of the Heavens doth upon the bodies of men and beasts 2 The brightest Light while it shineth in a thick Cloud is not beheld so the power of God whiles it worketh in our weakness is not beheld so powerfull as it is in it self 2 To tax them who limit this power Psalm 78.18 19 20. Israel angred God saying Can God prepare a Table in the Wilderness Can he give Bread Can he provide Flesh They did not say he could not but onely questioned his power They limited the Holy One of Israel v. 41. This was Moses sin Num. 11.19 to 24. when God said he would feed 600000 men with flesh a whole moneth he could not believe it Martha could not believe Christ was able to raise up Lazarus being dead four days John 11.39 So when Elisha prophesied of such a plenty next day the Noble-man said If the Lord would make Windows in Heaven might this thing be 2 Kings 7.19 20. 2 Information 1 That there 's nothing too hard for God Gen. 18.14 He hath brought Light out of Darkness 2 Cor. 4.6 Good out of Evil Gen. 50.20 Men may make good out of natural evil as out of poysonous Ingredients but not out of moral evil We are too apt to draw a scantling of God by our selves 3 Consolation to Gods people 1 In straits Gen. 22.10 When Abraham was ready to slay Isaac God appears to him out of Heaven and bids him hold his hand Gen. 22.14 When Esau came against Jacob Gods power was seen in turning his heart to Jacob Gen. 33.10 I have seen thy face as the face of God that is I have seen God in thy loving looks So in Queen Hesters time God still puts forth his power in behalf of upright men 2 Chron. 16.9 2 In sad and forlorn conditions Are you in danger He is a present help Psalm 46.1 Are you indisposed to good He that can bring beautifull flowers out of ground seemingly sapless in Winter can do so in grace Are lusts strong God can subdue them Mic. 7.18 Are Enemies potent God can make them Friends Prov. 16.7 4 Terrour to wicked men that have such a powerfull God against them God can arm all creatures against thee Worms to eat up Herod Acts 12.23 Flies and Lice to infest Pharaoh Though hand joyn in hand the wicked shall not be unpunished Prov. 11.21 See Judges 2.15 Whither soever they went the hand of God was against them for evil but especially in another World Rom 9.17 22. There God will make his powerfull wrath known Psalm 90.11 5 Exhortation 1 To make this powerfull God thy Friend Men strive to make powerfull men their Friends make God thy Friend Psalm 27.1 Isai 51.12 13. and fear to offend him We are affraid to offend men of power much more fear to offend this powerfull God See a notable place Josh 4.23 24. 2 To go about all your actions in the power of God In this power Asa went against a million of men 2 Chron. 14.11 It 's all one with thee to save whether with many or few Jehosaphat 2 Chron. 20.12 We know not what to do but our eys are upon thee against spiritual Enemies also be strong in the power of his might Ephes 6.10 Phil. 4.13 Psalm 71.16 3 Labour to know this power We love to know the strength of persons or things to which we trust 2 Tim. 1.12 I know whom I have trusted 4 Believe this power without belief hereof we cannot believe the Creation of the World the forgiveness of sins Resurrection of the Body His power is seen 1 In that he can do whatsoever is possible to be done An Angel can do what belongs to an Angel an Ox or Horse what belongs to them but they cannot do the works of a man but God can do what is possible 2 He can do what he will Psalm 115.3 Whatsoever the Lord pleased that did he Isai 46.10 Matth 8.2 3 He can put forth his power more in one than in another as he puts forth his power more in scalding Oyl that it burns more strongly than scalding Water the Fire is more in the Oyl than in the Water so the power of God is more in Saints than wicked men more in one Saint at one time than another more in Paul than in the rest of the Apostles more in some part of a duty than another part of it 4 His power is not tyed to means He works without means at the blowing of Rams horns the Walls of Jericho fell Josh 6.20 Judges 6.12 Gideon by three hundred men overcame an Army of above an hundred and twenty thousand yea he works against means bringing his people through the Red Sea Exod. 14.21 5 Whatsoever he doth he doth it without labour or weariness Isai 40.28 The Creatour of the ends of the Earth fainteth not neither is weary 6 He is always powerfull Princes are powerfull but they may die or their power be diminished or resisted not so with God Deut. 32.39 None can deliver out of his hands 7 All the power that any Creature hath is in God whether power of authority or power of force John 19.11 Thou couldst have no power neither of authority nor force unless it were given thee from above said Christ to Pilate When an Enemy lifts up his hand to hurt us he hath the power of his strength from God if we saw a Bear or Lion in the hand of our father we need not be affraid 8 His power can frustrate and annihilate all other power as the Babel-builders The Egyptians God took off their Charet-wheels Exod. 14.25 and the Sea over-whelmed them v. 26. Haman's combination against the Church all power coming against God his cause and people is as if a Pitcher should rise against a stone-wall or as if the Thorns and Briars should put themselves in arms against the Fire Isai 27.4 Job 9.4 1 Cor. 10.21 Object But I doubt not of his power but of his will Answ His will is seen in his promise If we be confirmed of his power and believe his promise you need not be troubled Object But if this power be so comfortable how should I know it Answ Believe it Christ would not shew miraculous power where unbelief hindered Matth. 13.58 2 See God in the Glass of his Word Jer. 32.17 and works as in making the World Rom. 1.20 in binding in the Sea Jer. 5.22 by the Sand. 3 Pray God to open thine eys to behold it as Elisha prayed for his
fine houses pleasant gardens and costly apparrel hath the late cloud of war overshadowed Esa 23.9 The Lord hath stained the pride of all glory and brought into contempt all the honourable of the earth But could Satan give the glory he pretends yet should you have it upon exceeding hard terms He said to Christ Fall down and worship me and all shall be thine 4 As the Lines meet in the centre and the beams of the Sun in a burning-glass so let your scattered affections meet in God Solomon having let his affections go out to pleasures mirth wine buildings vineyards gardens pools of water possessions of cattel treasures of gold and silver musick c. Eccles 2.1 2 3 4 5 6 7. came to see the vanity and to centre himself in the fear of God and keeping his commandments Eccles 12.1 5 Consider the things of the world which are sutable to others God can make them disproportionable to thee Ahab had a Kingdom but could take no comfort in it but was sick for one poor Vineyard Haman had wealth honour and the favour of the Prince in abundance yet the want of a cringe from Mordecai a small matter one would think made all bitter If inferiour causes can bring forth contrary effects as the Sun can soften Wax and harden Clay cannot the highest cause much more produce it Many have vast Estates but an unequal yoke-fellow or the reproach of some sin they have committed or a guilty conscience takes away the comforts of them 6 Consider it 's a Christians duty always to have a disposition to leave all for Christ Luke 14.26 Now how can we perform this duty if our hearts be set upon the World Thou sayest thou canst not leave thy stately dwelling and accommodations thou dost in effect say I cannot be a Christian Paul saith Gal. 6.14 God forbid that I should rejoyce save in the Cross of Christ 7 Be convinced of the vanity in all earthly things Practise often follows conviction there 's a mask upon riches pleasures honours which is false opinion which must be pulled off How was Achan cozened with a Wedg of Gold and Gehezi with two Talents of Silver The Labours of worldly men are not unfitly by some resembled to the sports of children their buildings to the houses children make of cards and trenchers their gathering wealth to the others gathering sticks their immoderate sorrow in the loss of them to the cry of children when their houses are cast down Whether it be a thing more to be laughed at or pitied I shall not determine to see man that hath an eternal soul and eternal objects to look at upon the terms of highest necessity his eternal weal or wo to spend the strength of his spirit upon earthly vanities We count them mad men who leaving serious things are disposed to play with pins and straws such are worldly men The Prophet said He saw an end of all perfections Psalm 119.96 May we not say the same we have seen an end of all perfection of beauty save of Gods image Holiness of all perfection of pedegree save spiritual adoption of all perfection of wealth save of riches laid up in Heaven of all perfection of buildings save of that City whose Builder and Maker is God of all perfections of joy save the joy of a good conscience which is a continual feast 8 Beware of being deluded by worldly pretences as 1 the hardness of the times in hard times let us be less worldly then should we open our hands freely 2 The greatness of their charge true we are to provide for our charge else we are worse then Infidels but thou provides for thy self being loath to part with any thing till death put thy children in possession whether thou wilt or not nay if God take half their charge away they are not more lib eral 3 The great necessities of the Church a faire pretence if true but consider what hast thou done for the Church do not thy proportions come short not onely of others but also of thy own ability we read of some who parted with all for the Church but they were not men of this temper Acts 4.34 35. 9 Be much in prayer that God would cure thy worldly frame of heart say Lord I can savour nothing but oxen and farms If any man speak a word of any heavenly discourse it 's unsavory I have a heart just like the Inn at Bethlehem room enough for others none for thee Be large in thy confessions say Lord this is a sin that makes me sometimes neglect duties of religion and commonly chop them off that makes me so many times in a week go to bed prayerless and abroad in the morning prayerless This sin hath oft exposed me to lying over-reaching for which I doubt I have not made full restitution my own interest hath made me seek the ruine of the whole this hath made me take a bribe in my office to sell justice in my magistracy cheat in my weights and measures flatter in my ministry sell things unlawful to be sold as the Christians in Tertulian's time sold images to the heathens As a Land-lord I have rackt my Tenants grinding their faces because I knew they must have my farms as a labourer I have extorted because I knew they could not get another As a servant I have cozened my Master now and then of a penny as a Master I have griped my Workmen making them take so much in commodity at a racking price because I knew thy were tied to my Work these confessions when they are feeling and not historical will much take off the heart from the World 10 Set your affections in Heaven when a man is upon an high Pinacle things below seem very small so get your spirits up on high and the things below will seem small The Christians in Justin Martyr's time in his Epistle to Diognetus inhabited their own countreys as strangers they had all things common with others as Citizens but suffered all things as strangers every strange countrey is their countrey and every countrey is strange to them they live in the earth but have their conversation in heaven That which is the soul in the body that are Christians in the World the soul is dispersed through all the members of the body and Christians are dispersed through the Cities of the World the soul dwells in the body but is not of the body so Christians dwell in the World but are not of the World Then are our affections in Heaven when the soul is longing after the presence of God the soul is not so much there where it lives as where it loves The soul looking upon better things than the World can easily bid adieu unto the World It was a Christian speech of a certain Bishop mentioned by Augustine that when the Gothes had taken the City and spoil he said I am not sorry for my Gold and Silver thou knowest where my treasure is 11 Believe the
these cares that they can take little comfort in any thing they have and these carkings are so much worse when they are in them who have either a competency or abundance This doth not directly prove the reign of worldliness but is a ground for the heart to suspect it self Against these carkings oppose the care God hath for beasts and fowls and much more for men he that cares for his enemies will much more care for his friends and children if for his children when they sought him not much more when they seek him and find him Carke not for future times this day may conclude thy life On the contrary I 'le give you some signs this sin reigns not 1 When we hunger and thirst after an heavenly frame of heart and groan under the frequency of earthly thoughts and fewness of heavenly here worldliness reigns not but the soul may be blessed though it be too worldly Blessed are they that hunger and thirst after righteousness Mat. 5.6 2 When though we have too much worldliness in us yet upon serious examination we find an habit to part with all lands and goods for the Lord if they come in competition Thus the disciples Matth. 19.27 But the Young man could not do this ver 22. 3 When we can come cheerfully and willingly to a work of mercy to the ability God gives us 2 Cor. 8.2 3. The Macedonians were ready to and beyond their power praying Paul with much intreaty to take the care hereof 4 When our soveraign affection and conversation is in heaven Phil. 3.20 Col. 3.1 In all our conversings let Saints look to heaven as the city whereto they belong All earthly things are desired by such in reference to Heaven and a good conscience 5 When we disaffect Worldly affections The flesh sometimes puts a godly man upon too eager pursuement of earthly things and sometimes upon some unworthy covetous prank or penurious scraping now when we can go to God and pray against these affections with a real hatred of them as David did Psalm 119.36 Incline not my heart to covetousness here worldliness reigns not 6 When we desire to be convinced of the Quantum or measure that God would have us to forgo for such a godly use or good cause for example in such cause of Religion as to the late Distresses of the poor Protestants in Piedmont I part with so much as my proportion comes to and the generality of godly people give yet could I be convinced that God required a greater proportion of me I would chearfully let it go even to the last Groat and what though my children have so much less yet Gods blessing is enough for them and I will not damn my soul in the omission of any known duty to make them rich Moreover the same command that bindes me to my children ties me to other relations to succour them though not in such a measure Matth. 6.25 Therefore I say unto you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the Life more than Meat and the Body than Raiment Here is a second argument against worldliness and carking cares taken from the greater to the less he that hath given the greater will give the less now your Father hath given you the greater he hath given you your life and body therefore will he give you the less which is meat and raiment He gave the greater without thy care therefore without thy carking he will give the latter Withall Christ puts us in minde of the Authour of our Life and Body we are to look beyond our Parents We are not to think as if Christ forbad here a provident diligence and labour to procure things needfull for us and ours as the ancient Euchites who would always pray but never work but he forbids a fearfull distrustfull heart-dividing care Psalm 34.9 10. Fear the Lord ye his Saints for there is no want to them that fear him Psalm 84.11 1 Tim. 4.8 Hence Christ useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the desire of gathering riches divides the minde and as it were distracts it and cuts it into divers thoughts This is that Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hang like a Meteor in the Air to hang betwixt Heaven and Earth In the words also there is a silent Objection thus Though I must not labour for superfluities yet must I labour for things which nature desires and which must serve me for my life and then when I have got that I will be no more desirous of outward things To this Christ answers You think too meanly of Gods goodness he both can and will provide us of things needfull though we should onely by the by look at those things we want and should give our mindes wholly or for the greater part to godliness John 6.27 Obs Christians ought to lay aside all distrustfull heart-dividing carking and sollicitude for the things of this life Reas 1 Because we have God that cares for us 1 Peter 5.7 Casting all your care upon him for he careth for you Children cast their care upon their fathers who lay up for their children 2 Cor. 12.14 So let us Phil. 2.20 21. Thus is it done with us in all our life we sleeping and being quiet and secure all things are given us we caring and being sollicitous nothing is given Luth. Tom. 3.383 2 From our experience we have had of Gods goodness he that hath given us the greater will also give us the less he hath given us a body therefore he will give us meat to sustain it and raiment to cover it from the cold The allegement of maintenance for life is but too oft a specious pretence for our covetousness Object But there are lawfull cares we must have Answ True there are 1 For spirituals such a care had Mary Luke 10.41 Paul had the care of all the Churches upon him 2 Cor. 11.28 The Philippians had care to minister to Paul Phil. 4.10 A godly Bishop is to take care of the Church 1 Tim. 3.5 yea every Christian must be full of care to maintain good works Titus 3.8 yea this care is a fruit of repentance 2 Cor. 7.12 None so full of these cares as a Christian 1 Cor. 7.32 Who cares for the things of the Lord. 2 There are cares for temporals 1 Cor. 7.33 He that is maried careth for the World how he may please his Wise Joseph took care to provide Corn for Egypt If we have not a lawfull care we are worse than Infidels 1 Tim. 5.8 God teaches us this care from the silly Pismire Prov. 6.6 Who provides her Meat in the Summer and Harvest Quest But what cares are they which are unlawfull Answ Distracting heart-dividing cares Paul would have us attend upon the Lord without distraction 1 Cor. 7.35 These distracting cares consist in three things 1 In a
In a patient bearing of crosses which in themselves are very contrary to our stubborn wills 1 Sam. 3.18 Levit 10.3 3 Obs He that in sincerity doth the will of God in the purpose of his heart and actions of life shall enter into heaven I put in both these because many hypocrites may have an outward seeming reformation as Joas Herod the Scribes Luke 11.39 Therefore we must look to inward reformation in the purposes of the heart Use As we look for blessedness so let us endeavour to do Gods will Jam. 1.25 He that is not a forgetfull hearer but a doer of the work which God requires this man shall be blessed in his doing a bare pretence to do Gods will is not enough to say as he in the Gospel I go Sir into the Vineyard but went not Matth. 21.29 30. First do Gods will then receive the promise Heb. 10.36 Means to do Gods will 1 Labour to know it Ephes 5.17 Be ye not unwise but understanding what the will of the Lord is Col. 1.9 2 Beg instruction of God herein Psal 143.10 Teach me to do thy will for thou art my God 3 Desire that your will may be brought over to Gods will Matth. 26.39 42. Father not my will but thine be done Acts 21.14 Phil. 2.13 4 Get the Law of God within your heart Psal 40.8 I delight to do thy will O God yea thy Law is in my heart Hence it was as meat to Christ to do the will of the Father John 4.34 My meat is to do the will of him that sent me Eph. 6.6 Heb. 10.7 2 Cor. 8.3 5 Have an eye to every part of Gods will Psal 119.6 I shall not be ashamed when I have respect to all thy Commandements Acts 13.22 I have found David a man after mine own heart which shall fulfill all my will Epaphras prayed that the Colossians might be compleat in all the will of God Col. 4.12 6 Consider the equity perfectness and holiness of Gods will Rom. 12.2 Proving what is that perfect holy and good will of God 7 Consider how dear thou art to Christ if thou dost his will more then mother sister or brother Mark 3.26 8 Persevere in doing Gods will all that is past is nothing without perseverance Matth. 24.13 V. 22 Many will say unto 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 things V. 23. And then will I profess to them I never knew you Depart from me ye that work iniquity Christ comes to amplifie the rejection of carnal Professors in the day of judgement from the vanity of their pretences and allegations they alledge for themselves Their pretences are three 1 That they prophesied in the name of Christ 2 Cast out devils in Christs name 3 Did wonderfull things in Christs name as healings tongues and hereby witnessed thy power They reason thus It 's unjust to cast out of heaven those that have prophesied in thy name and cast out devils in thy name but we have done so therefore c. See the horrible pride of formalists who will dare to reply against the Judge see Matth. 20.12 These last have wrought but one hour and thou hast made them equal with us There are some gifts formal hypocrites may have Balaam prophesied the Magicians of Egypt did miracies miracles are no note of a Church as Papists would make us believe but were done by professors of Christianity for the conviction of unbelievers see Mark 16.17 1 Cor. 14.22 Tongues are a signe to them that believe not Caiphas prophesied John 11.49 True miracles are the alone work of God given for the confirmation of Teachers come from God and were in the primitive times seals unto them John 3.2 We know thou art a Teacher come from God for no man can do these miracles thou dost except God be with him See Heb. 2.4 Yet all were not thus confirmed John Baptist did no miracle John 10.41 Yet sometimes not onely wicked men have done miracles Matth. 24.24 2 Thes 2.9 but even wicked Teachers Deut. 13.1 2. And in the primitive times all Christians could not do miracles 1 Cor. 12.29 Are all workers of miracles When miracles were done they were done by the will of God not when the instrument that did the miracle would Heb. 2.4 for then would not Paul have left Trophimus sick at Miletum 2 Tim. 4.20 but would have wrought a miracle to have raised him up And sometimes uncharitable men have wrought miracles 1 Cor. 13.2 Though I have all faith so that I could remove mountains and have not charity I am nothing And then will I profess unto them I never knew you Depart from me ye workers of iniquity Here is the sentence against these formal professors they are sent to hell as well as other gross sinners I never knew you that is I never approved you So to know is taken Psal 1.6 I never knew you i. e. I reject you 1 Cor. 8.3 2 Tim. 2.19 I never knew you I knew you as Prophets and Teachers but never knew you as children and friends though I know all things and consequently know you with a knowledge of speculation yet I never knew you with a knowledge of love and affection You have professed me to be your Lord but you were never yet my servants I must acknowledge you to be my creatures but must profess you are none of the members of my body Rom. 8.9 I know you with a general knowledge as I know all things Psal 139.2 3. but I know you not with a special knowledge as I know mine Elect and Sheep John 10.14 your lusts are your lords and not I. Depart from me ye that work iniquity The words are taken out of Psal 6.8 they are the sentence of Christs sending formal hypocrites to hell as Matth. 25.41 Depart from me ye cursed into everlasting fire Oh terrible sentence thou formalist shalt not onely be severed from thy estate relations and all earthly comforts but also from the presence of the Lord. See 2 Thess 1.9 never to behold him any more By workers of iniquity he means such as live in sin Rom. 16.21 which in John's phrase is called the commitment of sin John 8.34 Whosoever committeth sin is the servant of sin called walking in darkness 1 John 1.6 See also 1 John 3.8 9. He that committeth sin is of the devil whosoever is born of God doth not commit sin v. 9. called also walking after the flesh and living after the flesh Rom. 8.1.12.13 Learn therefore either to depart from thine iniquity or else be assured thou shalt depart from Christ Ezek. 18.30 Repent and turn from your iniquity so iniquity shall not be your ruine Also v. 31. It 's called also the reign of sin Rom. 6.12 and dominion of sin v. 14. the service of sin v. 17. Obs The number not onely of profane multitudes but even of professing people that shall
putting Joab to death who had murthered two or three persons he could not well do it being Joab was General of Davids Army hence he gives Salomon command concerning him 2 Buckle on all thy Christian armour Eph. 6.10 especially uprightness of heart and so shalt not thou be afraid of evil tydings Psal 112.4 6 7. 3 Be clear in the assurance of remission of sins Psal 32.6 4 Go to God to hide thee Psal 27.5.32.7 He hath chambers to hide in Esai 26.20 Come my people enter into thy chambers 5 Build upon the rock even on Christ resolving in Gods strength that no storms and tempests shall separate betwixt Christ and thee neither sin nor suffering Rom. 8.33 to the end of the Chapter 6 Get looseness of affection to earthly enjoyments so those worthies Heb. 10.34 that took joyfully the spoiling of their goods in a storm of persecution 7 Get patience hereby Job's heart was quieted when storms took away his children stock and servants Job 1.21 8 Store up the witness of a good conscience against such a time See Paul Acts 16.25 27.23.24 3 Obs That man that means to stand amidst the storms and tempests of inward and outward temptations must be sure to lay a good foundation Sooner or later God will discover the hypocrisie of unsound men 1 Tim. 5.24 25. They that are otherwise cannot be hid Q. But what foundation must we lay A. There 's a threefold foundation 1 The foundation of satisfaction Esai 28.16 1 Cor. 3.12 Acts 4.12 Secondly the foundation of revelation or publication or manifestation so the doctrine of the Apostles is called a foundation Eph. 2.20 Rev. 1.14 Heb. 6.1 1 Cor. 3.10 3 The foundation of evidence 1 Cor. 2.12 1 Tim. 6.19 Use 1 Comfort for thee against Storms when thou hast laid a good Foundation and built upon a Rock Storms and Temptations do not make those that are good to become bad but onely tries what every one is Fire doth not make Gold leave the purity but onely tries it When David built upon a Rock see how comfortable Psalm 23.4 27.1 46.1 2 3. 61.2 so will it be with thee What if a Nation be ready to go together by the ears What if Invasions come What if thy Family be afflicted with infectious Diseases What if the Pilots of the Common-wealth be at their wits end What if Exilement for Religion what if sudden fears come yet to those that build upon a Rock it shall be well with them Isai 3.10 What if Devils rage they cannot pluck such out of Christs arms John 10.28 29 30. 2 Trial whether thou builds upon the Rock 1 Some time or other God will try thee with Storms 2 Tim. 3.12 but in what kinde thou knowest not 2 In such times of trouble the conscience is apt to be awakened so Josephs brethren when in Egypt Gen. 42.21 3 How wofull will thy condition then be to be without Christ Isai 10.3 Hos 9.5 6 7. Being without Christ and being without hope are put together Ephes 2.12 Properties or if you will Trials of a man that builds upon a Rock 1 The Gates of Hell or Death or Courts of men which were kept in the Gates cannot prevail against such a man habitually to make a false confession of Christs truth Matth. 16.18 Upon this Rock I will build my Church and the Gates of Hell shall not prevail against it 2 He that builds on a Rock cannot be undermined nor blown up so a Christian that builds on Christ will not be blown up with preferments and proffers that shall be made to him in secret Act. 8.20 Thy money perish with thee said Peter to Magus 3 A Rock is a sure foundation to build upon so is Christ Esa 28.16 1 Pet. 2.6 For trials of a Christians estate to Godward see at large in my Catechism 4 When no weight or pressure of the fabrick will make the foundation to give way Let Christians have never so many pressures lying upon them yet doth the Rock Christ uphold them Eph. 3.16 Phil. 4.13 Where the foundation is a Rock the building in every part is held up V. 26. And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Here are the second sort of hearers such which hear and do not which is the formalist who builds upon the sandy foundation of an outward profession An outward powerless profession is like unto sand 1 As sand is moveable so such a profession 2 Tim. 1.15 4.16 2 As sand is scattered with the wind so such a profession both by the wind of Hereticks Eph. 4.14 Carried about with every wind of doctrine and the wind of persecution Matth. 13.21 In general also is meant all confidence in creatures whether Princes Honour Riches which are not props to uphold the soul in trouble Psal 146.3 Psal 62.8 Obs There are some hearers that hear the Word unprofitably they hear but they do not Causes hereof are 1 Carelesness of what is spoken Mark 4.24 Take heed what you hear 2 Forgetfulness of the word Jam. 1.24 25. in hearing full as a sieve in the water but after all is forgot 3 Unbelief Heb. 4.2 The Word profited not because not mixed with faith 4 Want of meditations Meditation doth as it were cover the seed that the fowls pick it not up Prov. 6.21 Bind them continually upon thy heart Deut. 32.46 5 The badness of the ground Where the ground is not good let the best seed be sown it comes not to any good where the ground was good there the seed grew up and brought forth fruit Luk. 8.15 6 Want of preparation of heart there must be preparation of the ground before seed be sown Jer. 4.3 Break up your fallow grounds and sow not among thorns 7 Want of rain from heaven and want of the Lords blessing Esa 53.1 Lord who hath believed our report to whom is the arm of the Lord revealed One profits not another because God manifests himself to him Joh. 14.22 and not to the other 1 Cor. 3.5 6 7. Act. 11.21 When the unbeliever was convinced God was in the Prophets 1 Cor. 14.24 25. 8 Misapplication We apply that to others which belongs to our selves This is as if we should apply the food and Physick which is given to us to another Johns hearers did otherwise who cryed What shall we do Luk. 3.13 13. 9 The not heeding God in the preacher but looking onely on the weak instrument Act. 10.33 Cornelius tells Peter We are all here before God to hear all things that are commanded us from God Cornelius to breed awful reverence in himself and other his fellow hearers looks upon all the commands as coming from God and so must we do not onely with the commands but with the promises and threatnings The Thessalonians received the Word of God not as the word of men but as the Word of God 1 Thess 2.13 10 The not
shall onely shew his opinion 3 Let it be with modesty and humility not in a proud magisterial way that it may appear the desired satisfaction arises meerly from conscience and not from humour 4 With a care to preserve the authority and reputation of the Teacher Titus 2.15 5 Upon due satisfaction given to sit down and hold your peace and not for the defence of your own opinion and credit to violate peace and holiness See Acts 11.18 6 To avoid all words that may force strife that the hearer may go away and report that God is among this people whiles they can peaceably debate of the things of God 1 Cor. 14.25 See 2 Tim. 2.23 7 Be sure that what you have to reply against any thing delivered be of moment and strength else your selves who shall reply will suffer reproach and scorn herein and come under the name of a gain-sayer Titus 1.9 8 In case words tending to no profit but to the subverting of hearers shall be brought the Preacher is to charge them before the Lord That they strive not about words to no profit 2 Tim. 2.16 Also v. 14. Shun profane and vain bablings for they will increase unto more ungodliness and their word will cat as a Canker as Hymenaeus and Philetus who denied the Resurrection so Quakers Antiscripturists are thus to be charged For the time will come when men will not endure sound doctrine but will turn away their ears from the truth and shall be turned into fables 9 Sometimes apostate Professours stirred up by the Devil this way as well as others may make great resistance against the words of a faithfull Preacher 2 Tim. 2.14 Alexander the Copper-smith greatly withstood the Apostles preaching and it may be suspected that some will be apt to abuse this Liberty proudly opposing sound Doctrine for meer trifles 10 Herewith rejoycing Jer. 15.16 Thy words were found and I did eat them and thy word was unto me the joy and rejoycing of my heart Psalm 119.162 David rejoyced in the Word as one that findeth great spoil Acts 2.41 Object But the stony ground received the Word with joy Matth. 13.20 Answ So they did and it was well that they did but 1 Hypocrites joy in some part onely but right hearers joy in every part hypocrites joy in the promises not in the precepts 2 Hypocrites joy in the notion onely but the right hearer joys in those truths as having an interest in them We rejoyce in the sight of a Diamond but joy more in the property The joy of one is like the joy of a man that is glad to see a fine field of Corn the joy of the other is like the joy of him that is the owner of this field of Corn. 3 Hypocrites joy in the Word after the outward man as apprehending most of the duties equitable and reasonable and many of them advantageous to a mans Estate credit and relations but a right hearer delights in the Law of God after the inner man Rom. 7.22 4 True joy is accompanied with fear Psalm 2.11 Rejoyce in him with trembling and also righteousness Rom. 14.17 The Kingdom of God consisteth in righteousness peace and joy of the Holy Ghost It 's otherwise in hypocrites their joy is accompanied with love of some Lust 11 Practise Christian conference Mal. 3.16 The godly when they met together spake often one to another of the providence of God The two Disciples going to Emaus communed together and reasoned of what they heard from Christ Luk. 24.15 Exhort one another daily while it is called to day Heb. 3.13 In speaking of the good things we have heard we do not onely warm others but our own hearts also 12 Retain and hold fast the Word 1 John 3 9. The seed of God abideth in him Cares pleasures will be apt to steal away the Word Else the fowls of the air will devour it Luke 8.5 For as many fowls follow the Seeds-man to pick up what is sown so do many Devils follow Sermons to pick up the seed Devils are called Fowls of the Air both for the nimbleness of their motion in a little time they will compass the whole earth Job 1.7 and from the place of their habitation which is the Air Ephes 2.2 13 Avoid all cavilling objections against the Word 1 Tim. 6.3 4. we ought to consent to the Doctrine according to godliness without any cavilling It 's one thing to make an objection in order to Christian satisfaction and another thing to cavil from pride and conceitedness Cavillers in Pauls time were out of Churches 1 Cor. 1.23 Where is the disputer of this world Take we heed they be not now in the Church It was the wickedness of the Jews that they were gain-sayers not onely their ears but their hearts Rom. 10.21 against Gods truth I have stretched out my hand to a gain-saying people 14 Practice meditation Deut. 32.46 set your hearts to all the words I testifie among you this day As a plaister works not unless it be bound on to the sore no more doth the Word unless meditation bind it on the affections Unclean beasts contrarily chew not the cud As the ground cannot be quickned with fruit unless it receive the seed no more can our hearts be quickned with the Spirit and fruits of it till by the use of hearing and meditation we have taken in this seed Many are so far from meditating that they are like children when schooling time is ended glad who can first get out and think not of what they have learned 15 Consider the benefits you shall have in the preaching of the Gospel when rightly received As 1 The graces and comforts of the Spirit conveyed in the beginnings and increases thereof even as Conduit-pipes carry water hither and thither Luke 24.32 Did not our hearts burn within us whiles he talked with us by the way Gal. 3.2 5. 2 Therein glad tydings are conveyed Rom. 10.15 How beautifull are the feet of them that bring good news Upon the hearing of it we feel as it were new spirits to return to us how much more when we hear tydings of reconciliation from God how should our hearts abound in comfort shall other news revive us not this 3 The excellency of the ministry we are under it is the ministry of the Gospel far more excellent then that of the Law 1 In the Law they saw darkly we with open face 2 Cor. 3.18 2 The one is the ministration of death but the Gospel is the ministration of righteousness and life v. 7 8 9. Obj. But may not the Gospel also be called a ministration of death Answ Yes by accident not directly when souls will not obey the Gospel it turns to their condemnation As a Princes pardon cannot kill any one of it self but being despised it doubles the guilt and brings to a more hasty destruction so the pardon of God in the Gospel killeth not any but being despised causeth more heavy destruction But the Law
of its own nature holds a man under condemnation and cannot of it self bring any to life 16 The intolerable misery of those who receive not the word it will be more tolerable for Sodom then such Matth. 10.14 15. 1 Pet. 4.17 Such ground as receives seed and brings not forth fruit is nigh to cursing Heb. 6.7 8. 17 Take heed of loathing the Word To this they are tempted who are puft up with the perswasion of their own knowledge contempt of the Word follows loathing and this contempt makes God to take away his Word Luther in his time said heretofore I prefer'd one Psalm well understood before all the wealth of the world but the heaven was then brass and the earth shut up but now the cataracts of heaven are powred out we begin to loath it Luth. Tom. 3.344 V. 27. And the rain descended and the floods came and the windes blew and beat upon that house and it fell and great was the fall of it Christ here showes the wofull condition and punishment of such as build not upon the rock Christ but content themselves with bare hearing without faith and repentance as soon as they come to be assailed with rain floods and windes inward and outward temptations they fall how much more will they fall in judgement Psal 1.6 The wicked shall not stand in the judgement when a fire shall go before him and it shall be very tempestuous round about him Psal 50.1 And it fell Here 's the ruine of those who build upon sandy foundations whether civility self-righteousness great friends large estates professional sanctity self comparisons good meanings moral righteousness such in time of trial fall And great was the fall of it They fall into sin shame and punishment Their fall was great 1 Because it made a great noise as things that fall from high so Professors who profess to draw near to God but do not in truth their fall is heard far and near 2 Because they fall finally and totally Good men sometimes like Nebuchadnezzar fall fearfully but they have a stump in the ground which sprouts forth again Dan. 4.26 The seed of God abides in them 1 John 3.9 But carnal Professors they fall wholly 3 Because the devil will be sure to hold such faster by how much he saw they had well nigh got out of his clutches As a Jaylour will be sure to lay bolts enough upon a prisoner that had well-nigh made an escape Matth. 12.43 44 45. When the unclean spirit is gone out of a man by an outward profession the devil seeks rest there but findes none but when the devil sees such a man is a meer out-side professor then he saith I will return into my house whence I came out then goeth he and taketh with himself seven spirits more wicked then himself and they enter in and dwell there 4 Because they fall into the condemnation of the devil 1 Tim. 3.6 To fall from riches to poverty from honour to disgrace is great but it 's a far greater fall from being lifted up to heaven to fall down to hell as Capernaum did Matth. 11.23 Obs It 's an insufficient foundation for a soul to build upon any thing without Christ it 's onely a sandy foundation 2 Sooner or later men that are unsound must look to be assaulted with temptations Prov. 10.9 He that perverts his wayes shall be known Num. 32.23 But if ye will not do so be sure your sin will finde you out 3 When unsound men are assaulted with temptations then they fall and shew their rottenness as Achan Joas Saul Jehu Ananias and Saphira 4 The fall of professing hypocrites will be a great and a fearful fall If the falls of godly people when they fall onely from the comforts of the Spirit and measures of their graces into decays and discomforts be so fearful how fearfull will their fall be who like the rebellious Angels Having left their first estate are reserved in everlasting chains Jude 6. V. 28 And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine V. 29. For he taught them as one having authority and not as the Scribes Here is the effect of Christ his sermon that the hearers were astonished at his doctrine Doctrine hath sometimes that effect among hearers that are not soul-savingly wrought upon Matth. 13.54 the people were astonished and cried out Whence hath this man this wisedome Is not this the Carpenters son Christ is not compared with the old Prophets whom they had never seen but with the present Scribes the interpreters of the Law whom they heard daily These taught frivolous trifles and vain rites of washing pots and cups and Corban but Christ taught with authority 1 He taught serious things as how to be builded upon a solid foundation when storms came who were blessed persons c. 2 Christ taught by his life as well as by his doctrine It is a long way to holiness by precepts it is short by example As we speak the Gospel so let us live it People loath doctrine when the man that preaches it is wicked people say if it be necessary to live as he saith why doth he not live so himself 3 Christ taught with a mighty zeal and fervor and not coldly such teachers were Elias 1 Kings 19.14 John Baptist Who came in the Spirit and power of Elias Epaphras Col. 4.12 There is in doctrine not onely the light of the Word but the fire of the Word The Word is called a fiery Law Deut. 33.2 John Baptist was a burning and a shining light John 5.35 when he taught the people they cried out What shall we do And so did the souldiers Luke 3.12 13. And so when Peter preached Acts 2.37 the people cried out what shall we do The Word is fire he that delivers it coldly delivers it otherwise then it is Were it not ridiculous when an house were on fire to say Friends we had best get water to quench it or else all our goods will be burnt but when a house is a fire we cry fire fire for the Lords sake bring water bring Ladders Buckets untile the House cut down the Beams c. Here 's the affection of the Word so should a Preacher stir up the people the fire of Gods vengeance is coming oh bring the tears of repentance The affection of the truth must be delivered as well as the body of the truth the Word is compared to fire which is the most piercing element of all 4 The Scribes taught as the interpreters of the Law but Christ as a Prophet sent from heaven as when a Constable comes in the name of the Prince I charge you in the Princes Name so Preachers when they speak to men should speak to their consciences I charge you in the name of the God of heaven that you leave off your pride lying uncleanness c. Preach Christ crucified in a crucified phrase not with wisdome of words lest the
cross of Christ should be made of none effect Besides the wit of man hides the power of the Word and he that receives the Word upon eloquent enticement will be drawn to leave it when he hears greater eloquence perswading thereto It 's the misery of the times that Aristotle the deluder of wits should in most Universities be heeded rather then Christ the Prophet of his Church 5 Christ came home to the Consciences of men and so Paul We commend our selves to every mans conscience as in the sight of God He speaks with authority that speaks to the conscience Know ye not the unrighteous shall not inherit the Kingdome of God 1 Cor. 6.9 Matth. 23.33 O generation of vipers how can ye escape the damnation of hell 6 Christ came with authority not onely as an interpreter of the Law of God but as being himself a Law-giver come from heaven John 3.11 We speak that we do know and testifie that we have seen Also v. 31 32. He that cometh from heaven is above all and what he hath seen and heard that he testifieth 7 Christ came with authority in the convincing of souls for sin It 's one great work of the Spirit of Christ Joh. 16.10 Hence Micah 3.8 I am full of power by the Spirit of the Lord and of judgement and of might to declare unto Jacob his transgression and to Israel his sin Hence he spares neither Prince Prophet or Priest v. 9 10 11 12. The Word should come as a thunder-clap to the heart of the sinner Act. 8.21 Peter to Magus I perceive thou art in the gall of bitterness and bond of iniquity ye have been the betrayers and murderers of the Son of God Acts 2.36 As Nazianzen Orat 20. said of Basil His word was like thunder his life like lightning 8 He taught with authority in preaching to the life as a picture is well drawn when it s drawn as to life so a preacher must preach as to life to preach of heaven hell death and judgement as if they were before us to preach out the wrath of God that the sinner may apprehend it as a burning fire to set forth the ugliness of sin that it may appear as black as hell to set forth the particular excellencies of Christ that the soul may say Whither is thy beloved gone that we may seek him with thee To set forth the terribleness of judgement that the sinner may be afraid to live one hour in such a condition as he would be afraid to dye in 9 In not sparing persons of the greatest quality as Herod Pilate the High Priests Lawyers Scribes and therefore Christ denounces woe upon woe upon them Woe unto you Pharisees woe unto you Scribes woe unto you Lawyers Luk. 11.42 43 44 46 47 50 51 52. Nor did he fear the faces of the Mighty Jer 1.10 17 18 19. 10 He taught with authority not onely in pressing powerful doctrine but also did move upon their hearts by the working of his Spirit that their hearts were all on fire in hearing of him Luk. 24.32 Did not our hearts burn within us while he opened to us the Scriptures So Paul 1 Cor. 2.4 11 Christ taught vvith authority because himself vvas deeply affected vvith the things vvhich he taught It is not a thundring voice nor vehement enforcements from natural strength that proves povverfulness of doctrine but it much tends to authority both in prayer and preaching that the heart of the preacher be first vvrought upon either in private betvvixt God and his soul or in publick affections in the preacher beget affections in the hearer and after an unperceiveable manner dravv them over So Christ vvhen he preached to multitudes sometimes he put on bovvels of pity Mat. 9.37 sometimes grief and vveeping Luk. 19.41 compared vvith ver 48. Joh. 11.35 38. compared vvith ver 45. 12 Christ taught vvith authority because he knevv none could charge sin upon him so shall a teacher that lives a blameless conversation and knovvs that no man can charge evil upon him he hath authority in his doctrine but if he be covetous or proud or vain he looses that authorative povver vvhich God hath given him in the hearts of hearers Titus 2.15 Rebuke with all authority let no man despise thee q. d. if thou doest any thing unvvorthy to render thy self despicable thy authority vvill be lost 13 By a vehement pressing and urging the commands upon the consciences of men vvithall denouncing threats against the ungodly as Mat. 7.26 27. Luk. 6.21 to ver 27. so should a preacher press the commands upon persons I command you in the name of the Lord Jesus that you be not proud passionate greedy after the world So John Baptist Matth. 3.8 9 10. Now the ax is laid to the root of the tree bring forth fruit else you vvill be throvvn into the fire Use See a duty in faithful preachers 1 To teach vvith authority remembring vvhose Embassadours they are Matth. 28.18 2 Cor. 5.20 2 To maintain the authority vvhich the Lord hath given unto them 2 Cor. 10.8 maintain it both by life and doctrine by preaching povverfully and living holily Hovv povverfull vvas the Apostle Paul in his preaching See Gal. 1.6 7 8 9 10. 3 To the Brethren to obey that Word that comes with authority to their consciences Heb. 13.17 Obey them that have the rule over you c. And not as the Scribes Whose teaching was either traditionary as the washing of pots and cups and hands building the tombs of Prophets making broad phylacteries but for things tending to mortification they spake not at all or very superficially or their teaching was formal When they spake of the love of God and other duties they spake of them without zeal and feeling and therefore they were not like to affect others when themselves were not first affected The Orator that moves his hearers must first be moved himself Or their teaching was hypocritical binding heavy burthens upon others they themselves not touching them with one of their fingers Or their teaching was in generals and confounded Contrarily Christ 1 For matter he teaches weighty points as concerning true blessedness and the qualifications of them that mean to attain it concerning a holy life free from scandal concerning love to enemies alms prayer fasting placing treasure in heaven 2 For manner Christ speaks with fervency and affection fire begets fire the burning affection in Christ which he had in speaking makes the hearts of his Disciples burn in hearing Luke 24.32 3 For method Christ speaks distinctly first to one point and then to another whereas they confounded what they spake Method is the mother of memory 4 Christ in his doctrine was impartial he spared none Many speak truth to the common people suffering all things not to them whom they fear will persecute them to whom especially it is to be spoken He that looks upon mens persons will be terrified with the show of titles and dignities 5 He preached
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
they may believe and repent 2 Tim. 2.25 26. V. 5. And when Jesus was entered into Capernaum there came unto him a Centurion beseeching him V. 6. And saying My servant lyeth at home sick of the Palsey grievously tormented In this story 1 We have 1 The Centurions petition for Christ to restore his servant ver 5 6. 2 Christ his grant ver 7. Jesus saith I will come and heal him 3 The Centurions reply set down 1 From the sence of his own unworthiness Lord I am not worthy that thou shouldest come under my roof 2 From the fixed confidence he had in Christ Speak the Word onely and my servant shall be healed ver 8. Which he amplifies by the inferiority of his own person and power compared with Christ My soldiers obey my word though I am under the authority of another how much more should I believe and obey thy word who art under the power of none 4 Christ his commendation he marvelled at it saying I have not found so great faith no not in Israel v. 10. Amplified from a threefold effect 1 A prophesie of the calling in of the Gentiles of whom this Centurion was as a first fruit v. 11. 2 The rejection of the Jews ver 12. The children of the Kingdom shall be cast out 3 From the success As thou hast believed so be it unto thee and his servant was healed the self same hour And when Jesus was entered into Capernaum there came unto him a Centurion The former miracle was done near to Capernaum this in the city A Centurion was one that had a hundred souldiers under him or sometimes more Came unto him Obj. Luk. 7.3 V. de It s said that he sent unto Christ the Elders of the Jews to beseech him to heal his servant Answ After the Centurion had sent the Jews and his friends to supplicate Christ then lastly himself came to him to meet Christ whether for Honour sake or the danger his servant was in unless we answer that he came and supplicated not by himself but by his messengers for that which is done by the authority of another he himself is said to do it Matth. 11.3 so Christ is said to Baptize and not Baptize to Baptize Joh. 3.22 not to Baptize Joh. 4.2 which may easily be reconciled he Baptized by his Disciples though he did not Baptize in his own person We say such a man built this house though it was not built but by his servants Hence Luk. 7.10 it s said they that were sent returning to the house found the servant whole that had been sick That which Matthew more hastily sets down Luke doth more fully the Spirit intending to make one perfect History out of the four Evangelists So that this is the same story with that in Luke as appears by the agreements in many things and the few diversities In that he was a Centurion see that no mans calling hinders him from being godly This Centurion his faith was seen in acknowledging one God in building the Jews a Synagogue which could not be without much envy and hatred and in his care of his servant and in his believing profession he made to Christ My servant lyeth at home sick of the Palsey The Palsey is the loosening of the sinews one half part of the body is unloosed motion and sense being intercepted from them When this is in one part of the body it 's called a Palsey when it 's in the whole body it is called an Apoplexy My servant A lesson to rich men not to turn away their servants when they are sick but to seek the best way they can for their relief See a judgement of God on the contrary 1 Sam. 30.13 A certain Amalekite turned away his servant because he fell sick and this servant so cast out God made instrumental to discover the Amalekites so that David destroyed them Yea which is more to seek the recovery of their servants By such care Masters show to their servants they will not onely do things just and equal having a Master in heaven for it 's equal that the servant serving his Master sincerely in his health the Master should keep him in his sickness but also they will let their servants see that they do not onely respect their own good but their servants benefit Deut. 15.12 13 14 15. especially if they shall withall have a care of their servants spirituall good whiles they are more offended for their sins against God then for the neglect of duty towards themselves Which care of Masters servants should endeavour to requite 1 By avoiding eye-service Eph. 6.6 Col. 3.22 2 Working for them in the singleness of your hearts as you would do for your selves Ephes 6.5 Gen. 24.33 34 35. 3 By praying for thy Master Gen. 24.12 and giving thanks to God for any blessing and success granted to thy Master so did Eleazar for Abraham Gen. 24.27 48. 4 By having a care of thy Masters goods as if they were thy own Mat. 7.12 5 By showing thy self chearfully tractable and obedient to all their lawfull commands for if they command unlawfull things or endeavour to compel you in matter of Religion they have no such power for they are onely Masters of your flesh not of your consciences Eph. 6.5 Col. 3.22 Onely note that he that pretends conscience must be able to give a reason of his conscience otherwise it is humor prepossession not conscience nor must a servant obey his Master in any sinfull action as lying swearing c. to gratifie a Master 1 Cor. 7.23 Ye are bought with a price be not the servants of men 6 By having an inward and an outward reverend respect towards their Masters 1 Tim. 6.1 Not despising them because they are brethren 7 By bearing with their Masters infirmities without whispering secretly or blazing openly the same to their reproach As charity covers sin in others so especially in such relations 1 Pet. 4.8 Grievously tormented Ready to dye as Luke 7.2 therefore his Palsey in likelihood was an Apoplexy or a Convulsion or a drawing back of the sinews which cause grievous pains V. 7. And Jesus saith unto him I will come and heal him Here is the humility and condescention of Christ that he disdained not to come to visit a poor servant we should not disdain to visit the meanest John 13.14 V. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word onely and my servant shall be healed V. 9. For I also am a man under authority c. The Centurion spoke this to Christ by his friends Luk. 7.6 after by himself as Matthew sets down for civility required that he should go to meet Christ hearing of his coming The humility of a servant is more dark but when a King a Nobleman a Teacher a Rich man is humble their humility shines as the Sun and Moon Let such a Magistrate say Ah who am I Why should I set
my self before others unless that a heavier burthen of government lies on me and therefore a greater account of my Office is to be given Luth. in 41. cap. Gen. Here was one effect of his faith that whereas souldiers are naturally so lifted up he was so humble so we finde sundry of the Saints the more gracious the more humble Abraham Gen. 18.27 Jacob Gen. 32.10 Agur Prov. 30.2 Isaiah c. 6.5 John Baptist Matth. 3.11 Peter Luk. 5.8 Hence the Centurion saith neither thought I my self worthy to come unto thee Luke 7.7 It 's like partly because his conscience told him he had been a worshipper of false Gods partly because the Jews refused communion and company with him but especially because he saw the vileness of his own corrupt nature and the exceeding glorious holiness in Christ hence he saith I am not worthy Where there is most grace commonly there is most sense of unworthiness and true humility the show of that this man had in truth more deceives the world then any thing else But speak the word onely The Centurion having heard of the fame of Christ Matth. 4.23 when he healed many and also of the cleansing of the Leper who published abroad the cure he saith speak the word onely My word is the word of a man thy word is the Word of the Son of God my word hath power over men under me thy Word hath power over all sorts of diseases yea such as are incurable yea over death I am under the power of another thou art subject to no power being thou art God therefore speak the word onely As his wisdome was seen in that he saw the Godhead lying under the veil of flesh his humility that he judg'd himself unworthy that Christ should come under his roof so here is his faith that he saith speak the word onely learn that our faith go upon a word of God Psal 119.49 Heb. 13.5 6. thou being absent canst cure him by a word of thy mouth therefore there is no need of thy bodily presence but speak the word onely and my servant shall be whole God speaks impossible things lying things foolish things weak things things to be abominated and devillish if thou consult with reason meaning carnal reason but faith sacrifices reason and kills that beast which the whole world and every creature cannot kill Luth. Tom. 4.74.758 Now the Word upon which faith looks is either the Word of command Gen. 1. Let there be light Psal 105.31 148.8 Isaiah 55.11 The word that goeth out of my mouth shall not return unto me void but shall accomplish that whereto I send it Look as in the governments of Commonwealths Armies and Families many things are done by a word of command much more canst thou bring about the healing my servant by the word of thy command Examples fetch'd from nature are usefull for illustration when they agree with what the rule speaks so similitudes are taken from the compassions of mothers Esai 49.15 and fathers Psal 103.13 to set forth Gods pity so from a servant Rom. 6.18 from a mans testament Gal. 3.15 2 Faith goes upon the word of promise Rom. 4.18 John 2.22 I say to this man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it See the duty both of Souldiers to their superiour Officers unless they know their Commander shall put them upon some things directly contrary to Gods command also the duty of Servants to do what their Masters and Mistresses bid them Ephes 6.5 Col. 3.22 Obey in all things your Masters V. 10. When Jesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Here we have the commendation of the Centurions faith He marvelled Christ did not marvel as God for no new unexpected thing can befall him but it may befall Christ in his humane nature having like affections with us There were some things the humane nature of Christ was ignorant of as of the Day of Judgment the time of Figs c. Marvel is when our expectation is exceeded Christ marvelled at all his graces as his Humility Devotion in building a Synagogue his Faith Christ doth not admire the buildings of the Temple Matth. 24.1 nor the Princes of the World but the graces of the Spirit in one that had so little means Though some think Christ being the Authour of these graces did seem to admire them not as being ignorant of them but to teach us to admire them I have not found so great faith no not in Israel The greatness of his faith is seen 1 That he believed so easily upon so small means 2 That he believed Christs Word 1 His Word of Command 2 His Word of Promise 3 That he believed without a Miracle John 4.48 Miracles have been sometimes done to give testimony to the Word Acts 4.29 30 31. 4 In a man of that calling and a stranger from Israel 5 In that we reade of no doubtings with his faith in this particular Jairus doth not say Speak the word but Come quickly ere my Childe die John 4.49 Nicodemus he reasons How can these things be Martha saith Hadst thou been here my Brother had not died as doubting whether the power of Christ could reach every where but the Centurion saith Speak the word onely 6 In the difficulty of the things to be believed for to believe that a man near to death could be recovered by a word of Christs mouth I mean not by syllables and pronunciation but that Christ will be present to his own Ministry 7 Comparatively with the common Jews and particularly those which were ordinary Hearers to Christ Now when he saith I have not found so great faith in Israel he means not all Israel for Abraham Moses David had greater faith but he means it from the time of his beginning to preach V. 11. And I say unto you that many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven V. 12. But the Children of the Kingdom shall be cast out into utter Darkness there shall be weeping and gnashing of teeth From the occasion of the Centurions coming in to believe who was a Gentile Christ foretells the calling of the Gentiles and rejection of the Jews Many shall come Not all Aug. in loc From the East and West That is whereas the Jews thought the Lord was onely bound to the Kindred of Abraham Christ saith They shall come from East and West which is put for all remote places without the bounds of the Kingdom of Judah not onely near adjoyning Heathen as Syrians Egyptians c. but remote Gentiles Isai 43.5 6. I will bring thy Sons from the East and gather them from the West I will say to the North Give up and to the South Keep not back bring my Sons from far and my Daughters from the ends
by our prayers Psal 93.3 4. And there was a great calm See the obedience of the mightiest creatures to God how will this condemn our disobedience See how windes yield obedience Psal 107.26 compared with 29. See the seas obedience Jer. 5.22 Let not the winde and sea overcome you in overcoming the storms of the minde V. 27. But the men marvelled saying What manner of man is this that even the wind and sea obey him Here 's a fifth circumstance they reason thus He whom winds and seas obey must be greater then all mortalls but they obey this man therefore he is greater then all men This should stir us up to confidence in the Son Joh. 14.1 Let not your hearts be troubled ye believe in God believe also in me q. d. I am God as well as my Father therefore believe on me So that as it is said of the Lord Psal 89.9 Thou rulest the raging of the sea when the waves thereof arise thou stillest them so also doth Christ at this time The creatures are Gods executioners to punish man for sin when they exceed herein the Lord reproves them as a father doth a schoolmaster when he sees him unmeasurably to chastise his son The greatness of which miracle which made it more admirable was that whereas usually in storms when the wind ceases the sea is not calm till a good while after but here both wind ceases and the sea is calm together in an instant showing it came from a miracle not from nature For the calm was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to laugh to note that the weather and sea smiled on them with a clear countenance All expositors make the Church an arbitrary Antitype of this tossed ship as this ship was poor a mean fisher boat not to be compared to the great Merchant ships and men of war so the poor Church is not to be compared for outward glory with the kingdoms of the world And as when the proud Scribe leaves Christ the poor disciples accompany Christ through the sea so when rich and great men leave Christ the poor disciples accompany Christ through the troublesome sea of this world Again as this ship was in danger so hath the Church been oft in Egypt Babylon in the ten persecutions and Popish Tyranny ready to be swallowed up of waves but the Lord seasonably appears either by cutting off Tyrants as he did Pharaoh Exod. 14.25 and Herod Act. 12.23 Or by putting a hook in their nostrils as he did to Sennacherib 2 King 19.28 or by turning the hearts of persecutors whereby the Churches have rest as he did Paul Act. 9.31 This Church so tossed is not the Roman Church as the Papists paint the Pope to be the steers-man sitting at the helm and the Cardinals Bishops and Priests to be the Mariners but it s a company of Saints who because they will live godly suffer persecution 2 Tim. 3.12 With these it is that Christ is present in the signes of the covenant and in the word of promise and with his supporting presence in time of storms they pretend they have no schismes nor contentions but perfect unity but this proves them not to be the true Church because the ship wherein Christ was was exposed to storms and Christ came not to bring peace but a sword Matth. 10.34 And if unity among them might prove them a Church then might it prove the Turks and Jews to be Churches who have more of unity then they V. 28. And when he was come to the other side into the country of the Gergesenes there met him two possessed with devils coming out of the tombes exceeding fierce so that no man might pass by that way In these words to the end of the Chapter is set down what befell Christ when he was gone from Capernaum over the lake of Genezareth into the country of the Gerasens 1 He is met with two men possessed with devils The devils are described 1 That they came out of the tombes 2 By their exceeding fierceness that no man might pass that way 2 The complaint they make which is twofold 1 Disclaiming their interest in Christ What have we to do with thee Jesus thou son of God ver 29. Thou art the saviour of men not our Saviour 2 Their fear of a present torment Art thou come to torment us before the time ver 29. 3 Their petition If thou cast us out suffer us to go into the herd of swine v. 31. 4 Here 's Christ permission of them to enter the hogs he said unto them Go v. 32. 5 Here 's the devils execution of their mischief having once obtained a permission the devils entering into the swine the whole herd went down a steep place and perished in the waters v. 32. 6 The report hereof that was brought to the city v. 33. 7 The issue and effect the Gadarens being offended for the loss of their hogs desired him to depart out of their coasts And when he had come to the other side into the country of the Gergasens Matthew calls them Gergafens Mark and Luke Gadarens but there 's no difficulty for Gergessa or Gerasa and Gedara were towns near thereto Joseph lib. 2. de bello cap. 2. mentions both Gerasens and Gadarens These were the remainders of the Canaanites as Grotius writes and as it appears Gen. 10.16 The remainders of the people whose Land was given to Israel Deut. 7.1 supposed to be the Geshurites and Maacathites Jos 13.13 There met him two possessed with devils Mark and Luke mention onely one but the answer is easie the one was more famous then the other being possessed of a whole legion of devils Mar. 5.9 Luk. 8.30 and so was more cruel Mark and Luke prosecuting the history of the man possessed with a legion of devils do omit the mentioning the other Demoniak Coming out of the tombes They came out thence and abode there to affright men with fear of death their abode and dwelling was among the tombs Mark 5.3 Luk. 8.27 Now they might easily dwell in the tombs because they were hollow places digged out of a rock as Christs Sepulchre was Matth. 27.60 whereinto John and Peter entered Joh. 20.6 and those three women that brought spices Luk. 24.3 or else they were made of stone or brick and covered over Now if it be askt why they dwelt there it was because one of the Demoniaks being possest with a cruel devil or rather a legion of them no man would receive them to their house they being excluded from humane society resided in old Sepulchres One of these Demoniocks ware no clothes and was bound with chains and sometimes broke them Luk. 8.27 29. Matthew addes they were exceeding fierce and that they were so troublesome to passengers that no man might pass by that way Mark addes that no man could tame him and that he was day and night in the mountains and tombs crying and cutting himself with stones
I will arise and will go to my father c. Wicked men think of leaving their formality revenge but are never better they think of hell but consider not it will be their portion 5 It 's no good pulse of soul when the heart is presently tired with good thoughts but never weary with worldly thoughts Rom. 8.5 4 Exh. Rid thy heart of evil thoughts Thou canst not abide a spot upon thy apparel because man beholds it and wilt thou indure spots upon thy heart which God sees I know we cannot keep evil thoughts out of the heart but let them not be quiet there The Mariner cannot hinder water from leaking into the ship yet he may so pump it out that it shall not drown the ship Prov. 30.32 If thou hast thought evil lay thy hand upon thy mouth 6 Grounds of this Exhortation 1 Thoughts must one day be laid open 1 Cor. 4.5 God will make manifest the counsels of the heart Eccl. 12.14 Rom. 2.16 Luke 12.2 2 Holy men will not suffer wicked thoughts to have a quiet lodging in the heart Matth. 5.8 hence called pure in heart because still they labour to purifie themselves 3 Wicked thoughts if not repented of will bring destruction Acts 8.21 Pray God if perhaps the thoughts of thy heart may be forgiven thee for as yet thou art in the gall of bitterness Phil. 3.19 Whose end is destruction who minde earthly things Esai 59.7 4 Wicked thoughts besides their own pollution Intus existens prohihet alienum will keep out good thoughts Pr. 1.22 23. Whiles the scorner loved scorning and the simple one simplicity they could not hear the Lords exhortation saying Turn you at my reproof 5 Evil thoughts allowed or permitted will bring forth evil words Matth. 12.35 An evil man out of the evil treasure of his heart bringeth forth evil things yea and evil actions Hamans cruelty against the Church was first an evil thought Esth 3.5 6 Thou art not yet washed in the blood of Christ if thou suffers vain and wicked thoughts to lodg within thee Jer. 4.14 7 Remedies against wicked thoughts 1 Get thy heart washed in the bloud of Christ that it may be enabled to think good thoughts Acts 15.9 purifying your hearts by faith till the heart be washed evil thoughts come from it Matth. 15.19 2 Be perswaded of Gods knowing thy heart Psal 139.1 2. O Lord thou hast searched me and known me thou understandest my thought afar off Heb. 4.13 All things are anatomized before the eyes of him with whom we have to do Psal 90.8.94.11 Job 31.1 4. 3 Get Gods fear in your hearts this grace is clean Psa 19.9 By this grace Joseph kept himself from filthiness of flesh and spirit Gen. 39.10 and so David Psal 119.11 Thy testimonies have I hid in my heart that I might not sin against thee fearing the Lord and thinking on his Name are joyned together Mal. 3.16 4 Inure your heart to holy meditation and pray God to help herein Psal 45.1 My heart is inditing of a good matter and forasmuch as the heart will hardly come to this duty pray that the meditation of your hearts may be ever acceptable Psal 19.14 5 Apply the command against wicked thoughts It 's one property of the word that it doth not onely cast down reasonings and every high thing that exalts it self against the knowledge of God but also brings into captivity every thought to the obedience of Christ though by thought here I judge the purpose of the heart to be meant seeing not the holiest man living hath every individual thought brought to the obedience of Christ 2 Cor. 10.4 5. however it remains a Truth that the application of the command helps against wicked thoughts Psal 119.113 I hate vain thoughts but I love thy Law Against unclean thoughts apply Matth. 5.28 He that looks upon a woman to lust after her hath committed adultery already in his heart against proud thoughts apply Prov. 16.5.21.4.28.15 6 Use watchfulness against them Deut. 15.9 Beware that there be not a thought in thy wicked heart saying The year of release is at hand and thou give not to thy poor Brother 7 Study good thoughts Phil. 4.8 Whatsoever things are pure holy and of good report think on these things Psal 48.9 Motives to look to the thoughts 1 Thoughts are the declaratives of the soul as the Sun Fire Honey Gold shew by their effects what they are so doth the heart shew what it is by the thoughts When the thoughts are worldly proud and revengefull it argues the heart is such Rom. 8.5 They that are after the flesh minde the things of the flesh The thoughts are the immediate acts of the heart Mark 7.21 From within out of the heart of man proceed evil thoughts We do not judg of a Fountain by the Waters that run from it many Miles off but by the Water that flows immediately therefrom 2 Thoughts are the souls servants as the Centurion said to his Servant Go and he goeth Matth. 8.8 So bid your thoughts think upon grace or sin they will do it Send them a hundred Mile off they will go send them into Heaven they will go and talk with God and Christ by faith and with your selves by reflexion 3 Thoughts are the symptomes of the soul As we know the state of the body by the symptomes so may we know the soul Col. 3.1 2. If ye be risen with Christ seek things above set your affections on things above Rom. 8.5 They that are after the flesh do savour the things of the flesh c. 4 The thoughts are the acts of the soul 1 They are the freest acts a man sometimes speaks not as he would works not as he would but he always thinks as he will now if you would judg of a man judg of him by what he doth freely and not by compulsion Peter though he denied Christ he denied him not in heart therefore the heart shews what it is by the thoughts 2 Thoughts are the continued acts of the soul We are not always praying and reading but we are always thinking that is thy God thou art always thinking on 3 The univocal acts of the heart The univocal act of light is to enlighten the univocal act of a dead carrion is stink so the univocal act of the heart are thoughts if they be proud and unclean so is the heart 5 Thoughts are Gods tribute Prov. 23.26 My son give me thy heart If thy neighbour come for fire thou canst not give it him if thou takest away the heart thereof so thou canst not give God thy heart and withhold thy thoughts 6 Thoughts are a mans companions A man will be carefull what companions he hath you never go out nor in but your companions go along with you nay they will accompany you to another World 7 The Law of Retaliation calls for our thoughts to be for God because he hath so many thoughts toward us Psalm 40.5 Thy thoughts
true Baptism Learn this observation descends from that Authority that after the Lords Ascension the holy Spirit came down upon the Apostles Eusebius in his History lib. 6. cap. 35. relates that Novatus though he were baptized yet because he was not confirmed or had hands laid on him after Baptism he never obtained the Holy Ghost His words are Neither did he get other things wherewith he ought to have been endued after Baptism according to the Rule of the Church nor was he sealed of the Bishop with the Lords seal meaning Imposition after Baptism which he having not obtained how could he I pray you obtain the Spirit For modern learned men take Gerson out of Hugo What profits it that thou art lifted up from thy fall by Baptism unless thou also beest strengthened by Confirmation Estius in Heb. 6.1 saith The Apostle undoubtedly understands that Laying on of Hands which is wont to be administred to the faithfull presently after Baptism of which Saint Luke Acts 8. Acts 19. That is to say the Sacrament of Confirmation whereby the Spirit of God is given to persons baptized wherewith they being strengthened confess the Name of Christ undauntedly among the Enemies of the Faith and then he concludes For that Hands were wont to be laid upon baptized persons after the Example of the Apostles Universa docet antiquitas All antiquity teacheth Grotius in Heb. 6.1 Hands were laid upon baptized persons to obtain the strengthening power of the holy Spirit and on persons ordained to the Eldership and on them that were reconciled after sins and those who were weak in body and on new maried people desiring a blessing from the Church Erasmus in Heb. 6.1 The first step to Christianity is to repent of our former life next that salvation is to be hoped from God next that we be purged in Baptism from our filth next that by laying on of hands we receive the holy Spirit Heming in Heb. 6.2 Imposition of hands was done by the Bishops and Elders on persons examined he should have said Baptized prayer and blessing being added thereto at this laying on of hands the holy Spirit was often visibly given Obj. But seeing Baptism and laying on of hands are conjoyned how came they to be severed Answ When persons with a right Baptism came back from Hereticks or Schismaticks to the Church they were not rebaptized but received onely by imposition of hands so the counsel of Arles can 8. If any one come to the Church from the Arrian Heresie let the preachers of our faith ask them their Creed and if they see they were Baptized into the Father Son and Spirit let them onely lay hands on them that they may receive the holy Ghost Leo. Epist 77. He that is Baptized among Hereticks let him not be rebaptized but let him be confirmed by laying on of hands with calling upon the holy Spirit Yet was not this rite used every where for Gregory de consecrat cap. 4. saith The west was wont to receive such as returned to the Church from Hereticks by imposition of hands but the eastern parts were wont to receive them by the anointing of Oyl Aug. against the Donatists lib. 5. c. 23. Gives a reason hereof and saith If laying on of hands should not be used to one coming from Heresie he would be judged to be without all fault but for the coupling of love hands are laid on Hereticks amended 2 When upon necessity any man was Baptized of an ordinary man that the Baptism might be approved and confirmed the person Baptized was brought to the Bishop that he might be confirmed Concil Eliberitanum Can. 18. A believer and in case of necessity one instructed in the Faith may Baptize so that if he that shall be so Baptized shall live he bring him to the Bishop that by imposition of hands he may be perfected 3 A third reason is mentioned by Hierom in his Dialogue against the Luciferians He saith The custom of the Churches was that the Bishop being about to lay hands to the calling on the Spirit of God he made haste to those that were Baptized in lesser cities by Elders and Deacons the meaning is as is after exprest when the Bishop knew they believed rightly and were lawfully Baptized he made haste to lay hands on them and to call upon the Spirit that they might persevere in that faith From all these customes not onely the common people but also sundry Bishops long before Hieroms time came to this opinion as if Baptism were without the Spirit and that the Spirit was first given and received when the Bishop to the calling on the Spirit of God laid hands on the person Baptized which Hierom confutes and proves that Baptism is not without the holy Spirit Answer to objections Obj. 1 In the laying hands on the Samaritans there were visible gifts conveyed Act. 8.18 Simon saw that through laying on of hands the Holy Ghost was given Act. 19.6 When Paul had laid his hands on the twelve they spake with tongues and prophesied but in imposition that is or shall be by the Apostles of the Churches there are no visible gifts given therefore that imposition in Scripture and yours is not the same Answ 1 That God did sometimes convey visible gifts after imposition of hands to honour it is true yet were these visible gifts no more parts of the ordinance much less essentialities thereof then Philips suddain surreption or catching away by the Spirit from the Eunuch were any part of the Eunuchs Baptisme Act. 8.39 40. this miraculous surreption was a confirmation to the Eunuch So when the twelve spake with tongues after Baptisme and laying on of Hands it was onely a confirmation to them of the truth of that Doctrine and powerfulness of that person into whose name they were baptized 2 The Apostles Peter and John Acts 8.16 17. would never have come down to Samaria for to do Miracles for Philip had there wrought Miracles abundantly Acts 8.7 in casting out Devils healing Palseys lameness c. therefore they came for some other end which was that the Samaritans might receive the Spirit Object But here were visible gifts given Simon saw that through laying on of the Apostles hands the Holy Ghost was given Answ There 's a sight of the understanding as well as of the eye Simon might see the Holy Ghost given whiles he beheld the operations of the Spirit in Prayer self-denial mortification yet not one gift given visible to the bodily eye But if visible gifts conspicuous to the bodily eye were given they were no parts of the Ordinance but Crowns and Ornaments thereof The Holy Ghost may be said to be given not onely in gifts of Tongues and Healings but also in meltings of heart Prophesie c. 2 It 's a mistake to say that in the Apostolical Imposition always visible gifts were conveyed such as the natural eye could behold for Paul laid his hands on Timothy and had nothing conveyed save inward gifts
and grace 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the Hands of me Paul speaks of such gifts and graces as were raked up in ashes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which the Apostle bids him rake out of the ashes or make alive as you do fire almost dead by blowing of it Object But this gift and grace given to Timothy was given by the Presbyters when he was ordained an Evangelist and not by Pauls laying on of hands after Baptism Answ Paul speaks of such a gift as was given by the laying on of his own hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Imposition in Ordination to Preaching was by the Hands of all the Eldership 1 Tim. 4.14 where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a conjunction of persons but 2 Tim. 1.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the act of one man Object But the Apostles who laid on Hands after Baptism were such Apostles as were immediately called of Christ as Peter John and Paul how will the Consequence hold from them to the Apostles of the Churches Answ There 's a twofold Call 1 Immediate or personal 2 Mediate or virtual the Apostles of the Churches though they act not by an immediate and personal call yet they act by a mediate or virtual call of Christ 2 Matthias though chosen mediately of the Church had the same power the eleven had who were immediately called of Christ why may not then Apostles chosen of the Churches have the same power For what difference betwixt the eleven called immediately and Matthias called mediately or any others of like kindes when they can make their power appear and so much the more when persons whether immediately or mediately called can make one and the same end appear in their Office viz. the work of the Ministry the perfecting the Saints the edifying the Body of Christ Quaere Whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches 3 If Imposition after Baptism belong onely to Apostles called immediately it had been in vain to have called it a Foundation to have conjoyned it with Faith and the Resurrection sith the persons that had the administring of it were most of them dead and the rest in a short time would be dead Ergo I conclude that Apostles whether called immediately or mediately may lay on Hands on baptized persons Object But if laying on of hands be an ordinance of Christ what is conveyed in it Answ An increase of the Spirit 2 Tim. 1.6 Stir up the gift of God which is in thee by the putting on of the hands of me So that as the Spirit is conveyed in the use of prayer Luk. 11.13 and preaching Act. 10.44 Gal. 3.3 5. and Baptisme Gal. 3.28 and supper 1 Cor. 10.16 so also is it conveyed in the laying on of hands Quest But what are those gifts of the Spirit which are or may be conveyed in laying on of hands Answ 1 An increase of all habits of grace as 1 Boldness to confess Christ When Paul bids Timothy stir up the gift of God which was in him ver 7. he shows what gift he means even boldness for God ver 7. God hath not given us a spirit of fear but of power of love and of a sound mind ver 8. Be not thou therefore ashamed of the testimony of the Lord. q.d. he that hath received the Spirit aright in laying on of hands hath an habitual intention to confess without blushing against all oppositions whatsoever or at least it is his duty so to have 2 The Spirit is a free agent dividing to every one severally as he pleaseth 1 Cor. 12.11 to one is given a word of wisdom and knowledge to another strengthning grace to another comfort to another power to resist temptations to another constancy the Spirit knowing what grace is most wanting to his people in a right receiving of an ordinance is wont to help herein Yet know that laying on of hands is not all this ordinance or the principal part thereof but prayer is the principal So much Melchiades de consecra dist 5. The holy Spirit gives beauty in Baptisme to innocency in confirmation he performes an increase to grace Chemnitius cites some sentences out of the ancients as out of Urban All believers by the laying on of the hands of the Bishops ought to receive the Spirit after Baptisme that they may be found full Christians and he the same person gives to confirmation these prayers that we may become spiritual that the heart may be enlarged to wisdom and constancy that we may be wise to discerne good and evil to resist malice to resist wicked desires that we being kindled with the love of eternal life may be able to lift up our mindes from earthly to heavenly things Clemens saith a person Baptized receives the seven forme grace of the Spirit else in no wise can he be a perfect Christian nor have a place among the perfect Although he have been Baptized after he shows what he means hereby viz. a spirit of wisdom and understanding a spirit of counsel and strength a Spirit of knowledge-and godliness and fill him with the fear of God So much the compilers of the Common Prayer-book thought who after they had acknowledged laying on of hands ought to be retained saying we make supplication unto thee for these children upon whom after the example of thy holy Apostles we have laid our hands to certifie them by this signe of thy favour and goodness towards them come to adde that they apprehended an increase of grace to be conveyed therein as in the first prayer of confirmation appeareth in these words Almighty God who hast vouchsafed to regenerate these thy servants by water and the holy Ghost and hast given unto them forgiveness of all their sins strengthen them O Lord with the holy Ghost the Comforter and daily increase in them the manifold gifts of grace the Spirit of wisdom and understanding the Spirit of counsel and Ghostly strength the Spirit of knowledge and true Godliness and fulfill them O Lord with the Spirit of thy holy fear Amen And then the Bishop laying on his hands said these words Defend O Lord this child with thy heavenly grace that he may continue thine for ever and daily increase in thy holy Spirit more and more untill he come to thy everlasting Kingdom And in the rubrick after confirmation none were to be admitted to the Lords Supper till such times as they were confirmed Object But if the Spirit be conveyed in Laying on of Hands let us see a Promise of God for it that an increase of the gifts and graces of the Spirit shall be given therein Answ A command of God is enough to receive an Ordinance though there were no Promise annexed concerning benefits herein Now I have before proved a command 2 Some
〈◊〉 a rower because under Christ the chief Pilot they row the ship of the Church towards heaven Now rowing is a very painful work Vide Beza They do not onely labour in the word but in prayer also Col. 4.12 Hence have they a due right to their maintenance Pharaoh reserved the Priests living Jezebel maintained four hundred false Prophets Micha maintained a Levite the Levites had not near the service we have yet was his maintenance greater then any of the Tribes They are Souldiers therefore to be maintained of them for whom they fight 1 Cor. 9.7 To say preachers must have but for bare necessity is to no purpose for how can they then be hospitable Are few Here 's the cause of the sending out the Apostles of which cap. 10.1 for onely John the Baptist and Christ laboured the Scribes and Pharisees being given to their pleasures and profits Causes why so few labourers 1 Love of ease whereas much study is a weariness to the flesh Eccles 12.12 Offer not that to God which costs thee nothing 2 Inability of hearers to difference betwixt doctrine and doctrine hence superficial raw indigested notions are as well or better liked then solid and substantial truths 3 The discouragement that Preachers in many places finde every man else is incouraged but they discouraged partly from the censures that pass upon their doctrine and partly from strait-handedness Every calling as Physician Lawyer is rewarded onely what preachers have in many places is counted as alms hence there are but few labourers and were it not for conscience towards God there would be much fewer 4 The strictness of the account that they must answer for the souls committed to them Ezek. 5.17 Heb. 13.17 Act. 20.26 27. 5 The multitude of business that lyes upon a faithful labourer What a business is it to make one soul lye level upon Christ sometimes full of fears and doubts for want of comfort sometimes falling into spiritual pride in the enjoyment of it sometimes wrastling with an angry God sometimes conflicting with a scrupulous conscience sometimes a soul thinks all he hath done is in vain and that he is cast out of Gods sight Psal 31.22 One wants knowledge another comfort another reproof one is a babe another a grown man Now the work being so weighty few that know the weight of it are forward to venture on it it being a burden too heavy for the shoulders of Angels Cyprian complained in his time that persons would not take the over sight of flocks but persons betook themselves to be Merchants History of Trent c. rather then to be thus employed After his time the ministers by reason of persecution were so few that necessity compel'd to commend two or three congregations to one pastor whence came the corrupt custome of Commendums Preaching is counted the easiest business and as many use it so it is but to preach that our words may be as goads to the dull Ox and as nails to the fastening of instructions Eccl. 12.11 to be like a good housholder that brings forth new and old Matth. 13.52 to search into the deep things of God and to follow a mans work there where he left it till a spiritual building be erected who is sufficient for these things V. 38. Pray ye therefore the Lord of the harvest that he would send forth or in the Greek cast forth labourers into his harvest Christ here propounds a remedy for the want above mentioned viz. to pray to the Lord of the harvest c. Christ hereby not onely informes us of the backwardness of men herein but also pricks on the Apostles and others to accept of such a call Moreover here is signified not onely a disposing providence to send teachers to this or that place but also a bestowing of special power with peculiar commands and gifts which well agrees with the call of the Apostles in the next chapter As the Embassadors of Princes are directed to their residence and their continuance determined by the Prince how long they shall remain so are teachers disposed of God in like manner He carries them from one place to another Jonah from Israel to Nineveh Pray ye the Lord of the harvest It 's the Lords work to send forth labourers Act. 1.24 Shew whether of these two thou hast taken The holy Ghost bad separate Paul and Barnabas to the work Act. 13.2 Yet prayer hath been a means to obtain such teachers to get them out of prison Act. 12.12 13. to get them from one place to another Philem. 22. I trust that through your prayers I shall be given to you Strive we then to be fervent with God in prayer herein as a faithful teacher is one of the greatest blessings so the contrary is a great curse We are earnest with God for many other things O strive to be earnest for this But because wants set an edge upon prayer lay open before the Lord thy six or seven children and three or four servants who are yet in the state of nature nay there are thousands in their conditions and therefore for their sakes come and help Grounds of thus praying 1 Gods command every command of God is to be obeyed therefore pray God commanding persons thus to pray doth not mean to send them away empty handed when they do pray 2 The mischief that comes where such planters and waterers are absent all runs to ruine mostly in the want of such Some places famous for religion when such lights have been removed what darkness hath been 3 The multitudes of business that God hath for labourers to do Paul would have gone to the lesser Asia and Bythinia but the spirit suffered him not but when a man of Macedonia prayed Come over and help us they obtained Paul Act. 16.6 7 9. When there is plenty of work and scarcity of labourers you must besides paying be fain to pray so it is in this case 4 Prayer is a mean to get such teachers it s a mean to obtain every blessing from God Matth. 7.7 therefore this blessing also 5 It 's a singular blessing unto a people to have their eyes behold their teachers and not to have them removed into a corner Esa 30.19 20. The contrary is a curse Amos 8.11 12. To go from sea to sea to seek the word of the Lord because of the famine of the word God onely gives such teachers Jer. 3.15 I will give you pastors after my own heart which shall feed you with knowledge and understanding For this end Christ ascended into heaven Eph. 4.10 11 12 13. In the 68 Psalm 18. It s said Christ received gifts in this place its said he gave gifts the meaning is Christ hath received gifts from his Father and given them to men The benefits of faithfull Teachers as 1 Conversion How shall they believe without a Preacher Rom. 10.14 Acts 2.37 38. Acts 26.18 2 Edification to wit building up souls converted Paul perfected what was lacking in
draw out some words that shall be against the Governours or the Laws of the place where you live Matth. 22.15 16 17. 2 Take heed of feigned and treacherous men who shall bring you to Councils Psal 55.12 13 14. 3 Of enticing men who shall perswade you by flatteries to deny the faith Dan. 11.32 34. 4 Take heed of all natural men indefinitely It behoves Christians to stand upon their guard seeing all men naturally have an hatred unto them therefore must we beware of them though they be civil and courteous For they will deliver you up to the Councils Not onely unto the Council of three and twenty but also to the great Synedrium or the Council of 70. of which mention was made cap. 5.23 so was Peter and John Acts 4.7.5.27 and Stephen Acts 6.12 And they will scourge you in their Synagogues Acts 5.40 Peter and John were so scourged Heb. 11.36 For even by Synagogues civil Courts were meant 1 Machab. 7.12 Of this mention is made Acts 5.21 The high Priest came and they that were with him and called the Council together and all the Senate of the children of Israel The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Eldership of the children of Israel Because the things they acted against the Apostles seemed to be dangerous to the Commonwealth they took the voices and advices of the chief men herein they joyned the Senate of the City with the Senate of the people This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Synagogue So that Christ his speech ascends higher then before so that his meaning is You shall not only be brought before ordinary Consistories but extraordinary Conventions and Assemblies shall be called together to try you Before this extraordinary Convention the Apostles were beaten with rods V. 18. And ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles And ye shall be brought before Governours and Kings Christ still ascends higher in his speech to wit that for the witness of his truth they should be brought before Governours and Kings By Governors he means Vice roys and Governors of Nations Provinces and also before Kings that depute such Governours For the distinction of Governours from Kings see 1 Pet. 2.13 Submit your selves to every Ordinance of man whether unto the King as excelling the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unto Governours as to those that are sent of him Besides when Christians have been condemned by Councils the execution of them hath been by secular powers as in Queen Maries raign and now under the Spanish inquisition Yea many times Princes have themselves sate in judgment against Christians as the Emperour Sigismond c. When Christians shall thus be brought before Kings and Governours Christ would have his Disciples not to be dazled with the glister of earthly Majesty but to be of undanted spirits when they come before them as Paul was before Nero 2 Tim. 4.17 Thus Paul was brought prisoner to Faelix and Festus Acts 23.24 Peter and James to King Herod Agrippa Under pretence of Law civil judicatories condemn and execute Christians For my sake Because ye preach me to be the Messias and that through faith in me all that believe shall obtain remission of sins We should look to the cause why we suffer even that we suffer for Christ Hence Peter and John rejoyced that they were counted worthy to suffer shame for his name 1 Pet. 4.14 15 16. If any man suffer as a Christian let him not be ashamed Rom 8.36 For thy sake we are killed all the day long Meaning in one place or other either actually or by way of sympathy Indeed the Princes and Councils of the world have other pretences for their malice against Christians but the true cause is for the sake of Christ But if we be brought before Kings and Governours let it be onely for the sake of Christ Let none of you suffer as thieves and murtherers and busie-bodies c. 1 Pet. 4 15. For a testimony against them and the Gentiles That is to witness against the Council and the great Convention of the Jews and to witness for me against the Rulers and Kings of the earth Your imprisonment whipping and death shall witness both to Jew and Gentile Qu. But how or wherein Answ 1 That you have witnessed the truth before them and therefore that you are free from their blood 2 They shall witness your ingratitude in the day of Christ and their faithfulness 3 They shall be inexcusable in the day of judgement when they shall alledge they knew not Christ Moses went to Pharaoh Exod. 7.3 and Isai to a stubborn people c. 6.9 so Ezekiel c. 2.2 to v. 8. That they might be without excuse 4 They shall be witness against you for not believing their Message The Lord will call out Peter and say Didst not thou warn the Jews and to Paul Didst not thou warn the Gentiles the Romans and Faelix and Agrippa he will say Yes Lord but they would not believe but instead of receiving our Message they whipt and imprisoned us Was it so will the Lord say and the unbeliever will then be speechless What follows Christ will say Depart thou cursed into everlasting fire 5 As wounds and scars testifie the constancy valour and faithfulness of Souldiers to their Prince or General so Prisons whippings torments shall testifie the faithfulness of Christians to Christ Luke 21.13 V. 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that hour what ye shall speak Here is a consolation when they should be brought to answer before Kings and Governours that the Spirit should pour into their mindes what they should speak Take no thought how or what ye shall speak Not as if we were in this case to be careless stupid or negligent but Christ means we should not be carkingly carefull or over fearfull The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21.14 Settle it in your hearts before hand not to meditate what you shall answer in which Christ doth not forbid all foregoing meditation but that which hath a distrust of the providence and help of Christ And all laborious preparation such as is used in speeches and oratory and therefore Mark hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like sense Christ forbad carefulness for the morrow Matth. 6.25 that is perplexing and distracting carking Therefore those who are daily in expectation of suffering in their questions and torments should be much in prayer that God would give them wisdom to answer and courage to suffer For it shall be given you in that hour what ye shall speak That is if any thing be wanting in you the Spirit shall supply it and suggest it to you Acts 6.10 The Libertines were not able to resist the Spirit by which Stephen spake Luke 21.15 I will give you a
believers are called Israel Gal. 6.17 And in particular it is a consolation to Preachers of the Gospel who when cast out by one people will be received by another I rather expound this place of the second sending than of the first because in the first sending the Apostles were used courteously Luke 10.17 and they came rejoycingly telling Christ the Devils were subject to them And no such hardships happened to them that we reade of We may learn three things 1 That Saints must prepare for persecution 2 Tim. 3.12 All godly must suffer it As he that was born after the flesh persecuted him that was born after the Spirit so is it now Gal. 4.29 If the Son of God were persecuted John 15.20 Saints must not look to go free John 15.20 Hence in or about the same year Christ spoke this there broke out a Persecution against the Church Acts 8.1 2. after the death of Stephen 2 When Gods people see themselves persecuted in one City they have a call to fly into another City Matth. 23.34 3 There will be some Saints and Cities that will be ready to receive persecuted Saints untill the coming of Christ 2 Cor. 4.9 Persecuted but not forsaken 2 Tim. 3.11 Prov. 14.26 V. 24. The Disciple is not above his Master nor the Servant above his Lord. V. 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beelzebub how much more shall they call them of his houshold Christ brings here a second Reason why Christians in general and Preachers in particular should patiently endure persecution because herein it is no otherwise with them than was with their Master Christ which Christ backs with a twofold Reason 1 The Scholar thinks it honourable to be made equal to his Master 2 Servants refuse not that condition which their Masters patiently endure So that Christ reasons that if he had suffered reproaches and slanders from the Jews and lookt to suffer greater even the death of the Cross then must you my Disciples prepare for the like It much tends to patience to know the evils that hang over us which Christ hath foretold us and hath gone before us by example in All ingenuous Christians are much troubled with reproaches hereby to be rendered odious but it is with them no otherwise than with Christ It would be counted an absurd thing to see a General of an Army going on foot and all the private Souldiers riding in Coaches and on horseback so will it be to see Christ the Captain of our salvation to lie under the reproaches of glutton drunkard deceiver devil and in the mean time we his Souldiers to be in honour with the world If they have called the Master of the house Beelzebub how much more shall they call them of his houshold Beelzebub was the god of Ekron 2 Kings 1.3 Is it not because there is not a god in Israel that ye go to inquire of Baal-zebub the god of Ekron See also v. 6. The learned render it to signifie the Lord of a Fly or having a Fly because he was worshipped and called upon against a Plague of Flies because they believed he expelled and destroyed those Flies which infested And Nazianzen against Julian witnesseth that Beelzebub was made in fashion of a Fly Hence the Septuagint translate Beelzebub deum Muscam the god Fly Now the Jews partly out of scorn and partly out of abomination called the Prince of the Devils the god Fly which name took its rise in this manner The ancient Jews with great consent declare among other Privileges which God bestowed on his Temple at Jerusalem this was one that when such a number of sacrifices was daily slaughtered there was never any Fly beheld in the Temple which when Jupiter who was most famous among the Heathens could not do but always his Temple did abound with multitudes of Flies Grot. in loc therefore he was called the Jupiter of Flies Now the Jews learning from the Prophets that the gods of the Gentiles were Devils and the Predictions they foretold to be the works of unclean spirits they called the Prince of the Devils by that name wherewith the Prince of the supposed gods was called as we see Matth. 12.24 Now the Pharisees would perswade the people that the Miracles that Christ did were done by the power of the Prince of the Devils therefore most blasphemously they called Christ Beelzebub as if he were his Vicar and Deputy So that Christ reasons If they have called me the Master of the house Beelzebub much more you of my houshold Therefore seeing I patiently bear their reproaches See John 8.48 49. Do you also in like manner Christ should not onely be to us a Patern of Holiness but of Sufferings We may also see the near relations betwixt Christ and us he is the Master we his Scholars he is our Lord and we are his Servants he is the Master of the house Believers his houshold V. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The words are an answer to an Objection in the mindes of the Disciples viz. we could easily contemn the reproaches of the wicked if our innocency did appear unto others now we lie under suspition and we have no defence To this Christ answers Fear not their reproaches your innocency covered over with slanders shall one day be revealed 3 So that here 's a third Reason I fear them not in all their reproaches malice blasphemy therefore do not ye fear them 4 There is nothing covered that shall not be revealed Here is a fourth Reason your innocency howsoever now aspersed shall be cleared up the slanders of the Jews concerning the magical arts of Christ and his Apostles the horrible Lyes of the Pagans concerning the incestuous Copulations of the Christians and their drinking mans bloud were in time discovered what they were Obs Secrecy of sin will not privilege it David committed Adultery secretly but God revealed it before the Sun 2 Sam. 12.12 Cains Murder and Jezebels Murder of Naboth clouded innocency comes forth as in Joseph slandered by his Mistris and David slandered by Sauls Courtiers So covered iniquity shall not always be hid Psal 90.8 Heb. 4.13 1 Tim. 5.24 25. Sometimes both innocency and wickedness are brought forth in this life Psalm 37.6 He shall bring forth thy righteousness as the light and thy just dealing as the noon-day And as innocency so secret wickedness Prov. 26.26 Whose hatred is covered by deceit his wickedness shall be revealed before the whole congregation And as in this life so especially shall they be brought forth at the Day of Judgment Eccles 12.14 God will bring every secret thing to judgment 1 Cor. 4.5 Then will God manifest the counsels of the heart 2 Cor. 5.10 Luke 12.2 Some expound it thus Fear not to preach my Gospel though few
at present believe and it seems to be covered yet shall it be known to the World in a little time But I see no absurdity why both these may not be meant so that the words are a consolation to them both under their reproaches and revilings of Beelzebub c. and under the small beginnings of the Gospel that what was now hid should be revealed and though their Doctrine were at present reproached yet time should discover it to be Gods truth V. 27. What I tell you in darkness that speak ye in light and what ye hear in the ear that preach ye upon the house tops The meaning is whatsoever Doctrine ye have heard of me either in this Sermon preached unto you or whatsoever Doctrine at any other time I have or shall declare unto you in secret do you publish the same openly for that Christ means by house tops having respect to the Jewish buildings which were flat upon the house tops with battlements Deut. 22.8 Gods truth is not to ly smothering in our own breasts but we are to declare it to others Rom. 10.10 Psal 40.9 10. With the heart man believes unto righteousness and with the mouth confession is made unto salvation The World will not endure to have their deeds reproved hence they come not to the light Joh. 3.21 They say to the Seers See not and to the Prophets Prophesie not prophesie unto us smooth things Isai 30.10 Get ye out of the way turn aside out of the path v. 11. yet must the Preachers and Disciples of Christ speak and not hold their peace Isai 58.1 Hosea 4.1 Hosea 8.1 yea the whole counsel of God which is plain unto Teachers they are bound upon pain of avoiding guilt of soul bloud to declare unto the people Acts 20.26 27. so far as it shall be absolutely needfull to their salvation We may also see the excellency of the Gospel that when preached it will abide the Light which no other Doctrine is able to do As these Disciples were commanded to publish the Mysteries Christ declared to them viz. the calling of the Gentiles the end of the Jewish Ceremonies the fulness of Redemption in Christ the new Covenant c. so are other Preachers bound in like manner to publish what the Lord shall reveal to them out of his Word as to take up Christs Cross daily to repent of their sins V. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell Here is the fifth danger whereto they should be exposed if they preached what he bad them to wit that they would be in danger to be put to death To this Christ answers Fear not them which kill the body In the words two parts 1 A forbidding of false fear Fear not them which kill the body backt with a Reason because they are not able to kill the soul 2 An Exhortation to true fear of God but rather fear him which is backt with a Motive because he is able to destroy soul and body in Hell Fear not them which kill the body The sum of Christs speech is that we should not fear the loss of this perishing Life in respect of an everlasting Life and that they have no true fear of God in them who for fear of Tyrants do suffer themselves to be brought from the Confession of the Faith As if that Christ should say You have immortal souls which are not at the will of Tyrants but of God 1 Sam. 2.6 The Lord killeth and the Lord healeth he woundeth and maketh alive Whence is it that we are affrighted with terrours of men and deny the Faith or blushingly confess it or dissemble it but because our bodies are preferred before our eternal souls and whereas we think to escape death hereby shall we not incur a sorer death hereby even an everlasting death Is 66.24 Christ herein speaks to Christians that they should not thus fear Lu. 12.4 5. I say unto you my friends be not affraid of them which kill the body and though men may think this is no point of Friendship to let Christians suffer yet is it an high privilege to be called to suffer Phil. 1.29 To you it is given not onely to believe but to suffer So that experienced Christians have rejoyced herein Acts 5.41.16.25 Learn we to contemn our Lives in the cause of God so did Queen Hester cap. 4.16 If I perish I perish The three children Dan. 3.28 yielded their bodies that they might not worship nor serve any other God except their own God so Paul in sundry places Acts 20.24.21.13 2 Cor. 4.10 11. Phil. 1.20 2 Tim. 4.6 Rev. 12.11 17. It must needs be grievous for two such dear friends as soul and body to part but when we consider it is for the Lord why do we fear when for fear of being killed we shall not preach and witness Christ his truth we may look for every such denial to be cast into hell We may observe 1 That after this perishing life is past there remains another 2 The truth of God cannot be fully witnessed without peril of life 3 The disposing of that life to come is onely in the power of God not in the power of Pope Obj. But must we not fear Magistrates parents c Answ Yes but not when God and they come in competition Acts 5.29 The cruelty of Magistrates and parents can onely extend unto the body But are not able to kill the soul Whence see 1 That the soul and body are separable one from another 2 That the soul dies not with the body But rather fear him which is able to destroy soul and body in hell Here is a remedy against slavish fear even to have Gods fear in us We more feared the Pope with his Purgatory then God with his hell and we more trusted in the absolution of the Pope from Purgatory then in the true absolution of God from hell Luth. Tom. 4.334 This word rather is not a comparative but an adversative we should not fear man at all when he comes in competition with God So Victorian the Pro-Consul of Carthage being sollicited to Arrianism by the Embassadors of King Hunnerick answered thus Being assured of God and my Lord Christ I tell you what you may tell the King let him burn me let him drive me to the beasts let him torment me with all kinde of torments If I consent in vain am I baptized in the Catholick Church whom the tyrant afterward tortured with exceeding great tortures Victor Uticens l. 3. Wandal Persecut So the Prophet Isai 51.12 Who art thou that thou shouldest be afraid of a man that shall dye and the son of man which shall be made as grass and forgettest the Lord thy maker Moreover you know how afraid you are to offend a man which can hang you so that you fear the wrath of a King as you do the roaring of
18. We see it in Devils who believe and tremble Matth. 8.29 Contrarily filial fear hath quiet of heart joyned with it The heart is never in so good a temper as when it is most fearfull of sin Acts 9.31 The Churches walking in the fear of the Lord walked also in the comfort of the Holy Ghost Mal. 4.2 Unto you that fear my Name shall the Sun of Righteousness appear 4 Those that have slavish fear would fain be rid of it 1 Kings 22.26 Zedekiah goes from chamber to chamber to hide himself the wicked in fear of Gods judgment call to mountains and hills to hide themselves Revel 6.16 Contrarily Saints would still have the fear of God continue upon them nay if they finde it decaying they complain Isai 63.17 Lord why hast thou hardened my heart from thy fear 5 Slavish fear is from 1 The sting of a guilty conscience Deut. 28.65 66. The Lord shall give thee a trembling heart and thou shalt fear day and night Saul 1 Sam. 13.7 when he was near the battle all the people followed him trembling Hypocrites in Sion looking on God as devouring fire fearfulness surprized them Isai 33.15 Paul preaching to Faelix of righteousness temperance and judgement to come he living an unrighteous and an intemperate life trembled to think of the judgement to come and was so stung with it that he was driven to make Paul leave off his preaching 2 From the expectation of future wrath Heb. 10.27 they have a certain fearfull looking for of judgement and fiery indignation Contrarily filial fear 1 Ariseth from faith Heb. 11.7 By faith Noah was moved with fear Isai 50.10 Or 2 From godly sorrow 2 Cor. 7.11 Fear was one effect that godly sorrow wrought in the repenting Corinthians the soul having felt much inward sorrow for the evils it hath done is affraid to do the like evils again 3 From love to God we are affraid to offend those whom we love an husband fears to offend his wife a good childe fears to offend his father so the soul that loves God fears to offend him Motives to this Godly fear 1 Gods fear is a perpetual duty Some duties are but for a time and then at an end but this is perpetual Prov. 23.17 Be thou in the fear of the Lord all the day long Yea We are to pass the time of our sojourning here in fear 1 Pet 1.17 Psal 19.9 The fear of the Lord endureth for ever Hence this duty is practised by glorified Saints who in heaven know evil as well as good but by the fear of God in them their wills are eternally determined to the choice of good 2 It 's a principal duty lying upon Saints above all people in the world Psal 34 11. Fear the Lord ye his Saints for God is wont to punish them more sorely then other men in this world when they sin against him Exod. 23.21 Provoke him not for he will not pardon your iniquities Deut. 32.19 Amos 3.2 As men that have more to lose then others are affraid to offend Princes so the Saints that have more to lose then the rest of the world should be affraid to offend the King of heaven they may in case they sin lose Gods face Isai 50.10 the peace of their consciences and be smitten with temporal strokes 1 Cor. 11.32 3 It 's an honourable Character to be a man fearing God 1 Kings 18.12 It 's said of Obadiah That he feared the Lord from his youth Job 1.1 Job was a man fearing God and eschewing evil Hananiah Neh. 7.2 Cornelius feared God and all his house feared God Yea a woman that feareth the Lord she shall be praised Prov. 31.30 4 The children of God have found much comfort in this grace Neh. 1.11 Let thine ear be attentive to thy servants that desire to fear thy Name Yea when they finde no other grace in their hearts but this grace yet are they commanded to stay their hearts herein Isai 50 10. Contrarily they have been much troubled if they have found either a want or a decay of this grace 5 Gods fear as at other times so especially in evil times is a principal treasure to good men Isai 33.6 The fear of the Lord is his treasure The meaning of the place is from Gods fear arises all prosperity to supply us as out of a treasure arises money to supply our needs 6 Gods fear is the most watchfull affection as being conversant about danger How often would temptations captivate us were it not for this in-dwelling grace in Saints Jer. 32.40 This grace doth as it were stand Centry for the soul Psal 119.11 7 The attributes wherein God stands related to us 1 His power and justice Job 37.23 24. He is excellent in power and judgement and plenty of justice men do therefore fear him 2 The pitifull affection or disposition God bears to them that fear him Psal 103.13 As a father pities his children so the Lord pitieth them that fear him Psal 147.11 The Lord taketh pleasure in them that fear him in what ever Nation such Saints be God being no respecter of persons they are accepted of God with a favourable respect Acts 10.35 8 The relations wherein we stand ingaged to the Lord 1 Of servants If earthly servants must have a fear of their masters according to the flesh Eph. 6.5 ought not we to the Lord Hence the Lord expostulates Mal. 1.6 If I be a master where is my fear 2 Of children What dutifull child stands not in fear of offending his father Heb. 12.9 We gave earthly parents reverence shall we not much rather be in subjection to the Father of Spirits and live 9 Gods fear sweetens a low condition Prov. 15.16 Better is a little with the fear of the Lord then great revenues and trouble therewith that is then great revenues got with a wounded and troubled conscience Psal 37.16 10 Such men as fear God are blessed Prov. 28.14 Blessed is the man that feareth alwayes They are often blessed in this world especially when a delight in Gods law is joyned therewith Psal 112.1 Blessed is the man that feareth the Lord his seed shall be mighty upon earth wealth and riches shall be in his house c. Also in the world to come they are blessed Rev. 11.19 When the time comes that the dead shall be judged there is a reward to be given to all that fear Gods Name both small and great Come we to the second thing viz. The true fear of God where it is eats out the fear of men we see it in Moses parents Moses himself in the Mid-wives Exod. 1.19 in Shadrach Meshech and Abednego Psal 27.1 3 The third point is God is able to destroy soul and body in hell This is called the second death Rev. 20.6 called a double destruction Jer. 17.18 The bodies of all that are in the graves shall come forth John 5.28 They that have done evil to the resurrection of damnation death and grave gives them
Laws set by him in the creation without taking advice of any creature I have oft endeavoured to prescribe to God certain ways which he should use in the government of his Church and other things I said ah Lord I would have it done in this order this event but God did altogether the contrary from that which I had requested then did I think but my counsel is not strange from the glory of God but will conduce much to sanctifie his name It 's well thought but doubtless God laught at this my wisedome and said Go too I know thee to be wise and learned but it was never my manner that Peter or Martin should teach lead form govern me I am not a passive God but an active Luth. Tom. 4. in Gen. fol. 56. 2 Extraordinary when God works against or besides his appointed order as in dividing the waters of the red Sea Reas 1 Because all things yea the most contingent things in the world are ordered by it as the falling of a tyle Exod 21.13 the flying of the head of the ax from the helve and killing a man Deut. 19.5 yea the ordering of a lot Prov. 16.33 2 The order of things in the world prove it 1 Natural order the motions of the heavens the Sun warms the earth the ayr moistens it the earth brings forth the grass the beasts feed on it and man feeds on them Look on the fowls God appoints them their residence Psal 104.17 18. and so doth he for other creatures Yea the fowl knows her appointed time and changes her country according to the season of the year That there 's a place appointed for the waters that they may not overflow the earth Psal 104.7 8 9. that there are springs of waters in the Valleys to give drink to the beasts of the field v. 10. that there should be an intercourse of light and darkness that the wilde beasts should get them to their dens on the day time that man may follow his work that there should be such provisions made for all the inhabitants of the world all this proves to us a providence 2 Politick order In Courts of Justice one Officer depends on another as wheels in a clock and moves not without the first wheel How many thousands are provided for in their several trades one depending upon another How hath God made the City to depend upon the Country and the Country upon the City how do all creatures move at his command as soldiers at the command of the General 3 From the reasonable actions God puts into unreasonable creatures Prov. 6.6 7 8. the Pismire having no guide over-seer nor ruler provideth her meat in the summer Jer. 8.6 7. the Stork Crane Swallow know their appointed time Who hath put wisdome in their inward parts Job 38.36 4 Should God not take care of things below it 's either because he will not or cannot or knowes them not but to affirm any of these were blasphemy 5 In his provision he makes for all creatures Psal 145.15 The eyes of all wait on thee and thou givest them food in due season thou openest thy hand and satisfiest the desire of every living thing Psal 104.28 That thou givest them they gather thou openest thy hand they are filled with good v. 30. Every Spring God renues the face of the earth Psal 147.9 He giveth to the Beast his food and to the young Ravens which cry compared vvith Job 38.41 See Job cap. 36 37 38 39. 6 In ordering the sins of men for his own glory and good of his Church The envy of Josephs brethren for the advancement of Joseph and the preservation of Jacobs posterity The treason of Bigthan and Teresh for the advancement of Mordecai Cyrus his ambition for the Churches deliverance Titus Vespasian who persecuted the Christians at Rome God orders his passion that he goes to revenge Christs death at Jerusalem Sennacheribs covetousness and pride to punish the hypocrisie of the Jews Isai 10.5 6 7. the covetousness of Judas and malice of the devil to accomplish the work of our redemption 7 In a special respect to the good of his people Besides a general providence in the world he hath a special providence for their good 1 Cor. 9.9 He is the Savior of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preserver of all but specially of them that believe 2 Tim. 4.9 10. 2 Chron. 16.9 The eyes of the Lord run to and fro through the whole earth to show himself strong in the behalf of those whose hearts are perfect with him Zach. 2.8 He that toucheth you toucheth the apple of mine eye 8 In snaring the wicked in the work of their own hands Psal 9.16 The Lord is known by the judgment which he executeth the wicked are snared in the work of their own hands Higgaion Selah a thing to be meditated as Hierom renders it When Nebuchad-nezzar in his boasting is bereft of his wits Herod in his pomp eaten up of Worms the Philistims in their jollity have the house fall on them Judg. 16.30 who will not say they are taken in a snare 9 In making wicked men whether they will or no to do Gods will Acts 4.28 To do whatsoever thy hand and counsel had before determined to be done As in a kennel of hounds every one of them runs according to his natural inclination yet all of them serve the purpose of the Hunter And as in an Army of men one fights for honour another for spite another for pay yet all of them fight for victory for the Prince who sent them into the field so whatsoever wickedness evil men do they do but serve Gods providence and fulfill his will God sometimes changes their will sometimes stops it by offering consideration of good or ill danger or profit so that still he makes their wills serve his decree Use 1 Acknowledg this Providence in all thy undertakings God keeps us not onely waking but sleeping when we know not that we live then he observes our dreams in opposition of that tenent that God considers nothing but himself and is onely delighted in the beholding of himself in thy appointing future businesses James 4.15 16. Go to ye that say We will go to such a City and buy and sell c. Prov. 3.6 In all thy ways acknowledg him and he shall direct thy steps So did Eleazar for his Master Abraham Gen. 24. that he might get a Wife for Isaac but yet Eleazar did not neglect the use of means he that rightly looks to Gods providence is most carefull to use means When thou findest a treasure in digging of a field when thou escapest a fall in walking on a plank was it not God who brought thee to the one and saved thee from the other 2 Not to fear men to the balking of duty seeing Gods provicence takes care of us this stayed Davids heart when at Ziglag his Souldiers were at the point of stoning him 1 Sam. 30.6 He encouraged himself in
Wolf shall dwell with the Lamb and the Leopard shall ly down with the Kid and the Calf and the young Lion they shall not hurt nor destroy in all my holy mountain these things being promised at the conversion of the Jews or at the Reign of Christ here on earth they lookt to have them fulfilled at his first coming in the flesh when in stead of this expected peace all was on fire by wars and persecutions now Christ speaks these things to them that they should not be offended when they see all things tend to commotion and violence John 16.4 They shall cast you out of the Synagogues and whosoever kills you will think he doth God good service these things have I spoken unto you that when the time comes you may remember that I have spoken to you Quest What peace is this we must not think Christ to bring Answ 1 A quiet estate free from persecution and the cross 2 Tim. 3.12 John 16.33 In the world ye shall have tribulation but in me ye shall have peace If all the world would subscribe to the Gospel it were easie to be a Christian but because the greatest part is opposite to Christ and his Truth therefore we cannot confess Christ but we must be hated and opposed by the world 2 Christ did not bring a peaceable agreement in wickedness Psalm 94.16 Prov. 28.4 There was a peaceable agreement in those who agreed to build the Tower of Babel Gen. 11.4 and in Pilate and Herod in persecuting Christ 3 The peace Christ brings is peace of conscience John 14.27 Ephes 2.17 Rom. 5.1 Christ being the Prince of peace brings peace to the hearts of Saints Isai 9.6 Col. 1.20 Ephes 2.14 and slays the enmity betwixt God and us v. 16. but he brings not peace betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 Quest What is meant by a Sword Answ War is not meant but Separation and Division as Luke 12.51 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disagreement in Faith and Religion and from thence opposition and persecution disagreement of understanding draws with it a disagreement of will as an agreement of understanding especially in the things of Faith draws with it an agreement of wills How came the multitude of believers to be of one heart Acts 4.32 Why because they were of one minde Hence 1 Cor. 1.10 that the Corinthians might have no divisions among them and might all speak the same thing he beseeches them that they would be joyned together in the same minde and in the same judgment as if he should say unless that be there will be divisions now for such an agreement it must be in very generals or else no two Saints can agree together Besides if there be a defect in unity of opinion it must be supplied by a conjunction in the judgment of charity if this grace be in us though there may some light differences arise yet as boughs of the same tree being severed one from another by windes they soon come together again because they are united in one root so will dissenting Christians united in Christ and in love to one another soon come together again Quest How can Christ be said to bring a Sword or contention among men is not this a sin Answ The proper end of Christs coming or the Gospels coming is not to set men together by the ears for what a blessed Life should we have would every man obey it but by accident so Luke 2 34. Christ is said to be for the fall and rising of many in Israel so he is called a stone of stumbling and rock of offence which is by accident 1 Peter 2.8 2 Christ is said to bring a Sword from the necessitated opposition and separation Saints have to the worlds practises 3 Christ is said to bring a Sword from the slanderous calumnies of the World because they impute that to Christ which their own Lusts are the cause of Now this division arises 1 From the contrary dispositions in wicked men and godly Contraries oppose one another The Gospell calls for Saints to shew humility self denial c. now the principles of the world are contrary 2 Neither side can make abatement of their principles Christ and the Gospel cannot give ground wicked men will not hence arises contention 3 The Gospel of Christ offers violence to Satans Kingdom hence the Devil rages himself and inrages his instruments as the Princes of the world when a Foreign Prince invades their Territories arms his subjects against that Prince so doth Satan stir up instruments against the Saints of God and Preachers of his word Acts 14.1 2 4. Acts 16.19 Acts 17.4 5 6. Acts 19.24 Acts 22.22 Acts 24.5 Acts 28.22 Let the Devil alone he will let you alone Luke 11.20 21. But if once you assail him then look for sore opposition Psalm 2.1 2 3. The nations will rage and the Kings of the earth stand up against the Lord this is the cause why Antichrist makes war with the Saints of the most high Rev. 14.7 8. 4 Saints count the Gospel wisdom the world counts it foolishness if thou art a King or Prince or Teacher of Churches and seriously embracest the word the world will count thee mad and foolish Luth. Tom. 4.140 Use To apply this 1 Think not that to be truth because all are in peace Jer. 5.31 The Prophets prophesied falsly and the Priests bear rule by their means and the people love to have it so In a Family or City when all went in one way of prophaneness all were in peace but if some of them by Gods grace shall be called home Oh what a storm doth Satan stir up against them Peace is a singular blessing yet better there should be thousands of tumults and seditions then that either Satan should hold the souls of men in peace or that errour and confusion should be throughout the Churches 2 Exhort 1 Wonder not at the factions and divisions in Towns Churches and Families about matters of Religion Christ hath foretold it as Ishmael persecuted Isaac Gal. 4.29 so is it now Christs kindred thought he was mad Mark 3.21 2 Exhort Carry wisely under oppositions made against thee for the truths sake 1 Arm thy self with patience against their revilings so did Christ 1 Pet. 2.21 23. answer their reasons but pass by their railings If we must not rail against the Devil much less against opposers of truth 2 Tim. 2.25 26. 2 Confute their oppositions by the holiness of your lives Many arguments how strong soever will not do the cause of God so much good as one scandalous practice doth it hurt 1 Pet. 2.12 Let your conversation be honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorify God in the day of visitation 3 Do not unbosome your selves to them who are contrary to you in point of religion Many out of
love of sinfull correspondency make unhappy discoveries this way Mic. 7.5 Trust not in a friend put not confidence in a brother 4 Beware of purposing to turn back into the waies of errour because of the opposition we finde in Gods wayes If once we put our hand to Gods plow we are not to look back Luke 9.62 5 Beware of a cowardly giving way to the opposers of the truth Jeremy complained there were some were not valiant for the truth Jer. 9.3 Contrary Paul would not give place by subjection to the false Teachers no not for an hour Gal. 2.5 that the truth of the Gospel might continue If any man should intrench upon your names estates relations you would contend against them and not spare your purses in this case let us be like minded in matters of Religion so Nehemiah c. 6.9 11 15. To this the Apostles exhort Phil. 1.27 28. Jude 3. It was well said by Luther I will not fly God assisting nor leave the word of God in the front of the battel I had rather burn among the living coals then stink halfe alive if not altogether dead Reason thus either the cause is Gods or not if not why stir we a foot in it if it be why go we not thorow with it 6 Let all that are godly be united among themselves if not in a same opinion yet in a charitable affection and united conjunction to oppose wickedness and to stand for holiness Divide and overcome was the old maxime There 's a story of a Father that gave a quiver of arrows to his sons and bad them break them being united in the quiver but they could not he bad each of them after to take out a single arrow and then any one of them could break them he made the application that so long as his sons were united none could hurt them but when disjoyned and severed one from another they became a prey to all I may apply this fitly to all Saints who are the subjects of the worlds rage Psalm 133.1 3 Use Consolation to saints under much opposition They in this world have little peace but in heaven there remains a rest for them Heb. 4.10 11. Rev. 14.13 Yet as the weather-beaten mariner in sight of his Haven is comforted in the hopes of his arrival therein where he shall have an end of all storms so we being tossed under a continual storm should comfort our selves by faith and hope in the haven of our rest To these contentious persons that obey not the truth but oppose the professors of it there will be tribulation Rom. 2.7 8. but to thee who by a patient continuance in well-doing goes on there will be peace Christians are apt sometimes to grow passionate under the oppositions of the world Jer. 15.10 Woe is me saith Jeremy that thou hast born me a man of contention and strife to the whole earth but this is our comfort 2 Thes 1.6 7. It is a righteous thing with God to recompense tribulation to them that trouble you and to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels V. 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law Obj. But what seems more monstrous then this Text Christ seems to overturn all Laws which ordain honour and love of children to their parents Christ contrary comes to set them at variance Answ The nearest end of Christ his coming was by his doctrine to unite hearts but the separation mentioned here was an accidental end The world cannot indure the Gospel but hate all that receive it so that the argument is he that stirs up strife and variance is guilty of sin but Christ doth so therefore he is guilty of sin Answ The proposition is true by it self the assumtion is true onely by accident else it s false for what a blessed peace should we have would every man receive the Gospel Obj. It s said of John Baptist He shall turn the hearts of the fathers to the children and the disobedient to the wisdom of the just Answ This is the proper end of the Gospel if wicked men hindred it not but the contrary through wicked mens malice oft falls out Gods children may retort those words which Eliah did to Ahab to the wicked of the world 1 Kings 18.17 18. Art not thou he that troubles Israel Eliah answered I have not troubled Israel but thou and thy fathers house in that ye have forsaken the commandment of the Lord as Joshua said to Achan Jos 7.25 Why hast thou troubled us the Lord shall trouble thee this day The cause why the world troubles the Saints is because they witness against their evil John 7.7 The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil There 's no bond so strait which the Gospel will not break in sunder through the corruption of wicked mens hearts See it Jer 12.6 For even thy brethren and the house of thy father even they have dealt treacherously with thee they have called a multitude after thee believe them not though they speak fair words unto thee One part of the trial of Christians is to be exercised with contentions when the Lord calls his people from the wicked of the world 2 Cor. 6.15 16 17. Come out from among them and touch not the unclean thing and I will be your God and ye shall be my sons The world thinks this an intolerable wrong to make a departure the mother is angry with her daughter for it and the daughter with the mother yea sometimes a Church with a member and casts him out for this because he will preserve his conscience pure Church-communion is an high priviledge but to sin against conscience is too high a price for it V. 36. And a mans foes shall be they of his own houshold Christ had in part set forth the variance the Gospel brings not of it self for Christ is the Prince of peace Esa 9.6 The Gospel of it self is the word of reconciliation 2 Cor. 5.19 Believers are the children of peace and follow after it 1 Pet. 3.11 but by accident in that wicked men will not suffer their superstitions and wickedness to be reproved he comes to close up all that a mans enemies shall be they of his own houshould The unconverted wife or servant will oppose the converted husband and master as Christ had prepared his Disciples in the former verse against the enmity of kindred and neighbours which words were in part taken out of Jer. 9.4 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walk with slanders So now Christ prepares his Disciples against all enmity which shall be in their own houses Some times the childe is angry with
sacrifice and service of the faith of the Philippians Phil. 2.17 I say when the flesh shall ask this question let thy conscience be able to answer Whatsoever trouble falls upon me in the strength of God I will do duty So contrary when the flesh shall ask will you not commit any known sin though you gain never so much by it though by a Ly or by dissembling you might gain the favour of such a great man by denying or dissembling the truth you may gain or keep such a preferment which else you cannot by such an equivocation you may save your life by marying a carnal person you may gain a great estate when at present you are in a poor condition by taking such an Oath or subscribing to such a Subscription which is against your consciences you may keep off banishment and sequestration of your estates now when to these and such like questions the conscience shall declare not a conditional resolution but an absolute that come what come will or can in the strength of God you will not you cannot sin here you are fitted to take up the cross So Joseph Gen. 39.10 How can I do this and sin against God That is I cannot 2 Cor. 13.8 We can do nothing against the truth Obj. But did not Balaam say Numb 22.18 If Balak would give me a house full of silver and gold I cannot go beyond the word of the Lord my God to do less or more also when Balaam was come to Balak v. 38. he saith Lo I am come unto thee have I now any power at all to say any thing the word that God putteth in my mouth that shall I speak Also c. 23. Balaam saith How shall I curse whom God hath not cursed or how shall I defie whom the Lord hath not defied v. 8. Also cap. 23.12 Balaam tells Balak Must I not take heed to speak that which the Lord hath put in my mouth and all these resolutions were when King Balaks gold came in competition with the doing of a duty Answ 1 Balaam did not say he would not curse Gods people but onely he could not for his will was to commit the sin of cursing Gods people This could not appears cap. 23.20 I have received a commandement to bless and I cannot reverse it As if he should say I would reverse it if I could to obtain thy rewards of divination but I cannot Also cap. 23.26 Balaam answered Balak Told I thee not saying All that the Lord speaketh I must do Also cap. 24.11 12. Balak said to Balaam I thought to promote thee to honour but God hath kept thee back from honour and Balaam spake to Balak Said I not to thy Messengers If Balak would give me his house full of silver and gold I cannot go beyond the commandement of the Lord to do either good or bad of my own minde but what the Lord saith that will I speak Now that Balaams will was to curse Gods people appears 1 Because he would enquire of God whether he might curse his people cap. 22.8 2 Because when God gave him his flat denial neither to go with the Messengers of Balaak nor to curse Israel v. 12. though he withstood it at present v. 13. yet upon the coming of new Messengers he yielded to make a new enquiry of God whether he might go or no v. 20 21. when he had his flat denial of permission to go v. 12. 3 Because Gods anger was kindled against him for his going v. 22. so that he was near slaying by the Angel v. 22 23. 4 Because Balaam confesses his sin v. 34. I have sinned that is in having a hankering desire to Balaks gold 5 In that Balaam goes with Balak from place to place and from altar to altar and that Balaam did not curse Gods people was merely for fear of the Angel of God But contrarily the resolutions of Saints that take up the cross are not because they cannot though they cannot but because they will not God having so wrought upon their wills that they will not part with the Lord. 17 That we may take up the cross let us deny our selvs Luke 9.23 Matth. 16.24 If any man will come after me let him deny himself and take up his cross See denial of our selves goes before the taking up of the cross We must deny our selves in our ease profit pleasure credit house lands relations yea deny our selves in our lusts of pride c. And followeth after me is not worthy of me Christ thinks no man worthy of himself who followeth him not To the taking up the cross we must add this to follow Christ Now to follow Christ is to do whatsoever he commands without exception whether it be to do or suffer at all times rather then to leave the Lord. When the conscience hints to us to do such a duty to witness such a truth to forbear such a gain to restore for such a wrong to perform such a duty Obj. But the law of Christ is the rule of our life how then are we to follow Christ Answ Christ is the example of the rule as in Grammar there is a rule and then there is an example of the rule so the law of Christ is our rule but Christ is the example of the rule Quest Wherein must we follow Christ Answ In humility Matth. 11.29 When the multitude would have made Christ a King he refused it He washt his Disciples feet Joh. 13.14 he took on him the form of a servant Phil. 2.6 7. 2 In patience He was led as a sheep to the slaughter Isai 53.7 1 Pet. 2.22 23. Heb. 12.2 3. 3 In taking opportunities of doing good Acts 10.38 Christ went about doing good Joh. 4.15 16. 4 In compassion Matth. 9.37 Heb. 7.25 5 In tenderness Matth. 12.20 Not to break a bruised reed 6 In heavenly mindedness who took occasion from all visible objects to draw holy meditations as from bread door light vine and branches 7 In publike spiritedness 1 Pet. 2.24 8 In praying for enemies Luke 23.34 Grounds of following Christ 1 From Gods predestination Rom. 8.29 Whom God predestinated to glory he predestinated to be conformable to the image of his son As Christ was holy by nature so must we be holy by grace 2 From the name of Christian which we bear Acts 11.26 as the first Adam begat a son in his own likeness so doth the second Adam 3 From the bond of union 1 Cor. 12.27 Ye are the body of Christ and members in particular Now the head and members live one and the same life 4 From the command of Christ who commands us to follow him Joh. 13.14 yea and gave us an example that we should follow him v. 15. I have given you an example that you should do as I have done unto you 1 Pet. 2.21 leaving us an example that we should follow his steps 5 If we follow not Christ we follow the devil and our lusts or else we follow the
sundry doubts of other mens actings and yet these not hinder our own acting nor do they come under Paul's kinde of doubting who speaks onely of a mans own actings our conscience or perswasion hath nothing to do to judge an other mans liberty 1 Cor. 10.29 For example Augustus laid a tax upon all the world some Christians doubted that part of this tax would be bestowed on Idols and their Priests and therefore doubted whether they might pay Augustus tribute their doubts were not to be regarded they might pay tribute notwithstanding these doubts for they had nothing to do to doubt or judge what Augustus would do with it being secret in his own breast An Officer doubts the Magistrate hath given an unjust sentence yet may he execute it because his own duty is clear to him but the Magistrates injustice is not I am a Church member I doubt my fellow member is an hypocrite yet may I communicate with him because his hypocrisie doth not appear and the manifestation of his evil and the censure of the Church thereupon is the ground for my not communicating not my doubting of his unsoundness A souldier doubts his Captain sends him upon an unjust service this souldier if he know not the injustice may not refrain 5 In your own proper actings do not that you doubt of Rom. 14.5 23. As it 's against the Law of friendship willingly to do that which we doubt whether it will be acceptable to our friend so is it against the Law of the love of God to do such things as we doubt whether or no do please him Reas 1 Because satisfaction in scruples tends much to the quieting of the soul The Jews doubted whether any of their members might eat with the Gentiles Acts 11.2 and some of them dealt with Peter herein When Peter gave them satisfaction concerning the lawfulness thereof They were glad and glorified God v. 18. Then is it that a man can act comfortably and chearfully 2 Clearing up of scruples tends to make Church-communion comfortable The Jews did earnestly endeavour to keep the ceremonial commands of the Law and to impose them upon others and would not have communion with the Gentile brethren that would not keep them Acts 15.1 On the other side the Gentile believers knowing their liberty by Christ would exclude the Jews living Jewishly from their communion whereupon a Schism was like to arise therefore Paul to heal the scruples on all sides warns the Jewish believers so to follow their opinion that they did not condemn the Gentile believers of wickedness and warns the Gentile believers that they should not refrain the Communion of the Jewish believers because they lived Jewishly nor despise them for it but that they should receive one another to Church-fellowship Rom. 14.1 Him that is weak in the faith receive you but not to doubtfull disputations The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the judging of thoughts q.d. Do not you Gentile believers judge whether they use these ceremonial commands as necessary or as profitable or how they hold them in their conscience what have you to do to rifle there what have you to do to judge their thoughts 3 The great anguish that is in the soul for want of satisfaction herein Many have scruples as to vows oaths restitution assurance obedience to mens commands c. and go on in a pining condition for many years together when one word of a faithfull Teacher or Brother would quiet all How much better did those poor Jews who were pricked in their hearts for guilt Who in their anguish of conscience asked of Peter and the Apostles Men and brethren what shall we do Peter with a few words speaking heals all the scruple Acts 2.37 38 39. saying Repent and be baptized but they had another scruple that in their violence against Christ they had wished his blood be on their children this scruple Peter answers The promise is to you and to your children when the Lord shall call them For to satisfie afflicted souls the Lord hath given the tongue of the learned to speak a word in season to him that is weary Isai 50.4 How painfull have the doubts and scruples about assurance been to sundry of Gods children Psal 77.7 8 9. Isai 49.14 15. Especially when an evil day comes as sickness death c. How will these scruples afflict you how will they make you unwilling to dye It 's like David had a scruple on his death bed for not putting Joab to death who had kild two innocent men hence he gives Solomon order to put him to death for we cannot think that now when he expected mercy from God he did it out of revenge 1 Kings 2.5 6. Use Exhort to clear up all thy scruples Now scruples are of two sorts 1 Rational and material so the woman of Samaria having a scruple where the place of worship and where the true Church was whether in Mount Gerizim where was a Temple built by Manasses the High Priests son as Josephus mentions or whether at Jerusalem was the place of worship Christ answers her scruple 1 Condemns her worship and the worship of the Samaritans because not grounded upon knowledge saying Ye worship ye know not what Joh. 4.22 2 Commends the worship at Jerusalem by two reasons v. 22. 1 Because grounded upon knowledge We know what we worship 2 Because the Jews had the means of salvation there which the Samaritans had not saying Salvation is of the Jews Such was that of Joseph Matth. 1.19 20. who was perplexed about the putting away of Mary 2 Irrational and circumstantial Satan pussles many with these as some persons when they have paid money because they could not remember the time or place have scrupled whether they have paid it though their hearts tell them they pay every man presently after it is due Sometimes when a soul hath cleared up a scruple to full satisfaction the devil comes a year or more after and endeavours to trouble him again to re-act a discussion of the same question in both which cases Satan endeavours to rob us of our time carrying us to impertinencies and if possible to make us walk heavily I much question whether it were not a needless scruple in David when his heart smote him for cutting off the lap of Sauls garment 2 Sam. 24.4 5. seeing he did it not for to affright him nor to impoverish him but to make his own innocency appear that he was not an enemy to him Others scruple whether it be lawfull to eat flesh upon a Friday whether they may teach their children a Catechism or patern of sound words the slighting of these and such like is not a way to weaken but to strengthen the conscience All scruples that bring not a word are frivolous and vain and not to be discussed Means to be used in case of scruples 1 Suffer not men to impose upon us and subject us to their ordinances beyond the bounds of the word Col.
2.18 20 21. The false Teachers would have imposed Angel-worship and would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged them to hell and that they should never have the crown of glory if they did not observe them but the Apostle bids they should not regard their judgement 2 Where we come where persons can resolve us to propound our doubts Mal. 2.7 As of old Priests lips did preserve knowledge so should the lips of Church Elders Herein lay aside sinfull bashfulness which makes many go sadly for want of propounding the difficulties which afflict them thus did the Churches of Antioch Acts 15.2 and Corinth 1 Cor. 7.1 1 Cor. 10.25 27. 3 Urge the Lord with his promise to give you direction in your difficulties Psal 25.12 What man is he that fears the Lord Him shall he direct in the way that he shall chuse Prov. 3.6 In all thy ways acknowledge him and he shall direct thy steps David was in a strait to know whether Saul would come against Keilah and whether the men of Keilah would deliver him up and he enquires of God herein 1 Sam. 23.11 12. and the Lord answered him that the men of Keilah would deliver him up 2 Sam. 21.1 Jos 7.6 to v. 20. Judg. 20.26 27 28. 4 Examine reasons on all sides and then go that way which seems likeliest and hath best reasons out of Gods word David had a great scruple about Gods providence as to wicked men untill he went into the Sanctuary of God and there in the Ministry of Gods word he found reasons to stablish him to wit concerning their end 1 That though they were so happy at present yet they stood in slippery places 2 That they were cast down into destruction and desolation in a moment Psal 73.16 17 18 19. But if reasons from Gods word are equal on both sides chuse that side that hath least fleshly respects in it I mean as to thy self as to self-credit profit or benefit or makes most for Religion Gods glory and the credit of the Gospel according to those three rules 1 Corinth 10.31 32 33. 5 Finde out the cause of your scruple If it be ignorance strive for information and do not out of conceitedness of thy own opinion put it off If Satans suggestion compare the reasons with the Word If melancholy be the cause as often it is compare the soul when it is in a quiet frame and the melancholy fit over with those reasons that appeared in the time of melancholy thou shalt see a great unlikeness betwixt them as betwixt water when it is puddled or jumbled together and water when it is cleer If thy scruple arise from scrupulous persons consider the weight of their reasons remembring no man is to be heeded more then his reason weighs If it arise from fear of sinning against God and conscience of duty then remember its backt with a plain commandement 6 Beware you do not strain at a Gnat and swallow a Camel to scruple about the payment of the tithe of rue mint anise and cummin and neglect the weightier matters of the Law justice and the love of God we may scruple justly to break the least command as Daniel was resolvedly set not to defile himself with the portion of the Kings meat Dan. 1.8 as also not to neglect a duty Dan. 6.10 yet be sure that you be as much or more scrupulous in the weightier matters of the Law Matth. 23.23 by no means to have the least hand in the violation of them 7 Let not the minde run too much upon a scruple for Satan is wont to stir up a great fog and mist in the minds of some conscientious people and so to impress strange things on the imagination by the mindes still running thereupon though some are too far the other way that they will not so much as reason whether things be right or wrong 8 When we see scruples are needless and endless and cannot be taken away with contrary reason let them forcibly be laid aside at least till another time for sometimes Satan followes weak Christians so closely that they can no other way get out of them 9 Where we see the questions we have in our mindes are needless scruples wherein is no reason we may act against them and yet the conscience not be weaker but stronger 10 In case of scrupling let conscience speak out till it it have no more to say and beware you do not put a trick upon conscience by a cunning distinction If conscience put thee upon hard things yet be sure to follow it Acts 20.22 23 24. as it may be it puts thee upon duty whereby thou shalt lose some dear friend and procure some heavy enemy 11 Beware of pretending a scruple when there is no such thing Matth. 22.16 17. The Herodians come to Christ and pretend a scruple We know thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men tell us Is it lawfull to give tribute to Caesar or not In which question they onely endeavoured ensnarement if Christ said it was lawfull they would have rendered him a flattering time-server because the Jews held generally that the Romans had violently subdued them if he had said it was not lawfull they would have accused him of treason against Caesar Thus to pretend a scruple is an act of gross hypocrisie and those that thus set up a stumbling block of iniquity and come to a Prophet to enquire concerning the Lord or his ways the Lord will answer him accordingly Ezek. 14.7 And I will set my face against that man So those Jerem. 42.5 6. 12 Do not despise nor be eager against scrupulous persons Scrupulosi non sunt rigidè tractandi said Antoninus the Casuist because this tenderness of conscience when it is real is a pretious principle arising from a great measure of Gods fear and is a fruit of the spirit in whom it is though sometimes through ignorance and injudiciousness it scruples where it ought not Yet as in fields where there are many briars thistles and thorns it argues there is good ground if it were well husbanded so a heart that conscientiously scruples though often the scruples are not good yet they arising from a true fear of not sinning against God they argue the heart is good Yet an enlightned conscience other things being like is better then a scrupuling conscience 13 Sometimes a scruple may be determined by an use of lot when a soul doubts which way God would have him to go yet he is so purged from self-endedness that he desires God may determine the matter Acts 1.24 Thou Lord which knowest the hearts show which of these two thou hast chosen 14 To scruple in small things and not in great matters is a note of a hypocrite Matth. 23.23 Also the Jewish Priests scrupled the bringing the thirty pieces into the treasury being the price of blood Matth. 27.6 yet they scrupled not to shed
heart was fixed on God he was ready both for prayer and praise Psalm 57.7 The sense of the Lords greatness should keep us close in the duty yet when we have done the best distractions will be in prayer 1 From corrupt nature 2 From nature curb'd as a Bird in a Cage keeps a great flutter because it 's curb'd of its liberty 3 From Satan so he stood at Joshua's right hand at Job's right hand As Abraham drove away the Birds that hindered him in his sacrificing so must we do wandering thoughts 4 From sluggishness He that prays drowsily must needs pray distractedly Baal's Priests will rise up against such who cut themselves with Knives and Lancers to make them pray more strongly When a Malefactour is at the Bar crying for his Life will his minde be on his pleasure and companions The sense of Gods greatness should keep our hearts close to him and aw us that we rove not in duty Our attention in prayer should not onely be to God we call upon and to the business we request but also to our hearts that they cleave close thereto 6 Pray with fervency I cry with my whole heart Psalm 119.145 Ye shall finde me when ye shall seek me with all your heart Jer. 29.13 Luke-warm prayers they are like luke-warm water that boils not out the bloud We must cry mightily to God as the Ninivites Jon. 3. Mugire ad deum Tertul. de Poen Our prayers avail not unless fervent James 5.16 Neither is a natural fervency sufficient which is in every creature when it is pinched Hosea 7.14 They howled unto God for Corn and Wine yet saith God They cried not to me But spiritual fervency is that that the desires be sharpened after holiness and communion with God Opposite to this are those cold lazy prayers yawning prayers when persons pray half asleep half awake he had need be deeply awake that prays as a Beggar when he begs is all awake head hands and feet hence Deborah when she was going to praise God saith Awake awake Deborah utter a Song Judges 5.12 How can we look God should hear us when we do not hear our selves Contrary Epaphras Col. 4.12 7 Pray with melting spirits humiliation arising from the sense of our own unworthiness is a great furtherer of our prayers as we see in Manasses 2 Chron. 33.12 13. and the Prodigal Lu. 15.21 We are too apt to applaud ourselves and others in a devotion void of humiliation Christ prayed with a melting spirit Heb. 5.7 so did Hezekiah Isai 38.5 and Job cap. 16.20 his eys poured out prayers and tears David Psalm 6.8 God heard the voice of his weeping hence he prays Psalm 39.12 Hold not thy peace at my tears The servants of God have often had this frame of heart so that God not onely promises to lead his people with weeping prayers Jer. 31.9 but also promises blessedness to them that weep Luke 6.21 Ezra weeping in prayer affected the whole Congregation Ezra 10.1 so the soul over-whelmed prayed Psalm 102.9 On a day of humiliation God requires it of his people Joel 2.12 to turn to him with weeping Quest Seeing some naturally have an aptness to weep how may we know that a soul weeps from a saving Principle 1 Answ That some naturally have an aptness to weep is certain even from natural passion as some men and women so Abraham for the death of Sarah Gen. 23.2 and Joseph sought where to weep for his Brethrens afflictions Gen. 43.30 2 Afflictions are apt even to soften the hearts of those that have no grace in them as Esau though a profane person sought the blessing carefully with tears Heb. 12.17 and Hezekiah's Ambassadours of peace when they saw the wicked carriage of Sennacherib wept bitterly Isai 33.7 so the Jews at the desolation of Hieru salem wept sore in the night and their tears were on their cheeks Lam. 1.2 3 We have seen not onely gross Hypocrites thus weeping as Ishmael Jer. 41.6 who having slain Gedaliah and his company to get the Crown of Judah himself being of the Seed royal there coming eighty men with their cloaths rent to the House of the Lord bewailing the desolation made by the King of Babylon he feigns himself also to weep for the same misery and destruction that thereby he might have a better opportunity to slay them supposing them to be of Gedaliah's party which matter through his hypocritical tears he effected slaying seventy of them but even profane persons Num. 11.10 13. Isai 15.2 yea even gross Idolaters There were women weeping for Tammuz Ez. 8.14 This Tammuz Hierom thinks it to be Adonis Venus Paramour supposed to be slain by a Bore but proved after to be alive this Feast sundry Jewish women kept sorrowing when they lost their Love but rejoycing as Venus did when they found him again Calvin understands Osiris to be Tammuz which was an Idol of the Egyptians at the Festival whereof both men and women shewed their secret parts which the Jews so near the Egyptians might probably learn from them 4 It 's possible for the soul sometimes to be like Marble which weeps yet remains hard So did those women Mal. 2.13 who being oppressed by their husbands covered the Altar of the Lord with tears their husbands divorcing of them causlesly as appears v. 14. Eccles 4.1 Behold the tears of such as were oppressed 5 It may be supposed that some persons by reason of the driness of their brain cannot weep yet if thou canst weep for other things and canst not weep for sin it argues a bad temper But 2 To know when our tears come from a saving Principle we may know it 1 By the frame of spirit accompanying it which is either self-abasement as in Mary who stood behinde Christ weeping Luke 7.38 or apprehension of the loving kindness of the Lord and the souls ill requital of him 2 When these meltings come from a saving Principle the heart is affected as well as the eye there is a sutable inward working according to the outward melting as in David Psal 6.8 and Jacob Hesea 12.3 4. and Josiah 2 Kings 22.19 3 There 's an inward rejoycing and refreshment of soul wherein the soul more delights than in all the pleasures of the world this is called the Light of Gods countenance Psalm 4.6 Sow in tears reap in joy Psalm 126.5 4 When they come from a saving Principle the soul pours them out in secret as well as before men yea much more in secret Psalm 6.6 I water my couch with my tears 5 By the enlargement of heart that usually accompanies these meltings and where there 's more enlargement there 's more speeding 6 Saving meltings have a groaning under and hatred of the prevailing corruptions of the heart so the poor man cried out with tears Lord I believe help my unbelief Mark 9 24. 7 When the meltings are saving the soul is troubled in the absence of them when it prays unrelentingly and so much the more
if there be any long absence of these accustomed meltings 8 Earnest longings after the Lord are wont to accompany saving meltings Mine eye mine eye runneth down with water because the comforter that should relieve my soul is far from me Lam. 1.16 9 Saving meltings flow from love to God How came Mary to weep in such abundance that she washed Christ's feet why at the same time she loved much Luke 7.38 compared with v. 47. 10 When saving meltings come there is an holy chearfulness wrought in the heart and sadness removed from the countenance as in Hanna her countenance was no more sad why she prayed and wept sore v. 10. compared with v. 18. As God did sometimes accept sacrifices without sending fire from Heaven to burn them up so sometimes he shewed his acceptation by sending fire to consume them 1 Kings 18.38 2 Chron. 7.1 Fire came from Heaven and consumed Solomon's burnt offering and so David's Prayer for the ceasing the Pestilence 1 Chron. 21.26 was answered by fire So though God do sometimes answer his people without meltings yet in holy persons these meltings usually are crowning answers and tokens of acceptation 11 We may know our meltings flow from a saving principle by comparing the meltings we had when we forsook some great enjoyment for God and got victory over some strong lust with those meltings at present when we forsook some great enjoyment as country liberty estate friends and relations how did God come in at those times so that we found an hundred fold with persecutions Mar. 10.29 30. mightily softning the heart and filling the soul with joy and with the holy Ghost Act. 13.51 as Paul was when persecuted so when we overcome some strong lust God gave us hidden Manna white stone new name Rev. 2.17 which were the incomes of God into the soul by softning of it and powring in joy in prayer after the conquest now we finding the meltings and softnings of our hearts at other times sutable to those we found then know them to come from the Spirit or from a saving principle and not from natural passion and softness 12 The meltings that come from God may be something discerned by the time when given as 1 When afflictions are sanctified then the soul powres out it self amain Esther 4.3 when the kings decree came to put the Jews to death there were great weepings and wailings ordinarily wicked men cry not when God binds them their spirits are bound up Job 36.13 2 Upon the remove of some sad desertion and after some foregoing straitnings or some very close walking with God or the bringing home of some word of promise to the heart these meltings use to be given Psal 51.8 12. Make me to hear the voice of joy and gladness restore unto me the joy of thy salvation 3 By the putting forth the strength of the soul in duty Hos 12.3 Jacob wept and made supplication and found the Lord in Bethel how came that why by his strength he prevailed with God that is he put forth all his strength in the duty 4 Fom the time it s oft given even after an holy preparation of heart by meditation Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Psal 10.17 8 Pray with perseverance not to give over Eph. 6.18 Many use prayer as a medicine which after two or three usings finding no success they leave off God puts off his children with delayes 1 Because souls are not fit for such a mercy as the Physician puts off the patient from such a thing as he desires The ten tribes Judg. â—0 26 cryed for victory against Benjamin but God saw them not fit for it they yet trusted in their multitude being four hundred thousand and their enemies about seven and twenty thousand also they were not humbled enough 2 For trial of our faith whether we will yet depend on God so Christ put off the Woman of Cana Matth. 15.28 and Paul 2 Cor. 12.8 3 That his mercies may be more sweet when we get them things hardly got are prized 4 That we may see our sin in delaying God he called and thou wouldest not hear therefore it 's just that thou shouldest call and he delay thee 5 To inflame our desires the more God purposed not to destroy Israel Exod. 32. yet when Moses prayed he seemed not to regard his Prayers but this was onely to make Moses more earnest for the people 6 For the trial of our Patience David was in an horrible pit in great danger and God let him lye for the tryal of his patience and in the end brought him out Ps 40.1 2. Many are like that king 2 King 6.33 who said Saul 1 Sam. â— 28.15 because he had not present help why should I wait on the Lord any longer Yea Saints have been impatient because their prayers have not been answered at first Lam. 3.8 44. We must not onely have a dependance on God for his promise but for the time when he will fulfill it As the husbandman waâ—s long after seed time for a harvest the corn hath many a sharp blast and nipping frost before he reaps so ought we to wait for our prayers though things seem worse afrer then before Long did the Church wait for Peter before they got him out of prison Act. 12.5 in the end he was given to them neither must we limit God to such means Psal 78.41 7 That we may seek him more importunately so did Christ with-hold himself from the Church for this end Song 3.1 4. As a Beggar when a passenger comes by begs of him the passenger goes on as if he took no notice but the Beggar goes on and followes him till at last he gets his desire 8 For to humble the soul suppose thy servant wrong thee thou sayest thou wilt pardon him but first thou wilt make him humble himself to thee he shall and must know that he hath wrong'd a good master so God is willing to pardon thee and to heal thee but he will make thee know thou hast sin'd against a good God Obj. But God calls me to other duties of my calling how am I then to continue in prayer till God hear me Ans We may give over the words of prayer but we may not give over the suit of prayer A poor Beggar comes to a house-keepers door but none hears him he falls to other employments as mending his clothes c. then anon he begs again though he do not always continue begging yet he always continues his sute Oh that some within would give me an alms so should the soul at the throne of grace Persevering prayer is the building of the soul towards heaven Holy men should pray as builders build first they lay the foundation next day make the walls the next day he sets up timber-work and so goes on till the house be finished so a godly soul reaches higher and higher till at