Christ ver 16. 2 That no man should dare to think as if there were any contradiction in these and such like Scriptures as Faustus the Manichee did who did deny this Gospel to be penned by Matthew and denied this Sentence to be any of Christ's words because it is false that Christ did not destroy the Ceremonies seeing Christians do not observe them Consider the Law having no place in justification and nothing contrary to the Law of the New Testament in point of meats days or ceremonies we ought with Paul to think it holy just and good Ob. But if the law be thus fulfilled what shall we think of the ten Commandements Answ The Decalogue or ten Commandements is part of the Law of nature Rom. 2.15 Which shew the works of the Law written in their hearts Yea every command of them was observed before the giving of the Law upon Mount Sinai even the command of the Sabbath Exod. 16.29 now they being the Law of nature are to be observed for example it s writ in every mans heart that there is a God and that this God is one and that he is the immediate object of worship and that his name is to be sanctified c. All the question is about the Sabbath or seventh day from the creation which is put to an end Col. 2.16 yet is it written in every mans heart that if God be to be worshipped there must be a time for his worship and if it be left to the scantling of every carnal mans heart it will be little enough yea in time it will come to nothing among such it remains then that godly men as they have it writ in their hearts to give God a time so that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him and as they so doubtless all the Apostolical Churches This was the day which the Spirit calls the Lords day as like phrases call the Lords table the Lords body the Lords supper whereto that speech of Psal 118.24 hath respect This is the day which the Lord hath made we will rejoyce and be glad herein For all the rest of the Commands as the obedience of inferiours to superiours and that every man shall enjoy his own wife life state and good name c. is writ in every mans heart Moreover for that of the Sabbath the distinction of divers of the Rabbins is to be observed viz. one thing is commanded in these words Remember thou keep holy the Sabbath the cause of which holy worship is a thankful remembrance of the creation of the world another thing is commanded in these words The seventh day is the Sabbath of the Lord thy God in it thou shalt do not manner of work this rest respecting their servitude in Aegypt belongs to the Hebrews onely Exod. 31.13 remembring their own servitude in Aegypt they should handle their own servants gently which also was the opinion of Irenaeus l. 4. c. 30. and Eusebius l. 1. c 4. so that to distinguish rightly we must distinguish the commands of worship and the commands of rest as by their causes so by their times The Christians observed the Sabbath and had their assemblies thereon in which assemblies the Law was read Acts 15.21 which continued to the Council of Laodicea to whom it seemed better that that day the Gospels should be read and therefore from the ancient fathers Balsamon observs that almost in all things the Sabbaths were equal'd to the Lords days which two days Nyssen calls brethren Also Justin Martyr against Tripho before Abraham there was no need of circumcision nor before Moses of the celebration of the Sabbath feasts and offerings p. 186. Asterius cals them a beautiful couple also Clement Const l. 7. c. 24. saith Keep holy the Sabbath day and the Lords day because this is dedicated to the memory of the creation the other to the memory of the resurrection also cap. 8. he saith let servants labour five days but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godliness in the Church In the ancient Church they had a custome not to fast on the Sabbath because it was a day of gladness except on the Sabbath that was before the burial of Christ Ignat ad Philip Tertul. de jejun and therefore Eusebius mentions that Constantine forbade Christians to be summoned to law on the Sabbath no less then on the Lords day because those days were dedicated to holy assemblies and therefore whereas some think from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Sabbaths the Lords day is placed into the room of the Sabbath they are deceived seeing there is no mention hereof by Christ or the Apostles Now when the Christians observed these two days viz. the Sabbath and Lords day they did not do it of any command of God or of the Apostles but by voluntary consent by the power of liberty given to them unless I should add by divine example which is not of little force see Jer. 26.18 Unless we add that the spirit calls the day of worship the Lords day Rev. 1.10 on this day there was a meeting of all that dwelt in the City and Country though he call it Sunday Justin Apol. 2. Q. Whether to these ten commandements as the law of nature may not other commands of the Gospel be refer'd A. Yes to the first we may refer all those commands which forbid the least shew of worship to be given to false Gods 1 John 5.21 and that the true God alone be worshipped John 17.3 1 Cor. 8.6 To the second command we may refer all commands forbidding resemblances of God and the worshipping of God through any mean which himself hath not instituted Matth. 6.24 Ephes 5.5 Phil. 3.19 To the third command we may refer the due sanctification of the name of God Matth. 6.9 and to keep our words in the bounds of yea and nay Matth. 5. â—4 Jam. 5.12 To that of the Sabbath we may refer that certain hope concerning the rest in heaven the taste whereof we have in peace of conscience Heb. 4.9 10 11. To the fifth we may refer all honour due to Princes Rom. 13.1 2 3 6 7. to Masters Col. 3.22 to Husbands Eph. 5.22 to Pastors 1 Tim. 5.17 Heb. 13.17 To the sixth command all wrath and hatred which are the seeds of murthers Matth. 5.22 1 Joh. 3.15 To the seventh command are reckoned all impurities and all divorces without the cause of adultery Matth. 19.9 To the command against theft are refer'd not only those commands which forbid us to hurt the goods of others but that we should profit them Col. 3.25 1 Cor. 12.7 To the ninth is refer'd those commands which caution us against lying and enjoyn us a continual care of truth Eph. 4.24 25. To the tenth are refer'd the commands of quenching inordinate motions Gal. 5.24 Eph. 5.22 23. the baits of which concupiscence are wealth honour
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
Manasses begat Amon who had a short Reign and a wicked he reigned two years 2 Kings 21.20 21. and trespassed more and more without humiliation 2 Chron. 33.23 V. 11. And Josias begat Jechonias and his Brethren abou the time they were carried away to Babylon Josias begat Jechonias this Josias is said to walk in all the ways of David and not turn aside 2 Kings 23.2 his heart was humbled and tender at Gods threatnings against Jerusalem v. 19. he turned to God with all his heart soul and might 2 Kings 24.25 Josias had four Sons Johanan Joakim Zedekiah and Sallum 1 Chron. 3.15 now none of his Sons are called Jechonias Hierom on the first of Daniel saith that Porphiry objected this place to the Christians so did Julian as Hierom mentions on Matth. 1. Some think the fault was in the Libraries who being deceived with the likeness of the words Jojakim who was Josiah's Son and Jojacin who was his Grand-childe razed out the former as superfluous not considering that they lost one of the two and forty Generations hereby but this fault was not in all the Copies for Robert Stephan out of ancient Books restores the place thus Josias begat Jakim Jakim begat Jechonias and his Brethren and the very matter it self speaks forth the truth of Stephan's Copy so that the reading is to be restored Josias begat Jakim and his Brethren and Jakim begat Jechonias which lineal Descent appears Jer. 22.18 where Jehojakim is called the Son of Josiah and Coniah the Son of Jehojakim v. 24. the word Jah being taken from his name as some have thought in contempt About the time they were carried to Babylon there were two carryings away into Captivity in the first whereof Jehojakim was carried away captive 2 Kings 24 12. this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration when Jehojachim yielded himself to the King of Babylon freely whether upon the perswasion of Jeremy or otherwise The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Captivity when Zedekiah rebelled against the King of Babylon so that Jerusalem was taken by force Jer. 39.7 Three several times the People were carried away in the Captivity at that time See Jer. 52.27 28 29 30. V. 12. And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zerubbabel Jechonias begat Salathiel which appears Hag. 1.1 14. Obj. But Jechoniah is writ childless Jer. 22.10 Answ He is not said to be childless because he had no Children for it appears he had v. 28. but childless in respect of the Kingdom because none of his Posterity were to sit upon the Throne of David v. 30. Besides it appears Jeconiah had eight Sons whereof Salathiel was one 1 Chron. 3.17 18. Salathiel begat Zerubbabel this Zerubbabel brought the Jews out of Babylon into Judea Zach. 4.6 9 10. a Type of Christ who brings his People out of mystical Babylon to Sion V. 13. Moreover Zerubbabel begat Abiud Abiud begat Eliakim Eliakim begat Azor. In this last Tesseradecas or fourteenth Generation are reckoned up not Kings but chief Rulers they that followed Salathiel in Luke are supposed to have had two names according to Philo till you come to Simeon so that Neri is the same with Jechonias and Melchi with Joakim V. 14 15. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud and Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob. There 's nothing spoken of these nine Generations in Scripture but it 's like the Evangelist took them out of the Tables of the Families preserved in Captivity or rather that the Spirit did inspire the Evangelist herein V. 16. And Jacob begat Joseph the Husband of Mary of whom was born Jesus which is called Christ Jacob begat Joseph the Husband of Mary the Pagans and Jews have vented sundry Questions against this as Celsus in Origen l. 2. and Julian and others mentioned in Maldonate They reason either Jesus was naturally begotten of Joseph and so could not be the son of God naturally or else the Genealogy of Joseph proves nothing concerning the generation of Christ that he was of the linage of David Answ Though Joseph were the supposed father of Christ yet his genealogy proves that Jesus was the son of David because Mary his mother was of the Tribe of Judah and family of David which appears because Joseph was a just man and fearing God therefore he maried a wife of the same Tribe and she also feared God and so the bond of a command of God lay upon both their consciences which is mentioned Numb 36.6 7 8. Let them marry to whom they think best onely to the Tribe of the family of their father shall they marry so shall not the inheritance of the children of Israel remove from Tribe to Tribe and every daughter that possesseth an inheritance shall be wife unto one of the family of her father that the children of Israel may every one enjoy the inheritance of his father 2 Before Joseph and Mary came together Mary was with childe of Jesus Matth. 1.18 she remaining still a Virgin vers 23. Now vers 1. Jesus is said to be the son of David the son of Abraham Matth. 1.1 therefore Christ must needs be the son of David by the mother therefore Mary his mother was the daughter of David which further appears Luk 1.32 he shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David Quest But why doth Matthew reckon up the Genealogy of Joseph rather then Mary Answ It was a custom among the Jews that the Genealogies of the men not of the women should be reckoned up 2 He could not so well have set down the Genealogy of Mary if he had not also set down Joseph her husband who was of the Tribe of Judah which proved her being a godly woman to be also of the same Tribe because it was not lawfull to marry otherwise 3 It appears that Mary as well as Joseph was of the same Tribe and linage for though the Jewish women might marry to one of another Tribe yet if in their fathers house there was no heir male and so the females happened to succeed in the inheritance to keep the inheritance in the same Tribe and that it might not pass to another the inheriting woman was bound to marry one of her own Tribe Numb 27.7 4 Because Christ was born after the espousing of Joseph and Mary therefore Christ might be ascribed to Joseph and Mary he had as it were power of the body of the Virgin and therefore of the fruit of her body Besides the off spring that is born in wedlock whensoever or howsoever begotten is ascribed by all Civil Laws unto the husband and wife so married Therefore as Christ is truly the son of Mary though he be not naturally but supernaturally born of her so is he also the son of Joseph because God attributes this fruit unto him as a reward
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
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
will have it done saith Christ Suffer it to be so now so that in opposition to Johns arguments Christ brings two reasons 1 I am not yet declared to be the Christ by the descent of the spirit of God upon me and by the opening of the Heavens and by a voice from Heaven but come unto thee as a private man and therefore thou oughtest not to refuse me though I am greater then thee and therefore suffer it to be so now 2 For thus it becometh us to fulfil all Righteousness this is the second reason The meaning is 1 I am not baptized for that cause that others are for to signifie forgiveness of sin for I have no sin but to sanctifie Baptism that it may be a mean or an instrument of the application of the righteousness of Faith So Luther 2 Though I be greater then thee It 's the Fathers will I should receive baptism from thee and consecrate it in my body that they that are baptized into me may acknowledg me to be one of their brethren 3 This word righteousness must not be taken strictly but broadly not onely to signifie what belongs to the law but for whatsoever hath respect either to equity or honesty The Law of Moses had set down nothing of this Baptism and the Heavenly command John had received belonged onely to Repenting sinners yet Christ being a pattern of perfect innocency the sign Baptism was not in vain in him which signified a purpose of innocency neither could it be shewn more effectually how great an honour was due to the Rites appointed by God than if Christ should by his Example commend the use of them to us Again Christ by this Ceremony was as it were imbodied with us and to confirm to Believers that are baptized as they ought that they shall have the Heaven open unto them and the Spirit coming upon them 4 Christ understands not a justice of equality and of the Law but of equity and of his calling Therefore Christ answers to the Argument of the Baptist by a Distinction which was this The more unworthy ought to be baptized of the more worthy Christ answers Yea unless the righteousness of calling require the contrary that the more unworthy be called to baptize the more worthy but thou art called to baptize me for I am not here now as a Lord but as the Servant of the Lord to be entered into the Church of the New Testament and to my duty therefore I will do what belongs to me and do thou what belongs to thee and so both of us will fulfill the righteousness of our respective calling I taking up Baptism and thou dispensing of it thou baptizing me with the Baptism of Water I baptizing thee with the Baptism of my Bloud 5 It is a point of Righteousness that Masters and Teachers should practise that they commend to others that by their own Example they may teach others Acts 1.1 Jesus began first to do and then to teach 6 By Righteousness he means whatsoever the Father hath commanded whatsoever is just holy and acceptable to God Then he suffered him We have here John's modesty that denying his own opinion he obeys Christ and receives him to Baptism It behoves our Reasons to fall down when stronger Reasons are brought and not to defend them because they were ours Though John thought it absurd and uncomely yet when he heard the Righteousness of both their Callings were fulfill'd thereby he gives way So did Peter John 13.8 that would not let Christ wash his Feet till Christ told him If I wash thee not thou hast no part in me then Peter suffered Christ to wash his Feet so John here it 's like kept Christ by his hands from entering into Jordan not out of stubborness but out of misguided reverence now Christ bidding John to suffer it to be so now and giving him Reasons thereupon he suffered him V. 16. And Jesus when he was baptized went up straightway out of the Water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him We have here Christ his receiving of Baptism set down 1 From the Adjunct when he was baptized he went up straightway out of the Water Because he was let go without the confession of sins when others were not as some think but rather because all made their profession before they came in and so straightway went out therefore little can be gathered from hence save that when he came out of the Water he went to Prayer to teach us to partake of Batism and the Supper with reverence Luke 3. Now for Christ's Baptism it was a burying of the whole Body in Water for it was with his Members thus Col. 2.12 Rom. 6.4 Heb. 10.22 He is not said to go out but to ascend because the Earth or Land is higher than the Water And lo the Heavens were opened We have the signs accompanying Christ his Baptism and confirming the same viz. the Heavens opening The Heavens were opened to him not that the Heavens were opened upon all the Earth but that part of Heaven where Christ prayed on the Bank of Jordan or upon the rest as John and other baptized persons but upon him The manner of the Heavens opening Mark sets down by cleaving the Heavens were cloven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend and cleave as he that cleaves Wood. This opening of the Heaven was a testimony of this heavenly Teacher and of his Doctrine that both he and his Doctrine were from Heaven which by the Dispensation thereof opens the Gate of Heaven to Believers Doubtless there was glorious Light that by the Beams thereof shone upon Christ like that which shone upon Paul going to Damascus Acts 9. By this Mystery the Lord signified that Baptism was now consecrated in the Body of Christ to be a sign of heavenly grace It 's very like that all the heavenly Orbs were open that men might have lookt into the Empyraean Heaven or the Heaven of the Blessed which also fell out when Stephen was stoned who saw the Heavens open and the glory of God and Jesus standing at the right hand of God Acts 7.55 56. Out of this 〈◊〉 of the Heaven came down the holy Spirit in the bodily shape of a Dove and sensibly let down it self till it abode on Christ And the Spirit of God descending like a Dove and lighting upon him We have here the second sign confirming the calling of Christ and installing him in his Office visibly This was for the fulfilling of the Prophesie Isai 61.1 The Spirit of the Lord is upon me Not as if Christ were without the Spirit before but now it was made visibly manifest to others Like a Dove Quest Whether was it a real Dove or onely a similitude Answ It was a bodily shape like a Dove Luke 3.22 It 's like it was not a true Dove but onely the form of a Dove formed by the Angel and
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by
ought we not to go from life till God call us Hence Simeon asks leave to die Luk. 2.29 Lord let thy servant to depart in peace and Paul I desire to be dissolved Phil. 1.23 the prisoner must not go out till the prison door be open 7 Thou doest not onely murder thy body but hereby thou murderest thy soul which is the most heynous murder 8 Remove outward accidents as knives going near rivers wells c. if inclined to this unless when thou art in thy due calling as if thy journey lye by sea or thou must have a knife to eat thy meat here fight it out by faith that thou mayst not give place to the devil for if a person so tempted be called to go over a bridge over any great river when it is in the compass of his calling let him not fear but fight it out by faith and go on his way that he may not do service to the devil 9 Walk close with God and by degrees the temptation wil vanish thou believing and repenting After the Jaylor believed we read nothing of his former temptation to destroy himself 10 Be much in prayer that God would bridle the tempter lay open the violence and uncessancy of his temptations 11 Take heed of dispondency of spirit as to think that none of Gods children were ever in your condition for the same afflictions are accomplished among the brethren that are in the world 1 Pet. 5.8 12 Use constant resistance and distaste of his temptation Jam. 4.7 Resist the devil and he will flee from you it 's not onely a command but a promise 13 Set faith on work to quench his fiery darts Eph. 6.16 1 Pet. 5.8 Your adversary the devil goes about as a roring Lion seeking whom he may devour whom resist stedfast in the faith Let faith be acted as upon Christ for pardon so upon the power of God that he is able to keep you and upon the promise of God that he will keep you and not suffer you to be tempted above what you are able For it is written He shall give his Angels charge concerning thee We may see Satans malice and craft in abusing Scripture to take away if possible Christs life Christ thus strove with him to warn us to take heed lest by a deceitful pretence or allegation of Scripture we fall into Satans snares Nor must we think worse of Scripture because Satan abuses it no more then we do of meat and drink because Drunkards and Gluttons abuse it And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone The Angels have no hands unless when they assume bodies by hands he means the help of the Angels as if he should say the help of the Angels in every danger and fall will be so present that thou seems to be carried in their hands Onely Satans deceit is to be noted that in citing Psal 91.11 he leaves out these words To keep thee in all thy wayes that is in the ways of thy calling And Satan applies it to actions done without our calling without command without necessity meerly of presumption Some understand the Angels protection to be from casual evils which we not knowing come upon us but we may rather extend it to all evils that come upon us in the compass of our callings V. 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ shews that Satans strange Interpretation of this Scripture was contrary to other Scriptures Where we see a Rule in interpreting Scriptures so to interpret them that one part may not jar with another Again That is on the contrary in opposition to thy depravement Thou shalt not tempt the Lord thy God As if Christ should say We are so to hope for help from God in time of Dangers that we do not tempt God 1 To tempt God is to require an Experiment of his Power other than he hath appointed So Psalm 78.18 the Israelites when God gave them Manna to nourish them they not content herewith tempted God by asking Meat for their Lusts 2 To tempt God is to impose a Law upon the Creator and to alter his Appointment when God shall give us such means to maintain and preserve us and we will seek for other 3 To tempt God is when out of presumption or without necessity we seek the experiment of his power wisdom goodness and truth Exod. 17.2 compared with v. 7. they tempted the Lord saying Is the Lord amongst us or not The Israelites had a Promise that God would be present with them in the Wilderness but now when they wanted Water in their thirst they cry out If God do not now give us Water to drink we will not believe he is in the midst of us 4 When we cast our selves into dangers and neglect ordinary means Mal. 3.15 They that tempt God are even delivered 5 When we sin boldly against a manifest Command and yet think the Promises belong unto us so those who walked in the imagination of their own evil hearts adding drunkenness to thirst promised themselves peace Deut. 29.19 20. Num. 14 22. 6 By pressing indifferent things as necessary Acts 15.10 11. They tempted God by pressing Circumcision as necessary to Salvation which was onely an indifferent thing when the Lord had appointed the righteousness and grace of Christ the way of Salvation 7 By desiring a needless Miracle so the Jews would have Christ shew a sign that they may believe on him as Moses gave their fathers Manna in the Wilderness John 6.30 Christ had given them a sufficient sign herein but that would not content them they had seen Christ feed five thousand men with five Barley Loaves and two Fishes yet must they have a sign Divers of these ways if not all the Devil tempts Christ as to work a needless Miracle to throw himself headlong that the Angels might take him up in their hands to cast himself down when there were steps to go down In sum Christ lets Satan see the Promises of God are so to be taken and applied that we do not tempt God V. 8. Again the Devil taketh him into an exceeding high Mountain and sheweth him all the Kingdoms of the World and the glory of them Here is the third Tentation Satan brings to Christ which is the presentment unto him the glory of the World with which Christ's senses were so delighted that no Lust or inordinate affection was in his heart Satan shewed him all the Kingdoms of the World and the glory of them in a moment of time Luke 4.5 Satan shewed unto Christ the multitude of Nations the excellency of Cities the riches attendance and glory of Princes Courts that so Christ seeing them might desire them and desiring them might fall down and worship him Sheweth him all the Kingdoms of the World Some think Satan shewed them by pointing at them with his finger and that Satan told Christ by
in some supposititious writings falsely ascribed unto him V. 11. Then the devil leaveth him and behold Angels came and ministred unto him We have here the victory over the tempter The devil brought the worst of his fiery darts but Christ overcomes him We may see the temptations of Satan are limited that God will not still suffer Satan to tempt 1 Cor. 10.13 nor us to be tempted above strength Luke adds when the devil had ended all the temptation â—e departed from him for a season Satan left not Christ altogether but onely for a season to let us know that the rest of his life was not free from temptations and to teach us that sometimes Satan politickly gives way to try afterwards whether he can finde us secure Satan will try whether we have not lost our former strength care or vigilance or whether God that now doth not will not at another time for some causes suffer us to be led into temptation Satan would come oftner but that God who knoweth our strength or rather our weakness will not suffer him Satan is apt to come again with the same temptation to see if he cannot tyre and weary us out with the anguish and vexation of it 2 Cor. 12.8 Satan thrice tempted Paul with pride and sometimes he changes his weapon Let us do as the Pilot doth have our compass ready and stand ready to turn your needle to any point knowing that your lust within is for any sin and Satan can as easily tempt us to prodigality as to covetousness Onely when Satan comes with some other weapon God doth it for our good as change of Physick is good for the body for the same Potion always used will not work so well so the longer we are used to the same temptation the less it worketh God will have Satan turn some other way to purge some other stream of lust Besides God will have us learn skill by experience at all sorts of weapons by the falls of Hezekiah and Jehosaphat and David learn we that when one temptation is over another will come which will be a mean to prevent spiritual pride and security As we must not be secure when the temptation comes but set against it before Satans suggestion joyn with our corruption set against it while it is young so let us not be secure when the storm of the temptation is blown over let us do as Mariners that mend their tacklings against another storm come We are apt to think we shall have no more such temptations and then comes the tempter Satan was never so beaten by any as by Christ yet he came again and again A man that is once well beaten in the Field will hardly be brought to fight with the same man again but it is not so with Satan We must have some good days to breath in else we should not be willing to live and more fits of Temptations we must have or else we should not be willing to dy And behold the Angels came and ministred to him Here 's the comfort Christ had after the Temptation was over Angels come to minister to him Consolations are wont to follow after Temptations Hereby Christ saw the Father had a care of him and whereas solitariness in a Wilderness was one Trial here 's the company of good Angels nor had he onely their company but also he had them ministring to him Meat and other necessaries till he came out of the Wilderness The word Behold le ts us see that this was no little wonder that the Son of God who was even now exposed to Satans scorns should have not onely one but divers Angels ministring to him The like was in his passion Luke 22. As in Battel when the Enemies are dispoiled and driven away Friends come to congratulate with us so the Devil being overcome the Angels come to rejoyce with Christ As the Angels ministred to Christ after his Combate so do they serve Believers they are all ministring spirits Heb. 1.14 but it 's not to Run-aways but to then who have valiantly stood it out Thus we see Satan's great Temptations 1 Distrust in Adversity 2 Presumptuous undertakings without a Call 3 To seek success in our Calling as Riches Honour c. without and against a Command of God The second part of the Chapter containing Christ's Preaching in Galilee in which observe 1 The time when which was when John was cast into Prison 2 The place where viz. in Galilee 3 The end wherefore Christ preached which was 1 For the fulfilling the Prophesie v. 14. 2 For the enlightening of those in darkness v. 15 16. 4 The subject matter of his Preaching which was the Doctrine of Repentance v. 17. V. 12. Now when Jesus had heard that John was cast into Prison he departed into Galilee We have Christ's Preaching set forth 1 By the time when which was when Jesus heard that John was cast into Prison from that time Christ began to preach v. 17. which was as soon as John Baptist his fore-runner was cast into Prison of this mention is made Acts 10.36 37. The Word which God sent unto the Children of Israel preaching peace by Jesus Christ that Word you know that was published throughout all Judea and began from Galilee after the Baptism which John preached This circumstance of time notes to us that this Jesus was the Lord whom they looked for who sent John as a Messenger to prepare the way of his Gospel which was prophesied by Isai cap. 40.6 and Malachy cap. 4 5 6. Hence the Disciples when they saw Elias come after Christ in the Transfiguration they scrupled saying Why do the Scribes say that Elias must first come Christ tells them that John Baptist was that Elias the fore-runner of Messiah according to those words of his father Zachary Thou Childe shalt be called the Prophet of the Highest for thou shalt go before the face of the Lord to prepare his way namely as the Angel told him in the power and spirit of Elias Lukâ— 1.17 This John was Christ's fore-runner both in his Birth being born six Moneths before him and in his Preaching and also in his Passion and Suffering Matth. 17.12 Elias is come and they knew him not but have done to him whatsoever they listed even so also shall the Son of man suffer of them Now seeing the coming of Christ is twofold the first in the flesh the second to judg the World whether do not the Prophesies imply that there must be an Harbinger of his second coming as well as of his first for though the Prophesie of Isai 40.6 seems applicable onely to his first coming yet that Mal. 4 5. seems to be applicable to both his commings I will send you Eliah the Prophet before the coming of that great and terrible Day of the Lord and he shall turn or restore the hearts of the fathers to the children that is he shall bring the unbelieving Jews to have the same heart then holy fathers and
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
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
you be reproachfully cast out of cities seeing ye are reproached for Christ He calls cities by the name of camp or tent because many cities begun from tents and the castles in them are called Castra or Tents 1 If those that take up reproaches against holy men shall not rest in heaven Psal 15.3 What shall become of them that raise them Such were there in Terâ—ullians time Apol. cap. 7. we are called most wicked from the Sacrament of infant killing and the eating of them and the incest we commit after the banquet that dogs throw down the lights to wit that they may procure a meeting of knaves and whores together by the immodesty of darkness and lusts to whom Tertullian saith finde it out if ye believe it or do not believe that which you have not found out who ever heard any such infant crying who ever unlockt the cruel mouths of these Cyclops and Syrens to the Judg who hath found out some unclean foot-steps in his Wife who when he had found out such wickedness hath concealed them Minucius Faelix in his Octavius The Heathens thought that Christians did devour Infants make incestuous Banquets that they worshipped an Asses head p. 118 for ye killed the Just One and before him his Prophets and now them that place their hope in him and ye despise the Creatour of all things that sent him cursing them in your Synagogues that believe on him for ye have no power to kill them because of them who at present govern Justin Martyr against Triph. p. 181. After ye had killed that Just One by whose stripes was healing to them that go to him by the Father when ye knew he was risen from the dead and ascended into Heaven you were so far from repenting of your evils that you sent choice men from Jerusalem into all the earth saying The Heresie of the Christians was to acknowledg no God scattering those words against us which all that know us not boast of therefore ye are not onely the cause of iniquity to your selves but also altogether to other mortals Justinâ—bid 2 Revilers do but after their kinde They are called Devils 1 Tim 3.6 2 Tim 3.3 also Dogs Psalm 59.6 now we wonder not at Dogs snarling 3 Look upon Revileâ—â—â—â— as a just punishment from God though unjust from 〈◊〉 2 Sam 16.10 The Lord hath bid Shiâ—â—â— to â—â—se David 1 God inflicts them because we do not that good to men we should do 2 Because we make little conscience of sinning against God in secret 3 Because we have so little care of the honour of God 1 Sam 2.30 hence God hath no care of our name 4 Because we have so little care to preserve the good names of others Matth 7.2 4 Such Revilements as are cast upon thee were cast upon Christ and upon the godly For Christ he was called a Drunkard a Glutton Matth 11.19 said to cast out Devils by Beelzebub Matth 12.24 accused as a Blasphemer Matth 26.65 lookt upon as a Mad-man by his Friend Mark 3.21 railed upon Mark 15.29 called a Perverter of the Nations forbidding to give Tribute to Caesar Luke 23.2 that he was a Samaritan and had a Devil John 8.48 Yea Gods people have been so reproached Psalm 44.13 14 16 Thou makest us a reproach a scorn a by word a shaking of the head David was the Song of the Drunkards Psalm 69.11 12 yea he became a Proverb to them Christians were counted Turners of the World upside down Acts 17.6 Paul was counted a pestilent Fellow and a Mover of Sedition and not counted worthy to live Acts 22.24 5 Come we to the second thing the affections Christians ought to have under Revilings Rejoyce and be exceeding glad Obser Christians should be so far from being dejected under wicked Revilings for Christ that they have cause to rejoyce and be glad 1 Because all Revilings add to their Crown even when we are asleep and are not aware of it yea when we know not of it they add to our Crown Luke 6.23 Blessed are you when men shall reproach you and cast out your name as evil rejoyce you in that day and leap for joy for behold your Reward is great in 〈…〉 2 Because such persons so reproached when Christ shall appear in glory shall be glad with exceeding joy 1 Peter 4.13 Rom 8.17 3 Because there 's a Day coming when all Reproaches shall be wiped off Isai 66.5 Your Brethren that hated you that cast you out for my sake said Let the Lord be glorified but he shall appear for your joy James 5.9 4 In all Reproaches you have the Spirit of Glory and of God resting on you 1 Peter 4.14 as if he should say Why do you not rejoyce in your Reproaches you have great cause why the Spirit of Power and of Glory as it 's supposed to be the best Reading that glorious Spirt of God will not forsake but will abide with you yea will rest upon you 5 Either thou art reproached deservedly or undeservedly if deservedly it 's not a Reproach but a Judgment if undeservedly why shouldst thou blush for another mans sin Use For Application learn to rejoyce in all Reproaches and other hardships that shall come upon you for Christ Your Glory in Heaven is not uncertain for Christ then would not bid you rejoyce in it shew your joy herein by your words and gestures and by your chearfull walking James 1.2 Rom 5.2 Acts 5.41 The last is the Ground of this Affection of Joy because they are said to be blessed and because their Reward in Heaven is great Obser The Saints of God are happy under all manner of Revilements for Christ 1 Happy in this Life 1 Because they have the rejoycing of a good Conscience Acts 23.1 2 3 Acts 24.5 6 when there were railing Accusations against him yet his Conscience could witness that he walked uprightly v. 16 2 Sooner or later God will clear their innocency as we see in Joseph's case and in David's upon whom the Courtiers in Saul's Court cast Reproaches yet he died in honour 1 Chron 29 It 's with the name of a Christian as with the Sun which is sometimes hindered from our sight by Clouds and Eclipses but recovering a clear Sky shines the more bright so Reproaches sometimes cloud our names but in a while they are dispelled by the upright walking of Saints Isai 51.7 8 Fear ye not the reproach of men neither be ye affraid of their revilings Why For the Moth shall eat them up like a Garment and the Worm shall eat them as Wood that is all their Reproaches will insensibly by degrees wear away 3 The Revilings and Wrongs done to Gods people God takes them as done to himself 2 Kings 19.16 Hear the words of Sennacherib who hath sent Rabshakeh to blaspheme the living God Also v. 22 23 Whom hast thou reproached and blasphemed even the holy one of Israel yet Rabshakeh's Reproaches were against Gods people Acts 9 Rom 15.3 2 They are happy
is needful let us avoid wicked suspicions of others concerning us and our received opinion of them is to be tried envy not any man who is dearly loved before others Just Mart. ad Zenam Serenum p. 390. Let no worldly conference flow from us but that which fits us for virtue Our neighbour speaking let us not laugh at him nor hinder him until by our silence he be ashamed and be silent Ibid. p. 391 392. 2 Exhortation to Christians to be like unto salt 1 As salt draws out putrifying humors out of meat and makes it rellishable for the palate so Christians by their doctrine and examples and in particular Preachers draw out the rottenness in the hearts and tongues of men and makes them fit for society of Christians hence they are called the salt of the earth to show that they should not season one or two or a few but even the whole earth and to press it the more upon them he used this similitude not once but often as Mark 9. ult John 14. ult 2 For profitableness Sale sole nihil utilius salt is most profitable called by some the balsome of nature it is mingled with all mixt bodies and preserves them from corruption So Christians are very profitable Philemon 11. Formerly unprofitable now profitable to thee and me 3 Christians are like salt for wisdom salt was an embleme of wisdome as salt seasons meat so wisdom seasons the mindes of good men Hence Sapientia is derived à sapore from savor because wisedome is the savor of the minde that which the soul is in the body that are Christians in the world 4 Salt is of a hot and fiery nature because cast it into the fire it kindles and of a watry nature because if you pour water upon it it turns into water So the Disciples of Christ should be hot and zealous for God yet should this heat be mingled with knowledg and discretion lest we fly out as those Luke 9.53 who called for fire from Heaven to consume the Samaritans or those who out of zeal to God persecuted Christ and his Righteousness Rom 10.2 5 As Salt stirs up Thirst so Christians should stir up others to thirst after Christ and heavenly things John 7.37 Revel 22.17 We should not so much look for Examples from others as give Examples to others Lyvy called Greece the Salt of the Nations it is more truly said of Christians 6 As by Salt Meat is made fit for our Taste so by the Salt of an holy Conversation the Word is made fit for the Rellish of others 1 Peter 3.1 Hence Christians are called the Salt of the earth that is of earthly minded men 7 As for preservation of Meat and other things from putrifaction there must be a just measure of Salt neither too much nor too little so Christians in general nor Teachers in special ought by an unseasonable application of the Law to swallow up afflicted Consciences Psalm 69.26 They persecute him whom thou hast smitten and talk to the grief of him whom thou hast wounded nor by an unseasonable application of the grace of God to encourage impenitent persons Rom 2.4 5 8 As Salt brings Desolation and a Curse to that which is not seasoned by it Gen 13.3 Zeph 2.9 so the Word in the Mouths and Lives of Christians to whom it is not a savour of life is a savour to death 2 Cor 2.16 2 Exhort to live savoury Lives our selves else how can we season others If the Salt have lost its savour what is it good for Take heed therefore of all scandalous sins for 1 By these the Name of God is blasphemed Ezek 36.20 The Babylonians seeing the loose lives of the Jews cried out These are the people of the Lord these are come out of the Lords land Rom 2 24 The Name of God is blasphemed by you Loose Christians are called Spots Jude 12 Deut 32.19 When David committed folly with Bathsheba by that thing he made the Enemies of the Lord to blaspheme 2 Sam 12.14 When the strong despised the weak and the weak judged the strong they caused their good to be evil spoken of Rom 14.16 How carefull are we to preserve the name of a Friend how carefull should we be to preserve the Name of God 2 An holy savoury walking free from scandalous sins is a mans glory 1 Sam 12.3 4 Whose Ox have I taken or whose Ass or of whose hand have I received a Bribe and they said Thou hast not defrauded us nor taken any thing of any mans hand 1 Cor 9.15 It were better for me for to dy than that any man should make my glorying void See 2 Cor 1.12 1 Thess 2.10 Contrarily it 's a dishonour to a Christian to be guilty of a spot of uncleanness c. Demetrius had a good report of all men yea and of the truth it self 3 Epist of John v. 12 3 Scandalous sins are worse to keep men off from embracing the truth than persecutions for by scandals men are hardened from embracing the truth Rom 14.13 Let no man lay a stumbling block or a scandal to another for sometimes persons were made by the contentions among strong and weak to stumble and so not to joyn to Gods people sometimes they were made to fall yea to fall off from Christian Assemblies Holy example is a duty we ow to the whole world and as by holy examples persons are built up towards Heaven so by wicked words and works yea by indifferent things done unseasonably persons are made worse and built up towards destruction Lev 19.14 Thou shalt not lay a stumbling block before the blinde Scandals are as Pits and Snares to catch living creatures wherein the unwary and blinde are taken 4 A savoury Life free from Scandals is a special means to stop the mouths of wicked men Dan 6.4 they found nought against Daniel but for the Law of his God 1 Peter 2.12 Have your conversation honest among the Gentiles that whereas they speak against you as evil doers they may glorifie God in the day of visitation 1 Peter 3.16 having a good Conscience whereunto an holy Life is joyned that whereas they speak evil of you as of evil doers they may be ashamed that falsely accuse your good conversation in Christ Titus 2.8 They that are of the contrary part will be ashamed having no evil thing to say of you contrarily when persons that profess shall fall into scandals wicked men draw these Conclusions as 1 Because some professing persons are bad therefore their Religion is bad 2 Because one is bad thus they are all 5 By an unsavoury scandalous Life thou hast a hand in other mens damnation A mans own personal guilt is heavy enough he need not add the weight of other mens sins Matth 18.6 Wo to the World because of offences there is not onely a Wo to the person that gives the offence but to the World This is a Rock on which thousands dash their souls Therefore as
all Creatures by natural instinct are shy of the Snare laid for them so should all persons take heed that when a Scandal falls out there be not a Wo to them The unholy carriage of Eli his sons made people abhor the offerings of the Lord 1 Sam 2.17 6 Nothing so darkens the glory of the Church as the spots and unsavoury Life of those that pretend to Christianity What hath kept people from joyning to us Was it Prisons Banishment hazards Perhaps so in some but that which in likelihood hath hindered many hath been our not walking up to our Profession Fire and Fagot though it may scare some yet it cannot make them think in their consciences such and such Tenents to be Errours but scandalous practices of headiness pride and passion worldly mindedness makes them think in their consciences we are in an errour and so may in time hearten them to persecute us Moreover hereby blurs and reproaches are cast upon the Church If it be so great an offence to bring a scandal on one Israelite that he that did it was amerced in an hundred Shekels of Silver for bringing up an evil name upon a Virgin in Israel Deut. 22.19 then what shall be done to them that bring a Reproach upon all the Israel of God 7 The great triumphs and outcries wicked men make when any of Gods children fall into scandalous sin I say Gods children for properly a scandal cannot be given but by Gods children or by them that profess the truth when such are overtaken though the wicked themselves be a thousand times worse they are apt to triumph Psalm 38.16 When my foot slippeth though I did not actually fall they magnifie themselves against me As things that fall from on high make a great sound so the falls of persons that are high in profession are heard afar off Wicked men hunger and thirst after the falls of godly men and if at any time they fall into evil like hungry Dogs they muzzle in their Excrements like Horse-Flies that passing by many precious Flowers fasten upon Dung. The wicked pass by the graces of Saints and fasten upon their infirmities Means to live savoury Lives free from Scandall 1 Make conscience of sinning in secret if not thou maist look when God may give thee up to scandalous sin Prov. 26.26 Whose hatred is covered by deceit his wickedness shall be revealed before the whole congregation Because David made little conscience of sinning in secret 2 Sam. 12.12 in that he so cunningly slew Uriah and took his wife hence the Lord says Thou didst it secretly but I will do this thing openly I will reveal thy scandalous sins in their punishments to all Israel 2 Take heed of such sins as are wont to spot Christians as 1 Worldly mindedness Phil. 3.19 1 Cor. 7.29 2 Censoriousness It s sawciness in us to judge another mans servant Rom. 14.4 3 Janglings 1 Cor. 1.11.3.3 4 Telling uncertainties for truths Psal 119.29 5 Rents and divisions because of difference of judgement This evil age hath added this new sin not known in the Apostles times 6 Detraction James 4.12 Speak not evil one of another brethren 7 Denial of the truth Jude 4. new ashamed are they that have denyed the truth either in doctrine or practice to look other men in the face 8 Venturing upon things that are not expedient they ask Is the thing lawful then presently they do it an action may be lawful yet varied with some circumstance of calling age c. it may be inexpedient 1 Cor. 10.23 all things are lawful but all things are not expedient 9 Unpeaceableness and strife such was the differences betwixt strong and weak Rom. 14.13 3 Look upon the falls of others and tremble at them as Lot Aaron David Peter the incestuous person Let us then do as Marriners who steer off from that rock where others have suffered shipwrack 4 Look upon the miseries that follow the scandalous sins of Christians as 1 Horrour the incestuous person was so troubled for the offence he had given that he was like to have been swallowed up with too much sorrow 2 Cor. 2.7 2 Punishment 2 Sam. 12.14 Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child that is born unto thee shall surely dye So reproach is another punishment all sins are called by the name of reproaches how much more are scandalous sins reproaches Rom. 15.3 5 Nourish Gods fear Levit. 19.14 Thou shalt not lay a stumbling block before the blinde but shalt fear the Lord thy God Nehem. 5.9 Ought we not to walk in the fear of God because of the heathen that are round about us q. d. Gods fear is a special preservative from scandalous sins The fear of the Lord is clean Psal 19.9 Hence Abraham would not contend Gen. 13.6 7. 1 Cor. 6.1 6 Mourn for other mens scandals He that can truly mourn for scandalous evils in others will hardly venture upon them himself Ezra 9.1 2 3 4. Ezra when he heard that the Priests and Levites had taken of the daughters of the heathen to wife and that the Princes and Rulers were chief in this trespass he rent his garment and sat astonied Besides thy mourning for another mans scandal may occasion the scandalous person to mourn for his own sin And so much the more should we mourn for such scandals because often they are spiritual judgements to punish unprofitableness under spiritual blessings that they who would not be won by the holy examples of some might be hardned by the evil examples of others V. 14. Ye are the light of the world a city that is set on an hill cannot be hid Here is another Metaphor whereby the Lord commends unto us an holy example viz. to shine before others by life and doctrine There would be much fewer wicked men then are in likelyhood if we would be such Christians as we ought to be if we would do good for evil if we would patiently bear revilements One Paul drew many to the faith if all the Saints were such how many would be converted For application 1 It taxes them who having such holy examples remain in darkness and love darkness more then light Phil. 2.19 2 To shine forth in holy example 1 Thess 5.5 We are all children of the light therefore let us not sleep as do others but let us watch and be sober v. 6. Be like John a burning and shining light Joh. 5.25 to shine as lights in the world holding forth in your practise the word of life Phil. 2.15 the Apostle alludes unto those fires and candles that are lightned and fet up on high near unto some rocks and quicksands that Marriners and Seamen that sail that way may escape such rocks and sands A city that is set on an hill A third Metaphor to commend to Christians an holy example Look as a city built upon an hill is visible to all so are the virtues and
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
according to the Scripture he means the Books of Moses But that which was commanded by the Law was observed by few but Christ hath enabled his People under the New Testament to perform writing his Laws in their hearts by his Spirit Therefore we see how Christ fulfilled the Law that which was chief and unchangeable in it I mean the Law of Nature Christ established it and confirmed it But that which was civil and positive part whereof concerned the Jewish worship and part concerned civil society or the government of the common-wealth of Israel though it came to an end at the death of Christ so far as it concerned worship and came to an end at the destruction of Jerusalem so far as it concerned civil society yet did not Christ oppose these laws neither by his example nor by his doctrine he did not oppose the Church laws but observed them Matth. 8 4. Shew thy self to the priest and offer the gift that Moses commanded also Christ kept the Passeover Matth. 26.18 Till himself had put an end to them by his death to keep the Jews from going a whoring to strange worships and to sever them from other nations God gave them the ceremonial law but when the time came the Jews and Gentiles should be embodied in one worship the other worship vanished as laws of war do when peace comes to take place therefore Christ did nothing against the ceremonial law as he doth nothing against the laws belonging to the time of war that when the war is ended shall proclaim peace or as the shadow vanished when the body comes Col. 2.17 Which are the shadow of things to come but the body is Christ Heb. 10.1 Therefore this law was fulfilled of Christ 1 Because he obeyed it and commanded others to obey it as long as the law giver would have it in force 2 Because by his sacrifice he put an end to it Heb. 8.13 2 For the laws of nature or naturals Christ fulfil'd them explaining them more clearly then ever they were explained strengthening them by more exact commands hence the law of Christ is called the perfect law of liberty James 1.25 Ireneus l. 4. c. 27. the Lord dissolved not the naturals of the law but extended them and fulfilled them as a vessel that had some water before but is now filled up to the brim To conclude Christ fulfilled the ceremonial law by giving himself typified therein not by taking off the bond of the law but by withdrawing the cause for which that law was given and did continue this law was called carnal or fleshly for the rites of fleshly sacrifices beheld therein besides Christ fulfilled the law of nature as a picture that is first drawn rudely but after the â—ainter comes to draw it to the life so the law of nature was set down more imperfectly now more perfectly Besides Christ fulfilled the law and Prophets by fulfilling the prophesies that went of himself as Deut. 18.18 Esa 66.1 2. Ezek 36.25 26. Zach 12.10 We see then that whereas the Pharisees slandred Christ and his doctrine that he was an apostate and an enemy to the law of Moses which God had writ in tables of stone and that he brought a doctrine to the law overturning all godliness and whereas carnal men had an opinion that now under the new Testament they were free from the bonds of the ten Commandements and so from all punishment and therefore they were privileged to swear and be drunk and what not which position was also gathered by wicked persons from the Epistles of Peter Paul and James as Rom. 3.28.6.1 2. Christ therefore speaking to his disciples that they might not be bewitched with either of these opinions saith Thinke not that I came to destroy the law or to oppose it I came to fulfill it Now for that which is commonly called the moral law or law of manners Christ fulfilled it 1 By being made under the law for us Gal. 4.4 and after being made a curse for our transgressions of it Gal. 3.10 2 By imputing and placing us righteous before God when we once believe on Christ Rom. 5.19 by the obedience of one shall many be made righteous or as the word signifies constituentur placed righteous 2 Cor. 5.21 Rom. 8.3 4. 2 He fulfills it in us by writing the law of God in our hearts Jer. 3.33 and working in us a bent and respect to all the commandements of God Psal 119.6 Now besides whath hath been said the reasons I give for so opening this Scripture are both that 1 There may be no clashing betwixt this Scripture and those mentioned Gal. 2.21 I through the law viz. of Christ am dead to the law viz. of Moses also John 8.17 It is written in your law also John 15.25 It is written in their law also Rom. 7.2 3 4. saith as the wife is free from the husband by his death so are we free from the law by the sacrifice of Christ and so much the more when we are implanted in him also Col 2.14 blotting out the hand writing of ordinances which was against us he took it out of the way nailing it to the cross q. d. he did not onely take away ceremonial but all other laws that might be hand writings against us that as the Lord forgave the elect their debts so he made void all the specialties or bonds that might witness the debt 2 Cor. 3.11 making a difference betwixt the new Testament and the ministration of death which was written and graven in stones he means the law ver 7 he saith ver 11 If that which was done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated made void Rom 3. ult were glorious also ver 13 Moses put a vail over his face that the children of Israel could not look to the end of that which is Abolished Christianus si proprie definiatur est filius gratiae remissionis peccatsrum qui nullam prorsus legem habet sed est supra legem peccatum inferum Luth. Tom. 4.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides there are other places 2 Cor. 9.20 21. To them that are under the law as under the law that he might gain them that are under the law to them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law In shewing his compliance both to those that were without law and to those under the law he justifies them without law that they were not without law to God because they held the abolition of the law but they were under the law to Christ Gal. 3.23 24. The law was our schoolmaster to bring us to Christ but after faith is come or Christ believed on is come we are no longer under a schoolmaster see Gal. 5.23 1 Tim. 1.9 Gal 5.19 Wherefore serveth the law It was added because of transgressions How long to endure till the seed should come which seed was
dangerously deep where they run smoothest retaining that principle to be abhorred that profest hatreds lose their place of revenge If this inward anger be not suppressed in the heart we know not to what excess it may break out as in Cain and Haman Obj. But I am naturally angry and cholerick Answ By this reason might the adulterer murtherer thief excuse their letchery theft and murther V. 23. Therefore if thou bringest thy gift to the Altar and there remembrest thy brother hath ought against thee V. 24. Leave there thy gift before the altar and go thy way first go and be reconciled to thy brother and then come and offer thy gift Q What is meant by offering Answ A free will offering mentioned Levit. 1.2 Christ herein showes that this Commandment against murder is not fulfilled if there be any grudge betwixt us and our neighbour and we do not return into good will with him and herein Christ showes two things 1 That unless we be reconciled to our brother all duties of godliness as prayers hearing receiving are nothing worth therefore as oft as we come to the worship of God we must cleanse our hearts from these So the Apostle commands 1 Tim. 2.8 1 Pet. 2.1 2. Malice and wrath and calling a person Racha doth no less disable from prayer then from the supper This should be a ground of humiliation for all such carriages when we come before the Lord. No voluntary offerings whether costly or of free-will that are offered with an angry heart do please God And therefore foolishly did the Pharisees suppose that gifts offered in the Temple did expiate sins which the Judges did not punish though there were no amendment of heart 2 That in vain persons profess themselves to be worshippers of God who offend their brethren and after proudly contemn them for under one kinde Christ points out all outward exercises of worship wherein men counterfeit godliness rather then truly witness it If we give all our goods to the poor and have not charity it profits not If thou bringest thy gift to the Altar Christ speaks of the worship of the Christians in words applied to the worship of the Jews when they offered sacrifices and gifts on the Altar of the Temple though I grant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name often given to the Lords Table so called in reference to the sacrifice there signified which was Christ Heb. 13.10 We have an Altar whereof they have no right to eat that serve the Tabernacle yet was it not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was proper onely to heathen Altars besides it appears by the Apostles Canons that Christians brought gifts and laid them upon the Altar or Communion-Table for the use of the Ministers and poor and for the use of the Ordinances Canon 3. and Canon 5. And there rememberest thy Brother hath ought against thee That is any just complaint concerning wrong done to him though thou hast nothing against him yet if he have any thing justly against thee yet oughtest thou to consider hereof This is needfull 1 In respect of God who looks not so much upon the Gift as upon the Heart clean from Hatred and Malice Isai 1.15 When you make many Praâ—ers I will not hear your hands are full of Bloud 2 In respect of our selves because unless we be reconciled to our Brother we pray against our selves when we desire forgiveness of God as we forgive others Col. 3.13 Forgiving one another if any man have a quarrel against any one Quest But what if the person will not be reconciled Answ This may comfort thee thou hast done thy duty Blessed are they that hunger and thirst after Righteousness Christ absolves thee if thou seek Reconciliation and canst not obtain it Moreover if the Supper of the Lord be here meant and I know no absurdity in including of it how necessary is it for Brethren to be united hence it 's called a Communion that is a common union betwixt Christ and Believers and indeed this Unity and Love is the Badg of Christ's Disciples we tell an apparant Ly when we come to this Communion and have not an Union with our Brethren 1 Cor. 10.16 We being many are one Bread and one Body in token of vvhich Union Christians before the Supper gave an holy kiss one to another as Lapide observes This must be limited to respect time and place for if the person offended be far from thee then let thy affection go to him and give satisfaction as soon as thou canst onely we may see how unholy a thing Discord and Strife is that it unhallovvs every service Also Christ condemns selfishness whereby too oft we stand too much upon our own right even to loss of Charity contrary to Phil. 4.4 Let your moderation in remitting of your right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men V. 24. Agree with thine Adversary quickly whilest thou art in the way with him lest at any time the Judg deliver thee to the Officer and the Officer cast thee in Prison V. 25. Verily thou shalt not come out thence till thou hast paid the uttermost Farthing Christ goes on further to commend unto us Reconciliation and the scope of these words is 1 that we should endeavour to be reconciled with that person whom we have offended this is done 1 By confessing our evil Luke 17.3 4. 2 By professing our sorrow for it Luke 17.4 3 By declaring that we would willingly that the thing we have done were undone and if it were to do again we would not in any vvise do it this is satisfaction 2 Cor. 2.7 8. 4 By making a just apology to our Adversary Josh 22.26 The two Tribes and an half made an Altar beyond Jordan but not for burnt-offering nor for sacrifice with which apology that the Altar was made onely for civil use the rest of the Tribes were satisfied for want of which apology the Benjamites were destroyed Judges 20.43 2 That the person offended should accept satisfaction and not shew himself irreconcilable or hard to forgive a Wrong Mark 11.25 Forgive if ye have ought against any that your heavenly Father may forgive you your trespasses Col. 3.13 Much more bear offences in Wives and Freinds and Servants which are made up with so many benefits Now this Forgiveness contains 1 A removal of inward grudg and displeasure Levit. 19.18 2 Forbearance of all manner of Revenge Rom. 12 19. 3 To be lovingly affected and ready to do good as if we had not been offended at this person so Joseph towards his Brethren Quest But must we forgive all offences Answ In offences done against us are two things 1 The Injury 2. The Damage For example A man strikes a Tradesman or a labouring man so that he keeps his bed and is at expences for the cure of the Wound besides he hath lost what he might have earned and spent that he might have saved Exod. 21.18 19. The Injury must be forgiven
accidentally or looks upon her by reason of occasion or company nor is it unlawfull for a Husband to look upon his Wife or a Suiter upon a Maid or Widovv he sues unto but looking upon a Woman in a lustfull vvay is condemned vvhich is contrary to the end of this Commandment vvhich is Chastity Concupiscence is the Mother of Lust and the Eys are the Windovvs to let it in and as Wrath is the Mother of Murder so is Concupiscence of Adultery James 1.14 15. Lust conceiveth and bringeth forth sin Hence pray Psalm 119.37 Turn away mine Eys from beholding vanity The Pharisees depraved this Command tvvo vvays 1 In that they did not understand it of invvard Concupiscence but of that vvhich broke out into touches kisses or bodily Adultery 2 That by this Lavv they thought vvas forbid the Concupiscence of another mans Wife but not of an unmarried Woman but Christ says that all lustfull thoughts of a Woman though she be not a Wife is unlavvfull Learn vve then Job's Lesson cap. 31.1 I have made a Covenant with mine Eys why then should I think upon a Maid Also Prov. 6.25 Lust not after her Beauty in thine heart neither let her take thee with her Ey lids What though she be beautifull yet is Beauty fading if she be honest she is none of thine if she be a Strumpet consider hovv filthy her soul is Besides remember hovv Abimelech vvas taken vvith Sarahs Beauty remember hovv Sichem vvas foil'd looking on Dinah Potiphar's Wife looking on Joseph David on Bathsheba Amnon on Thamar As our Mother Eve at first vvas foil'd by the Eye Gen. 3.6 seeing the forbidden Fruit vvas pleasant to the Eye she took it Sampson vvas also taken vvith looking upon Dalilah Therefore as the Sun on a sudden darts out Beams and the Clouds lightening so doth beauty and feature dart out the beams wherewith it shoots the arrows of love and desire into the hearts of persons therefore if at any time the Eys should go out let the minde call back the Eys as from nets and snares laid for the soul In other creatures there is a natural shiness of snares laid for them let there be so in us And what I say of wanton lookings we may apply to wanton listenings and touchings And also that wanton looking which is Adultery in Men towards Women is Adultery in Women who shall lustfully look upon Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies sollicitations Can. 4. Syn. Neocaesariensis Hath committed Adultery with her already in his heart Though men can neither see nor punish the Adultery of the heart yet God sees it Such a speech Job 31.7 If my heart have walked after mine eys and any blot he means of uncleanness hath cleaved to my hands then let me sow and another reap yea let my Off-spring be rooted out God looks into the heart he sees the mind and purpose which distinguisheth evil deeds a Thief is a Thief before he puts forth his hand to steal Wickedness is laid open by the doing but doth not then begin the mind becomes adulterous if it set before it the image of pleasure that might be had with such a party and shall desire it Tertul de poeniten The will is the beginning of the deed which is not then freed when some difficulty hinders the Commission of the thing will'd neither can the will in this case be excused by the inability of perfecting that which it wills For application 1 Be humbled for all your wanton lookings and lustings you had in the state of nature and ignorance as the prodigal in the return to his father Other sins are confest in prayer let this also 2 Admire the grace of God to converted souls that can look upon a woman without lusting after her Tertul. de Velandis Virg. A Christian looks upon a woman with safe eyes he is blinde in his minde toward lust 3 Caution of us for the guiding of the eye not to fix it on any object that may stir up lust neither lustful books nor pictures nor mixt dancers neither to fix our eyes upon the beholding the beauty of wanton women Beauty indeed may be beheld that as in other works God may be praised so in that and therefore when one ask'd a certain Philosopher what there was in beauty that it was so desired he told him it was a blinde mans question onely let us be wary herein that we dwell not too long on such objects lest our hearts should be carried after our eys and as restraint at all times should be upon our sight so especially when we come to worship God Eccl. 5.1 Look to thy feet when thou enterest into the house of God it 's a Syneedoche for all the affections of soul and members of body 4 Exhortation to cleanse our flesh and spirit from all unchaste and unholy lusts Jam. 4.8 Cleanse your hands and purifie your hearts from what Even from all filthiness of the flesh and spirit Thy body is the Temple of the Holy Ghost do not defile it 1 Cor. 6.19 Remedies against heart-lust through the eye 1 Beware of private conversing men and women together A Christian man is commanded to confer with a Christian woman with all chastity 1 Tim. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Call back your hearts from meditations of beauty and feature to better meditations The absence of holy thoughts causes the Lord to deliver us up to vain thoughts Psal 81.10 11. I gave them up to their own hearts lusts and they walked in their own counsel Rom. 1.24 26 28. As they liked not to retain God in their knowledge he gave them up to a reprobate minde to chuse things reprobated yea he gave them up to the lusts of their hearts 3 Be often eying Gods eye in all places Hebr. 4.13 There is not any creature which is not manifest in his sight Pro. 15.3 Psal 139.2 He knowes our thoughts far off 4 Be not greedy to hunt after beauties Remember one fit of an ague blurs it and how that beauty withers as grass Psal 39.11 Thou makest his beauty to consume away like a meth think what a change age and death puts upon it 5 Consider the eye is not satisfied with seeing Eccl. 1.8 but rather more unsatisfied whiles the more they behold the more are burning desires kindled in the soul 6 Use prayer that God would turn thy eyes from vanity Psal 119.31 and watchfulness that thou keep thy heart with diligence for out of it are the issues or goings out of life and death Prov. 4.23 V. 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body be cast into hell V. 30 And if thy right hand offend thee out it eff and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be
sometimes have enlargement of words in Prayer but never of holy affections as the face of God was hid from Cain Gen. 4.14 so from all carnal men As Haman's great misery was that he was covered from beholding the Kings face Esther 7.8 so it is with these 2 The godly mourn under their straitnings Isai 63.17 Why hast thou hardened our hearts Psalm 13.1 How long wilt thou forget me O Lord how long wilt thou hide thy face from me but wicked men are not sensible of their straitnings because they never had any holy enlargements 3 The godly are wont to rejoyce in the removing of their straitnings as a man that was a close Prisoner is glad when he gets his liberty Psalm 6.8 Carnal men never have them removed therefore they can never rejoyce therein Use For application 1 Be exhorted to pray 2 To pray in a right manner Motives to Prayer 1 The readiness in God to hear our Prayers Psal 65.2 and his readiness to help our wants Psalm 50.15 Call upon me in the day of trouble and I will deliver thee 2 The manifold relations Christ stands related to us he is our Advocate 1 John 2.1 He is the great Favourite of Heaven if we had a Brother so near related in a Princes Court we should be emboldened to present our Petitions to that Prince why Christ is our Brother and he appears at the right hand of God for us 3 The former speedings that our selves and others have had with the Lord as Jehosaphat Hezekiah c. 4 Our own wants A Beggar 's necessity makes him full of expressions Psalm 28.1.143.7 Luke 15.17 18.18.13 5 Our hope of speeding Where a Beggar hopes to speed he begs earnestly but if the Beggar be perswaded that he shall get nothing this blunts his begging and makes him give over his sute so will it do with the soul when it prays without hope as we see in Judas Matth. 27.5 Judas had no heart to pray for mercy because he thought it impossible to get it There 's a twofold Despair 1 Of extremity as a Souldier when he sees nothing but kill or be kill'd this makes him fight eagerly so when the soul sees its extremity that it is in the deeps Psalm 130.1 Out of the deeps have I cried that it must either get grace or be damned for ever this makes a man pray eagerly 2 There 's a Despair of Infidelity when a man becomes heartless in Prayer and thinks it 's all to no purpose this takes away endeavours this is a secret soul-murderer These discouragements are hideous cases in Prayer and a man may perish and go to Hell that hath them yet they are signs that a man doth look towards God a little else he could not know what they mean Nourish then your hope in Prayer Psalm 42.11 Let thy mercy be upon us according as we hope in thee Psalm â—3 22 onely know that sometimes gracious hearts may in temptation cry their strength and hope is perished from the Lord and yet after finde grounds for their hope as we see the Church did Lam. 3.18 compared with v. 21. 6 Prayer sets God awork for us and God sets all the Creatures awork I will hear the Heavens and the Heavens shall hear the Earth and the Earth shall hear the Corn and Wine and they shall hear Jezreel Hosea 2.21 Many when in trouble set their Friends to work and their wealth to work but few set Prayer on work Hezekiah gave to the King of Assyria three hundred Talents of Silver and thirty Talents of Gold to depart from the City of Jerusalem 2 Kings 18.14 yet did it not help him for in a short time he came and besieged it again but when he sought to God by Prayer God did utterly remove him 7 In the Ordinance of Prayer God is wont to meet his people both to the turning away of judgements and to the obtaining mercies To the turning away judgements Psal 106.23 Had not Moses stood in the breach to turn away his wrath he had destroyed Israel compared with Exod. 32.10 11. Ezek. 22.30 in Ezekiels time God sought for a man to stand in the gap and to make up the breach but found none therefore Gods wrath was powred on them So to the bestowing of mercies Jer. 33.3 Call unto me and I will answer thee and shew thee great and mighty things Philimoâ— 22. I trust through your prayers I shall be given to you Matth. 7.7 8. Psal 4.4 I sought the Lord and he heard me and delivered me from all my fears also v. 6. in prayer God gives the spirit Luk. 11.13 8 In prayer we have intercourse and communion with God If it be a priviledge to have communion with Princes what is it then to have communion with God Psal 73.28 9 The desperate cases wherein persons have been heard the Jews delivered from Hamans cruelty Peter brought out of prison Acts 12.5 Daniel brought out of the Lions den Jonah out of the Whales belly David when the pestilence raged very hot 2 Sam. 24.10 Jehosaphat when in great straits 2 Chron. 20.12 compared with v. 15 17. 10 The delight God takes in his peoples prayers Prov. 15.8 The prayer of the upright is his delight As Princes have their delights so God Song 2.14 he loves the voice of his own spirit in the hearts of Saints 11 We are worthy to miss good things if we will not ask them Spare to speak spare to speed When God bids us ask and have how unworthy are we if we will not ask 12 The dangers we expose our selvs to when we do not ask Such prayerless persons are fit objects for the vengeance of God Jer. 10.25 Powr out thy wrath upon the Nations that have not called upon thy Name Ezek. 23.30 There died 14000. of the Plague Numb 16 49. but had not Moses and Aaron stood betwixt the dead and living to intercede the whole Congregation had been consumed in a moment v. 45 46 47 48 49. 13 In the exercise of prayer our graces are exercised to send out a sweet smell in the nostrils of God our faith in eying Christ our love and desires in breathing after him our repentance in bewailing sin our thankfulness in acknowledging benefits our expectation in waiting for answers As sweet perfumes when rubb'd send out a fragrant smell then the spirit blowes upon the soul that the spices thereof may flow out Song 4.11 to the end especially v. 16. these graces are compared to the smell of sweet flowers in a garden and to the smell of perfumed garments and to the smell of oyl of Spikâ—nard Calamus Cynamon Frankincense trees Myrrhe and Aloes and all chief spices 14 Prayer is the way to be enabled to all other duties and to become successful in them Eleazar having first prayed prospered in getting a wife for his masters son 15 Prayer is the abridgement of divinity therefore to call fervently on the name of the Lord is to be a godly
man Rom 10.13 whosoever shall call on the name of the Lord shall be saved it includes repentance humiliation joy in Goods goodness 1 Pet. 1.17 Psal 72.20 the prayers of David are ended that is his instructions his thanksgivings his confessions his humiliations 16 It s thy self gains by prayer God gets nothing thereby and if thou omit it or carelesly perform it thy self hast the loss thereby Job 22.3 17 It s one of Gods titles to hear prayer Psal 65.20 Thou that hearest prayers or thou that art hearing prayers as some translate it as if it were a continual work in God to hear prayers princes will not lose any part of their title but if thou calls not on God thou doest do what in thee lyes to deprive God of one of his titles 18 Prayer is in some sence a Christians utmost refuge though a man have been a grievous sinner yea a relapsed sinner yet if he can pray there 's hope A beggar that hath nothing to live by but begging had need begg hard so we have nothing to live on but praying I mean nothing to be done on our part to obtain mercies the promises of God and the sence of Gods love are made over to us in the use of prayer When a man hath nothing to maintain himself his wife and children but his fingers ends will he not be toyling all the day Prayer is a Christians fingers ends 19 It s the hardest of all works harder then preaching expounding c. 2 Be exhorted to pray in a right manner but how is that 1 By fixing our faith aright upon God as 1 behold him invisible hence he used a voice but shewed no similitude Deut. 4.15 because a voice was such a thing as could not be pourtrayed Esa 40.18 2 Beholding the Father subsisting in the Son and the Son in the Father and the Spirit in the Father and in the Son John 14.7 8. 3 Apprehend the fulness of the Godhead to dwell in Christ bodily Col. 2.9 4 That vve may direct our prayers either to Father Son or Spirit according as our necessities shall require yet vve are to vvorship the Trinity in Unity and Unity in Trinity they are Eternal Almighty and Incomprehensible yet are there not three Eternals Almighties or Incomprehensibles There is one God of this are all things knovvn known in Father Son and holy Spirit for why did the Father beget the Son of his own substance and out of the same brought forth the Spirit which partake of one and the same essence and are esteem'd worthy of one and the same godhead But some wil say doth not that which begets differ from that which is begotten and that which proceeds from that whence it proceeds because the Father is not begotten from whom the Son is begotten and the holy Spirit proceeds therefore the Son and Spirit are not the same with the Father The unbegotten and begotten and proceeding are not names of essence but the manners of existence and the manner of existence is denoted by these names Justin Martyr expos fidei p. 292. We are to look upon the Father that he is made of none neither created nor begotten the Son is of the Father alone not made nor created but begotten The holy Ghost is of the Father and Son neither made nor begotten but proceeding Joh. 15.26 So there is one Father not three Fathers one Son not three Sons one holy Ghost not three holy Ghosts And in this Trinity none is afore or after another none is greater or less then another but they are co-eternal and co-equal co-essential and concausal and though there be three subsistences yet is there but one essence We are to profess one God the knowledge of whom is in the Father and Son and Spirit wherein the Father Son and Spirit are acknowledging the existences of one godhead but whereby God doth understand the communion of existences according to nature and essence for the unity is understood in the Trinity and the Trinity is acknowledged in the unity but after what manner that is I will neither ask it of others neither can I perswade my self the manner of these hid and unspeakable things that I dare speak them with my filthy flesh Ib. 297. 1 Jo. 5.7 These three are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing or essence not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person 5 Do not so direct your prayer to any subsistence in the Trinity as to exclude the other but to include them 6 In singling out any one subsistence in the Trinity we are to pitch most usually upon the Father as he to whom we direct our prayers through the mediation of Christ and by the help of the Spirit Joh. 16.23 1 Pet. 1.17 If you call upon the Father c. not in respect of any superiority of power or glory but in respect of his firstness of order in subsisting Yet even then will it be very safe to look upon the Father essentially rather then personally yet in respect of order the Father is first mentioned Matth. 28.19 1 John 5.7 7 Forasmuch as Christ promiseth to grant the requests of his people John 14.13 14. Whatsoever ye shall ask in my name I will do it it 's twice repeated for futher confirmation hence we may call upon Christ The Saints are described by this note that they call on the name of Christ Acts 9.14 1 Cor. 1.2 Acts 7.59 8 Forasmuch as we are baptized into the name of the Holy Ghost Matth. 28.19 and he it is that sanctifies us Rom. 15.16 and renews us Titus 3.5 and makes the covenant of grace with us Heb. 10.15 16 17. and is not a bare motion or inspiration but a willing working subsistence who powrs grace into our hearts Rom. 5.5 who sends forth Apostles Acts 13.2 4. and bindes the conscience Acts 15.28 and gives his gifts as he pleaseth 1 Cor. 12.11 inabling so many to speak with tongues which they had never learned We may also call upon the Holy Ghost Thus did the Seraphims Esai 6.1 3. Holy holy holy is the Lord of hosts also Psal 95.7 8. compared with Heb. 3.7 him whom Paul calls the Holy Ghost in the Psalm is called God and the Prophet calls Come let us worship and kneel down before the Lord our maker Revel 1.4 5. John prayes to each subsistence in the Trinity Grace and Peace be to you from him which is and was and is to come and from the seven spirits of God and from Jesus Christ The Spirit is called by the name of seven spirits from his manifold gifts and operations by spirits cannot be meant Angels who still refused worship Apoc. 19.10 Rev. 22.8 9. Besides the Spirit hath incommunicable properties of God as to search all things yea the deep things of God yea to know the things of God as the spirit of a man knowes the things of a man 1 Cor. 2.10.11 also the Spirit is said to be omnipresent Psal 139.7 Whither shall I go from thy
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
condemn all forms seeing we read of sundry in Scripture as Psal 102. v. 1 c. Esai 63.15 to the end of cap. 64. ult Numb 6.24 Yet to use a form doth argue thou art a very babe who go by a form because they cannot go alone and to use a form when thou art able to powr out thine own heart more and better then any form can teach thee is to to offer to the Lord a corrupt thing when thou hast a male in thy flock Thou art a very babe till thou art able to express thy wants in conceived prayer what man is there that is sensible of his wants that cannot declare them to man and canst thou not declare them to God Christ hath given us this breviary of prayer as a looking-glass to see our wants Himself never used it nor could he in truth say Forgive us our trespasses seeing himself had none We never read the Apostles used this prayer but onely framed their petitions according to it Acts 1.24 Matth. 26.39 We ought then to look upon this as a pattern without which we might have wandred in our requests often asking things hurtful for us we ought then hence to draw the matter of our prayers This form or patern is usually divided into three pâ—rts 1 A Preface Our Father which art in Heaven 2 Petitions which are six or according to some of the Ancients seven 3 The Conclusion For thine is the Kingdom c. 1 The Preface Our Father which art in Heaven We call him Father 1 To shew that we are not to look upon him as a Tyrant or a Stranger that knows us not or as an hard Master but as a Father 2 To embolden us to come unto him 3 To shew his readiness to do you good Luke 11.13 If evil fathers will do good to their children will not our Father do good to his children 4 To shew that we believe our Election and Adoption 5 Assurance of his readiness and willingness to help us whereas formerly we durst not lift up our eys to Heaven Luke 15.18 Our 1 This word Our teacheth that however we believe for our selves yet Charity teacheth us to pray for others 2 To denote unto us a Communion of Saints how that they are so joyned together as if the want of one were the want of all 1 Cor. 12.26 If one member suffer all the members suffer with it 3 That we may not disdain the meanest Christian from being our Brother in Christ if God have adopted him for his Ephes 4.5 yet may a Christian in private say My Father Matth 26.39.27.46 4 To keep us from arrogating to our selves above others remembring we are of the company of sons On earth some Saints have more noble fathers than others but to the Father in Heaven all Believers are alike related 5 To encourage the weak that they may believe that God is no less their Father than the Father of Peter Paul c. 6 That we should not onely pray for our own necessities but also for the necessities of others James 5.16 applying in private Prayer that common Fatherhood to our selves And this Father we call upon we may look upon some times personally Ephes 3.14 1 Cor. 8.6 sometimes essentially for Father Son and Spirit so Christ is called the everlasting Father Isai 9.6 7 To teach us mutual sympathy 1 Cor. 12.26 If one member suffer all the members suffer with it Heb. 13.3 8 To teach us unity and agreement with our Brethren as members of the same body hence before we bring our gift we are to agree with our Brother Matth. 5.24 Which art in Heaven 1 To shew that how ever earthly parents have a good will to help their children yet want power yet our Father being in Heaven and being the God of all might hath power to do for us above all that we can ask or think Ephes 3.20 Psalm 115.3 2 To take away erroneous conceptions of God wherein carnal men are ready to think of him like earthly parents 3 To denote unto us his special presence he hath in Heaven there his power wisdom goodness do most shine forth and from thence are manifested to us Psalm 19.1 The Heavens declare the glory of God 4 That when we come before him we should come with reverence and lifting up of heart Lam. 3.41 Let us lift up our hearts with our hands to God in the Heavens where God is not circumscriptively as the body of man bounded by such a place nor definitively as the Angels but repletively filling all place for the Heaven of Heavens is not able to contain him 1 Kings 8.27 5 To shew to us that though God be every where Psalm 139.7 8 9. Whither shall I flee from thy presence If I ascend up into Heaven thou art there if I make my bed in Hell behold thou art there if in the uttermost parts of the Sea thou art there Amos 9.1 2 3. yet he is said to dwell in the Heavens Psalm 2.4 Hear from Heaven thy dwelling place 1 Kings 8.30 there his majesty and glory most shines forth Psalm 112.5.123.1 yet doth he dwell in humble and holy hearts Isai 57.15 1 Cor. 3.16 As the soul of man which is wholly in the whole and in every part yet is said to be in the head or heart more than elsewhere because there more than elsewhere it exerciseth his power and effects so though God be essentially every where and in all places wholly yet he works not grace and gifts equally in all parts but he works in Heaven more than in Earth in the godly more than the wicked and in one of his children more than in another in the Saints in Heaven 〈◊〉 than in the Saints on Earth and in the humane nature of Christ more than in any creature Hallowed be thy Name This is the first Petition and Christ his meaning is 1 That Gods glory be every where magnified it 's put in the first place because Gods glory must be preferred before all things Prov. 16.4 The Lord hath made all things for himself Thus must every one do that calls God Father So that if our credit or profit come in competition therewith we are willing to renounce not onely them but every thing else for the Lord. 2 That the Name of God which is God himself be magnified The Name of God is not so many Letters but God himself Holy and reverend is his Name Psalm 111.9 It was the speech of the men of Bethshemesh Who is able to stand before this holy Lord God 1 Sam. 6.20 God is glorious in holiness Exod. 15.11 The Trinity is said to be holy Isai 6.3 Holy holy holy Lord God of Hosts The Father is holy John 17.11 The Son holy Luke 1.35 Acts 4.27 The Spirit is holy Ephes 4.30 Grieve not the holy Spirit of God God is not onely holy but holiness in the very abstract Amos 4.2 The Lord hath sworn by his holiness that is by himself Saints are holy
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
deliver our selves in temptation but Gods grace is sufficient for us 2 Cor. 12.9 10. For his strength is made perfect in our weakness 3 To learn watchfulness against Satans temptations and against all temptations 1 Cor. 16.13 Watch ye stand fast in the faith quit you like men be strong 4 See the providence bridling tempters and temptations that though they come never so violently upon us they cannot prevail further then God permits for Satans temptations see Luk. 22.30 31. Satan hath desired to have you that he may sift you but I have prayed for thee Job 1.12 Rev. 2.10 And as Gods providence bridles Satans temptations so doth it the temptations of wicked men 1 Cor. 10.13 5 We do not onely pray against Satan who is the great artificer of temptations and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one 1 Joh. 2. 1 Joh. 5. but also against every thing that may either draw us to sin or hinders us from godliness Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Burgomaster of Hell 6 We are here taught that we are not yet in that estate wherein we shall be free from all temptations it will be the happiness of Heaven that we shall neither have Devil nor lust to combat with 7 That God would temper all temptations according to the strength we receive either by increasing our strength or lessening the force of the temptation Rev. 3.10 I will keep thee from the hour of temptation 2 Pet. 2.9 The Lord knowes how to deliver the godly in time of temptation for want of which assistance unsound men in time of temptation fall away Luke 8.13 8 See who are most apt to be tempted even Gods children who call him Father The devil hath carnal men sure and so never tempts them Luke 11.21 When a strong man armed keepeth his palace his goods are in peace 9 See what a filthy nature we have which is ready to betray us to every temptation If God withdraw his grace we are presently ready to fall as the staffe doth when it is forsaken of the hand that held it We see it in Gods children Sampson David Solomon Hezekiah Peter Noah Lot Nay they forsaken of God not onely fall into sin but lye in it how much more wicked men 10 That as we desire to be delivered by God from the evil of temptation so it should be our care not to run into provocations and occasions Joseph Gen. 39.10 though Potiphars wife tempted him from day to day yet he hearkened not to lye by or to be with her so not to go into houses hanted with the devil upon any pretence of the strength of our faith This is as if we should go within the reach of a Lion or mad Dog Remember the sons of Sceva Acts 19.14 16. who going in the devils reach without a call the devil both tore off their cloaths and wounded their bodies and therefore if godly people shall be invited to pray in such a place let them know they have no call to it 11 We desire not onely to be delivered from evils of wicked things but that even good things as riches strength health beauty friends may not become a snare to us For thine is the Kingdome the power and the glory for ever and ever These words are the conclusion not expressed by Luke It contains three motives or encouragements to come to God in prayer as 1 Thine is the Kingdome that is all Kingdomes are thine the Kingdome of providence or government of the world the Kingdome of grace and glory as if it were said Thou O Lord hast all Kingdomes in thy own hand and therefore thou art able to give all good things to thy subjects whether grace or glory even all things necessary for soul and body and to deliver them from all evils and to bring them to eternal redemption Under the name of Kingdome is meant the power of right Now the Kingdomes are Gods 1 Proprietarily that none can lay claim to it in this manner but himself also efficiently Psal 95.3 4. 2 Derivatively or hereditarily so the Kingdoms of the world are given to carnal men Dan. 4.25 and the Kingdomes of grace and glory to Saints so Satan is called the Prince of the power of the ayr Eph. 2.2 because devils are suffered there to rule and tempt and to speak to our spirits but yet with subordination to the Lords providence The power Here 's another argument to strengthen our faith in prayer as his fatherly affection on the one hand so his kingly power on the other may assure us that he is both willing and able to grant our requests There is such power in God that there is nothing too hard for him thou hast not onely potestas or authority of all things as a King but thou hast power that is a working power thou alone canst grant us these things and no other can grant them thou hindering them therefore we come to thee for them Also saying Thine is the power we learn that his power is not derived from any other the power of creation is thine and the power of sustentation of all things Heb. 1.3 and in particular the power whereby he sustains his Church 1 Chr. 29.11 12. Thine O Lord is the greatness and power thou raignest over all and in thy hand is power The power of God is seen in these things 1 In making Heaven and Earth Psalm 124.8 2 In that he made it without matter Man cannot work without matter God made the World of no matter that doth appear Heb. 11.3 3 In making them so easily even by the word of his mouth Gen. 1. 4 This power in God is seen in raising up the Body of Christ and the bodies of Saints which rose with him and the bodies of Saints which shall arise John 5.28 Ephes 1. 5 In bringing over a soul to believe Ephes 1.19 God inclines our wills whither he willeth having them more in his power than we our selves A man may sit under Ordinances all his life and not be converted if this power put not forth it self This power in God is twofold 1 Absolute and that is twofold 1 Independent in that none hath power to call him to account Job 33.13 He giveth not account of any of his matters None hath power to ask him why he makes one crooked another straight why he calls one and passes by another why he gifts one and not another why one is a King and another a Slave this power is authority 2 Infinite and unlimited whereby God is able to do more than he doth he never so puts forth his power but he could put it forth further if he pleased Matth. 9. God is able of stones to raise up children to Abraham he hath made a World and could make more if he pleased Matth. 26.55 Thinkest thou not that I could have prayed to my Father and he would have given me more than twelve Legions of Angels 2 There is an actual
of danger Psalm 3.5 6. I will not fear ten thousands that have set themselves against me Psalm 27.1 2.46.1 2. 4 A mighty spirit of Prayer that will take no denial from God Matth. 15.28 The Woman of Cana would take no denial from Christ hence Christ says O woman great is thy faith 5 A comfortable apprehension of Death and Judgment which days are feared by weak Christians Luke 2.29 Phil. 1.23 6 To have a clear manifestation of Gods love without any questioning of his Estate Rom. 8.38 39. and thereupon to triumph in Gods love over all both sin Satan and afflictions Rom. 8.33 34 35 36 37. Quest Whether may not a man of great faith so decline that his faith may become weak Answ As some of weak have become strong so some of strong have become weak Heb. 11.34 Asa had a great faith that he feared not a Million of Ethiopians yet after became weak See 2 Chron. 16.7 8. yea so weak that we might question his grace did not the Scripture say His heart was perfect with God all his days 1 Kings 15.14 This is caused partly from want of the means of grace or disuse of them as want of Preaching Prayer and good company Shut up a strong man from food and diet him thus and his strength will decay Partly from falling into some sin against conscience Psalm 51.10 11. or a frequent giving way to ones daily corruptions without lamenting and reforming of them and partly from love of the World and multitude of worldly businesses hence many who have shewn much forwardness in their youth have decayed in their affections to the Lord and to his people V. 31. Therefore take no thought saying what shall we eat or what shall we drink or wherewith shall we be clothed 32 For all these things do the nations of the world seek after Here is a fifth argument against earthly sollicitude or carking because this inordinate carking for meat drink and apparel is proper to heathens which are ignorant of God and his providence and not to Christians who acknowledge and experience both The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a certain vehement desire As ye my disciples differ in your profession from the Gentiles see that ye differ also in your practice they are still carking what they shall eat drink put on but let your questions be how shall we live for ever Few of the heathens look for any happiness after death and therefore no wonder they are so eager after the things of this life but you are born to better things and called out from them therefore though you have great charge and perhaps but little means to maintain them though you have now and then a cross in the world do not you distrustfully say as they say What shall we eat c. For your heavenly Father knoweth that ye have need of all these things This is a sixth argument against earthly sollicitude taken from Gods fatherly care of you he knowes what your means and charge is what the hardness of the times the contingent charges that befall you he is a Father and therefore will not neglect his children an heavenly Father and therefore will give you the best of blessings he is also your Father one in whom you have a property what need you then doubt what childe is there that casts not his care upon his father It 's the fathers reproach if he either will not or cannot provide for his children will it not redound to Gods reproach when we shall be carking for our selves as if we had no God to care for us Psal 23.1 The Lord is my shepherd I shall not want If we could conceive God were our Father and we his children the world would be base to us with all its glory wealth and pleasures we would not be sollicitous for livelihood we would not be so confident earthly things being present nor cast away our confidence they being taken away Luth. Tom. 4.127 V. 33. But seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you We have heard of Christs dehortation from worldliness and carking now followes the exhortation to true care but seek ye first the Kingdom of God In the words 2 things 1 a duty Seek ye first the Kingdom of God 2 The promise All these things shall be added Seek ye first Threefold firstness 1 of time 2 of estimation 3 of opportunity He that forsakes opportunity shall be forsaken of it Opportunity is like a ship under sail to which you must call presently else it is gone Hannibal when he could would not destroy Rome after he could not when he would Though we are to give God our youth Exod. 22.29 Thou shalt not delay to offer the first of thy ripe fruits Prov. 3 9. Honour the Lord with the first-fruits of thy increase Eccles 12.1 Remember thy Creator in the days of thy youth And those that have been most eminent in grace have been wrought upon young Obadiah feared the Lord from his youth Samuel was called when a childe Timothy and many others and it is a mans honor to begin to know God betimes Yet this firstness is not all but we must understand a firstness of dignity and estimation that we prize spiritual things above temporal those temporal things are to be sought in order to the Kingdom of God Carnal men say seek money first and vertue afterwards But Christ sayes seek grace first if not we shall be as foolish virgins who too late sought for oyl Mat. 25. So that here is a seventh argument against distrustful care viz. all temporal good things are the rewards of godliness therefore cark not for them Psal 34.9 10. There is no want to them that fear him they that seek the Lord shall not want any good thing 1 Tim. 4.8 Earthly things are added over and above alluding to that 1 Kings 3.11 Because Solomon asked an understanding heart and not long life riches or the lives of enemies God gave him that which he did not ask over and above riches and honour The Kingdom of God and his righteousness The Kingdom of God as the mark righteousness as the way So Matth. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of God He that seeks the Kingdom of God above all other things and all other things for it need not be sollicitous for other things for they shall be added Also by Kingdom of God understand right and title to the Kingdom of God And his righteousness which is 1 Imputative righteousness of Christ which is also called the righteousness of God Rom. 1.17 Rom. 3.21 Rom. 10.3 2 The righteousness of sanctification as integrity of love hunger and thirst after doing Gods will innocency charity and all other graces Now that sanctification is called righteousness appears Deut. 6.25 It shall be our righteousness if we observe to
of time thou hast lived in them Hosea 8.3 4 Upon what small temptations thou hast committed them 5 That thou hast been instrumental to carry persons to Hell by thine evils Acts 26.11 6 That thou hast caused persons to turn away from the way of truth by thine evils 2 Peter 2.1 2. and caused them to turn to evil by thy example as Jeroboam who made Israel to sin 7 The sore punishments God hath inflicted upon persons for committing such sins as thou hast been guilty of 1 Cor. 10.7 8 9 10 11. Quest But how must we cast out this beam Answ 1 Believe that there 's pardon for great sins in Christ and bathe thy soul in Christ's bloud Do as they that were stung with fiery Serpents John 3.14 1 John 1.7 2 Repent and turn to God with all thy heart Joel 2.12 Let thy repentance appear in the three parts of it 1 Confession 1 John 1.8 2 Humiliation Jerem. 13.17 18. 3 Reformation Hosea 14.2 Take away all iniquity Prov. 28.13 And then thou shalt see clearly to cast out the Mote out of thy Brothers eye See who is to be admonished even a Brother Lev. 19.18 Matth. 18.15 16 17. 1 Cor. 5.11 2 Thess 3.6 whether he be of our own or of another Church if our Brothers Ox or Ass straying are to be brought home by us Deut. 22.1 2 3 4. much more himself yet may others that are not Brethren be reproved because reproof is a kinde of spiritual alms that ought to be given to all as well as bodily alms where there 's hope of amending V. 6. Give not that which is holy to Dogs neither cast ye your Pearls before Swine lest they trample them under their feet and turn again and rend you Clemens Alexandrinus mentions that among the Chaldees Egyptians and Hebrews their Professours were wont to deliver their Precepts in Proverbs and so doth Christ as before so here and elsewhere it is a demonstrative kinde of teaching practised by Solomon Eccles 12.10 In the words two things 1 A Precept Give not that which is holy to Dogs 2 The Reasons 1 Lest they trample them under their feet 2 Lest they turn again and rend you 1 The Precept Give not that which is holy to Dogs Some by Dogs understand Unbelievers as if the Word Baptism and Supper should not be given to them For Baptism and the Supper it appears they ought not to be given as being not converting Ordinances but signs and declaratives of conversion already wrought Were they converting Ordinances they should actively effectively and operatively produce the grace of Regeneration and after a physical manner work upon the soul whereas they work onely in by and through the understanding and therefore must be administred on those believers that have understanding to receive them but for the Word it being Gods means to bring persons from darkness to light and from the power of Satan to Gods Kingdom Acts 18.26 it ought to be offered to all Therefore by Dogs is meant the stubborn and professed Enemies of the Gospel who having formerly been convinced of the truth of it are now apostatized and cease not to rail and persecute that truth Acts 19.9 when divers spake evil of the way of God before the multitude Paul departed from them Others more pertinently restrain that which is holy to admonition whereof he had spoke this ought not to be given to Dogs and Swine of which Prov. 9.8 Reprove not a Scorner lest he hate thee reprove a wise man and he will love thee Prov. 23.9 Speak not in the ears of a fool for he will despise the wisdom of thy words onely we must not forbear the duty of admonition to them that it may do some good to upon this pretence as if they were Dogs or Hogs when we perceive no such thing by them for our hearts are but too backward to perform this duty because we see it so unwelcome to most men By dogs Christ means contradictors and blasphemers against admonition whether publickly in the ministry of the Word as the Jews of Antioch did Acts 13.46 who hereby adjudged themselves unworthy of everlasting life and the Apostles upon their contradiction turned to the Gentiles See Matth. 10.14 15. so did Paul in the like case Act. 19.9 depart into the school of Tyrannus upon the contradiction the Jews made against his doctrine Such were those circumcision teachers whom Paul calls dogs Phil. 3.2 Beware of dogs and perhaps those Rev. 22.15 without are dogs are here meant and also Christ means private admonition Prov. 23.9 When persons shall rage against it the Lord provides for the safety of his servants least for their good will they be rent in pieces by the ungodly By holy things and pearls then Christ means publick and private admonition they are called holy because the persons that give it are holy and because the subject matter even the admonition is holy and because of the end which is the sanctification of souls They are called Pearls for their preciousness and excellency Psal 141.5 Admonition is compared to an excellent Oyl By hogs Christ means they do not contradict but by the uncleanness of their lives they show their contempt of your admonitions It s one thing to tread holy admonitions under our feet as hogs do and those that wallow in their sins and another thing to bite and rend him that reaches holy admonitions to us as dogs do such an one was Crescens the Cynick Philosopher from whom Justin Martyr expected his death As Christ would not have publick and private admonition to be given for their sake so would he not have it altogether kept silent for their sake Of this sort of dogs are many who stir up not onely Magistrates but the common people against the professors of truth because the truth such hold forth is contrary to their profit and praise as we see in Christ and the Apostles The reasons of this are 1 The unprofitableness and unworthiness Your labour will be spent in vain they will trample these precious things under their feet Things that are slighted and counted nothing worth are trod in the mire as pearles c. to them that know not their worth 2 Your own safety they will turn again and rend you they will prepare fire sword prisons and banishment against you and therefore as no man will meddle with a mad Dog for fear he be bit by him so should we beware of such Dogs There are some wicked men though they be not cured yet are they curable to these admonitions may be given but some are incurable to whom they are not to be given And though we are to give a reason of the hope in us to every man yet is it onely to them that ask a reason thereof which Hogs and Dogs do not So that as in the former Verse Christ showes who and what kinde the reprovers should be such as were free from beams or gross evils so here in this
seducement by a false Prophet may prove as dangerous as a scandalous practice hence false Prophets are said to bring in damnable Heresies 2 Pet. 2.2 Use 1 Try the Spirits that is the doctrines because many false Prophets are gone out 1 Joh. 4.1 False Prophets take advantage of seducing by the lightness of mens mindes As all should try them so especially governours Princes and great persons for whom such lye in wait Act. 13.6 2 Take heed of such deluders for this purpose 1 Get a love to truth for want whereof many are given up to delusions to believe lyes 2 Thess 2.10 11. 2 Take heed of lightness of mind many are taken with every new fangled whimsie as the Galatians were soon removed so are they Gal. 1.6 3 Take heed of their fair tongues Rom. 16.18 With good words and fair speeches they deceive the hearts of the simple they promise liberty but allure to wantonness 2 Pet. 2.18 19. 4 Converse not with such false Prophets 2 Epistle of John ver 10. 5 Consider the danger of their doctrines They come in sheeps cloathing Here 's the danger of them they come in sheeps cloathing but inwardly are wolves Lether or sheep-skins was the habit of true Prophets Heb. 11.37 Under this kind of habit we are to understand all outward show of innocency testified by countenance words or Apparel The Prophets wore sometimes hairy garments as the Baptist Matth. 3.4 And the false Prophets wore these to deceive Zach. 13.4 As a flock of sheep is in danger when there is among them a Wolf covered with a sheep-skin so is Gods flock in danger by these false Prophets Quest But what is this sheeps clothing Answ Extraordinary appearance of Zeal Pretended inspirations of the spirit seeming sanctity without the power of godliness plainness of Apparel pretended self-denial mortification and humility even to the neglecting of the body and sometimes even of relations pretended harmlesness Allegations of Scripture in a flourishing way but not in truth pretence of being called by men so did the Scribes and Pharisees of their being called A readiness to endure prisons banishment c. for the tenents they hold Laborious painfulness in going from one Land to another to gain Proselytes Matth. 23.15 Denunciatory damnations against those who will not believe their dreams Inwardly they are ravening Wolfes They are like Wolfes 1 For greediness Esa 56.11 they are strong of appetite as the word is varied in the Margin they can never have enough they look all to their own way every one to his gain 2 For subtilty The Wolf is very subtile the Evening Wolf though it eat some of the flesh when it takes the prey yet hides the rest he gnawes not the bones till the morrow see Zeph. 3.3 so false Prophets are very subtile deceitfull workers transforming themselves into the Apostles of Christ Eph. 4.14 3 For mischief One Wolf will mischieve a great many Sheep so these 4 For watchfulness The Wolf watcheth if the Shepherd be gone to catch the Sheep Joh. 10.12 so do false Prophets they watch to catch the Sheep and Lambs of Christ in the absence of the Shepherd 5 Wolves do not enter in by the door but climb over some other way getting over pales or hedges So do false Prophets they do not come in at Christs door which is the lawfull call of a Church but some other way as pretence of presentation institution induction commendums dispensations c. John 10.1 6 For fierceness and cruelty they presently tear out the very entrails of a creature Hab. 1.8 The Chaldeans are said to be more fierce then the Evening Wolves so these Acts 20.29 Grievous Wolves shall enter in among you not sparing the flock False Prophets are cruel to the souls of men yea and to their bodies too Zedekiah the false Prophet struck Michaiah 〈◊〉 Kings 22.24 25 26. Pashur put Jeremy in the stocks and smote him Jer. 20.2 3. Ananias commanded Paul to be stricken Acts 23.2 Use 1 Caution against the feigned pretences of false Prophets Learn to be wise as Serpents against them Matth. 10.16 If they be Wolves and Serpents to circumvent you be ye Serpents to prevent them 2 Learn to hear and obey the Lords faithfull Prophets Joh. 10.4 5. Heb. 13.7 17. V. 16. By their fruits you shall know them Christ gives a note whereby to try false Prophets viz. By their fruits that is by their fruits of iniquity Obj. But you said before they had a seeming sanctity Answ True but feigned things soon return to their nature no man can long carry a counterfeit person Q. But what are their fruits Answ They are many 1 Usually they flye sufferings especially where praise doth not accompany it 2 They allure unto themselves men that live in sin especially the richer sort and promise them peace how bad soever Even such as have been cast out of Churches without requiring any thing of their repentance 3 They move questions not any way tending to godliness but either curious or captious questions they dote about questions and strife of words being full of perverse disputings 1 Tim 6 4 5. full of revilings against the faithfull servants of Christ and those which are the most eminent instruments of his Church 4 Also they go to preach without any call either of a true gift or of a true Church or Pastour Acts 13.2 3 4. Also Acts 14.23 True Prophets have usually had a call by those who have had a greater measure of the spirit to judge then the person called Onely men that are likely to be usefull this way may be tried The Lord complains that the Prophets prophesied without his sending Jer. 14.14 15. Jer. 23.21 22. I have not sent these Prophets yet they ran I have not spoken to them yet they prophesied 5 Also they think to make people forget the name of God by their pretended inspirations Jer. 23.27 They think to cause my people to forget my name by their dreams which they tell every man to his neighbour as their fathers have forgotten my name for Baal 6 Also they are full of confident blasphemous boldness to say God saith when God saith not Jer. 23.31 I am against the Prophets that smooth their tongues and say he saith The word of the Lord to this Judge this Teacher See Ezek 13.6 7 Also a bold pretending to know and search hearts which is onely proper to God 1 Kings 8.39 Thou even thou onely knowest the hearts of the children of men they will tell a man they never saw before that he is an hypocrite and wicked 8 Also sadding the hearts of the righteous and gladding the hearts of the wicked Ezek. 13.22 23. 9 Also to build up and comfort souls with a false peace Ezek. 13 10 11. one cried peace when there was no peace One false Prophet by his flattery built a wall of carnall confidence and another daub'd it with untempered morter This is called a sowing of Pillows v. 18. telling persons on
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
voice of the Son of God John 5.25 The dead shall hear the voice of the Son of God and they that hear shall live This is not bare hearing of Christ preached but hearing the voice of the Spirit speaking to us as to Lydia Zacheus Lazarus c. Quest But how shall I know my faith draws any quickening from Christ or that the Lord speaks to my soul Answ 1 Repentance and displicense against sin goes with it Zach. 12.10 compared with chap. 13.1 when they look upon the Lord by an eye of faith they then mourn and then a fountain is set open 2 Thy faith will draw healing as well as pardon Mich. 7.18 19. Rom. 6.14 where ungodliness is turned from the soul that soul is turned from ungodliness Is 59.20 compared with Rom. 11.26 Act. 3.26 3 Thy faith will bring quiet and peace Luk. 7.50 Rom. 5.1 Rom. 15.13 from the true knowledge of escaping danger which is not like the peace of the world who are secure because they know not their danger It was not amiss said of one that this peace of believers is as if a milstone or Talent of lead were taken off from a mans neck which must be understood of the first coming of it to a soul formerly perplext with guilt and horror 4 By the present nimbleness we have in Gods ways since believing which we had not before Rom. 6.13 5 By the reflexion of love back again to Christ Gal. 5.4 Faith worketh by love Luke 7.47 To whom much is forgiven as it is to every believing soul the same loveth much Motives to live a spiritual Life 1 The perpetuity of it John 4.10 14.6.27 How precious would our natural Life be would it last for ever As it 's impossible for Leaven mingled with Paste to be severed from it because it hath changed the nature of the Paste so it 's impossible for Christians to be pluckt from Christ because the Leaven in them is Christ so imbodied that it is one Body one Lump Luth. Tom. 4.341 2 The certainty of it Some cannot be convinced there is any such Life if the soul lives another life when the body is laid aside why not in the body 3 The excellency of it it 's the life that God and Angels live which must needs be the best of lives 4 All the actions thou dost in thy profession of Christianity are meer counterfeits without it meer painted Duties There 's difference betwixt painted fire and true fire thou hast a picture of zeal of prayer of love but for want of life what are they 5 God hath no delight in any service that is done with a dead heart Prov. 15.8 Were there a dead stinking carkase in presence would we delight in it No more doth God in a dead carkase of duties See Isai 66.3 6 All the service of God will be tiresome and wearisome which is offered to God with a dead heart Mal. 1.13 The carnal worshippers snuffed and cried O! what a weariness is it Amos 8.4 5. 7 We cannot tell whether we shall stand among Sheep or Goats whether we be elect or reprobate till we have this life in us 8 No living thing can abide that which is dead The bruits startle at a dead carrion our dearest friends we put them from us when once they are dead and will God smell any savour of rest to thy dead services 9 The many calls you have thereto both motions from the Spirit Cant. 5.2 Open to me my love Revel 3.20 If any man will open to me I will come and sup with him Should a Physician tell you such a Disease were growing on your body you would thank him and make use of it do so in this case 10 All our motions in Religion are meerly artificial without this spiritual life as in Joas so long as Jehoiada lived and Jehu when Jonadab lookt upon his zeal both of them seemed to be forward and many others when buoy'd up with praise and benefits of profit pleasure c. so Sichem in receiving Circumcision so many men do many things from conviction of natural conscience fear of Hell shame among men expectation of death which are like wheels set a moving by a spring which when the spring is down the motion ceaseth 11 The satisfaction and contentment that is in this life Paul had this life and little else yet in all conditions was content Phil. 4.13 It must needs be so because God a proportionable object to the soul comes in Prov. 3.17 All her ways are peace not some but all that is they end in inward and everlasting peace V. 23. And when he was entred into a Ship his Disciples followed him V. 24. And behold there arose a great Tempest in the Sea insomuch that the Ship was covered with waves but he was asleep Here 's a third occurrence in Christs journey over the Lake of Genezareth that a storm arose this Lake is called a Sea for the greatness of it This storm came 1 To shew forth the power of Christ in asswaging it who hereby shewed himself Lord of windes and storms 2 To awaken the Disciples of Christ who though not bodily asleep yet might be too secure Secure persons are much awakened in a storm at sea Psalm 107.26 3 That thereby Christ might take occasion to reprove their unbelief 4 That the Disciples and Passengers might from his commanding the storm the more believe in him This storm may allusively point out the storms in the hearts of Believers and in the Churches which it is our wisdom by casting out any thing that hazards the Ship or helps on the storm as Jonahs Mariners did whether lust or enjoyment Storms commonly arise against Christ and his Disciples the Devil and World are the Sea that stirs up these Tempests And as the Ship here was covered with waves so it 's the end of the Devil and World to sink the Church But he was asleep 1 By reason of his labour in preaching and journey he slept 2 To shew forth the truth of his humane nature Some think the Devil stirred up this storm hoping thereby to drown Christ and his Disciples as he had destroyed Jobs children but Satan hath no power save what is given to him though his will was full enough for such a mischief Yet though he slept in his humane nature he was awake in his Deity that the Disciples being in danger might cry unto him more fervently and be helped V. 25. And his Disciples came to him and awoke him saying Lord save us we perish Here was the weakness of their faith to think that they could be drowned having Christ with them Mark hath it Carest thou not that we perish Luke hath it Master Master we perish It 's true danger stirs up fear but to have overmuch fear having a good God and a gracious Christ argues weakness of faith yet it 's commendable in them that they go to Christ in their distress Psalm 56.3 What time I am affraid I
are these The first Simon who is called Peter and Andrew his brother James the son of Zebedee and John his brother Names of the twelve Apostles They were twelve that as the twelve Patriarchs were the fathers of the Jews so these were the fathers of all Christians Hence when Judas was dead Matthias was chosen in his place and Christ being about to build his spiritual Kingdome sets forth the Image of the Jewish Commonwealth to denote that the promises of the everlasting Kingdome are fulfilled in him It was also needfull for us to know their names from whose agreeing testimony the Truth was to be received many pretending an Apostleship which proved to be false 2 Cor. 11.13 Rev. 2.2 The first Simon who is called Peter Not in respect of dignity but order for among the Preachers of the Gospel there must be a priority of order though no supremacy of Jurisdiction for Peter disclaims it 1 Pet. 5.4 Not as being Lords over Gods heritage Yet what is this to the primacy of the Roman Bishop for how doth it follow that Peter had a primacy of age and eloquence and therefore had a primacy of authority and how doth it follow more to the Bishop of Rome then to the Bishop of Antioch and Constantinople Peter might be called first because first called to the Office though Andrew was called before him to Disciple-ship his primacy might be also in respect of faith and confession not in respect of honour and degree Also Gal. 2.9 James is set before Peter and at the Council Acts 15. they agreed to James his sentence And Andrew Philip and Nathaniel did acknowledge Christ before Peter John 1.41 45 49. did acknowledge him And though Peter made that confession that Christ was the son of the living God Mat. 16.16 yet did he speak in behalf of all the Apostles See Joh. 6 69 70. We believe and are sure that thou art that Christ the Son of the living God Simon called Peter To distinguish him from Simon the Canaanite Andrew So called from his virility and nobleness in his preaching and suffering for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies manliness or virility James the son of Zebedee Put to death by Herod Acts 12.2 called the son of Zebedee to distinguish him from James the younger son of Alpheus Matth. 10.3 He was elder brother to John hence set before him though John for his grace was most dear to Christ And John his brother James and John called sons of thunder some render the word to signifie gracious and mercifull V. 3. Philip and Bartholomew Thomas and Matthew the Publican James the son of Alpheus and Lebbeus whose sirname was Thaddeus Philip A Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of horses Bartholomew q.d. The son of Tholmai or Tholomeus So we read of Bartimaeus the son of Timaeus Barjona the son of Jona Thomas Sirnamed Didymus John 20.27 Matthew the Publican So called not because at present he was a Publican but because he had been one The other Evangelists conceal this but he out of humility acknowledges it James the son of Alpheus Called James the less or little so called Mark 15.40 called so in respect of age or stature called the Lords brother Gal. 1.19 because born of Mary the sister of the Virgin Mary as Jerom which was called Mary Cleophas Joh. 19.25 Now there stood by the cross of Jesus his Mother and his Mothers sister Mary the wife of Cleophas for it 's thought Alphaeus and Cleophas were all one This James penned the Epistle And Lebbeus whose sirname was Thaddeus Some we read of had two names as John whose sirname was Mark Acts 12.12 25. so this man had three names one of them was Judas for some relate that what name had the four letters of the name of God in their name the Hebrews were wont to change that name And so we may reconcile Luke who calls him Jude and Mark that calls him Thaddaeus This Judas was the brother of James Acts 1.13 V. 4. Simon the Canaanite and Judas Iscariot which also betrayed him Simon the Canaanite Not as if he were a Canaanite for all the Apostles were Jews but because he was of Cana in Galilee For his zeal called Simon the Zelot Luke 6.15 Acts 1.13 And Judas Iscariot who also betrayed him So called quasi Isch Kerioth a man of Carioth of the Tribe of Juda Jos 15.25 Christ chose Judas though he knew he would betray him that he might bring about mans redemption and to comfort us if we should be betrayed of our near friends Concerning these Apostles note 1 They are the foundations of the heavenly Jerusalem Rev. 21.19 compared to twelve several precious stones 2 Christ joyns them together in pairs as Peter and Andrew James and John c. that every one of them might not onely have help from his companion but witness from him and to commend brotherly love as among all Christians in general so among Preachers in special 3 These Apostles were sundry of them Christs kinsmen as James and John and James the son of Alpheus whom he chose not to enrich with temporal things but spiritual blessings and to suffer much hardships in the witness of his name to show that as we should endeavour to gain others to the faith so in particular our kindred and alliance 4 In that Christ calls them by two and two see the benefit of society Eccl. 4.9 10 11. Moses and Aaron conducted the people out of Egypt Joshua and Zerubbabel out of Babylon and the Disciples by two and two are sent to bring persons from darkness to life V. 5. These twelve Jesus sent forth and commanded them saying Go not into the way of the Gentiles and into any City of the Samaritans enter ye not These twelve Jesus sent forth That is these men of mean quality Fishermen to confound the wise Go not into the way of the Gentiles The scope of their office was to stir up the Jews to the hope of their salvation now at hand by Christ and to make them attentive to hear him therefore Christ limits them to Judaea because Christ was sent from the Father as the minister of circumcision to fulfill the promises made unto the Jewish Fathers Rom. 15.8 Therefore Christ at first would have the doctrine of grace preached onely to this people but after his resurrection when the vail was taken away he would have it preached to all nations Matth. 28.19 Act. 1.8 Besides had Christ sent his Disciples to preach to others as well as to them they would have excepted against Christ from being the Messias because the Messias was onely promised unto the Jews and not unto the Gentiles Quest But was it not unjust to deny means of salvation to the Gentiles Answ No for God hath power to do with his own what he pleaseth 2 God is not bound to give means save where he pleaseth gifts are dispensed according to the will of the giver Quest Why did Christ forbid
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
a Lion Prov. 20.2 how much more should you fear the wrath of God In Augustine's time they went to the Idol Temple for fear as they said of offending some person greater then themselvs to whom Augustine said Do'st thou fear to offend a greater and do'st thou not fear to offend God De verb. Dom. ser 6. Moreover know that the Lord being Lord both of soul and body will not be contented with bodily service without the Spirit as many think who present themselves at any worships nor with the service of the Spirit without the body as some Nicodemites have thoughts but he will be glorified both with body and Spirit which are his 1 Cor. 6.20 3 Things 1 It 's our duty to fear God 2 The fear of God where it is in the soul it eats out the slavish fear of men 3 God is able to destroy soul and body in hell fire 1 Obs It 's our duty to fear God 1 Because Gods fear is a special mean to empty us of slavish fear of men Ex. 1.17 The Mid-wives feared God and did not as the King of Egypt commanded them but saved the men children alive Isai 8.12 13. Fear ye not their fear nor be afraid but sanctifie the Lord himself and let him be your fear and let him be your dread 2 Because he is able to cast the soul and body into hell fire if we fear men more then him Yet as Luther saith many fear the Pope and his Purgatory rather then Christ and his hell so many fear the Magistrates prisons more then the eternal prison of hell 3 Did we fear God we needed not slavishly to fear any neither man nor devil See it in those worthies Dan. 3.16 17. Use 1 See the wofull condition of those who are without Gods fear in three particulars 1 This is a note of a wicked man Rom. 3.18 The transgression of the wicked saith within my heart that there is no fear of God before his eyes Wicked men Jude 12. are said to feed themselves without fear When Jobs friends would prove him wicked they bring this that he cast off fear Job 15.4 2 God rejects the prayer of such as fear him not Prov. 28.24 Then shall they call upon me but I will not answer why for that they did not chuse the fear of the Lord. Hence Nehemiah cap. 1.11 prays That God would hearken to the prayer of thy servant and servants that desire to fear thy name and contrarily he fullfils the desires of them that fear him Psal 145.19 3 If we fear not God we shall be in a continual fear of men and so consequently in a continual snare Prov. 29.25 The fear of man bringeth a snare so without this fear we shall be in fear of devils 2 Information 1 Let us enquire concerning it wherein consider 1 The kinde 2 What it is 3 The causes of it 4 The degrees of it 1 The kindes 1 Servile which is in slaves Luk. 1.74 2 Filial Hos 3.5 Q. What is filial fear A. When we stand in such an awe of God that upon setled deliberation we will chuse affliction rather then iniquity Job 36.21 a fiery furnace rather then worship a golden Image Dan. 3.16 17. and withall have an holy jealousie that in all our carriage and conversation we may not sin against God from the apprehension not onely that God is a just Judge but also a gracious father Hos 3.5 2 The causes of this fear are two 1 The love of God Whatsoever we love we fear lest any thing should rob us of that which we love A man loves his goods hence he fears lest plunder suretiships storms should take it away A man loves his life he fears lest diseases take it away A holy man loves God hence he fears lest any sin should rob him of his God He that calls God father endeavours to spend the time of his sojourning in fear 1 Pet. 1.17 2 The greatness of his strength Why doth a subject fear a Prince or a Dog fear a Lion Because they know they are far above them in power and strength We fear not things that are no stronger then our selves so why do we fear God Because of the infinite power and strength God hath above us hence Israel feared Goliath and the Philistims Sampson 3 The power of any creature is feared when it can do us good or hurt Isai 41.23 Do good and do evil that we may be dismayed and behold it together So we fear God because he can do us good and hurt and no creature without him can do it for creatures are meer vials through which God empties himself What power is like Gods that is able to cast soul and body into hell therefore the Text bids us fear him 4 The degrees of this fear In some men it is more then in others It was the praise of Hananiah that he was a faithfull man and feared God above many Neh. 7.2 There may be two men both conscientiously fearfull of sin yet one of them may have a greater fear of God then the other 2 Use for information Learn to see the necessity of Gods fear See it in six particulars 1 It 's the best preservative against sin Psal 119.11 Thy testimonies have I hid in my heart that I might not sin against thee Prov. 16.6 By the fear of the Lord men depart from evil Prov. 14.16 A wise man feareth and departeth from evil Prov. 3.7 By this it was that Joseph was preserved from Potiphars wife Gen. 39.10 and as it prevents other sins so in particular it prevents 1 scandalous sins Neh. 5.9 Ought we not to walk in the fear of the Lord because of the heathen who are round about us Hence Psalm 19.9 The fear of the Lord is said to be clean from the cleansing effect which it hath in the soul 2 As Gods fear prevents scandalous sins so doth it prevent secret sins Neh. 5.15 Nehemiah durst not extort of the poor Jews as the former governours had don because of the fear of God Job was of the same minde Job 31.1 2 3 23 24. 2 Gods fear will make a man faithfull in the calling wherein God hath set him if a Magistrate Jehosaphat speaks to the Judges he sends forth Thus take heed what ye do for ye judge not for man but for the Lord wherefore let now the fear of the Lord be upon you 2 Chron. 19.5 6. also he saith vers 9. Thus shall ye do in the fear of the Lord faithfully as if he should say ye can never be faithfull in your Magistracy without Gods fear hence this is one yea a principall qualification in a Magistrate that he be a man fearing God Exod. 18.11 Gen. 42.18 the Apostle propounds this as a remedy against eye-service in servants Col. 3.22 Servants obey in all things your Masters not with eye-service as men-pleasers but in singleness of heart fearing God David giving forth the duty of a Prince saith he that ruleth over men
must be just ruling in the fear of God 2 Sam. 23.3 3 God is wont to deal well with such as fear him Exod. 1 20 21. God dealt well with the mid-wives because they feared God Deut. 5.29 Oh that there were such an heart in them to fear me that it might be well with them Neh. 1.11 Eccles 8.12 I know it shall be well with them that fear God which fear before him but it shall not be well with the wicked Why because he feareth not before God Mal. 2.5 My covenant was with Levi of life and peace and I gave them to him for the fear wherewith he feared me and was affraid before my name Luke 1.50 His mercy is on them that fear him from generation to generation Deut. 6.18 He that feareth God shall come forth out of all trouble Eccles 7.18 4 The fear of God is a special mean to lengthen our days in this world Deut. 6.2 That thou mightest fear the Lord thy God to keep all his statutes that thy dayes may be prolonged now the reason why Gods fear lengthens our daies is because it makes a man take heed of such sins as would cut off life Prov. 10.27 The fear of the Lord is a fountain of life to depart from the snares of death see the contrary threatning to wicked men Eccles 8.13 It shall not be well with the wicked neither shall he prolong his daies which are as a shadow why because he feareth not before God 5 Gods fear is one of the first graces that showes it self in the soul hence called the beginning of wisdom Job 28.28 and they that have it are said to have a good understanding Psalm 111.10 Deut. 10.12 What doth the Lord require of thee but to fear the Lord thy God c. 6 God hath excellent loving kindness laid up for those that fear him See this 1 in spiritual mercies as 1 understanding Gods secrets Psalm 25.14 The secret of the Lord is with them that fear him 2 Pittifull affection as in a father towards his childe Psalm 103.11 so the Lord pittieth them that fear him 3 Healing and comfort Mal. 4.2 Unto you that fear my name shall the son of righteousness arise with healing under his wings 2 See it in temporal mercies as 1 strong confidence in evil times Prov. 14.26 in the fear of the Lord is strong confidence which is grounded upon promise of deliverance Psalm 85.9 Surely his salvation is nigh them that fear him 2 A special eye of providence for the providing outward things for such Psalm 31 18 19. Behold the eye of the Lord is on them that fear him to deliver their soul from death and to keep them alive in famine Psalm 34.9 O fear the Lord ye his Saints for there is no want to them that fear him Psalm 111.5 He hath given meat to them that fear him he will ever be mindfull of his Covenant q.d. Its part of Gods Covenant to give meat to them that fear him meat is put for all other provisions 3 There 's much contentedness of minde comes along with this grace of Gods fear in them that have it Prov. 15.16 Better is a little with the fear of the Lord then great revenues and trouble therewith Pro. 19.23 The fear of the Lord tendeth to life and he that hath it shall abide satisfied Psalm 7.16 4 It 's a mean to obtain riches honour and life every man wishes for these three things oh then get Gods fear Pro. 22.4 By humility and the fear of the Lord are riches and honour and life 2 Use Trial whether we have Gods fear in us 1 when we think nothing too good for God but will let it go rather then sin Gen. 22.12 Lay not thine hand upon the lad for now I know thou fearest God seeing thou hast not withheld thine onely son 2 When we fear to do any thing that is of bad report 1 Cor. 6.1 Dare any of you meaning Christians go to law before the unjust and not before the Saints Neh. 5.9 Ought we not to walk in the fear of the Lord because of the heathen 3 When we fear not the greatest of men in opposition to God Exod. 1.15 16. The King bad the Hebrew mid-wives kill the male children but they would not obey the King why was it the Text vers 17. gives the reason because they feared God they would not obey the King How did the three children out of fear to God not fear Nebuchadnezzar his burning fiery furnace Dan. 3.17 18 28. The Parents of Moses hid Moses three moneths and they not affraid of the Kings commandment Heb. 11.23 4 When we are fearfull of the private and secret stirrings of corruption in our own hearts Job 31.1 2. Job so apprehended Gods eye that he durst not have or harbour a lustfull thought see vers 4. This fear of God kept him from lifting up his hand against the fatherless when he saw his help in the gate for destruction from God was a terrour unto him vers 21.23 Deut. 15.9 10. Gods fear will be opposing proud revengefull unclean and hypocriticall thoughts in the soul 5 When hope or proffer of gain will not make us sin against God Peter would not take Magus his money Acts 8.20 Nor Elisha Naamans talents 2 Kings 5. Why he knew in his conscience it was no time for it Contrary in Balaam how fain would he have been fingring Balaks gold so Judas Demas 6 When we will not deliberately venture upon sin for fear of losse Gen. 39.9 How can I do this great evill and sin against God 1 Kings 22.13 14. Micaiah durst not flatter the King as the false prophets did John Baptist durst not forbear Herods sin though the Princes favor lay on one side and the loss of his life or hazzard thereof on the other Mat. 14.3 Such a man will not be drawn to sin for fear of offending a wife or husband where Gods fear is there will be a choice of affliction rather than iniquity 7 When we are affraid of doing any thing with a doubting conscience Rom. 14.22 23. 8 When we are affraid of the least evil Carnal men for shame of the world may avoid gross evils but where Gods fear is the soul is affraid of small sins 1 Sam 24.5 even for cutting the skirt of Sauls garment how much more was he of hurting Sauls person 1 Sam. 26.9 It s said of a godly man that he keeps his hand from doing any evil Isai 56.2 9 When we are affraid of sinfull temptations and occasions Gen. 39.10 Joseph would not hearken to his Mistris to ly by her or to be with her Prov. 5.8 Come not nigh the doors of her house Hos 4.15 that Judah might not offend with Israels Calve-worship the Prophet bids them not to come to Gilgal or Beth-aven where the Calves were God will not keep us from sin if we do not keep our selves from the occasions of it He that ventures upon the occasions of sin
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
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
in preaching the receiver shall have the same degree of glory the Prophet had For the measure of glory hereafter will answer to our measure of love here for as in humane Laws the Receiver of a Thief and Robber and Traitour incurs the same punishment with the Thief so the receiver of a Prophet shall receive the same reward with the Prophet The Elm that upholds the Vine is respected of us as well as the Vine without which the Vine could not bring forth fruit he that tarried with the stuff and he that went down to the battel did alike share in the spoil 1 Sam. 30.24 so he that nourishes a Prophet for to preach when by reason of poverty else he could not shall receive the same reward with the Prophet according to the proportion of assistance and love wherewith he assists that Prophet And some think in like manner they that receive comfort and nourish the Martyrs of Christ shall receive the same Crown with them that suffer Martyrdom such as were companions of those who were made gazing-stocks for Christ are taken notice of Heb. 10.33 We may hence see how much God esteems his Prophets in that he promises not onely a reward but such a reward to them that receive them as of old he valued Prophets and righteous men Psalm 105.15 Touch not mine Anointed and do my Prophets no harm so doth he now not onely forbid harming them but commands to do them good with a promise of reward And he that receiveth a righteous man By this Christ means godly men Obs The Saints of God are truly and properly righteous men There is a twofold Righteousness 1 Imputative Righteousness of Justification Psalm 32.1 2. Blessed is the man to whom the Lord imputeth not iniquity This consists in having Christs righteousness imputed unto us and our sins imputed unto him 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Paul knew that at the day of Christ he was to be found in a righteousness or else he was undone and therefore he saith May be found in him not having mine own righteousness which is of the Law but the righteousness of Christ by faith that I may know him and the power of his Death and Resurrection c. This is one of the first Articles of the Faith wherein the Jews being ignorant did endeavour to make their own righteousness to stand The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it was no otherwise than if we should set a dead man upon his legs who presently falls down Rom. 10.3 4. 2 There is a righteousness of sanctification or the righteousness of uprightness whereby there is a bent or inclination of soul to all the commandments of God without reserving any way of wickedness Deut. 6.25 It shall be our righteousness if we observe to do all these commandments as he hath commanded us This because it is wrought in our own persons is called inherent Job 27.5 6. Till I dy I will not remove my integrity from me my righteousness I hold fast and will not let it go Integrity consisting in an universal bent of heart to all Gods commands is here called by the name of righteousness Luke 1.6 it 's said Zachary and Elizabeth were both righteous before God But how did it appear why they walked in all the commandments and ordinances of the Lord blameless Of this Job 29.14 I put on righteousness and it cloathed me my judgment was as a robe and a diadem Godly walking or the Righteousness of Sanctification did adorn him before men as brave Apparel doth those that put it on Revel 19.8 The fine Linnen are the righteousnesses in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints he means as the righteousness of him who is the Lord our Righteousness Jer. 23.6 adorns us in the sight of God and answers divine Justice Gal. 3.10 1◠so doth the Righteousness of Sanctification adorn us in the sight of God Rom. 4.1.2 and of men Moses his mouth is full of wormwood the beginning of salvation is that that thou believe for that a new life ought to follow that belongs not to satisfaction but to obedience Luth. Tom. 4.198 As there is a two-fold righteousness so there is a two-fold acception of justification 1 For an absolution in judgement in opposition to condemnation Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are alike abomination in the sight of God Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned so that by considering what condemnation is we may know what justification is Condemnation is the sentence of a righteous Judge adjudging a malefactor to death for some capital crime whereof he is found guilty in judgement Absolution is the sentence of a righteous Judge acquitting an innocent person his righteousness appearing in judgement Thus we are justified by Christs righteousness Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect or frame an inditement against them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it is God that justifieth who shall condemn It s Christ that dyed yea rather that is risen again who is even at the right hand of God As if he should say through Christ his dying and rising we are acquitted from all guilt and punishment we believing on him 2 Justification is taken for the infusion of habitual righteousness whereby there is not onely a throwing down of the reign of sin in the soul but there is also a setting up of a new frame of grace in the purpose and intentions of the heart Dan. 12.3 They that justifie many shall shine as the stars as Junius reads it they that turn many to righteousness This is nothing else but sanctification if we take the word in a grammatical sence of justus and facio Seldom is the word thus taken and when it is so taken it doth not alwayes signifie an habitual effect in the subject of that quantity or quality the epithite denotes with the driving away of the contrary as in glorifie magnifie sanctifie c. vve glorifie and sanctifie God not by making him of vile and prophane to become glorious and holy but by declaring him to be such Mary magnifies the Lord not by making him of little to become great but by declaring him to be great The Peripatetics say that by doing just and temperate things vve are made just and temperate but it s not so for being made just and temperate vve do just and temperate things Luth. Tom. 2 lat Now the justification in the Court of heaven vvhereby vve stand righteous must be a righteousness vvhereby vve stand perfect in all parts and degrees This is two-fold 1 The Righteousness of the lavv so if vve perfectly fulfill the Lavv in every point vve are saved from hell by it Rom. 10.5 Moses describeth the righteousness of the Law that the man that
doth these things shall live by them and live in them Gal. 3.12 Contrarily fail in one point and be under the curse Gal. 3.10 cursed is every one that continueth not in all things that are written in the law to do them A sinner is not justified unless he be condemned viz. by the Law he is not quickned unless he be slain he doth not ascend to heaven unless he descend into hell Luth. Tom. 2.57 Thus no man was ever justified save Adam in his state of innocency and Jesus Christ and the Angels By this righteousness no man living is justified Job 9.20 If I justifie myself my own mouth shall condemn me If I say I am perfect it shall also prove me perverse Also v. 30.31 If I wash my self with snow water and make my hands never so clean yet shalt thou plunge me in the ditch and my own clothes shall abhor me The meaning is if I were the purest man alive and God should call me to his tribunal I must needs condemn my self and whatsoever is near unto me would condemn me Psalm 130.3 If thou Lord shouldest be exeream to mark what is done a miss who might stand Psalm 143.2 Enter not into judgement with thy servant for in thy sight shall no flesh living be justified We are not able to fulfill one branch of any command by reason of indwelling corruption so that I appeal to the conscience of any man whether in the perfectest action that ever he did he durst stand to Gods severe trial thereof much less are we able to fulfill the whole law and therefore cannot hope for righteousness by it as the Prophet saith in another case Esa 28.20 The bed is shorter then that a man can stretch himself on it and the covering narrower then that he can wrap himself in it So say I of mans righteousness We cannot fulfill the whole law and therefore cannot hope for righteousness from it The Law requires a two-fold righteousness 1 Habitual in the inherent holiness of a mans whole person 2 Actual in the exercise of all good works enjoyned by the Law and Gospel and forbearance of the contrary evil works both in the thoughts of the heart words of the mouth and actions of the whole life so that every man in the world incurs damnation by his deeds and therefore cannot remain justified by his habits Nay he is more guilty that having an habit of inherent righteousness produces acts of unrighteousness as we see in the fallen Angels and Adam What man is there can perform these two commands to love God with all the heart and not to covet Yea look upon man in a state of regeneration we shall see weakness in his faith Mark 9.24 sinkings in his hope Psalm 43.5 Why art thou cast down O my soul Esa 64.6 The Prophet doubts not to pronounce of all our righteousnesses which were inherent in our persons compared with the righteousness of God and his law they were as filthy rags Obj. If our best performances be stained Esa 64.6 Why should we perform any good work Answ Though they be stained there is some good in them there is gold in the oar There is so much good that God pardons the ill and accepts the good a sick man must eat to strengthen nature though much of what he eats turns to putrifaction This righteousness of works cannot justify us 1 Because it s not so large as the Law of God so that he that hath the greatest measure of it hath much indwelling corruption 2 Saints ascribe all to the mercy of God in Christ Rom. 5.9 Being justified by his blood we shall be saved from wrath See we are not justified by inherent holiness but by his blood Inherent righteousness is not a cause of our son-ship but onely a consequent of it Gal. 4.6 he sayes not ye are received for sons because the spirit hath stampt upon you inherent holiness but because by and in Christ ye are received for sons ye are indued with the spirit and graces thereof 3 No man in pangs of conscience and agony of death can trust to his own righteousness Psalm 130.3 4. 4 Because the law promises life upon an impossible condition Rom. 10.5 and so leaves the conscience doubtfull and trembling 2 The second righteousness whereby persons stand righteous is the righteousness of Christ which is when God declares men who are wicked and sinners by nature but by grace true believers to be freed and absolved from eternal death and to have right to eternal life for the righteousness of Christ Rom. 8.1 2 3 4. 1 Thes 5.9 When that mercifull father did see us to be opprest with the curse of the Law he sent his son into the world and cast upon him all the sins of all he means the elect saying Be thou Peter that denier Paul that persecutor David that adulterer that sinner that are the apple in Paradice that thief on the cross Luth. Tom. 4.94 Let the Law rule over the Flesh and the Promise sweetly reign in the conscience Now concerning Justification consider 1 The efficient cause 1 Generally the whole Trinity Rom. 3.30 It is one God who shall justifie the Circumcision by Faith and the Uncircumcision through Faith Rom. 4.5 To him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness In particular the Father justifies us pronunciatively because we have imputative Righteousness and his Justice is thereby satisfied for a sinner is not just before God because he is justified but he is therefore justified because he is some way or other just for upon the creatures righteousness the act of God in Justification proceeds For upon the beholding of a righteousness for us the Father justifies us pronunciatively the Son justifies us meritoriously being made unto us of God righteousness 1 Cor. 1.30 Ephes 5.2 The Spirit justifies us by applying unto us Christs satisfaction 1 Cor. 6.11 Ye are justified in the Name of the Lord Jesus and by the Spirit of our God 2 The material cause of our Justification was the Bloud and Death of Christ Matth. 20.28 He gave his Life a Ransom for many Luke 22.20 This Cup is the New Testament in my Bloud Acts 2.28 The whole Church is said to be purchased with the Bloud of Christ Rom. 3.25 Whom God hath set forth to be the Propitiation for our sins through Faith in his Bloud When we teach we do no other thing than that we scatter and divide the virtue of Christs Bloud among the People Luth. in Gen. 49. Col. 1.14 20. In whom we have Redemption through his Bloud and having made peace by the Bloud of his Cross Also v. 22. You that were Enemies hath he reconciled in the body of his flesh through death Heb. 9.12 speaking of the Levitical Priests he saith They entered into the holy place by the bloud of goats but Christ entered into Heaven by his own bloud having obtained eternal Redemption for us yea
Lord to remember his kindnesses he had done for the house of the Lord and the offices thereof Neh. 13.14 and for the consecration of the Sabbath he concludes Remember mee O my God concerning this also and spare me according to the multitude of thy mercy See he begs sparing from God in his best services Psal 143.2 Enter not into judgement with thy Servant The very servants of God cannot stand in judgement by their own righteousness 4 Paul after conversion desires to be found Having Christs righteousness upon him and not his own at the day of judgement Phil. 3.9 The dangers of those who seek to be righteous by their own righteousness are 1 So long as thou stablishes thy own righteousness thou wilt not submit to Christs righteousness Rom. 10.3 4. They being ignorant of Gods righteousness and going about to stablish their own righteousness have not submitted themselves to the righteousness of God In the world the Law and works are so to be urged as if there were no promise but Christians are so to be taught to live as if there were no Law Luth. By grace we are made heirs the works which follow do not make us heirs or sons but are done of heirs and sons to testifie thanksgiving and obedience Luth. in Psal 130. A person will not seek out for a Phisician till he feel himself sick Matth. 9.13 If thou puttest thy deliverance from sin and wrath upon the performance of that righteousness the Law commands as any cause thereof thou makes thine own righteousness as great an idol as can be because thou makes thy righteousness to be that which Gods righteousness onely is and as thy righteousness will speak thou wilt have peace or bitterness this is in effect to make our own righteousness our Mediator Suppose your righteousness were a fullfilling of the whole Law one point excepted that very failing makes you guilty of the breach of all the rest and when men stand guilty before God Jam. 2.10.11 shall they plead that which is guilty to finde acceptation In the business of justification no man can enough remove the Law out of his sight and behold the promise alone Luth. Tom. 4.103 Bernard and other Doctors when they are out of disputation teach Christ purely but when they go into the field of the Law they so dispute as if there were no Christ at all Luth. in Psalm 130. The best righteousness we ever performed is not able as a deserving cause to turn away the least sin or wrath or to procure the least favour from God Gen. 32.10 I am less then the least of thy mercies said Jacob onely God having promised these mercies of his free grace we are in the use of means to seek hope for and expect a conveyance of them Quest But doth not our righteousness move and melt the Lord and prevail with him to do this or that good for his people Answ No It was not Hezekiahs prayers and tears Cornelius his prayers and alms Daniel his prayer and fasting Dan. 9.17 That melted and moved God but his own son hence Daniel prayes Cause thy face to shine upon thy sanctuary which is desolate for the Lords sake vers 17. Obj. But if we get nothing by our righteousness then we had as good sit still and do nothing Answ I overthrow it onely in point of satisfaction to divine justice in point of merit If works alone be taught as it happens in the Papacy faith is lost if faith alone be taught presently carnal men dream works are not necessary without the cause of justification No man can enough commend good works Who can enough declare the profit of one good work which a Christian doth from and in faith It 's more pretious then heaven and earth therefore the whole world in this life cannot give a worthy reward for such a good work Luth. Tom. 4. fol. 109. But for righteousness as it is one with uprighness I establish it Psalm 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart See whom he calls righteous even them whom he calls upright Psalm 125.4 Do good to them that are good who are they even them who are upright in heart yea further God will crown the righteousness of his servants 2 Tim. 4.8 henceforth there is laid up for me a crown of righteousness and not to me onely but to them also who love his appearing yea the righteous shall shine in the Kingdom of their father Matth. 13.43 And God hath a special eye of providence over such 1 Pet. 3.12 The eyes of the Lord are over the righteous and his ear is open to their cry See Gods care of righteous Noah Gen. 6.8 9. and of Lot 2 Pet. 7.8 9. 2 Moreover we ought to look upon our performances of prayer fasting baptisme supper c. as the ordinances of God wherein the Lord hath appointed us to meet with him and wherein he will make good the things he hath promised therein Esa 64.5 Thou meetest him that rejoyceth and worketh righteousness He comes with his handfull and poures out that which his own freeness hath engaged him to do for us Good works are no other thing then thanksgiving they are not done for righteousness but for witness they please not God simply for themselves but for the person believing Luth. We do confess our sins to him but what is the ground of forgiveness not our confessions prayers or tears but his own free grace because he delights in mercy Mic. 7.19 3 It 's base selfishness when thou wilt do no righteousness but for thy own sake who if thou shouldest know before hand thy righteousness would get thee nothing wouldest sit still and do nothing quere whether such a man had not indeed as good sit still and do nothing 4 Righteousness of sanctification and uprightness is evidential in point of assurance 2 Pet. 1.6 7 8 9 10. 1 Tim. 6.17 18. 5 To testifie our thankfulness Rom. 12.1 2 Danger by establishing thy own righteousness thou unthrones Christ of the principal part of his Office which is to be the righteousness of his people Jer. 23.6 Rom. 5.17 18. By the obedience of one shall many be placed righteous It s Christs Office to place persons at his Judgement seat righteous hence some read it constituentur This mistery was shadowed Exod. 25.17 18 19. The Law or Testimony was to be put in the Ark and the Mercy-seat was to be set upon the Ark v. 21. Christ is this Propitiatory or Mercy-seat Rom 3.25 1 John 2.2 Let us not take the Law out of the Ark as our righteousness but cast our eye upon the Mercy-seat which covers the Ark and Testimony 2 Use Consolation to the Saints that though made infamous by the world God counts them righteous our Principal comfort is that Christ takes away our filthy garments and gives us the righteousness of his Son Zach. 3.4 That all accusations that Satan can put
art no better then an hypocrite If we live but in one sin though every man that lives in one lives in more we manifest a plain contempt of God yea we set up a god to our selves When David pronounces a blessing to an upright man Psal 119.1 he tells us who is such v. 2. They seek God with the whole heart and v. 3. They do no iniquity So long as a man picks and chuses Gods commands and obeys them with such and such reservations let such a man know he is no better then an hypocrite If there be any uprightness in thee thou wilt be stirr'd up at thy own lye as well as at an other mans oath Unsound men never close with all duties nor part with all sins but still retain some darling sin which tends to their profit or credit or pleasure yea the duties they do are caused by some outward principle Even as heat that is natural is durable but adventitious heat is soon gone as in water meat boyled or rosted So outward principles setting hypocrites awork as shame of the world fear of hell c. they do many things but the cause being taken away the effect ceases 6 A compliant turning of themselves according to times and places So Achitophel in Davids Court would be very devout but when there was a rebellion he would be first in it Psal 55.12 13. Hypocrites when they are in good company and good families can frame themselves thereto and they can game talk wantonly speak against goodness when they are elsewhere A true Christian findes it harder to be good in some places and companies then in others and the devil when he hath the opportunity of time place and company will press more hard upon a childe of God to do evil also to put him back from goodness when time place and company stand cross to goodness yea sometimes temptations of fear or hope may shake a Christian in his obedience yet his desires so hang to the Lord that he is not at rest till he have returned to his first husband and to his former obedience Yea he hath not a complying principle of hypocrisie to sute his practice to times and places Joash was an unsound man and when he came in bad company he came to be like like them 2 Chron. 24.17 but a sincere soul resolves to follow duty though all the world should be against it Upright men they apprehend the Lord every where present hence they labour to walk before him When its a thing God would have him do he doth not consult with flesh and blood whether he had best to do it Gal. 1.15 but doth it without consultment of flesh and blood Still an upright man is thinking what will God have me do If Gods word bid him do a thing he doth it though not without some hanging back of the flesh but unsound men still think whether will this tend to their credit and profit with these two are their souls carried like a Coach with the horses to comply to all times places and companie 7 When a soul hath onely some good fits and moods of goodness Hos 6.4 Thy righteousness is like the morning dew which hath a fit of coming and then goes away Balaam had such a fit Numb 23.10 Let me dye the death of the righteous So Pharaoh sent for Moses and Aaron in haste to pray for him Exod. 10.16 So those hypocrites Psal 78.34 35. When he slew them then they sought him and enquired early after God nevertheless they did but flatter with their mouth Such were Jonah's mariners as some think Jon. 1.5 and John's hearers who rejoyced in John's doctrine for a season So Saul in a fit he cries out Thou art more righteous then I my son David Some when the Lord afflicts them with the death of relations and other crosses have a fit of godly sorrow as that Scribe Matth. 8.20 That this may not be mistaken take four cautions 1 That a man may have intermissions wherein his grace zeal and heavenly mindedness may not appear in that measure that sometimes it hath appeared and yet be sincere as Asa c. 2 A soul may have declensions and decaies in grace and yet not serve God by fits as in the Angel of Ephesus and to keep the soul in that height of consistence whereto perhaps at present it is wrought is not possible because the lifting up of the soul depends upon the spirits breathing who is a free agent 3 A Saint may be more godly at some time then at another and yet not serve God by fits as the Husbandman labours all the year but specially in seed-time and harvest A believer may constantly follow the Lord yet sometimes be more in heaven taken up with Moses into the Mount 4 The deeplier a soul is in distress the more earnestly should he seek God and yet this is no serving God by fits So Jonah in the Whales belly Jon. 2.7 and those Isai 26.17 and it 's said of hypocrites They cry not when God bindes them Job 36.13 But this I call a serving God by fits and moods when all a mans religion is onely for a fit So long as such a Magistrate favours it and when he falls off they fall off as when Rehoboam forsook the Lord all Israel forsook the Law of the Lord with him 2 Chron. 12.1 So to have a fit of reformation so long as Gods hand is upon us after when his hand is taken away to be as bad as we were Psal 78.34 35 36. As there 's difference betwixt a well set colour in a persons face and a colour that arises from blushing so there 's difference betwixt fits and states of godliness Hypocrites have fits but not states Suddain heats and suddain colds argue an unhealthfull temperature in the body so doth it in the Spirit some are mightily lifted up at a Sermon by and by as presently cold Jehu hot against Baal cold against the Calves By the equality of pulse we judge of the body let us do so of the soul not by what it is in a fit A man may have a fit of crying Hosanna and next day cry Crucifie Our obedience should be like the fire of the Sanctuary that never went out 8 When a man willingly winks against light and will not see that which is either contrary to his lusts or may expose him to sufferings loath to read such Books hear such Preachers or meditate of such Scriptures as may inform him of such sins as he is loath to part with or to do such duties as he is unwilling to do Rom. 1.18 They with-hold the truth in unrighteousness Joh. 3.21 These are said not to come to the light lest their deeds should be discovered Matth. 13.15 They have closed up their eys 2 Pet. 3.5 They are willingly ignorant Isai 30.10 They say to the seers See not Contrarily sincere men have their hearts open to know the whole minde of God Acts 10.33 1 Sam. 3.17
18. 9 A care to reform the outward man with a neglect of the inward man Hypocrites are busiest in outward performances For example in matters of religion there 's the outward part and the inward part for the outward part as hearing presenting himself at worship Eccl. 8.10 He comes and goes to the place of the holy but for the inward part to wit the bleeding heart the melting affection the rectified will the inward washing of the heart Jer. 4.14 these he is a stranger from He is like a Bankrupt that makes show of all and more then all the wares he hath Matth. 15.7 8 9. Ye Hypocrites well did Isaiah say this people draweth nigh me with their lips but their heart is far from me Contrary the sincere Christian is like a rich Merchant that hath much more goods then is seen in Ware-houses and Cellars if he cleanse himself he labours not onely to cleanse his hands as Pilate did but he cleanses his heart Jam. 4.8 If he gives thanks he doth not onely lift up his hand but his heart to God in the heavens Lam. 3.40 He cleanses himself not onely from filthiness of the flesh but of the Spirit 2 Cor. 7.1 Jer. 4.14 If he give alms he draws out his soul to the hungry as well as his hand Isai 58.10 If he obey God in any command it 's from the heart Rom. 6.17 Col. 3.23 If he be baptized he cares not onely to have his body washed with pure water but to have his heart sprinkled from an evil conscience Heb. 10.22 He doth not onely speak of good things with his tongue but the Law of God is in his heart Psal 37.31 Because the outward part is easie and glorious in the eys of the world the hypocrite will do that but the inward part being difficult and costly he will not do that 10 A following God in cheap and creditable duties but not in costly and dishonourable duties So Saul 1 Sam. 15.8 9. Saul destroyed the worst of the sheep and cattel every thing that was vile and refuse they destroyed utterly but for Agag and the best of the sheep and oxen and fatlings and all that was good they would not utterly destroy So when a duty is creditable a hypocrite will do it as to profess Religion forwardly where it is in credit as many hypocrites did in Josiah's time whose hypocrisie was seen when he was dead Contrarily sincere persons follow God in costly duties if duty cost them all their preferment and wealth they will part with it Luke 14.33 Heb. 11.25.26 They will not offer to God that which costs them nothing so in duties wherein there is no credit as David when he danced before the ark of God 2 Sam. 6.20 though Michal scoft at him yet would he do it 11 Self justification and translation of the fault upon others 1 Sam. 15.13 I have performed the commandment of the Lord but Samuel said What means the bleating of the sheep and the lowing of the Oxen which I hear Saul answered v. 15. The people spared of the best of the sheep and of the Oxen. He laies the fault on the people v. 20 21. Contrarily sincere souls take the shame of their evils don to themselves 2 Sam. 24.17 Luke 15.18 When this frame of self justification is usual it s a bad temper See it in the Pharisee Luke 18.12 13. Contrary the publican But this sign I apply to an act rather then to a state of hypocrisie 12 The living in sin mean while pretending to be religious see it in that strumpet Prov. 7.14 she seemed very devout yet was an arrant strumpet see Eccles 8.10 Jer. 7.10 11. Herod Mark 6.20 In the midst of all his devotion he lived in incest by this was Jehu Saul c. discovered Deut. 26.13 14. One sin lived in proves a man an hypocrite Hab. 2.4 John 5.44 Psalm 19.13 Remedies against hypocrisie 1 Beg a sound heart of God that he would give thee a right Spirit Psalm 51.10.143.10 Psalm 139.24 Try me O Lord search me see if there be any way of wickedness in me Though Satan may tell thee God hears thee not because thou art an hypocrite yet mayest thou answer him He that confesses and forsakes shall finde mercy Prov. 28.13 2 Walk sutable to thy own principles beware what principles thou receivest but having received them and thy conscience having given judgement herein walk sutable to them It 's greatly hypocritical to have our principles go one way and our practice another yet ought there to be a tender respect to the principles of others judging that with as good a conscience they refrain that which you conscientiously seem to practise 3 Search thy heart to finde out thy hypocrisy and bewail it So Mr. Bradford was wont to call himself a painted hypocrite If we finde sincerity wrought in us let us hold fast the comfort of it Job 27.5 But if on the other side we finde we prefer our credit and profit before the Lord that we retain some darling sin and that we will not do some costly painfull or shamefull duty that we make clean the outside of the cup and platter but the inside is full of filth that we usually do that in secret we would not for a world should come abroad see that thou bewail all these hypocrisies thou being weary and heavy loaden with this sin as well as others art bid to come to Christ Matth. 11.28 Say not thou if thou have been an hypocrite all this while it will never be better if thou wilt not see the hypocrisie of thy heart and confess and bewail it before the Lord thou shalt never be better but if believingly thou mourn under it there is a fountain set open to wash thee from this as well as from other pollutions Zac. 13.1 1 John 1.7 8. And for the reliques of hypocrisie by often searching and bewailing they are weeded out every time a garden is weeded the weeds are the fewer and the herbs and flowers prosper better 4 Trace your hearts in your motives actings and ends It s hard for creatures to get lurking holes when they are closely hunted so hunt thy hypocrisie and it will hardly get harbour reflect upon thy self and consider the motives that set thee on work to do such an action was it the glory of God or thy own glory when thou denies thy self in such an enjoyment was it out of love to God or to get esteem Hezekiah thus traced his heart Esa 38.3 and so did David in the matter of Bathsheba hence he so prayes that God would renew a right spirit in him Probably Paul did the same Acts 9.9 and Peter Mark 14.72 when he thought thereon he wept the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he casting up Peter cast up how deceitfully he had dealt with Christ in denying him at such a time and for swearing and that three several times and that in the presence of his enemies upon a poor simple
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.
Mark and Luke doth at any time call Levi Matthew And Grotius speaking of one Heracleon who lived next those times names Matthew Philip Thomas and Levi to whom opportunity of giving publick testimony to Christ among the powers of the earth was denied where Matthew and Levi are distinguished one from another Sitting at the receipt of custom That is at the Table of the Publicans where Caesar's tribute was brought and paid Matthew names his condition of life that he may confess to all what a great sinner he had been and also acknowledge Gods grace in calling him home as Paul did 1 Tim. 1.15 16 17. For the Publicans hired Caesars tribute at a certain rate and under pretence of taking tribute did wretchedly extort and became thereby very infamous We may learn from him to show forth Gods goodness to us who notwithstanding the vile ways we walked in before conversion was pleased to cast his love upon us And he said unto him Follow me Leave the Custom-house if it be weight to thee Heb. 12.2 Let us lay aside every weight Leave thy sinfull gain and follow me So doth Christ call all his Church from wicked and carnal ways Song 2.10 My beloved said unto me Rise up my love my fair one and come away Song 4.8 Come with me from Lebanon my Spouse look from the Lions dens from the Mountains of the Leopards That is come from the wicked of the world which are like Lions and Leopards Now when Christ bade Matthew follow him it 's like he used more words to him and gave him reasons which together with the miracles he saw from Christ prevailed upon him for it 's not enough onely to call a person to follow Christ but we must endeavour to convince him by reason that he may follow Christ as that else we cannot be Christs Disciples Matt. 16.24 else we do not abide in Christ 1 John 2.6 And he arose and followed him See the power of Christs call which makes Matthew thus ready to follow so that as the Loadstone draws iron and the Sun vapours so did Christs call draw him We must leave office and gain and all for Christ Gal. 6.14 God forbid that we should rejoyce in any thing more then in the cross of Christ Phil. 3.8 Yea I count all things loss for Christ Where we see plainly our call is from God let us be sure to follow him Gal. 1.15 Judg. 6. and this is the note of all the sheep of Christ that they follow Christ and not strangers John 10.4 5 27. We must not onely follow Christ in his steps 1 Pet. 2.21 Leaving us an example that we should follow his steps but we must also follow him in his commands so did Abraham Gen. 12.1 and Matthew yea every soul redeemed from the earth follows the Lamb whithersoever he goeth Rev. 14.4 Such as thus follow Christ in the regeneration shall be crowned with him and sit with him on thrones Matth. 19.28 they followed Christ upon white Horses Rev. 19.14 V. 10. And it came to pass as Jesus sat at meat in the house behold many publicans and sinners came and sat down with him and his disciples We see Matthew out of gratitude to Christ carries him from the custome house to his own house and makes him a feast where he invites the Disciples of Christ and the publicans who its like had heard him preach at the custome-house where we are taught not onely thankfulness to our benefactors but may fee the lawful use of feasting practised both by Abraham Isaac and others even Christ was present at such a feast Luk. 14.1 to ver 7. Joh. 2. Publicans and sinners Publicans were they who gathered the publick ttibute who were odious to the Jews because the Jews looking upon themselves as the people of God thought they were not to be subject to the Romans and much less to pay tribute to them being Idolaters Sinners were dissolute Jews who slighting the Jewish Religion were conversant among the Gentiles and would eat and drink with them V. 11. And when the Pharisees saw it they said unto his Disciples Why eateth your master with Publicans and sinners Before the Pharisees were offended at the miracles of Christ now they are offended at his life why he did eat with Publicans and sinners There is no remedy against the biting of a Sycophant as the Proverb is they cavil at a good action Matthew in token of thankfulness to Christ for the benefit of regeneration and being to leave his former profession that he might give an account to his fellow Publicans thereof that either they might by his example leave their employments or else might deal justly and mercifully therein makes a feast for Christ and these Publicans Hereupon these Pharisees propound this question not for satisfaction but detraction that they might calumniate Christ they seem to reason thus No Godly man can eat with Publicans and sinners but Christ eateth with Publicans and sinners therefore he is no Godly man The proposition according to the Pharisees teaching not according to the doctrine of Christ is true but its false according to the doctrine of Christ for sinners are to be shunn'd where there is danger to be infected by them they are not to be shunn'd when there is likelihood we may gain them by our example and admonitions Besides Matthew might think Christ would utter Godly speeches at this feast to work on his fellow Publicans Nothing is more troublesome and absurd then a dumb feast for speeches are the true sawces of meat one word is sharpned by another and not onely is the belly fed with meats but the mind with doctrine The conferences of the Godly refresh the mind stir up Faith kindle Charity and many wayes instruct Luth. in Gen. cap. 18. Quest Whether may Christians eat with unbelievers or go to a feast with them Answ Yes reserving liberty of conscience that you do not give thanks with him to make him your mouth or to put off your hat and practise external worship when the wicked man gives thanks 1 Cor. 10.27 If any of them that believe not bid you to a feast and ye be disposed to go whatsoever is set before you eat Yet when they went they were not to worship the heathen Gods by thanksgiving Obj. But the person we give thanks with worships the true God in a right manner Answ His person being wicked his prayer is abominable and so is thy prayer who joyns with him Prov. 15.8 Unless such wicked man offer onely requests for temporal things which it seems to me he may pray for which to be sure he will not be limited to Quest Whether may we keep company with sinners or is it unlawful Answ 1 It s lawful to trade with them so did Abraham with the sons of Heth Gen. 23.16 2 When our place office or calling calls us to be with them else we must go out of the World 1 Cor. 5.9 10. 3 Courtesie and civility towards
wicked men is not forbid Gen. 23.7 Abraham was so to the sons of Heth. We are to salute Enemies Matth. 5.47 4 The Lord doth not nullifie any divine moral or relalative Bond as that the Husband should leave the Wife the Master the Servant upon pretence that one of them are wicked 5 We are not by an unwarrantable retiredness to exasperate the mindes of wicked men but so far as we can with a good Conscience observe them as by salutation courteous speech c. that if we cannot make them hearty Friends which is impossible we may yet make them moderate Enemies 2 How far it 's unlawfull as 1 To make them our intimate Friends and Familiars acquaintance we may have with such but not familiarity Psalm 119.63 I am a Companion of all them that fear thee To have familiarity with them is all one as if a man should have correspondence with a foreign State who is at enmity with our Common-wealth this is as dangerous in Spirituals as the other is in Politicks 2 It 's unlawfull to associate with them in wickedness Ephes 5.11 Have no fellowship with unfruitfull works of darkness but rather reprove them Object But Christ kept company with them and why may not I Answ Christ kept company with them as a Physician to heal them but thou dost it because thou wouldest walk loosly 2 Christ could not be infected with sin and therefore might boldly converse with sinners but the wicked behaviour of wicked men steals upon thy heart 3 In stead of converting wicked men thou drinkest in their Poyson Object But wicked men I converse with are my kinsmen and alliance Answ So much more dangerous We are apt to take a Cup of Poyson from the Hand of a Friend God bad Abraham go from his fathers House Countrey and Kindred Gen. 12.1 Why so God would rather have him go to an idolatrous place where he should be a stranger than to remain in an idolatrous place with his friends Object But the company I keep are civil wel-carriaged men no Drunkards nor Enemies to Religion Answ The nearer they come to a Form of Religion the more dangerous to steal away our Hearts 2 Tim. 3.5 From such turn away Gross sinners vex our souls and make us cry to God godly men they quicken our graces but in civil and formal men there 's neither sin enough to vex our souls nor grace enough to quicken our grace Object But say wicked men How can you tell men are carnal and wicked why do you judg us and make our acquaintance refrain our company Answ We may know who are carnal else why should we be commanded to have nothing to do with such Prov. 9.6 Acts 2.40 Ephes 5.11 If we did not know who they were God would give us an impossible command Psalm 15.4 In a godly mans eys a vile person is contemned How shall we contemn them if we know them not Ephes 5.7 We are bid not to be companions with them in sin How can this be if we know them not The more Holiness thou hast the sooner wilt thou discern such When we see men rail on goodness will be drunk and are Faith and Troth-men c. We may plainly see they are carnal because they practise gross evils contrary to the nature of Holiness or despise their ways in small things contrary to that threatning Prov. 19.16 Object Abraham lived among Heathen Nations and Lot in Sodom Answ Abraham had a command for what he did Lots soul was greived during his abode among them to see their filthy conversation if he went thither rather out of the pleasantness of the place than out of a desire to convert them and to plant true Religion among them it was his weakness Object 1 Cor. 5.9 10. I wrote unto you not to keep company with Fornicatours yet not altogether with the Fornicatours of this World or covetous for then must ye needs go out of the World therefore c. Answ The Apostle doth not prescribe this as if it were always and every where lawfull but because the necessity of that time did require it because the greatest part of men were unbelievers so much appears in these words Else must ye go out of the World as if he should say When you cannot live without them you are compelled to converse and trade with them but novv such necessity is taken avvay Object Princes suffer vvicked men to live in their countreys vvhy may vve not then converse vvith them Answ They also permit leprous and plaguy men to do the same yet do vve not shun their company Quest But sometimes vve are inevitably cast among such vvhat should vve then do Answ 1 Lose not your piety by them nor suck infection from them Psalm 1.1 2. Psalm 26.4 5. Hence take a counter-poyson against their infection as you use to do against infectious Diseases 2 Propose holy ends vvhere you are so cast as 1 Their good so did Christ here vvith the Publicans 2 Thine ovvn safety by a vvise behaving thy self among them that thereby thou mayest abate their rage if not make them thorovv friends 3 Take heed of furious zeal Acts 26.11 4 Take heed of denying Christ vvhether by speech or silence Revel 2.13 Nebuchadnezzar vvould not endure to hear any to blaspheme the God of Daniel 5 Reprove them Ephes 5.11 if not in vvord because they are not capable or else are Dogs and Hogs Matth. 7.5 yet in gesture or countenance but if you reprove them in vvords bring solid Reasons vvhich strike the matter in the head by vveak Reasons you strengthen them and expose your Reproof to scorn 6 Bevvare you be not bevvitched vvith their learning parts vvitty jests sociableness affability c. and so conjoyn your selves vvith them This vvas the sin of Jehosaphat condemned 2 Chron. 19.2 Shouldest thou love them that hate the Lord therefore is wrath upon thee 7 Consent not unto them in sinfull temptations Pro. 1.10 as they are importunate do you resist importunately The Bait of their Temptation is baited vvith the Worm of Conscience 8 Do not sooth nor flatter them in their sin call not evil good left you bring a vvo on your head for so doing Isai 5.20 Condemn not good nor praise evil Micaiah vvould not sooth up Ahab nor speak as the false Prophets spake Object But I am already acquainted with wicked persons what should I do Answ 1 Dissolve and unglue the friendship by degrees rather than break it in pieces all at once 2 Get the Image of God stampt on thee As when the Sun shines gloriously all men keep at a distance from it so when holiness is stampt on thee carnal men will forbear thy company If thou beest sober zealous heavenly c. the drunkard luke warm and earthly person will not care for thy company Godly men are said to be a people near to God Psalm 148.14 3 Convince them with thy carriage that when a carnal man is in thy company