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
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
Josephs knowing her so to be but Joseph was slow in believing her till the Angel appeared to him Qu. Is there no use to be made of dreams now Answ 1 There are d vers sorts of dreams as 1 Natural so the things which the sense on the day time carries over to the understanding being more deeply setled there are sent back again to the fancy or common sense and this not only in men but in bruits A dream cometh through multitude of business Eccles 5.3 2 Moral which arises from wise discourses and reading books 3 Diabolical which come from Satan such are filthy dreams of which Jude 8 against these the ancient Church prayed Hâ—stemque nostrum comprime ne polluantur corpora Bridle our enemy that our bodies be not defiled 4 Divine so God appeared to Solomon 2 Chron. 7.12 13. Sometimes God hath appeared thus twice Job 33.14 15. twice he appeared thus to Paul Acts 16.9.18.9 and so he appeared to Pilates wife Matth. 27.19 2 There may be use made of dreams as the Urine or Pulse are signes of sickness or health so dreams may shew us what our natural complexion is and what humour is predominant where yellow Choler abounds there we dream of fire strife and fightings where black Choler abounds men dream of smoke darkness funerals where Phlegme abounds men dream of showers of rain wells of water rivers and such things as have a cold moisture where Bloud abounds men dream of things beautifull clear and sweet Martyr out of Galen tells of a man that dream'd he had a thigh of stone and in a few days after he fell into a palsey and of another that dream'd he fell into a cistern of bloud which signified aboundance of bloud and that he stood in need of bloud letting Sometimes in sleep men seem to have such a burthen they cannot bear it sometimes to be so light that they do as it were flye which is nothing else but the excess and defect of humours To conclude dreams of preferment do too much point out ambition in us unclean dreams do too much point out wandring imaginations on the day time or excess of gluttony at night terrible dreams may put us in minde what we might look for if God were not more merciful favorable and successful dreams may put us in minde what we might expect if our sins did not stand in the way But for Divine dreams when they are it s like the understanding on the day time hath been well employed in Divine things and the frequenter they are they denote perhaps a better frame of spirit aspiring after Divine things Yet as we are not to expect direction from them God having spoken cleerly by his Son so are we not altogether to slight them seeing God hath formerly manifested himself by them besides God hath not lost any of his prerogative but that he can manifest himself by them yet The third part is the ground of Josephs consolation which is For that which is conceived in her is of the Holy Ghost because fear will not be cast out by words but by reasons the Angel gives a reason why Joseph should not fear viz. because that which Joseph feared was an act of adultery was of the Holy Ghost and therefore he had cause rather to rejoyce then to grieve because of his spouse Mary the long lookt-for Messias was now to be born Such a message Joseph had at another time when he was in his fear Luk. 2.10 the Angel said Fear not for behold I bring you good tydings of great joy for unto you is born in the City of David a Saviour which is Christ the Lord. And therefore thou Joseph mayest take her from her friends or kindred to be thy wife and thou mayest with a quiet conscience live with her Moreover the Angel calls him the Son of David to raise up Josephs heart to consider that he as well as his wife was of that family to descend from whom the Messias was promised to all the believers of the Old Testament and so he the said Joseph should have the honour to be the civil father of this Messias as the Virgin his wife had the honour to be his natural mother And therefore vers 16. it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which in the feminine gender Christ was begotten not of whom to prove that Joseph was onely a civil father provided to take care of the Virgin and the Messias she went with V. 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins Here is a second ground to quiet Josephs heart taken from the quality or excellency of this son whom the Virgin should bring forth he should be a Saviour to save his people Bring forth a son Not as the Valentinians who taught that Christ brought a heavenly body from heaven and passed through the Virgin as a channel but as the Virgin truly conceived Christ so she brought him forth according to Esa 7.14 Behold a Virgin shall conceive and shall bring forth a son and therefore thy spouse is not an adultress but a most pure Virgin This the Angel Gabriel told the Virgin Mary Luk. 1.31 That she should bring forth a son and call his name Jesus and here the Angel tells the same in effect to Joseph And thou shalt call his name Jesus Fathers usually gave names to their children Jacob called his son Benjamin though his mother called him Benoni Gen. 35.18 Zacharias named his son John Luk. 1.63 yet sometimes the mother as Hanna called her son Samuel 1 Sam. 1.20 His name Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his saving Christ is the name of his Office Jesus of his Nature and Person the name in the Old Testament is Jehoscua ascribed unto Joshua the Captain and to Joshua the Priest in the Type but to Christ in the truth because he is the alone Saviour of his People Acts 4.12 Heb. 7.25 He is able to save them that come unto God by him for though Baptism is said to save 1 Peter 3.21 and Preachers 1 Tim. 4.16 Baptism doth save by way of signification Preachers as Instruments by way of publication For he shall save his People from their sins three things are considerable 1. Whom Christ saves Resp All Believers because by faith alone this salvation is received all his Body for he is called the Saviour of the body Ephes 5.23 2. From what Christ saves Resp From their sins which would bring them to Hell as a Physician brings a Potion to his Patient not to kill Death but to kill the Disease that would bring the Patient unto Death so Christ came not to quench the Flames of Hell but to save his People from their sins which would bring them to Hell Now Jesus saveth us 1. From the power of sin Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under
infinite time or perpetuity Psalm 110.2 Gen. 28.15 Psalm 123.2 1 Sam. 15.35 2 Sam. 6.23 Gen. 8.8 Job 27.5 Isai 22.14 First-born the first-born excelled the rest of the Brethren 1. in power and therefore when the Father died it 's supposed the eldest Son ruled in the Family before Governments of Magistracy were set up so Christ was first-born Col. 1.15 Rom. 8 29. 2. The first-born had a double Inheritance Deut. 21.15 16 17. or a double portion in the Inheritance so Christ excelled 1. in his divine nature being begotten of the Father from everlasting Mich. 5.2 2. In his humane nature being conceived of the Holy Ghost and born of a Virgin All Saints are called first-born whose names are writ in Heaven Heb. 12.23 but this will be when they come to Heaven for then they will have Lordship enough and double Inheritance And called his Name Jesus we must refer this to Joseph who according to the Angels command called his Name Jesus which Name was given to him the day that he was circumcised Luke 2.22 And whiles the eight days were accomplished for the circumcising of the Childe they called his Name Jesus CHAP. II. IN this Chapter there are three parts 1. The History of the Wise men and of Herod from v. 10. to v. 12. 2. The Flight of Joseph into Egypt with the Virgin Mary and her Childe Jesus being thereunto warned by God v. 13 14 15. 3. The bloudy Cruelty of Herod in slaying the Infants of Bethlehem v. 16 17 18. 4. The death of Herod with the return of Joseph Mary and the Childe Jesus out of Egypt into Nazareth a City of Galilee v. 19. to the end of the Chapter In this History of the Wise-men we have 1. the Inquisition of the Wise-men v. 1 2. Where is he that is born King of the Jews v. 2. 2. The ground of their Inquiry For we have seen his Star in the East v. 2. 3. The effects of this Inquiry which are three 1. Herod was troubled and all Jerusalem with him v. 3. 2. Herod gathers all the chief Priests and Scribes to inquire where Christ should be born which he found to be in Bethlem v. 4 5 6. 3. Herod's dismission of the Wise-men with a pretence to worship that new King as soon as he knew where he was v 7 8. 4. The satisfaction these Wise-men had to their Question amplified 1. From the Sign which was the Star they saw in the East went before them till it came and stood over the place where the young Childe was 2. From the thing signified They came into the house and saw the young Childe with Mary his Mother 5. Their Gratulation or Thankfulness for this so great Mercy seen in four Particulars 1. In their great Exultation They rejoyced with exceeding joy v. 10. 2. In their Devotion They worshipped him v. 11. 3. In their liberal Contribution in that they opened their Treasures and presented unto him gifts gold frankincense and myrrh v. 11. 4. In their carefull preservation of him whom they found they would not return to carry word to Herod as judging him to pretend hypocritically but returned to their own Country another way v. 12. V. 1. Now when Jesus was born in Bethlem of Judea in the days of Herod the King behold there came wise men from the East to Jerusalem V. 1 Now when Jesus was born in Bethlem of Judea The inquiry of the Wise men is set down first from the place where Christ was born which was Bethlem Judah There were two Bethlems one in the Tribe of Zebulon Jos 19.15 another in the Tribe of Judah called Bethlem Ephrata Micah 5.2 in this was Christ born 1 Because the Prophet Micah had fore-told it 2 Because the place it self might point out unto them the Judge of Israel or the Messias 3 David himself was born there 1 Sam. 17.12 therefore it was fit that the flower of the house of Jesse should ascend and grow where the root was In the days of Herod the King 2 The Wise mens inquisition is set down from the time viz. in the days of Herod the King that is in the time or reign of Herod Ascalonites It was a time of great affliction when even little children suffered enough to make Rachel mourn as she lay in her grave Jer. 31.15 As the Prophesies of him came when the Church was in great distress as Balaams Prophesie when in the Wilderness Numb 24.17 Esaias Prophesie when they were ready to be over-run with two Kings Esa 7.14 Daniels Prophesie when Israel was in captivity Dan. 9.14 15 so himself came when the Church was in great distress Herod the King Who now was old He was a Gentile and a stranger who being now King it appeared that Shiloh was come because the Scepter was departed from Judah Of him Josephus speaks l. 14. cap. 18. Herod was an Edomite betwixt whom and Israel was still enmity Behold came Wisemen from the East 3 From the place they came from the East About this two questions 1 who they were Resp Wisemen this was none of the least of their wisedome that they came to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Greek hath been taken sometimes for Magicians Acts 8.9 Acts 13.6 but it s a Persian word and signifies as Pareus observes a Wise man and so Maldonate so that as the Philosophers were famous wise men among the Greeks and Brachmans among the Indians and Druides among the French so were the Magi or the Wisemen mentioned here among the Persians Sundry of the ancients have thought these Wise men to be Kings but the Scripture is silent herein For the number of them whether 3. or more the Scripture is silent but they were three at least because the Scripture speaks not in the dual but plural number 2 Whence they came From the East Probably from Persia in the East because both the word Magoi is a Persian word and because they are said to come from the East And because it was the Law of the Persians to worship their Kings and not to go unto them without a gift Others think they came out of Arabia Esa 60.6 All they of Sheba shall come they shall bring gold and incense Also Psal 71.10 The Kings of Sheba and Seba shall bring gifts besides Arabia was nearer to Judaea then Chaldea or Persia besides Arabia abounds with gold frankincense and myrrh So Cor. Lapide Came to Jerusalem These Wise men came a long journey and a dangerous through Arabia through the black Tents of Kedar famous for robberies Psal 120.5 at the worst season of the year These will rise up in judgement against many of us whom coldness of weather distance of place intention of business hinder These Wise men come to Jerusalem they thought the King would be born in the Royal City and therefore they seek him there Sometimes strangers seek after Christ when home-dwellers look not after him Luke 4.25 26 27. Now if you ask when
without which they could not be Christs Disciples Luk. 14.26 nor yet Johns disciples for Johns baptism and Christs being one and the same specifical baptism as confession went before Johns baptism so must it go before Christs baptism and as making disciples which was to teach to conversion believing and self-denial went before Christs baptism so must it go before Johns baptism And so the Eunuch before Philip would baptize him made profession of his faith Act. 8.37 So Heb. 10.22 23. Our bodies washed in pure water let us hold fast the profession of our faith without wavering That is that profession we made at our baptism So that baptism is as an hand-writing passing betwixt God and us we confess our sins and profess our faith and he signes over and confirms unto us the pardon of our sins according to 1 Joh. 1.9 And therefore it follows that no wicked persons that never came to the sight of their sins nor to humiliation for them are to be admitted to baptism nor yet infants for their receiving destroys the qualifications preceding baptism which is confession for they were not first baptized and then confest but first they confessed and then they were baptized V. 7. But when he saw many of the Pharisees and of the Sadduces come to his Baptism he said unto them O Generation of Vipers who hath warned you to flee from the wrath to come We have here John's Ministry set down from the reprehension he gives to the Pharisees and Sadduces from v. 7. to v. 13. Here may be a Question why John threatened these Pharisees so severely that came to his Baptism To know this consider 1 Who the Pharisees and Sadduces were 1 The Pharisees did not onely observe the Levitical Rites in a more exquisite way than others but had many other outward traditions as Washings and Corban c. wherein they placed Righteousness and the Desert of eternal Life to get an opinion of Holiness they separated themselves in Apparel and Diet from other men but not hence were they called Pharisees but because they not content with the Letter onely would search out the hidden sense hence were they called Pherussim that is Interpreters These Pharisees sprung up about one hundred and fifty years before Christ they attributed some things to Destiny but not all things but they said some things were in a mans own power to do or not to do Joseph l. 13. Ant. c. 9. These confest the Resurrection acknowledged Angels and Spirits Acts 23.8 and to gain opinion they made broad their Philacteries the pieces of Parchment which they wore on their Breasts wherein the Commandments were written Matth. 23.5 These had the Office and Authority of publick Teaching confirmed by the testimony of Christ the Scribes and Pharisees sit in Moses's Chair whatsoever they bid you observe that observe and do The Scribes are put before them as being of a more ancient Institution perhaps divine 2 The Sadduces These denied a Providence of God in the World governing humane things they denied the Immortality of the Soul and the Resurrection of the Body they thought there was neither Angel nor Devil Acts 23.8 They were indeed plain Atheists who thought Religion was invented to keep men in aw for outward and politick ends they observed some outward legal Rites these attributed nothing to Destiny but all to the will of man and that we are Authours as well of our own Happiness as of our Misfortune Joseph lib. 13. Antiq. cap. 9. The Pharisees following the faith of Moses and the Prophets opposed these the People followed the Pharisees the great men followed the Sadduces The Sadduces denied all the Old Testament save the five Books of Moses Tertul de Praescrip And therefore Christ Matth. 22.31 32. proves the Resurrection out of them They are called Sadduces that is righteous because they did arrogate the name of Righteousness to themselves or rather of Sadoc their Authour as Chemnicius and Lapid affirm 2 To answer the Question why John so severely received these Pharisees and Sadduces the Reasons were 1 Because of the dangerousness of their Errours the Pharisees out of perswasion of their own Righteousness did not fear the wrath to come the Sadduces out of their Atheism did not fear or believe any wrath to come yet both made a shew of Religion 2 They came to him dissemblingly with a minde to tempt him not to learn by him 3 To gain a further opinion of Holiness by being baptized of holy John 4 Hereby to stop John's mouth that he might not thunder against their Vices 5 To discover them to all the Multitude who were ready for their pretences to think otherwise of them and in danger to be deluded by them 6 That in the Pharisees and Sadduces who were most blame-worthy the Multitude might not content themselves with a feigned shew of Repentance 7 To manifest his own sincerity in Preaching that though they were the most eminent men for place and learning yet he would not spare them in his Ministry Generation of Vipers John's speech to them is partly reprehensory John alludes to the Devil that old Serpent whose offspring they were as also to the Viper whose Skin is beautifull but her Poyson is in her Tongue As if he should say Ye are an evil Egg of an evil Bird ye are poysonous sons of poysonous fathers Christ applies these words to them Matth. 23.31 Ye are the sons of them who killed the Prophets fill ye up the measure of your fathers sins Ye Serpents ye Generation of Vipers how can ye escape the Damnation of Hell As the Viper eats through the Bowels of the Dam that it may come to life Plin. l. 10. c. 62. Rhodogin l. 3. c. 37. so you Scribes and Pharisees kill your Mother the Synagogue and your spiritual Fathers the Prophets and faithful Teachers that you may live in your pride and covetousness This Comparison was made by Hierom and others but experience hath found the contrary true as Gesner Mathiolus and others therefore it 's called Vipera quasi vivipara because that Serpent doth not lay Eggs but brings forth a living Creature Again as Vipers devour Scorpions and therefore their Poyson becomes stronger Aristot lib. 8. Hist Animal c. 29. So the Pharisees and Sadduces eating the poysonous opinions of their Rabbins by adding their own increase the Poyson of their Errours Again Christ so calls them to upbraid the whole Order of them as well absent as present as if he should say Both these Factions beget Serpents though they differ among themselves Again as the Viper is a most poysonous Creature Acts 28.4 Gesner l. de Serp. When the Barbarians saw the Viper stick on Paul's hand they lookt upon him as a dead man their Biting is counted mortal in the third day at furthest such were the erroneous Doctrines taught by Pharisees and Sadduces also their bitter slanders against John Baptist and Christ Moreover this phrase is taken out of Isai 59.5
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
That is from the Countreys placed beyond Jordan in respect of Calilee as Gilead Trachonitis Abilene and all that Countrey that fomerly belonged to Sihon and Og and the Countreys of Arabia which were the happy Arabia abounding with Spices and the rocky Arabia and the desert Arabia which was a Wilderness And from many other remote countreys so that a while after Christ his death Justin Martyr said There is no one kinde of Mortals whether Barbarians or Greeks or by what other names they be called either of the Hamazobians or Nomades that want a house and live in tents among whom by the Name of Jesus Christ crucified prayers and thanksgivings are not made to the Father and Creator of all things Justin cont Tryph. CHAP. V. WE have in this Sermon 1 The Preface v. 1. 2 The Sermon in the rest of the Chapter V. 1. In the preface observe 1 The Author of the Sermon viz. He that is Jesus 2 The place where it was in the Mount 3 The occasion seeing multitudes follow him 4 The persons he taught his Disciples 5 The gesture he used he sate 1 The Author of the Sermon viz. Jesus Christ wherein he propoundeth a new Law far more perfect then the law of Moses wherein there are divers things added for to this Thou shalt not commit adultery is added He that looks upon a woman to lust after her hath committed adultery with her in his heart instead of Thou shalt not kill He that shall say to his brother Racha shall be guilty of hell fire Is not the law of committing of Adultery safe to which the law of not lusting is added Tert. de pudicitiâ All conclude that Christs intent is to clear the true meaning of Moses and the Prophets which was corrupted by the false gloss of the Jewish teachers but it seems to me that Christ added some things not onely by way of explication but by way of rule and this he did as the Prophet of his Church whom we are to hear in all things Acts 3.22 2 The place where it was in the Mount Thither he went to spend the night in prayer in order to the calling of his twelve Disciples for this Sermon and that Luk. 6. was one and the same as appears by their matter and subject This Mount is supposed by Chorographers to be 〈…〉 saida and here Christ called his Disciples unto him and chose out of them Twelve whom he called Apostles and sent them forth to preach In the top of this Mountain Christ chose his twelve Apostles in the descent of the Mountain he preached this Sermon Both Matthew and Luke gather the chief points of Christian doctrine into one place 3 The occasion which was not onely Disciples but multitudes were there present Teachers should observe opportunities when to preach We may desire to preach among multitudes not for vain-glory sake but because where there are many its like some or more will be wrought upon 4 The gesture He sate Luke 4.16 He stood up and read his Text and then sate down and preached He sate among the Doctors hearing and asking them questions Luk. 2.46 being apprehended he told the multitude I sate daily with you in the Temple teaching Matth. 26.55 Christ taught sitting because it was the manner and custome of the Teachers of that Church so to do Matth. 23.2 The Scribes and Pharisees sit in Moses chair Luk. 5.3 He sate down and taught the people out of the ship Christ sate down either because he was weary in going up the Mount or because of the length of his Sermon which if delivered with amplifications would have wearied him standing and to shew that Preachers are not confined to one kinde of gesture but as Christ sometimes preached sitting sometimes standing so may they 5 Whom Christ taught viz. his Disciples who to prevent the multitudes that would have prest him stood near him Yet did he not onely teach them but also taught the multitude V. 2 3. And he opened his mouth and taught them saying Blessed are the poor in spirit for theirs is the Kingdome of God He opened his mouth That is Christ that had formerly opened the mouths of the Prophets now opens his own mouth Heb. 1.1 God who at sundry times and in divers manners spake unto the Fathers hath in these last times spoken unto us by his Son Blessed are the poor in spirit In these words two things are considerable 1 The happy and blessed condition of them that are poor in spirit 2. The reason of it For theirs is the Kingdome of heaven For the former Obs Poverty of spirit is a blessed frame of spirit But before I come to open this point let me lay down some cautions as 1 That Christ shews not by what means we may come to blessedness but onely the qualifications of them that do attain it as in Ps 15. in the whole Psalm much less doth Christ set down by what merits we obtain blessedness He shews what manner of persons he will have them to be who expect blessedness viz. poor in spirit mourners meek mercifull hungring after righteousness these are rather notes of blessed men than procuring causes of blessedness Such we are to put difference betwixt Scriptures that speak of the causes of blessedness such as these John 3.16 6.54 8.24 Psalm 32.1 and those that speak of the properties of blessedness such as Psalm 1.1 112.1 James 2.1 So that we see the meaning why Christ saith not Blessed are they that are redeemed with Bloud or blessed are they which believe in me because he would teach not wherefore we are blessed but who they are that are blessed Four things to be discust 1 What it is 2 Grounds of it 3 Trials 4 Means to it 1 What spiritual poverty is It 's whereby a poor soul having some grace sees a want of further grace and so goes for supply out of himself to find it in Christ There are two degrees of it 1 When we are convinced of our miserable estate by nature so that the soul desires to be otherwise then it is Joh. 16.10 2 After we are in Christ whence follows 1 Sight of emptiness in all things save Christ Phil. 3.8 compared with Christ the soul counts them dung 2 Self abasement Luke 18.13 the Publican cries God be merciful to me a sinner Phil. 3.8 Paul calls himself less then the least of all Saints 3 Earnest desire after the favour of God Esa 41.17 18. When the poor and needy seek water I will open rivers in high places and fountains in the midst of the valleys Take we notice of our poverty by nature we are not able to pay our debts and apt to be cast in prison for them Grounds of spiritual poverty 1 Else we will not come to Christ the prodigal came not to his father till he saw himself poor 2 This is the end of Gods permitting us to fall God left Hezekiah to try him that he might know all that was in
we shall then know the mysteries of the Scriptures of Providence of the Trinity of the incarnation 5 Communion If the communion betwixt the mother and her litle smiling infant betwixt husband and wife betwixt friend and friend be so sweet which communion is not so appropriate to any but that all saints enjoy it as all creatures enjoy the sun which yet is enjoyed of every individual creature 6 Joy The joy of the holy Ghost is onely the earnest hereof Eph. 1.14 The joy of the holy Ghost exceeds the joyes of the world 1 Pet. 1.8 the joy of heaven exceeds the joy of the holy Ghost as the whole bargain doth the earnest but the joy and glory of heaven which Saints shall have at the last judgment or manifestation of Gods sons shall exceed what they have now hence they grone for the adoption of their bodies Rom. 8.23 the Saints departed till their fellowes come to them shall not be made perfect Heb. 11.40 when the whole number of the faithful shall come together there shall be a new treasure of glory broken up 2 Thess 1.10 He shall come to be glorified of his Saints and to be admired of all them that believe now their admiration must needs arise from some new glory they had not seen before in that day heaven it self shall be opened there shall not be onely a drop the whole God-head shall manifest himself there we shall rejoyce at this voice I am Joseph This joy is demonstrated 1 From the object the beholding of God alone though there were neither Saint nor Angel makes us happy Rev. 21.7 He that overcometh shall inherit all things How I will be his God he hath all things that hath him that hath all things 1 Cor. 15.28 God shall be all in all you need not in glory to step to any creature 2 The subject of this joy is the general assembly of the first born whose names are writ in heaven The righteous shall shine as the Sun Matth. 13.43 so that as a drop of water powred into a vessel of wine loses both taste and colour and becomes wine or as Iron put into the fire doth after a sort take the nature of fire or as the air inlightned with the sun seems not so much to be inlightned as to be light it self so shall we in the future glory be transformed that we shall not so seem to be glorified as glory it self So far as this present World surmounts that Life we lived in our Mothers Womb so far doth the Life in Glory surmount this present Life When we were in our Mothers Womb we could not have imagined that we were to come into such a spacious World so full of glorious Objects why should we then doubt of the glory of that future state 3 The propriety of this glory and joy it 's not barely the beholding of glory that makes us happy for some think the Goats shall behold the happiness of the Sheep at the last to increase their misery Therefore all this glory shall be yours John 17.22 The glory which thou gavest me I have given them Ephes 1.19 there 's a Riches of Glory in the Saints Use For Application let it provoke us to holiness and purity Heb 12.14 Follow holiness without which no man shall see the Lord. Psalm 17.15 I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness q d when mine Enemies abound with earthly happiness and delights and leave their treasure to their children I shall be satisfied with the beholding of thee I shall appear before thee in righteousness that is in the righteousness of my cause Of which v 1 and when I awake out of these present troubles and at the Resurrection I shall be satisfied with thy likeness that is if there were neither Saint nor Angel thou wouldst fully satisfie me Thus Paul like a stout Runner prest towards the Mark of Holiness for the Prize of Glory as he that runs in a Race runs towards the Goal for the Prize Phil 3.13 1 Cor 9.25 26 Where God means to bestow Heaven he first bestows heavenly qualities If Heaven vomited out unholy Angels or at least they left it of their own accords Jude 6 then will it not receive profane persons Without are Dogs Revel 22.15 and thereinto entereth nothing that defileth nor that worketh abomination 2 Exhortation to holy persons to long for this sight of God We shall see him not quantus sed qualis est not according to his greatness but according to his glory 1. John 3.2 We shall see him as he is We shall not see God infinitely in himself but comprehensively so far as we shall be able to comprehend as Bottles cast into the Sea cannot receive the whole Sea but onely according to their capacity This was Job's comfort when his Reins were consuming within him yet that he should see God Job 19.25 If in this World we take such delight in the beholding of beautiful Creatures as Sun Moon Stars Medows Fountains Rivers Children Pearls what delight shall we take in the beholding of God the beholding of whom shall dim all other Beauties as the Light of the Sun doth the Light of a Candle But wofull will wicked men be who shall be severed from the blessed presence and face of God 2 Thess 1.9 It was the aggravation of Haman's misery that he had his face covered that he might not see the King Hester 7.8 much more wofull will the case of wicked men be after they have received their Sentence they shall never see the Kings face more Object But God is invisible Col. 1.15 Whom no man hath seen nor can see 1 Tim 6.16 John 1.18 No man hath seen God at any time Answ In this present life no man can see Gods face and live Exod 33.20 We cannot see God with bodily eys in this life because the act of seeing presupposes a visible object but in God there is neither bodily light colour nor figure Besides the Father never took any visible shape upon him in the Old Testament the Son was wont to appear by assuming some Creature upon him and the Holy Ghost appeared in the shape of a Dove and of fiery Tongues but the Father seldom or never took any shape upon him Foolish is that Idolatry that must have a visible God These are thy gods O Israel Exod 32.4 Object Exod 23.9 10 11 Aaron and Moses Nadab and Abihu and seventy of the Elders went up into the Mount and saw the God of Israel and there was under his feet a paved work of a Saphire-stone and the body of Heaven as it were in his brightness Also v. 11 the Nobles of Israel saw God and did eat and drink Answ They saw not God in his essence but in a shadow that is in some sensible shape which God was pleased to chuse and mans frailty could bear For that Saphire-pavement that was under his feet was meant the glorious majesty of
onely instrumental to obtain pardon for our Enemies as the prayers of Christ and Stephen did but are arguments or evidences of Gods pardoning us What a blessed thing will it be at the day of Christ to appear to have been a mean by thy prayers of saving the soul of a persecuting Enemy When David's Enemies compassed him with words of hatred and became adversaries to him for his love to them he gave himself to prayer Psalm 109.3 4 5. V. 45. That you may be the Children of your Father which is in Heaven for he maketh his Sun to rise on the evil and on the good and sendeth Rain on the just and unjust Christ here gives Reasons why we should love our Enemies as 1 That ye may be the Children of your Father which is in Heaven not that love to our Enemies is the form of our Adoption but a demonstration thereof that ye may be Phil. 2.15 that is that ye may be made manifest to be He that performs not this duty is none of Gods children Love to Enemies doth manifest our Adoption because Love to our Enemies doth flow from that Love God hath shewed to us when we were Enemies 1 John 4.10 11. Of all duties Christians should be carefull to practise those which evidence assurance 2 Peter 1.10 This duty tends thereunto What shall we think of those who are so far from loving their Enemies that they do not love their Friends these are like the rebellious Angels who having had a blessed nature from God set him at nought Many have such a frame of spirit as Achitophel had to David Psalm 55.12 13. and Joas to Jehoiada 2 Chron. 24.22 Many men lay aside not onely grace but even the light of nature Also that ye may be the Children of your Father that is like to your Father as Children to their Father your Father doth good to his Enemies giving them the Sun to shine on them and the Rain to fall on their Land to make it fruitfull be ye like him Ephes 4. ult compared with cap. 5.1 2. He that is like another is proverbially said to be his Son Who maketh his Sun to rise and his Rain to fall All Nations refer the effects of Nature to the God of Nature hence these phrases it rains it thunders that is God rains and thunders Psalm 19.4 5. In the Heavens hath he set a Tabernacle for the Sun which is removed as a Tabernacle from place to place The day is thine and the night is thine thou hast prepared the light and the Sun Psalm 74.16 To him that made great Lights Psalm 136.8 9. Also for the Rain it is from him He saith to the small Rain and to the great Rain Be thou on the earth Job 37.4 Learn 1. To acknowledg the highest cause on whom all second causes depend As in bodies politick inferiour governments depend on the superior or as in artificial motions the inferiour depend on the superiour as in motions of Clocks and Watches So the secondary causes depend upon the first He gives the early and latter Rain In droughts therefore seek to God for Rain 2 Chron. 7.13 Jer. 14.22 In immoderate Rains seek to God for fair weather Isai 38.8 2 Praise God for fruitfull Seasons Psalm 147.7 8 9. 3 See outward things fall alike to all the Sun shines to all the Rain falls on all Eccles 9.1 2. V. 46. For if you love them which love you what reward have you Do not even the Publicans the same Here 's a third Reason from the unprofitableness of other love which arises from natural friendship or that which arises from our own profit and benefit which hath no Reward with God whereas love that is done for Gods sake hath a Reward with God He that loves not his Enemies declares that he loves not his Friends for Gods sake but for his own sake because his Enemies in some sense may be said to bear the Image of God as well as his Friends Do not even the Publicans the same They are called Publicans from publick because they gathered the publick Tributes wherein too oft they oppressed the poor and so became infamous among the Jews not because they gathered the Magistrates Tribute nor as if these Publicans were the worst of men but Christ speaks according to the received opinion of men for Matthew and Zacheus were Publicans It 's like in all the Roman Provinces and so in Judea the Romans farmed the Customs but they let it out to the Jews and so this became abominable to other of the Jews that they should be Instruments of their slavery and therefore Publicans are joyned with Heathens and sinners and therefore as appears out of the Thalmud they were not admitted to be Witnesses before the Jewish Judges What Reward have ye i.e. No Reward for you receive a Reward from your Friends even like love but if from faith in Gods Command you love both your Enemies and your Friends you may hope for a gracious Reward Sylla boasted that he overcame his Friends with Benefits and his Enemies with Mischiefs and therefore as Plutarch in his Life saith he cruelly tore Marius but let Christians overcome Enemies with good turns How much better did Phocion who being condemned to death being askt of his Friends what he would have told to his Sons answered I will that he forget the Wrong the Athenians have done to me If Heathens did thus what should Christians do V. 47. And if ye salute your brethren onely what do you more then others Do not even the Publicans so Here 's a fourth reason because salutations belong and ought to be performed not onely to brethren and friends but also to enemies Under salutations Christ comprehends all signes of good will as putting off the hat embracement asking how they do So that the fourth reason is taken from the difference of Christian love and that which is worldly the one salutes friends onely the other salutes enemies Unless then your love extend to enemies you differ nothing from the Publicans charity These duties of salutation as asking Is all well 2 Kin. 9.17 18 19 22. three times this salutation is mentioned Is it peace how do you all at home These duties the Jews did onely to their fellow Jews judging all others unworthy of salutation now Christian religion teaches us to salute all except it be those who are Apostates from Christianity 2 Epist of John v. 10. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evil deeds For that command of Luke 10.4 Salute no man by the way Christ means they should make such hast in divulging and publishing the Gospel that they should not spend their time in salutations V. 48. Be ye therefore perfect as your father in heaven is perfect In the words 1 A duty Be perfect 2 The pattern of this duty As your
6.6 Psal 31.22 Jonah when in the whales belly Jon. 27. 3 The great refuge Saints have herein Manasses when in chains 2 Chron. 33.11 12. thus sought God Paul 2 Cor. 12.8 Esther and her maidens when the Jews were designed to destruction When a child of God is overtaken with some sin or in distress he would not for a world want this Peter Mar. 14.72 when Esau came against Jacob this was Jacobs refuge Gen. 32.9 4 Our own personal wants wherein perhaps not one in the church or family is in our case Onely in secret prayer take heed of hypocrisie that thy voice may not if possible be heard of others nor thy meltings and weepings perceived by others also of customariness come out of sense of thy wants else if thou keep thy hours thou wilt perform prayer either with listlesness or slightness Also take heed of profaneness to put off secret prayer till thou be moved by the Spirit by this delusion some have not prayed alone for some moneths It is a fit season to pray when the Spirit moves but not the onely season Father which is in secret Here 's the object of our Prayer viz. God as a Father Who is a Father 1 By creation hence called the Father of spirits Heb. 12.9 2 By Regeneration 1 Peter 1.3 Who hath begotten us again to a lively hope which also is called Adoption Gal. 4.6 hence 1 Call upon this Father One of the first things in nature is for a Childe to call Father so it should be the first thing in grace Matth. 7.9 2 Honour this Father Mal. 1.6 If I be a Father where is mine honour and live so that others may honour him Matth. 5.16 3 Imitate your Father as children do their father in love Ephes 5.1 2. In doing good to Enemies Matth 5.44 In holiness 1 Peter 1.14 4 Patiently bear his corrections Heb. 12.5 6 7 8. 5 Sort our selves with Gods children 2 Cor. 6.14 2 Comfort to Christians in sundry respects as 1 That God will bear a tender respect to us in all Troubles as a Father loves his childe as well when sick as well nay he is then more affectionately tender to him the father then sets the whole house a work for his recovery some going for Physicians others for Friends others tending of him so when souls are sick God sets Christians to pray for them Preachers to comfort them Yea suppose thou hast broken some resolutions and been overtaken yet what father would take the Forfeiture of a Bond of his son especially when he forfeits it against his will much less will God who is infinitely more a Father to his Children 2 In desertion A father solacing himself with a childe steps aside into a corner that the childe may dearlier prize the fathers presence so our heavenly Father by restraint of his influence in shining upon us inflames our love towards him 3 In respect of sustentation in trouble A father sets his childe upon its feet to try whether its able to stand alone but withall he holds his arms on both sides to hold it up if it incline either way so doth our heavenly Father 4 In respect of provision The childe takes not care what it shall eat or wear so should Saints cast all their care on their Father 1 Peter 5.7 Your heavenly Father knows ye have need of these things Matth. 6.32 5 Against total falling away A father will not cast off a fatherly affection to his son how hard it is for a father to cast off a rebellious son we see in David to Absalom 2 Sam. 10.5 Hosea 11.8 Luke 15.18 Much less will God cast off his children who desire to please him Mal. 3.17 I will spare him as a man spareth his own Son 6 In respect of our bold access If it be a privilege to come into a Princes presence-chamber what is it to come into the presence of God A childe comes boldly to his father though strangers and servants keep a distance Heb. 4.16 7 In respect of imperfections A father calls two of his children one of three years old the other of thirteen they both make all the haste they can and though the elder outgo the younger and comes first yet the younger comes wadling as fast as he can the father accepts of the endeavours of the younger as well as of the faster going of the elder so doth our heavenly Father 8. In case of disinheriting because we will not touch this or that unclean thing our parents casts us off well says God in this case I will be your Father and you shall be my sons and daughters 2 Cor. 6.17 3 Exhortation to perform reverence Mal. 1.6 and obedience Jer. 35.16 and confidence Thy Father which sees in secret shall reward thee openly Christ stirs up the faith of his petitioners by a twofold Argument 1 From the omnipresence of God wheresoever we are even in the most secret closet God is there present hearing prayers 2 From the goodness and mercy of God who will not suffer such prayers to be in vain but will grant the things at present wanting and hereafter shall give a Reward openly Onely know it's a Reward of Grace not of Debt for what desert can a Beggar allege V. 7. But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking Christ comes to shew the third sin of the Pharisees which is vain Repetitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not speak vain things as Montanus translates it or speak not much as Erasmus the word is derived of Battus a Poet who was an egregious Babler As the Heathens thought they should be heard for their much speaking so did these Pharisees As Rhetoricians by their flanting style think to move the Judg to acquit the guilty so did these Yet doth not Christ condemn a frequency and continuance in prayer but he shews the grace of God is not obtained by the vain flowing of many words but the sighs and groans of the heart are the arrows that pierce Heaven Quest Whether are all Repetitions in Prayer vain Answ No. Solomon often uses them 1 Kings 8.30 39 43. Hear thou in Heaven thy dwelling place Nehemiah uses Repetitions Nehemiah 1.6 7. and so doth Daniel cap. 9.5 We have sinned we have committediniquity and done wickedly Repetitions are lawfull 1 When they come from pinching necessity so Christ cried My God my God and three times uttered the same words Matth. 26.39 42 44. 2 When they come from holy affections Psalm 72.19 Let the whole earth be filled with his glory Amen and Amen Repetitions in prayer are sometimes Ecchoes of strong cries of the Spirit Blessed be his holy Name for evermore Amen and Amen Psalm 89.50 51. So Abba Father Mark 14.36 1 Kings 18.39 The Lord he is God the Lord he is God 3 When they come from love as Holy holy holy Isai 6.3 Rev. 4.8 4 When used though the second time yet they
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
That all hinderances that stand against this Kingdom may be removed as sin c. Rom. 6.15 sin shall not have dominion over you Rom. 6.12 5 That those things going before the glorious Kingdome of Christ may be fulfilled as the fall of Antichrist the conversion of the Jews and the bringing in of the fulness of the Gentiles 6 That Christ would gather preserve and increase his Church and rule therein Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 There is a Kingdome of glory we desire this may come This is 1 Temporary 2 Eternal 1 Temporary on earth 1 By hastening and longing for his final appearance 2 Tim. 4.8 that he may reign and all his Saints with him Zach. 14.5 The Lord my God shall come and all the Saints with thee Concerning which King dome observe 1 The beginning of it which will begin at Christ his second appearance to judge the world 2 Tim. 4.1 He shall the quick and the dead at his appearance and his Kingdome 2 For the end of this Kingdome it shall be after the sum of a thousand years Revel 20.4 5. Then cometh the end when he shall have delivered up the Kingdome to the Father 1 Cor. 15.24 and it shall not be after the second resurrection for it is bounded with two resurrections the first resurrection being the beginning thereof and the second the conclusion thereof Revel 20.5 for then it shall be delivered up 1 Cor. 15.24 3 The gloriousness of this Kingdome set down 1 By similitudes of glistering stones Saphires and Carbuncles Esai 54.11 streets of pure gold Revel 21.18 of a Bride trimmed for her husband Rev. 21.8 for that is meant of a Kings oâ—â—e on earth because this descends out of heaven This Bride shall have her wedding garments on Rev. 19.8 all that are called to this mariage are blessed Revel 19.9 Rev. 21 5 6. 2 By clear Scriptures peruse Esai 11. Esai 30.26 Esai 54.11 to the end Esai 60. throughout Zach. cap. 13 14. Rev. 20. also cap. 21. 3 The excellent things therein as 1 The restitution of all things in order as at the beginning before the fall Acts 3.21 Whom the heavens must contain till the time of the restitution of all things Rom. 8.19 20 21 22. Wait for manifestation in heaven glory is hid from creatures but the creatures shall be restored from vanity brought on them by mans corruption to serve man in perfection the creature and Saints are distinguished v. 22 23. 2 The subjects of this Kingdome shall all be holy not onely professionally but really Esai 35.8.60.21 Zach. 14.20 21. Rev. 21.27 Dan. 7.27 The Kingdome and Dominion and the greatness of the Kingdome under the whole heaven shall be given to the people of the Saints of the most high 3 The exaltation of these subjects thrones shall be placed Dan. 7.9 10. and the Saints shall sit on them compared with Rev. 20.4 Matth. 19.28 They that have followed me in the regeneration when the Son of man shall sit upon his throne they also shall sit upon thrones 2 Judgement shall be given to them Dan. 7.22 compared with Rev. 20.4 1 Cor. 6.2 3 The Saints possessed the Kingdome Dan. 7.22 or as in the Revelations cap. 20.4 the Saints reigned with Christ a thousand years 4 The place of this Kingdome It is this world that now is formerly divided into many Kingdomes shall upon the sounding of the seventh Trumpet become the Kingdomes of our Lord and of his Christ Rev. 11.15 and this is just when the time of the dead is come that they should be judged v. 18. he speaks not they shall be Christs in respect of his Diety for so they were always his but in respect of his manhood also Rev. 5.10 5 From the length It shall continue a thousand years They lived and reigned with Christ a thousand years Rev. 20.4 the life of regeneration cannot here be meant for here 1 They all begin to reign at once not so in regeneration 2 The reign of regenerate persons in heaven is for Eternity this is onely for a thousand years and that upon earth 6 From the quietness and peace that shall be in this Kingdome as 1 Satan bound up Rev. 20.1 2 3. for the space of this thousand years 2 A general peace over the world that they shall beat their swords into Plow-shares and spears into pruning hooks Esai 2.3 Mic. 4.2 3 Antipathies taken away the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid Esai 11.6 none of these ever was fulfilled 4 Antichrist thrown down and destroyed 2 Thes 2.8 5 Universal peace Ps 72.3 7. Esai 65.25 7 A putting down of all rule authority and power in the Empires and Governments of the world 1 Cor. 15.24 subjecting all enemies v. 25. see Dan. 7.14 8 From the victories that Christ shall have in this Kingdome 1 At the battle of Armagedon Rev. 16.16 when the Kings of the earth are gathering together from all parts and were conjoyned therein before they could make their general randezvouse Christ makes his appearance and slayes many of them Esa 66.16 Joel 3.14 Rev. 19.21 In this battel are not onely the remainders of the Papacy but even Turks and Idolaters 2 At the end of the thousand years Satan being let loose to deceive the nations gathers Gog and Magog an innumerable company to battel whose designe will be to compass the camp of the Saints about and the beloved city and fire comes down from Heaven and devours them Rev. 20.7 8 9. And the Devil that deceived them was cast into Hell ver 10. upon which follows the judgment of small and great see ver 12.13 14. 2 There 's an eternal Kingdome of glory 1 Pet. 1.3 4 5. When after the Saints reign and expiration of these thousand years and after the delivery of this Kingdome into the Fathers hands by Christ as Mediatour 1 Cor. 15.24 God shall be all in all ver 28. Christ as Mediatour administers this Kingdome Now as Viceroyes or deputy Princes give up their power to Emperors or Kings that send them so at the end of the thousand years shall Christ give up this Kingdom to the Father that is essentially considered and then 1 The Son himself shall be subject unto him that put all things under him 1 Cor. 15.28 That is the humane nature of Christ shall be a glorious creature in the beholding whereof part of our glory will consist 2 Then God will be all in all 1 Cor. 15.28 All things shall be full of God the Saints shall be as it were united unto God as the beams of the sun to the body of the sun in the glorious aspect of him God will be all in all by being instead of all things to the Saints as life glory honour peace plenty yea the very wish or rather satiety and satisfaction of all our desires Now God is not all in all but part in every one for example
Some men are hard to please that do what you can you can never content them they are so humerous but it is not so with God If there be a willing minde and an holy sincere endeavour God accepts it 2 Cor. 8.12 If God should require obedience in rigour we could not please him Psal 130.3 but he requires obedience on easie terms even Gospel obedience and if there be some slips the Lord will be well pleased for his righteousness sake Esai 42.21 Matth. 17.5 6 It is a duty sutable to our consciences for when we do the will of God how doth conscience approve of it and how doth the conscience fill us with comfort herein 2 Cor. 1.12 when Paul's conscience witnessed that he endeavoured in godly sincerity to do Gods will it filled his soul with rejoycing 7 No formal professions are regarded of God how glorious soever unless we do Gods will Matth. 7.21 Not every one that saith Lord Lord but he that doth the will of my Father which is in heaven Mat. 21.29 31. The Father there had two sons one said he would go work in the Vineyard and did not the other said he would not and yet did and he is said to do the will of God Hence Christ saith Whosoever doth the will of my Father the same is my father and mother sister and brother Mark 3.35 8 It 's an everlasting duty When we come in heaven we must still be doing the will of God let us begin it then on earth Some duties cease when we die as prayer repentance mortification but this duty still continues for ever Ps 19.9 Pray we that God would grant us his grace not as to the wicked to do his will in being unwilling to do it but as to his children at leastwise to be willing to do it even in not doing it Du Ples c. 13. of Christ Relig. 9 This is the way to be stablished in conscience What is the will of God when we inure our selves to do it John 7.17 whereas others are wavering and uncertain 10 It hath been the commendation oâ— Christians that they have done the will of God It was Enech's praise that he pleased God Heb. 11.5 It was the praise of Zachary and Elizabeth Luk. 1.6 They walked in all the Commandements of God blameless for this Epaphras prayed that the Celossians might stand perfect in all the will of God Col. 4.12 11 To do Gods will is the way to have our own will bring your will to Gods and so you shall always have your will Because wicked men will not bring their wils to Gods they shall eternally suffer that they would not In earth as it is in heaven Though it may be interpreted of the course of the Stars that in a continual motion obey God yet Christ means it of the Angels Psal 10 â— 22 21 Praise him all his hosts ye ministers of his that do his pleasure We need not be ashamed of doing that our betters will do Herein we desire that we may serve the Lord on earth as the Angels in heaven serve him they do his will 1 Universally 2 Out of love 3 With cheerfulness 4 Perpetually so ought we this is to converse in heaven or to dwell in heaven to be like the Angels of heaven 5 Speedily as in the Angels sent to destroy Sennacheribs host and the seventy thousand in Davids time and young and old in Ezekiels time cap. 9.4 6 Faithfully The Angel tells the Lord I have done as thou hast commanded me Ezek. 11 9. We should endeavour to be â—â—ke them not that we can attain such perfection but that we should follow after without setting any measures or scâ—â—â—â—ings to our holiness In order to which patterns of holiness let us not onely look upon the Angels who are ready to serve us because the Lord biâ—s them for they all are ministring spirits Heb. 1.14 but we must use all means whereby we may more and more come to such an end which are the leading of the Spirit Rom. 8.14 and the guidance of the word and frequent prayer 2 Cor. 10.5 From all this four inferences 1 That not onely Angels but men ought to take notice of Gods will God ought not onely to rule in heaven but in the world 2 To mourn under our natural rebellion and long that God would heal it Rom. 7.15 16 17 23. 3 Pray to know the whole will of God Psal 143.10 Teach me to do thy will O God And that God would incline your hearts to do it It was Solomons prayer 1 Kin. 8.58 that God would incline the peoples hearts to walk in all his ways 4 That it 's not enough to do Gods will but we must do it like Angels we must do Gods will by being humble in conversation stedfast in faith gracious in words righteous in deeds exemplary in manners living peaceably with brethren enduring the wrongs of enemies and not retaliating To love God soveraignly and dearly to awe him reverently yea we must do it as Angels with an as of simitude though not of proportion Give us this day our daily bread Now we come to ask things which concerns our selves This Petition shews 1 That we must have a continual dependance upon the providence of God for earthly things Psal 145.15 16 The eyes of all wait on thee and thou givest them their meat in due season as the Israelites had for Manna 2 That we are onely to pray for necessities not for superfluities to pray for silk garments gold rings and jewels c. we have no command but onely for bread and clothes 1 Tim. 6.8 Having food and raiment be content but if God make our cup run over we owe more to God and his people the more we receive Prov. 8.9 Feed me with food convenient for me Therefore some Translations render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to our substance or the bread of want Jacob desired food to eat and raiment to put on Gen. 28.20 3 Christ would caution us herein against a carking sollicitude for to morrow Matth. 6. ult yet may there be a lawful care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the following day day after and under day is not meant onely one day but after the manner of the Hebrews the time of our life to come so that Christ would have us to commit the care to God that so long as life lasts he would give us nourishment Christ herein would remove from us as distrustfulness as not to doubt of Gods care of us so greediness whereby some pretend the expectation of old age for their covetousness So that Christ means give me sufficient for all my life following if thou pleasest not to give yearly give monethly if not monethly give daily bread and what ever thou givest more comes in over and above 4 Under bread is meant health peace and all temporal blessings Gen. 3.19 2 Kings 6.22 Job 42.11 houses strength 5 It showes all
Verse he showes who the persons to be reproved must be not Dogs nor Hogs but such as will receive an admonition Q. How may we give admonitions that they may be received A. Something must be done by the reprover something by the reproved 1 The reprover must reprove in love It s horrible wickedness if any should cover hatred or revenge under such a duty 1 Thes 2.11 12. We charged you as a father doth his children that ye would walk worthy of God Never set upon reproof unless your conscience tell you you do it out of love 2 Be sure there be a fault committed If you take up groundless reports you your self will come under reproof 1 Cor. 1.11 12. 1 Cor. 5.1 3 Let reproof be applied to the quality of the person reproved if an inferior more boldly if a superiour more modestly so Nathan to David 1 Tim. 5.1 and to the quantity or quality of the sin Tit. 1.13 Rebuke them sharply If a person be so high that because of his greatness he will not be reproved he is to be reproved because he will not be reproved 4 With observation of fit time and place so Abigail to Nabal when the drink was out of his head 1 Sam. 25.36 37. Prov. 25.11 5 With zeal that so the sinner may see his sin and Gods wrath due for it not as Eli to his sons but as John Baptist Matth. 3.7 8 9. Matth. 14.4 6 With meekness considering thy self mayest be tempted Gal. 6.1 7 To give it to a person hopefull not incorrigible not a Dog or Hog Prov 23.9 8 With patience If a person be admonished and repents not yet wait a while if he still mend not take one or two that may be helpfull either to bring him to repentance or to witness his stubbornness Matth. 18.15 2 Something must be done by the reproved as 1 To pray for honest reprovers Psal 141.4 5. Let the righteous reprove me it shall be an excellent oyl 2 Take the reproof with humility and patience and not to storm saying as that Israelite to Moses Who made thee a Ruler and a Judge over me Exod. 2.14 3 Judge that it comes from love till the contrary appear and so it will be better digested We are not offended at him that showes us the spots on our clothes why should we be at him that shews us the spots of our life 4 Amend by thy reproof whether it be a sin thou hast been guilty of or a duty thou hast faln short in if not guilty let it caution thee for time to come Prov. 9.9 If thou after reproofs amend not thou art near destruction Prov. 29.1 Motive 1. He that rebuketh a man shall finde more favour afterward then he that flattereth with his tongue Prov. 28.23 else we are in danger to partake with others mens sins Eph. 5.11 V. 7. Ask and it shall be given you seek and ye shall finde knock and it shall be opened unto you V. 8. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened In this command Christ stirs us up to prayer There are two things that hinder prayer to wit sloth and unbelief against sloth Christ bids us ask seek knock and against unbelief Christ saith whosoever asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Nothing more stirs up a soul to prayer then a confidence of being heard and nothing makes a man more heartless then the contrary Now for the things believers should ask they are the Spirit Luk. 11.13 heavenly wisedome Jam. 1.5 both which Paul conjoyns and bids us pray for the spirit of wisedome Eph. 1.17 18. also increases of grace These three ask seek and knock signifie most fervent begging of God or a begging with perseverance they signifie we should pray believingly diligently fervently and perseverantly If men use to give being so importuned how much more will God As Christ showes in the following verses For every one that asketh receiveth Psal 81.7 Thou calledst in trouble and I delivered thee Psal 50.15 The words seem to be taken out of Jer. 29.12 13. Then shall ye call upon me and I will hearken unto you and ye shall seek me and find me when ye shall search for me with all your heart See Luke 15.4 This promise is to be understood that we ask according to the qualifications before laid down as that we ask in faith c Use It 's incouragement to us to come to God in all our wants While they speak I will hear Esa 65.24 Every believer may say of himself and others as Moses said of the Jews Deut. 4.7 What Nation is there that hath God so nigh unto them as the Lord our God is in all things that we call unto him for Onely you must ask things that God hath promised or at least commanded us to ask for not hurtfull things as to ask riches to spend them upon our lusts not curious things The mother of Zebedees sons desiring that her sons might sit one at Christs right hand the other at Christs left hand in his Kingdome was repulsed 2 Exhort to patient waiting if God answer not at first Luke 18.1 God long waited for us Song 5.1 Revel 3.20 V. 9 For what man is there among you which if his son ask him bread would give him a stone V. 10 Or if he ask a fish will he give him a Serpent V. 11. If ye then that are evil know how to give good things to your children how much more shall your father which is in heaven give good things to them that ask him The words are an argument from the less to the greater Fathers though bad men will give good things to their children much more will God being a good father give good things to his children when they ask them of him Mark Christ argues onely for giving good things to Gods children not to others to his children God will give and more liberally then men will to theirs When a son asks bread if the father should give him a stone it would be unprofitable for him and if he should ask fish and the father should give him a serpent that is like a fish he would give him that which is hurtfull and would poyson him surely then God will not give his children those things which are either unprofitable for them or hurtfull unto them God in mercy sometimes hears us not but denies us that which we ask that he may give us that which may do us more good If ye being evil know how to give good things The Apostles and holy men are said to be evil 1 Comparatively in respect of God Job 15.14 15 16. the heavens are not pure in his sight as the Moon is dark in comparison of the Sun or 2 Because of the unregenerate part remaining in godly men Rom. 7.18 I know that in my flesh dwels no good thing He doth not mean his flesh
not that therefore the Apostle excludes the teaching of man for then why would Christ send out his Apostles and the seventy Disciples and why doth he establish a Ministry in his Church one essential property whereof is that he must be apt to teach yea doth not Christ bid us pray to the Lord of the Harvest for such Labourers Christ also shews us that from the Lords teaching as a principal cause the Ministry of man becomes effectual 1 Cor. 3.7 There are many other fruits of false Prophets as the soothing and flattering of Princes 1 Kings 18.6 compared with v. 1â— The mingling of Truth and Errour together or at least truth and corrupt affections from which the Apostle clears himself 2 Cor. 2.17 There are many other notes of false Prophets which by a frequent reading of the Scriptures and begging of the Spirit we may attain to know V. 16. Ye shall know them by their Fruits Do men gather Grapes of Thorns or Figs of Thistles Look as of Thorn-trees men do not gather Grapes nor of Thistles men do not gather Figgs so from false Prophets there is no good and sweet fruit gathered but the harsh and corrupt fruit of Errour and Heresie V. 17. Even so every good Tree bringeth forth good Fruit but a corrupt Tree bringeth forth corrupt Fruit. Christ here comes to confirm unto us further that men do not gather good fruits from bad trees and makes a reddition to the former Proposition laid down interrogatively By good and bad Trees in general the state of the regenerate and unregenerate man may be understood Matth. 12.33 Carnal men cannot please God Rom. 8.8 Abel's person was first respected then his offering Gen. 4.4 In particular Christ means the Prophets when good they bring forth good fruit when corrupt they bring forth corrupt fruit when good they handle the Word of God uprightly 2 Cor. 2.17.4.2 when corrupt they handle Gods Word deceitfully Ephes 4.14 Such false Prophets are not known by the leaves or flowers of an outward profession but by their fruits V. 18. A good Tree cannot bring forth evil Fruit neither can a corrupt Tree bring forth good Fruit. Christ amplifies what he had delivered shewing that a good will from the habit of grace in the soul brings forth good things ordinarily and usually and an evil will from the habit of sin in the soul brings evil things But Christ means first the man must be changed that his works may be changed But who is found good of the Lord seeing Christ died for sinners therefore he found us all bad Trees but gave us power to believe on his Name Aug. de Verb. Domini Serm. 12. But if we carry it to Teachers we must understand it so far as he is a good Teacher for even good Teachers have been mistaken in some things they cannot bring forth corrupt Doctrine nor can a corrupt Teacher so far as he is corrupt bring forth good Doctrine It 's usual that the actions of the body are sutable to the qualities of the minde Matth. 12.34 35. A good man out of the good treasure of his heart bringeth forth that which is good an evil man out of the evil treasure of his heart brings forth that which is evil If we understand it of men we must understand it of men as in their natural estate But as a Tree when it is transplanted brings forth good fruit though naturally without transplantation it could not so when persons are transplanted out of their natural estate into Christ they bring forth good fruits John 15.4 5. though in their natural state they could not If we carry it to Teachers as Christ means both then the meaning is if these Prophets were true lovers of godliness as they would seem to be they would not usually commit such things as are directly contrary to godliness as they do V. 19. Every Tree that bringeth not forth good fruit is hewen down and cast into the fire V. 20. Wherefore by their fruits ye shall know them Here 's the punishment of false Prophets The words are a similitude taken from an Husbandman and are denounced against all Hypocrites in general who have the leaves of profession but want the power of godliness and in particular against hypocritical false Prophets John 15.6 If a man abide not in me he is cast forth as a Branch that is withered and men gather them and cast them into the fire and they are burned as the Husbandman casts fruitless Branches into the fire so will Christ cast such as bring not forth good fruit into the fire of Hell See Matth. 3.10 In particular false Prophets bring upon themselves swift destruction Their judgment lingers not and their damnation slumbers not 2 Peter 2 1 3. Is hewen down and cast into the fire They are now at present hewen dow by the threatnings of God and shall hereafter be thrown into Hell Wherefore by their fruits ye shall know them Christ here concludes thus q. d. seeing men usually teach things suitable to their manners and practises by such kinde of corrupt Teachings you may suspect these Prophets before they instill or drop in their opinions into you for such as the Masters are such will they make the Scholars such as the Tree is such will the Fruits be V. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Christ from reprehending false Prophets comes to reprehend all hypocritical Formalists whether teachers or hearers who pretend the faith and doctrine of Christ in a great shew of holiness but deny it in their works They prophesied in the Name of Christ and wrought miracles but did not do Christ his will In the words two things 1 An exclusion of hypocritical Formalists or formal Hypocrites out of Gods Kingdom Not every one that saith Lord Lord c. A name without a thing is nothing It 's as an ornament in the clay or a jewel in the mire 2 A reception of those who have a sincere purpose to obey God But he that doth the will of my Father To do the will of God is 1 To believe on Christ John 6.40 This is the will of the Father that every one that sees the Son and believes on him should have everlasting life 2 To declare our faith by a sanctified course of obedience 1 Thess 4.4 This is the will of God even our sanctification 3 To have a purpose for all Gods commands without excepting of any Psal 119.6 106. Col. 1.10.4.12 Heb. 13.20 21. But he that doth the will of my Father which is in heaven and consequently my will for I and my Father are one Joh. 14.7 and the Father is in the Son and the Son in the Father but Christ as he is man for modesty sake names the will of the Father and not his own From the words thus opened observe Obs 1 That in the visible Church there
that Christ was meer Man and not God whose will onely is omnipotent Arrius taught that Christ was less than the Father and therefore did not command but onely received the commands of the Father Manicheus taught that Christ had not true but onely imaginary flesh and therefore could neither touch nor be touched Christ confutes all these in these words Be thou clean Here 's the Divinity of Christ men are wont to command actions but to make things to be by commanding them to be is onely divine Gen. 1. Let there be Light and there was Light Let the Earth be created and it was so Immediately his Leprosie was cleansed With a touch of Christs hand and with a word of his mouth he touched him that the cure might not seem to come by chance but that it onely came from himself 2 To shew the mercy and condescention of Christ that did not disdain to touch a leprous person much more in taking Leprosie of sin on him and making us one body him In that this Leprosie was cured immediately there came came no space of time nor no outward mean betwixt the command of Christ and the work of Christ V. 4. And Jesus saith unto him See thou tell no man but go thy way Shew thy self to the Priest and offer the Gift that Moses commanded for a testimony unto them See thou tell no man There are sundry causes why Christ enjoyns him silence 1 Christ did not forbid him to tell it at any time but that he should not tell it till he had shewed himself to the Priests lest the Priests hearing of the cure should maliciously report that the Leper was not truly healed according to the Law Levit. 14. wherein the Priest was to judg of Leprosie and therefore in the Text it follows Go shew thy self to the Priest This Miracle fell out in Galilee Mark 1.39 and the Priests were at Jerusalem the Priests were called out of the City that they might judg of the Disease There were other causes as 1 For modesty sake and to avoid boasting 2 For not speaking forth that in word which spake forth it self in deed in his whole body the Leprosie being removed 3 Because the fit time was not come therefore the Lepers zeal was disorderly in publishing that Christ would have kept silent Mark 1.45 4 Lest hereby Christ should stir up the envy and hatred of the Pharisees against him and so be forced to go from the City not having an opportunity to preach the Gospel Mark 1.45 So that Christ could no more openly enter into the City but was forced to remain in desert places But go thy way shew thy self to the Priest Christ bids him shew himself to the Priest 1 Because the ceremonies were yet in force Now the ceremonial command was that the Leper should show himself to the Priest Levit. 14.2 2 That the healed Leper might test fie his thankfulness to God for so great a benefit by bringing a thank-offering Levit. 14.1 to 9. 3 To draw the Priests either to faith in Christ and repentance for their opposition against him or else that they might be inexcusable hence these words follow for a testimony unto them 4 To get a testimonial of his cure And offer the gift which Moses commanded See what this was Levit. 14.3 4 5 6 7. It was an oblation or thank-offering to God for his cleansing For a testimony unto them As 1 That they might be inexcusable if they would not embrace Christ for the Son of God 2 That the receiving of the gift may be a continual testimony against the Priests that the Leprosie was perfectly healed if they through malice should in time to come go about to deny it they could not say such an one was not cured for whom they had offered a thank-offering to God Christ would have them that were his adversaries to be the first witnesses of his miracles Besides it was that he might be restored to the society of men from whose company he had been severed But that from hence Papists may wire-draw the Law of their confession making Leprosie to be allegorically sins and the Priests the knowers hereof is a vain thing for what Honour those Priests had Christ alone challenges to himself who alone knows spiritual Leprosie and is worthy to whom we should offer the gift of our cleansing Indeed sin is like Leprosie 1 For loathsomness Prov. 13.5 Ezek. 16.5 2 For smell a Leper from such corruption of humors cannot but smell So sinners stink though perhaps not one to another as nasty prisoners in the goal yet to those that come out of the fresh Ayr so though wicked men stink not one to another yet to God and Saints they do Psal 14.3 They are altogether become stinking as the margin renders it 3 For Hereditariness as the Leprosie is conveyed from Father to Son so is original defilement Eph. 2.3 Rom. 5.12 4 For excommunicableness Leprosie separated not onely from divine service but also from society with men so sin lived in separates betwixt God and us and separates from communion of Saints Isa 59.1 2. Matth. 18.15 16 17. 5 For contagion Leprosie was very infectious so is sin 1 Cor. 5.6 A little leaven leavens the whole lump Onely here 's the difference the Leper proclaimed his uncleanness that men might take heed of being infected by him Levit. 13.45 which sinners will not 6 Leprosie creeps from one place to another till the whole body be overspread with it so doth corruption or sin it creeps from the heart to the members of the body and faculties of the soul so that from the crown of the head to the sole of the foot there is nothing but wounds and swellings and putrifying sores Isa 1.6 Though in a tropological sence sin may thus be resembled to Leprosie yet Leprosie properly taken is meant and no Popish inference of Priestly power can thence be deduced Obs No person whatsoever how vile soever by bodily distemper is hereby kept off from worshipping God 2 He that believes that God will do him good must also be convinced of the power of God that God can do him good 3 All cleansing from bodily diseases proceeds from the will of God as the primitive cause thereof I will be thou clean 4 Diseases however in the use of second causes they are hardly cured or incurable yet by the power of God they are and have been healed Immediately his Leprosie departed 5 From these words See thou tell no man Obs Disobedience unto the commands of Christ though upon the most specious pretences cannot excuse it from being a sin 6 Shew thy self to the Priest and offer the gift Obs The external and ceremonial part of worship when and so long as it is instituted by God onght not to be slighted or neglected 7 For a testimony unto them Obs Persons that at present are opposite to Christ and his truth we should use the best means we can to convince them that
by our prayers Psal 93.3 4. And there was a great calm See the obedience of the mightiest creatures to God how will this condemn our disobedience See how windes yield obedience Psal 107.26 compared with 29. See the seas obedience Jer. 5.22 Let not the winde and sea overcome you in overcoming the storms of the minde V. 27. But the men marvelled saying What manner of man is this that even the wind and sea obey him Here 's a fifth circumstance they reason thus He whom winds and seas obey must be greater then all mortalls but they obey this man therefore he is greater then all men This should stir us up to confidence in the Son Joh. 14.1 Let not your hearts be troubled ye believe in God believe also in me q. d. I am God as well as my Father therefore believe on me So that as it is said of the Lord Psal 89.9 Thou rulest the raging of the sea when the waves thereof arise thou stillest them so also doth Christ at this time The creatures are Gods executioners to punish man for sin when they exceed herein the Lord reproves them as a father doth a schoolmaster when he sees him unmeasurably to chastise his son The greatness of which miracle which made it more admirable was that whereas usually in storms when the wind ceases the sea is not calm till a good while after but here both wind ceases and the sea is calm together in an instant showing it came from a miracle not from nature For the calm was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to laugh to note that the weather and sea smiled on them with a clear countenance All expositors make the Church an arbitrary Antitype of this tossed ship as this ship was poor a mean fisher boat not to be compared to the great Merchant ships and men of war so the poor Church is not to be compared for outward glory with the kingdoms of the world And as when the proud Scribe leaves Christ the poor disciples accompany Christ through the sea so when rich and great men leave Christ the poor disciples accompany Christ through the troublesome sea of this world Again as this ship was in danger so hath the Church been oft in Egypt Babylon in the ten persecutions and Popish Tyranny ready to be swallowed up of waves but the Lord seasonably appears either by cutting off Tyrants as he did Pharaoh Exod. 14.25 and Herod Act. 12.23 Or by putting a hook in their nostrils as he did to Sennacherib 2 King 19.28 or by turning the hearts of persecutors whereby the Churches have rest as he did Paul Act. 9.31 This Church so tossed is not the Roman Church as the Papists paint the Pope to be the steers-man sitting at the helm and the Cardinals Bishops and Priests to be the Mariners but it s a company of Saints who because they will live godly suffer persecution 2 Tim. 3.12 With these it is that Christ is present in the signes of the covenant and in the word of promise and with his supporting presence in time of storms they pretend they have no schismes nor contentions but perfect unity but this proves them not to be the true Church because the ship wherein Christ was was exposed to storms and Christ came not to bring peace but a sword Matth. 10.34 And if unity among them might prove them a Church then might it prove the Turks and Jews to be Churches who have more of unity then they V. 28. And when he was come to the other side into the country of the Gergesenes there met him two possessed with devils coming out of the tombes exceeding fierce so that no man might pass by that way In these words to the end of the Chapter is set down what befell Christ when he was gone from Capernaum over the lake of Genezareth into the country of the Gerasens 1 He is met with two men possessed with devils The devils are described 1 That they came out of the tombes 2 By their exceeding fierceness that no man might pass that way 2 The complaint they make which is twofold 1 Disclaiming their interest in Christ What have we to do with thee Jesus thou son of God ver 29. Thou art the saviour of men not our Saviour 2 Their fear of a present torment Art thou come to torment us before the time ver 29. 3 Their petition If thou cast us out suffer us to go into the herd of swine v. 31. 4 Here 's Christ permission of them to enter the hogs he said unto them Go v. 32. 5 Here 's the devils execution of their mischief having once obtained a permission the devils entering into the swine the whole herd went down a steep place and perished in the waters v. 32. 6 The report hereof that was brought to the city v. 33. 7 The issue and effect the Gadarens being offended for the loss of their hogs desired him to depart out of their coasts And when he had come to the other side into the country of the Gergasens Matthew calls them Gergafens Mark and Luke Gadarens but there 's no difficulty for Gergessa or Gerasa and Gedara were towns near thereto Joseph lib. 2. de bello cap. 2. mentions both Gerasens and Gadarens These were the remainders of the Canaanites as Grotius writes and as it appears Gen. 10.16 The remainders of the people whose Land was given to Israel Deut. 7.1 supposed to be the Geshurites and Maacathites Jos 13.13 There met him two possessed with devils Mark and Luke mention onely one but the answer is easie the one was more famous then the other being possessed of a whole legion of devils Mar. 5.9 Luk. 8.30 and so was more cruel Mark and Luke prosecuting the history of the man possessed with a legion of devils do omit the mentioning the other Demoniak Coming out of the tombes They came out thence and abode there to affright men with fear of death their abode and dwelling was among the tombs Mark 5.3 Luk. 8.27 Now they might easily dwell in the tombs because they were hollow places digged out of a rock as Christs Sepulchre was Matth. 27.60 whereinto John and Peter entered Joh. 20.6 and those three women that brought spices Luk. 24.3 or else they were made of stone or brick and covered over Now if it be askt why they dwelt there it was because one of the Demoniaks being possest with a cruel devil or rather a legion of them no man would receive them to their house they being excluded from humane society resided in old Sepulchres One of these Demoniocks ware no clothes and was bound with chains and sometimes broke them Luk. 8.27 29. Matthew addes they were exceeding fierce and that they were so troublesome to passengers that no man might pass by that way Mark addes that no man could tame him and that he was day and night in the mountains and tombs crying and cutting himself with stones
Father being sick Paul prayed and laid his hands on him and healed him It may be supposed the Apostle speaks of this Jam. 5.14 Is any among you sick let him send for the Elders of the Church and let them pray over him anointing him with Oyl So Christ Mark 6.5 Mark 16.18 2 Ordinatory there is a laying on of hands in ordination of Elders this is acknowledged by all the reformed Churches of what judgement soever Though Papists acknowledge this to be an unblottable character which who so hath can never blot it out again yet the Protestants acknowledge it onely a signe pointing out the person ordained who is commended to the prayers of the Church Hence that saying of Augustine is ordinarily produced Quid aliud est impositio manuum quam oratio super hominem what other thing is laying on of hands then prayer upon the man ordained Besides these two there is a third way which I suppose comes nearer to truth which is that by laying on of hands in ordination there is a further measure of the Spirit infused into and poured upon the person ordained Concerning laying on of hands in ordination the Scripture speaks 1 Of those who are sent into the world Act. 13. When they had fasted and prayed and laid their hands on them they sent them away v. 5. 2 On those who are officers in Churches as deacons Act. 6.6 The Apostles first prayed then laid their hands on them So Elders Acts 14.23 And when they had ordained them Elders in every Church by laying on of hands the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had prayed with fasting they commended them to the Lord 1 Tim. 5.22 Lay hands suddainly on no man neither be partaker of other mens sins That is by consenting to ordain such 3 There is a laying on of hands on baptized persons after Baptisme this hath been depraved 1 By those who have endeavoured to make working of miracles a concomitant thereof because some persons in the Apostles times after hands laid on them did speak with tongues Act. 19.6.7 and prophesied 2 This laying on of hands hath been depraved by the Romanists 1 By changing the name from laying on of hands to confirmation 2 By assigning it an outward matter viz. Oyl and Balsome and the form of it to be I signe thee with the signe of the Cross and confirme thee with the anointing of salvation in the name of the Father Son and Spirit Chem. exam cont Trid. part 2. p. 95. 3 That those things they attribute to confirmation they deny to be given and received in Baptisme 4 That they ascribe an indelible character unto it as to Baptisme and order Chem. p ar 2. cap. de charactere p. 45. 5 By affixing it on a Bishop Gratian distinct 68. Fol. 99. propounds this question Wherein Chorepiscopi by which I suppose he means either rural Deans or Suffragans differ from Bishops answers and gives this as one difference that it s not lawful for them to give the comforter the holy Spirit by laying on of hands to Baptized believers or converted Hereticks 3 Laying on of hands hath been depraved by the Episcopal party who retaining the popish name of confirmation and affixing it to a Diocesan Bishop instead of prayer for strengthning of believers 1 Lay hands upon infants or young children 2 Supposing them all to be regenerate after Baptisme pray for an increase of grace on them 3 Have added hereto God-Fathers as they call it Now to prove laying on of hands on Baptized persons is an apostolical institution I prove it 1 Because the Apostle makes it one of the six principles or the word of the beginning of Christ Heb. 6.1 Or the first rudiments or elements of the beginning of the oracles of God Heb. 5.12 The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely explanatory for the principles of all arts are called elements nay which is more the Apostle calls it a foundation as well as repentance faith and Baptisme now the five others being fundamentals wherein all converted persons are to be practical in the belief how can laying on of hands be excluded from being so received 2 If laying on of hands on Baptized persons after Baptisme be rejected then instead of six principles laid down by the Apostle we shall receive onely five but this is absurd Obj. but we acknowledge a laying on of hands in the call of ministry therefore we acknowledge six Answ And why not as well after Baptisme what reason can be brought that ministerial imposition should be here acknowledged and the imposition after Baptisme excluded nay it seemeth imposition after Baptisme is rather meant 1 Because as faith and repentance go together resurrection and the last judgement so Baptisme and laying on of hands go together in the Apostles joyning of them 2 Laying on of hands upon officers is not herein meant because this was an administration the whole Church had received Act. 8.16 Heb. 6.1 but officers are not the whole Church 3 Because this laying on of hands is called milk for babes Heb. 5.12 13. but officers are not babes 3 Because there is a command for it 1 It 's called the rudiments of the beginning or elements of the beginning he means not elements of the world of which Gal. 4.3 8. Col. 2.8 20. that is elements wherein persons were initiated or begun in Christianity Heb. 5.12 As the elements of the Latin tongue is the learning of Accidence or Grammer so this doctrine of laying on of hands was first to be taught and practised 2 It s called an oracle Heb. 5.12 Now what are oracles in Scripture language but commands Act. 7.38 Moses received the lively oracles to give unto us This is called the Law ver 53. Who have received the Law by the disposition of Angels and have not kept it Rom. 3.2 What advantage hath the Jew Much every way chiefly that unto them were committed the oracles of God See Psal 147.19 20. 1 Pet. 4.11 If any man speak let him speak as the Oracles of God that is as the commands of God 3 The Apostle calls it a foundation Heb. 6.1 so that there is not onely a virtual command but an actual command from these three words of rudiments or elements oracles and foundation I gather a plain command 3 It appears from absurdity Is it not absurd to think that one of the six foundation principles commended to us by the Apostle should cease and all others of them to remain to the end of the world Nay is not imposition after Baptisme placed in the midst betwixt faith and repentance the resurrection and last judgement so that there is no coming to slight it being fenced on every side but we must renounce faith and repentance on the one side or the resurrection and last judgement on the other Is it not absurd to think the Apostle would place one temporary principle which was to last but for a small time
true Baptism Learn this observation descends from that Authority that after the Lords Ascension the holy Spirit came down upon the Apostles Eusebius in his History lib. 6. cap. 35. relates that Novatus though he were baptized yet because he was not confirmed or had hands laid on him after Baptism he never obtained the Holy Ghost His words are Neither did he get other things wherewith he ought to have been endued after Baptism according to the Rule of the Church nor was he sealed of the Bishop with the Lords seal meaning Imposition after Baptism which he having not obtained how could he I pray you obtain the Spirit For modern learned men take Gerson out of Hugo What profits it that thou art lifted up from thy fall by Baptism unless thou also beest strengthened by Confirmation Estius in Heb. 6.1 saith The Apostle undoubtedly understands that Laying on of Hands which is wont to be administred to the faithfull presently after Baptism of which Saint Luke Acts 8. Acts 19. That is to say the Sacrament of Confirmation whereby the Spirit of God is given to persons baptized wherewith they being strengthened confess the Name of Christ undauntedly among the Enemies of the Faith and then he concludes For that Hands were wont to be laid upon baptized persons after the Example of the Apostles Universa docet antiquitas All antiquity teacheth Grotius in Heb. 6.1 Hands were laid upon baptized persons to obtain the strengthening power of the holy Spirit and on persons ordained to the Eldership and on them that were reconciled after sins and those who were weak in body and on new maried people desiring a blessing from the Church Erasmus in Heb. 6.1 The first step to Christianity is to repent of our former life next that salvation is to be hoped from God next that we be purged in Baptism from our filth next that by laying on of hands we receive the holy Spirit Heming in Heb. 6.2 Imposition of hands was done by the Bishops and Elders on persons examined he should have said Baptized prayer and blessing being added thereto at this laying on of hands the holy Spirit was often visibly given Obj. But seeing Baptism and laying on of hands are conjoyned how came they to be severed Answ When persons with a right Baptism came back from Hereticks or Schismaticks to the Church they were not rebaptized but received onely by imposition of hands so the counsel of Arles can 8. If any one come to the Church from the Arrian Heresie let the preachers of our faith ask them their Creed and if they see they were Baptized into the Father Son and Spirit let them onely lay hands on them that they may receive the holy Ghost Leo. Epist 77. He that is Baptized among Hereticks let him not be rebaptized but let him be confirmed by laying on of hands with calling upon the holy Spirit Yet was not this rite used every where for Gregory de consecrat cap. 4. saith The west was wont to receive such as returned to the Church from Hereticks by imposition of hands but the eastern parts were wont to receive them by the anointing of Oyl Aug. against the Donatists lib. 5. c. 23. Gives a reason hereof and saith If laying on of hands should not be used to one coming from Heresie he would be judged to be without all fault but for the coupling of love hands are laid on Hereticks amended 2 When upon necessity any man was Baptized of an ordinary man that the Baptism might be approved and confirmed the person Baptized was brought to the Bishop that he might be confirmed Concil Eliberitanum Can. 18. A believer and in case of necessity one instructed in the Faith may Baptize so that if he that shall be so Baptized shall live he bring him to the Bishop that by imposition of hands he may be perfected 3 A third reason is mentioned by Hierom in his Dialogue against the Luciferians He saith The custom of the Churches was that the Bishop being about to lay hands to the calling on the Spirit of God he made haste to those that were Baptized in lesser cities by Elders and Deacons the meaning is as is after exprest when the Bishop knew they believed rightly and were lawfully Baptized he made haste to lay hands on them and to call upon the Spirit that they might persevere in that faith From all these customes not onely the common people but also sundry Bishops long before Hieroms time came to this opinion as if Baptism were without the Spirit and that the Spirit was first given and received when the Bishop to the calling on the Spirit of God laid hands on the person Baptized which Hierom confutes and proves that Baptism is not without the holy Spirit Answer to objections Obj. 1 In the laying hands on the Samaritans there were visible gifts conveyed Act. 8.18 Simon saw that through laying on of hands the Holy Ghost was given Act. 19.6 When Paul had laid his hands on the twelve they spake with tongues and prophesied but in imposition that is or shall be by the Apostles of the Churches there are no visible gifts given therefore that imposition in Scripture and yours is not the same Answ 1 That God did sometimes convey visible gifts after imposition of hands to honour it is true yet were these visible gifts no more parts of the ordinance much less essentialities thereof then Philips suddain surreption or catching away by the Spirit from the Eunuch were any part of the Eunuchs Baptisme Act. 8.39 40. this miraculous surreption was a confirmation to the Eunuch So when the twelve spake with tongues after Baptisme and laying on of Hands it was onely a confirmation to them of the truth of that Doctrine and powerfulness of that person into whose name they were baptized 2 The Apostles Peter and John Acts 8.16 17. would never have come down to Samaria for to do Miracles for Philip had there wrought Miracles abundantly Acts 8.7 in casting out Devils healing Palseys lameness c. therefore they came for some other end which was that the Samaritans might receive the Spirit Object But here were visible gifts given Simon saw that through laying on of the Apostles hands the Holy Ghost was given Answ There 's a sight of the understanding as well as of the eye Simon might see the Holy Ghost given whiles he beheld the operations of the Spirit in Prayer self-denial mortification yet not one gift given visible to the bodily eye But if visible gifts conspicuous to the bodily eye were given they were no parts of the Ordinance but Crowns and Ornaments thereof The Holy Ghost may be said to be given not onely in gifts of Tongues and Healings but also in meltings of heart Prophesie c. 2 It 's a mistake to say that in the Apostolical Imposition always visible gifts were conveyed such as the natural eye could behold for Paul laid his hands on Timothy and had nothing conveyed save inward gifts
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
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
his father because he keeps him in from prophaneness the servant is angry with his master and will not tarry with him because he is too strict how oft doth the husband rise against the wife for this Jobs wife upbraided her husband with the business of his integrity Dost thou yet retain thine integrity Michal scoft at David for his dancing before the Ark 2 Sam. 6. V. 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me Here is a consolation against the former evil to wit he that shall leave relations and friends for Christ Christ vvill count such a man vvorthy of him Christ adds these vvords above me least any should think Christ to forbid love of parents Wee may love them but not above Christ if vve doe Christ vvill not think us vvorthy of him that is he vvill not account such in the number of his Disciples The sum is Christ vvould have his Disciples suffer all manner of extremities rather then to be taken off from faith and obedience to him and he that vvill not suffer this is not vvorthy of him that is he is unvvorthy to be called a Christian neither hath he any part in his Kingdom of grace or glory Under father and mother he means all relations whatsoever whether Magistrates Masters Husbands Kinsmen Friends and all the good things we have or hope to have from them as Wealth Honour Lands It might seem very sharp that we must make them who are in the same society with us Enemies Christ therefore tells us that upon no other terms we can be his Disciples therefore we must see the price of being Christs disciples The sum is Christ is to be loved sovereignly and every creature subordinately Luke 14.26 If our love to any creature hinder us from following Christ let us learn to count it dung for Christ Gal. 6.14 Phil 3.8 When a case comes that either God is to be denied or a creature then is a creature to be denied The reverence of Parents is to be cast off if it cannot stand with the reverence of God the will of God being known we must not dispute of laws or prescriptions but we must obey Gods command without any deliberation because neither the Pope parents or Caesar have this title I am the Lord thy God Luth in Gen. 27. Love is an affection whereby the soul is carried out to enjoy something it esteems to be good There are three things in love 1 Affection whereby we are inclined to some known good 2 Desire that we may be united to it 3 Joy whereby we rest in that good thing obtained These three are in every ordinary subordinate good But in the supreme good all the appetites and affections of Saints are carried soveraignly to him and with much joy rest in him If we love not Christ soveraignly we love him onely as a creature neither is it enough to love the Lord Jesus better then many things if there be any thing we love above him or equal with him whatsoever thing we so love we make an Idol See my treatise of the love of Christ To love Christ thus 1 Beware you be not ensnared with the fear of men or any hardships 2 Nor with favours of men V. 38. And he that taketh not his cross and followeth after me is not worthy of me As in the former Verse we were to forgo any thing for God loving him soveraignly so are we required to suffer any thing for him loving him undividedly He that taketh not his cross By cross he means every affliction that lies in the way of duty whether it be an office which cannot be had with a good conscience or the favour of this or that man Many give a lift at the cross but finding it heavy they let it fall down again Others think when they have taken up some one or few crosses they have done enough whereas taking up the cross is a continual duty Hence it 's put in the present tense And Luke saith it 's a duty daily to be done Luk. 9.23 for what week or month is there but if a man will be true to his conscience he shall finde some cross or other lying in his way Christ doth not mean onely crucifying or the death of the cross which every Christian for Christ is called to take up but also Christ means all other crosses This death of crucifying was usual among the Romans invented by cruelty it self if Cicero may be believed among whom the word came to be used for all kinde of disprofit or suffering as the Phrase abi in malam crucem denotes and the Latine word crucior Now these words of taking the cross and taking up the cross mentioned Luk. 9.23 and that of bearing the cross Luk. 14.27 are the words used in the suffering of Christ Matth. 27.32 Mark 15.21 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Joh. 19.17 to show that the manner of calling sufferings by the name of the cross was taken from that suffering upon the cross So that to take up the cross is to have a disposition for all manner of sufferings for Christ whether prisons death or banishment So Paul Acts 20.24.21.13 So Peter though he went in his own strength yet the bent of his heart was right Mark 14.31 Luk. 22.33 Lord I am ready to go with thee both into prison and to death Christ calls these sufferings by the ignominious name of the cross that Christians may not expect worldly glory and domination but rather scoffs and mocks and crucifyings Moreover in that Christ saith we must take up the cross it denotes unto us a voluntary obedience that we neither fret at God or man who hath been any ways instrumental in our sufferings this should something quiet our mindes that as Christ adjudges all his Disciples to the cross so doth he us to our crosses and in that Christ saith his cross he means not that we should create crosses for our selves but only take from the hand of God bear upon our shoulders those which the Lord lays on us We are ready to think our own cross heavier then others crosses but if all the crosses of the world were laid on an heap and an equal dividend were made of them I question whether thy share would not come to more Some man can bear poverty but cannot away with infamy or disgrace Others will suffer disgrace but not imprisonment others imprisonment but not corporal punishment but a Christian that is worthy of Christ must take up all Means to take up the Cross 1 Think often of it resolve with thy self thou must not live always in peace but there will a change come when thou must part with thy dearest comforts 1 Pet. 4.12 Think not strange concerning the fiery trial be thinking what the truths of God may cost thee before
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
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
power in God whereby he is able to do whatsoever he will as to beget a Son equal to himself in all things and could he not do this he were not omnipotent this he doth 1 Immediately Psalm 115.3 2 Mediately using the means of his own appointing Use For application 1 To blame our darkness that cannot conceive this power of God Object But if there be such a power in God why do we not perceive it as we do bodily force Answ Because it works invisibly as the influence of the Heavens doth upon the bodies of men and beasts 2 The brightest Light while it shineth in a thick Cloud is not beheld so the power of God whiles it worketh in our weakness is not beheld so powerfull as it is in it self 2 To tax them who limit this power Psalm 78.18 19 20. Israel angred God saying Can God prepare a Table in the Wilderness Can he give Bread Can he provide Flesh They did not say he could not but onely questioned his power They limited the Holy One of Israel v. 41. This was Moses sin Num. 11.19 to 24. when God said he would feed 600000 men with flesh a whole moneth he could not believe it Martha could not believe Christ was able to raise up Lazarus being dead four days John 11.39 So when Elisha prophesied of such a plenty next day the Noble-man said If the Lord would make Windows in Heaven might this thing be 2 Kings 7.19 20. 2 Information 1 That there 's nothing too hard for God Gen. 18.14 He hath brought Light out of Darkness 2 Cor. 4.6 Good out of Evil Gen. 50.20 Men may make good out of natural evil as out of poysonous Ingredients but not out of moral evil We are too apt to draw a scantling of God by our selves 3 Consolation to Gods people 1 In straits Gen. 22.10 When Abraham was ready to slay Isaac God appears to him out of Heaven and bids him hold his hand Gen. 22.14 When Esau came against Jacob Gods power was seen in turning his heart to Jacob Gen. 33.10 I have seen thy face as the face of God that is I have seen God in thy loving looks So in Queen Hesters time God still puts forth his power in behalf of upright men 2 Chron. 16.9 2 In sad and forlorn conditions Are you in danger He is a present help Psalm 46.1 Are you indisposed to good He that can bring beautifull flowers out of ground seemingly sapless in Winter can do so in grace Are lusts strong God can subdue them Mic. 7.18 Are Enemies potent God can make them Friends Prov. 16.7 4 Terrour to wicked men that have such a powerfull God against them God can arm all creatures against thee Worms to eat up Herod Acts 12.23 Flies and Lice to infest Pharaoh Though hand joyn in hand the wicked shall not be unpunished Prov. 11.21 See Judges 2.15 Whither soever they went the hand of God was against them for evil but especially in another World Rom 9.17 22. There God will make his powerfull wrath known Psalm 90.11 5 Exhortation 1 To make this powerfull God thy Friend Men strive to make powerfull men their Friends make God thy Friend Psalm 27.1 Isai 51.12 13. and fear to offend him We are affraid to offend men of power much more fear to offend this powerfull God See a notable place Josh 4.23 24. 2 To go about all your actions in the power of God In this power Asa went against a million of men 2 Chron. 14.11 It 's all one with thee to save whether with many or few Jehosaphat 2 Chron. 20.12 We know not what to do but our eys are upon thee against spiritual Enemies also be strong in the power of his might Ephes 6.10 Phil. 4.13 Psalm 71.16 3 Labour to know this power We love to know the strength of persons or things to which we trust 2 Tim. 1.12 I know whom I have trusted 4 Believe this power without belief hereof we cannot believe the Creation of the World the forgiveness of sins Resurrection of the Body His power is seen 1 In that he can do whatsoever is possible to be done An Angel can do what belongs to an Angel an Ox or Horse what belongs to them but they cannot do the works of a man but God can do what is possible 2 He can do what he will Psalm 115.3 Whatsoever the Lord pleased that did he Isai 46.10 Matth 8.2 3 He can put forth his power more in one than in another as he puts forth his power more in scalding Oyl that it burns more strongly than scalding Water the Fire is more in the Oyl than in the Water so the power of God is more in Saints than wicked men more in one Saint at one time than another more in Paul than in the rest of the Apostles more in some part of a duty than another part of it 4 His power is not tyed to means He works without means at the blowing of Rams horns the Walls of Jericho fell Josh 6.20 Judges 6.12 Gideon by three hundred men overcame an Army of above an hundred and twenty thousand yea he works against means bringing his people through the Red Sea Exod. 14.21 5 Whatsoever he doth he doth it without labour or weariness Isai 40.28 The Creatour of the ends of the Earth fainteth not neither is weary 6 He is always powerfull Princes are powerfull but they may die or their power be diminished or resisted not so with God Deut. 32.39 None can deliver out of his hands 7 All the power that any Creature hath is in God whether power of authority or power of force John 19.11 Thou couldst have no power neither of authority nor force unless it were given thee from above said Christ to Pilate When an Enemy lifts up his hand to hurt us he hath the power of his strength from God if we saw a Bear or Lion in the hand of our father we need not be affraid 8 His power can frustrate and annihilate all other power as the Babel-builders The Egyptians God took off their Charet-wheels Exod. 14.25 and the Sea over-whelmed them v. 26. Haman's combination against the Church all power coming against God his cause and people is as if a Pitcher should rise against a stone-wall or as if the Thorns and Briars should put themselves in arms against the Fire Isai 27.4 Job 9.4 1 Cor. 10.21 Object But I doubt not of his power but of his will Answ His will is seen in his promise If we be confirmed of his power and believe his promise you need not be troubled Object But if this power be so comfortable how should I know it Answ Believe it Christ would not shew miraculous power where unbelief hindered Matth. 13.58 2 See God in the Glass of his Word Jer. 32.17 and works as in making the World Rom. 1.20 in binding in the Sea Jer. 5.22 by the Sand. 3 Pray God to open thine eys to behold it as Elisha prayed for his