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
he knowes our intentions for good when they are good Luke 21.2 V. 5. And when thou prayest thou shalt not be as the hypocrites are for they love to pray standing in the Synagogues and in the corners of the streets that they may be seen of men Verily I say unto you they have their reward Christ next unto a right direction in alms comes to give a right direction in prayer in which 1 He sets down the sins to be avoided 2 The manner of right performance The sins to be avoided are 1 Hypocrisie v. 5. 2 Vain glory v. 5. They love to pray standing that many eys may be on them 3 Vain repetitions v. 7. 2 The manner of right performance which must be 1 With confidence Pray to thy father 2 With secrecy Pray to thy father in secret v. 6. 3 Grounds hereof 1 Your father who sees in secret will reward openly 2 It 's a heathenish practise to use vain repetitions v. 7. 3 The knowledge God hath of your wants and his readiness to supply you v. 8. And when thou prayest thou shalt not be as the hypocrites are That is as the hypocritical Scribes and Pharisees For they love to pray standing in the Synagogues Q. Whether is it not lawfull to pray standing A. Yes Mark 11.25 When ye stand praying forgive The Pharisee and the Publican stood both when they prayed Luke 18 11 13. The Levites stood and cried with a loud voice unto the Lord Neh. 9.4 Abraham stood praying Gen. â—8 22 Moses and Samuel Jer. 15.1 and Job cap. 30.20 And sometimes and more frequently kneeling was used Solomon 1 Kings 8.54 arose from before the altar of the Lord from kneeling upon his knees Daniel kneeled upon his knees three times a day Dan. 6.10 Every knee shall bow to me Esai 45 23. I have left unto me 7000 that have not bowed the knee to Baal 1 Kings 19.18 Wherewith shall I bow my knee before the most high God Mic. 6.6 Let us bow down and kneel before the Lord our Maker Ps 95.6 To stand in prayer is not unlawfull but to stand that thou mayest be seen is unlawfull In the new Testament we read that Christ kneeled down and prayed Luke 22.41 Peter kneeled down when he prayed for Tabitha Acts 9.40 Paul kneeled down and prayed with them all who had brought him on his way Acts 20.36 Also Paul bowed his knees to the father of our Lord Jesus Christ Eph. 3.14 Stephen kneeled down in his last prayer Acts 7.60 Also Paul and his company kneeled down on the shore and prayed Acts 21.5 In prayer that gesture is to be used that doth most quicken and help to the duty The ancient Christians were wont to kneel in remembrance of the fall of Adam and of all his posterity and sometimes to pray standing in remembrance of the grace of Christ whereby we have risen from our fall Kneeling on the six days was a badge of our fall by sin but that we do not kneel on the Lords day is a signe of Resurrection From the times of the Apostles this custome came in as Irenaeus mentions Lib. de Pasch Quest Respons ad Orthodox q. 115. ascribed to Justin Aug. Epist 119.115 2 Q. Whether was it not lawfull to pray in the Synagogues A. Yes David saith Bless ye God in the Congregations Psal 68.26 For by Synagogues he means publick prayer which was used Matth. 18.20 Acts 1.14 practised by the hundred and twenty also Acts 4.24 Acts 12.5 where the Church were praying for Peter Grounds of publick prayer 1 There God is wont to communicate his presence Psal 26.8.65.4.52.8.76.1 2.132.13 14.133.3 2 The concurrent prayers of Gods people is wont to be more strong as many hands lifting at a burthen lift the burthen though great many flames of fire united in one are not easily quenched many springs of water conjoyned make the stream the stronger if the prayers of one Moses were so strong to keep God from destroying Israel Exod. 32.10.11 Psal 106.23 what will the prayers of many do Acts 12.5 as we see in Peters case who was delivered by the prayers of the Church 3 In that there are publick Officers chosen of Churches to present their requests before the Lord hence as those that are sollicitours for a Corporation had need to know the wants thereof so should the Officers of Churches in special be acquainted with the brethrens wants 4 Because publick occasions require it both in Church as the seeking some special mercy from God which concerns the whole Church as Peters deliverance Acts 1.5 12. the whole Church sometimes wants a mercy Matth. 18.20 the whole Church sometimes wants to have a judgement turn'd away Acts 4.24 also in the Commonwealth for to pray for the happiness of the Magistracy 1 Tim. 2.1 I exhort that supplications prayers be made for all men for Kings and all that are in authority By the blessing of whose prayers and examples is a City exalted Prov. 11.11 5 It 's for the honour and glory of God to have so many petitioners waiting on him for his royal assent a joynt cry of one and the same spirit from so many breathings of his people 〈…〉 prayer is as it were a publick hue and cry made our by an embodied Church against the common enemies of Jeâ—â—s Christ of their souls Praise waits for him in Sion Psal 68. â— 6 In publick prayer there is as it were the conjunctions of the spirits and graces of a body of Christ as it were in one Hence the whole Church Acts â— 42 as they continued in breaking bread together so did they in prayer and were as it were of one accord These all continued in one accord with prayer and supplication Acts 1.14 Acts 4.24 the Church lift up their voices with one accord the breathings of the spirit which were scattered in many are as it were united in one and as the waters of several channels disburthen themselves sometimes in one current so that where his name is thus recorded he is wont to come and blesse his people Exod. 20.24 In all places where I record my name I will come unto thee and I will bless thee Seeing then there are such conjunctions of spirits he that is the mouth ought to be carefull to present onely such requests wherein all Christians do agree and the body that are worshippers and all the worshippers are to come together like so many Doves to their windowes Esai 60.8 even the Prince himself not excepted Ezek. 46.10 that they may serve the Lord with one consent or shoulder Zeph. 3.9 the usual careless neglect whereof if it do not speak forth prophaneness yet doth it speak forth a spirit of lukewarmness 7 In publick prayer there 's a provocation of one another by godly examples In the corners of the streets That is where they might be beheld of the inhabitants of two or three or four streets at once whereas there is in sincere prayer 1 A proposing of the eye
EXPOSITIONS AND SERMONS UPON The Ten first Chapters of the Gospel of JESUS CHRIST according to MATTHEW Written by CHRISTOPHER BLACKWOOD Preacher to a Church of Christ in the City of Dublin in IRELAND Necesse est nobis Scripturas sanctas in testimonium vocari sensus quippe nostri enarrationes sine his testibus fidem nullam habent Orig. homil 1. in Jerem. It 's needfull the holy Scriptures should be called into witness because our meanings and Expositions without these witnesses have no belief Quaemadmodum si quis herbas aridas nec odorem nec colorem gratum habentes in medici officina dispositas repererit c. As if a man shall finde in a Phisician or Apothecaries shop dry herbs having neither smell nor colour though they may seem to have a base shew yet he will suspect there is some virtue and remedy in them so in the Apothecary shop of the Scriptures if any thing meet which at first sight seems to be contemned yet we may surely set down that there is some spiritual profit in it because Christ the Phisician of souls is to be supposed to have put nothing idle or unprofitable in this his shop meaning of the Scriptures Orig. hom 8. in Levit. LONDON Printed by HENRY HILLS for FRANCIS TYTON and JOHN FIELD and are to be sold at the Three Daggers and at the Seven Stars in Fleetstreet 1659. To the Right Honourable Lord CHARLES FLEETWOOD late Lord Deputy of Ireland and now Lieutenant-General of the forces in England MY LORD TO testifie that due acknowledgement of Your Lordships favors whereto I am obliged I have hereto prefixt Your Lordships name Among all studies none are to be preferr'd before the study of the Scriptures LUTHER when one Chapter was opened to him said Me thinks I see heaven opened Here are several Chapters opened wherein if God shall open himself to Your Lordships heart heaven shall undoubtedly be opened unto you Let not Your Lordship herein expect the flourishing garnish of humane Eloquence nor the glorious varnish of Rhetorical expressions but naked truth or at least the same drest up in an homely garb Truth is more potent them Eloquence the spirit better then wit Faith greater then Learning and the foolishness of God stronger then men All knowledge save that of the Scriptures is but perishing food yea the very knowledge of the Scriptures is no better unless as the understanding be affected with the truth of them the will be affected with the goodness therein presented In vain is all knowledge if it be not improved to the benefit of our own souls If our knowledge consist onely in methodical discoursing of God we shall glorifie him onely as the Painter doth the party whose picture he hath exactly taken With all the truths of God our hearts should have such correspondence as between the Character and Letter instamp'd My Lord if now and then you shall redeem an hour from Court-affairs to Closet-contemplation to peruse this ensuing Treatise I hope through the blessing of God your labor will not be in vain I have no more at present save to exhort you to take opportunities of doing much for God who hath done so much for you that so your faith and fruits of righteousness may abound in the day of account which with my prayers to the Lord for Your Lordship Your Lady and Posterity is the hearty request of MY LORD Your Lordships in all duty to serve and observe you CHR. BLACKWOOD TO THE READER BEing desired by some of my friends to Print some Annotations upon the New Testament though my life was too far spent and I not like to accomplish it my Body being much worn yet I thought it adviseable to make an Essay herein but the Providence of God so disposed that I had no sooner finished 3. or 4. Chapters in Matthew but I was called from the City of Kilkennie in Ireland to be Overseer of a Church of Christ in Dublin to whom preaching I was necessitated in order to their edification to handle some Points largelier then the nature of an Exposition calls for but yet I suppose not with less profit to ordinary Readers I have not according to the itch of the times affected new fangled interpretations but judging it unsafe to move the bounds of the faith I have troden in the steps of the best ancient and modern Divines that Providence led me to adding changing rectifying inventing and proposing what I thought needfull Thou mayest perhaps in some points meet with a judgement differing from thine in some one thing yet let not that cause thee either to reject or not promote the truths in this ensuing Treatise wherein we agree in most things If the Lord may have glory and thy soul Edification and Comfort and any Comfort may redound to me in the day of my account which speedyly draws on I trust I shall have my end With much carefulness I have endeavoured to avoid the misleading of Gods people I cannot promise thee all in this Treatise is truth yet notwithstanding all fear of losing friends and procuring enemies I have pressed after truth through multitudes of impediments temptations and discouragements That the answer of those prayers which have been poured out for a good success upon these weak endeavours may redound to the rejoycing of both our souls in the day of the Lord is the earnest request of Thy well wishing friend for the Lords sake C. B. The Authours Introduction to the ensuing Treatise TO the better understanding of this Gospel which through the assistance of the good Spirit of the Lord I now undertake there must be certain things first to be considered whereunto I shall propose these ensuing I. That by the Gospel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant The glad Tidings of Salvation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Well and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To tell though sometimes the word Gospel is taken for the Reward of good Tidings as Cicero to Atticus saith O thy sweet Epistles to which I confess Evangelia that is the Reward of good Tidings is due This word Gospel is taken 1. Generally for the whole Scripture which declares this Message for there were many sprinklings of the Gospel in the Old Testament Gen. 3.15 Deut. 18.18 2. Or particularly 1. for the promise of forgiveness of sins to them that believe and repent Luke 24.47 Acts 10.42 2. For the publication of this Gospel so Paul Rom. 16 25. was separate to the Gospel of God that is to the preaching of it See also Gal. 1.15 16. 2 Tim. 2.8 Christ was raised from the dead according to my Gospel that is the preaching of my Gospel Rom. 2.16 God shall judg all secrets according to my Gospel that is according to my preaching II. In that it 's said according to Matthew we may note that the prime Authour of this Gospel was not Matthew but the Spirit of God Matthew onely penn'd what the Spirit dictated III. This
in some supposititious writings falsely ascribed unto him V. 11. Then the devil leaveth him and behold Angels came and ministred unto him We have here the victory over the tempter The devil brought the worst of his fiery darts but Christ overcomes him We may see the temptations of Satan are limited that God will not still suffer Satan to tempt 1 Cor. 10.13 nor us to be tempted above strength Luke adds when the devil had ended all the temptation â—e departed from him for a season Satan left not Christ altogether but onely for a season to let us know that the rest of his life was not free from temptations and to teach us that sometimes Satan politickly gives way to try afterwards whether he can finde us secure Satan will try whether we have not lost our former strength care or vigilance or whether God that now doth not will not at another time for some causes suffer us to be led into temptation Satan would come oftner but that God who knoweth our strength or rather our weakness will not suffer him Satan is apt to come again with the same temptation to see if he cannot tyre and weary us out with the anguish and vexation of it 2 Cor. 12.8 Satan thrice tempted Paul with pride and sometimes he changes his weapon Let us do as the Pilot doth have our compass ready and stand ready to turn your needle to any point knowing that your lust within is for any sin and Satan can as easily tempt us to prodigality as to covetousness Onely when Satan comes with some other weapon God doth it for our good as change of Physick is good for the body for the same Potion always used will not work so well so the longer we are used to the same temptation the less it worketh God will have Satan turn some other way to purge some other stream of lust Besides God will have us learn skill by experience at all sorts of weapons by the falls of Hezekiah and Jehosaphat and David learn we that when one temptation is over another will come which will be a mean to prevent spiritual pride and security As we must not be secure when the temptation comes but set against it before Satans suggestion joyn with our corruption set against it while it is young so let us not be secure when the storm of the temptation is blown over let us do as Mariners that mend their tacklings against another storm come We are apt to think we shall have no more such temptations and then comes the tempter Satan was never so beaten by any as by Christ yet he came again and again A man that is once well beaten in the Field will hardly be brought to fight with the same man again but it is not so with Satan We must have some good days to breath in else we should not be willing to live and more fits of Temptations we must have or else we should not be willing to dy And behold the Angels came and ministred to him Here 's the comfort Christ had after the Temptation was over Angels come to minister to him Consolations are wont to follow after Temptations Hereby Christ saw the Father had a care of him and whereas solitariness in a Wilderness was one Trial here 's the company of good Angels nor had he onely their company but also he had them ministring to him Meat and other necessaries till he came out of the Wilderness The word Behold le ts us see that this was no little wonder that the Son of God who was even now exposed to Satans scorns should have not onely one but divers Angels ministring to him The like was in his passion Luke 22. As in Battel when the Enemies are dispoiled and driven away Friends come to congratulate with us so the Devil being overcome the Angels come to rejoyce with Christ As the Angels ministred to Christ after his Combate so do they serve Believers they are all ministring spirits Heb. 1.14 but it 's not to Run-aways but to then who have valiantly stood it out Thus we see Satan's great Temptations 1 Distrust in Adversity 2 Presumptuous undertakings without a Call 3 To seek success in our Calling as Riches Honour c. without and against a Command of God The second part of the Chapter containing Christ's Preaching in Galilee in which observe 1 The time when which was when John was cast into Prison 2 The place where viz. in Galilee 3 The end wherefore Christ preached which was 1 For the fulfilling the Prophesie v. 14. 2 For the enlightening of those in darkness v. 15 16. 4 The subject matter of his Preaching which was the Doctrine of Repentance v. 17. V. 12. Now when Jesus had heard that John was cast into Prison he departed into Galilee We have Christ's Preaching set forth 1 By the time when which was when Jesus heard that John was cast into Prison from that time Christ began to preach v. 17. which was as soon as John Baptist his fore-runner was cast into Prison of this mention is made Acts 10.36 37. The Word which God sent unto the Children of Israel preaching peace by Jesus Christ that Word you know that was published throughout all Judea and began from Galilee after the Baptism which John preached This circumstance of time notes to us that this Jesus was the Lord whom they looked for who sent John as a Messenger to prepare the way of his Gospel which was prophesied by Isai cap. 40.6 and Malachy cap. 4 5 6. Hence the Disciples when they saw Elias come after Christ in the Transfiguration they scrupled saying Why do the Scribes say that Elias must first come Christ tells them that John Baptist was that Elias the fore-runner of Messiah according to those words of his father Zachary Thou Childe shalt be called the Prophet of the Highest for thou shalt go before the face of the Lord to prepare his way namely as the Angel told him in the power and spirit of Elias Lukâ— 1.17 This John was Christ's fore-runner both in his Birth being born six Moneths before him and in his Preaching and also in his Passion and Suffering Matth. 17.12 Elias is come and they knew him not but have done to him whatsoever they listed even so also shall the Son of man suffer of them Now seeing the coming of Christ is twofold the first in the flesh the second to judg the World whether do not the Prophesies imply that there must be an Harbinger of his second coming as well as of his first for though the Prophesie of Isai 40.6 seems applicable onely to his first coming yet that Mal. 4 5. seems to be applicable to both his commings I will send you Eliah the Prophet before the coming of that great and terrible Day of the Lord and he shall turn or restore the hearts of the fathers to the children that is he shall bring the unbelieving Jews to have the same heart then holy fathers and
his heart and thereby to humble him for his pride 2 Chron. 32.31 compared with 26. Peter after he had fallen to deny Christ he went out and wept bitterly Mat. 27.75 3 This is the end why God lays outward poverty on us that which pride feeds upon is some outward thing that the flesh takes occasion to swell with now when the fewel is taken away the fire goes out Manasses was hereby brought to inward poverty riches are mostly the nourishment of sin and hardly can a rich man come to heaven Matth. 19.23 You see your calling brethren not many mighty not many noble are called 1 Cor. 1.26 Contrarily Hath not God chosen the Poor of this world Jam. 2.5 Poor men do usually more readily believe then rich men because they are less wrapt up in cares and earthly hindrances hence Christ doth with his people as a Physician with his Patient that hath a foul body he purges him almost to skin and bone that having made the body poor there may be a spring of better bloud and spirits Thus providence serves to predestination that poverty among other things serves to the good of the elect Rom. 8.28 4 Spiritual Poverty makes us successeful in the things of this life Many going in their own wit and strength prove very unprosperous Prov. 3.5 6. Trust in the Lord with all thine heart and lean not to thine own understanding in all thy ways acknowledge him and he shall direct thy steps Psal 78. He took David from following the Ewes to feed Jacob his people The reason is because God delights to lift up them that give glory to his name 1 Sam. 2.7 8. he makes such to be the pillars of the earth Psal 113.7 8. 5 Spiritual Poverty is that emptiness God is wont to fill Luke 1.53 He filleth the hungry with good things but the rich he hath sent empty away Such an heart is a spiritual emptiness so that as every thing in nature is filled with something so in grace 6 Men spiritually poor have their prayers answered Psal 34 6. This poor man cryed and the Lord heard him Psal 9.18 The needy shall not always be forgotten the expectation of the poor shall not perish for ever When the sorrows of death compassed David the Lord heard him out of his holy temple Psal 18.4 5 6. So Jonah chap. 2.7 When my soul faiâ—ted within me I remembred the Lord and my prayer came in unto thee into thine holy temple 7 Persons spiritually poor are wont to trust in God Zeph. 3.12 I will leave in the midst of thee an afflicted poor people and they shall trust in the name of the Lord. Such persons seeing the uncertainty of all other refuges are wont to refuge themselves in God Psal 142.4 5. Trials of spiritual poverty 1 Persons spiritually poor are full of sence of wants out of which they mightily pour out their souls You need not dictate words to a man that is sensible of wants A poor Tenant that hath had an hard bargain can sufficiently tell his tale to his Landlord See examples Psal 34.6 Psal 142.2.102.1 2. Job 29.12 2 In persons so qualified there is a care of using and frequenting ordinances See Psal 84.6 7. Poor Persons go to all places to get riches Psal 107.36 to 42. so they that want grace and comfort will attend upon all means they will go to Gods ordinances Persons that think there 's too much reading and hearing and preaching were never humbled why complain they not of the sun for light and of the earth for plenty 3 Persons spiritually poor are very much in esteeming any measure of grace Col. 1.12 13. 1 Tim. 1.12 the woman of Canaan esteems crumbs Matth. 15.27 A soul that sees the want of grace and the excellency of it is thankful for every good motion A Christian knowing he deserves nothing is thankful for every thing 1 Sam. 25.32 33. Psal 116.12 13. 4 Persons spiritually poor are fearful to offend God because the dependances of their grace comfort and glory is upon God Phil. 2.12 13. Even as poor people are afraid to offend those upon whom their earthly dependance is for maintenance or countenance Hos 3.5 Jer. 32.39 5 Such persons are teachable you may lead a man poor in spirit with any Counsel having smarted for sin Acts 9.6 Lord what wilt thou have me to do Esa 11.6 and because they are teachable God delights to teach them Psal 25.9 6 Such persons are not wont to upbraid others with their conditions they are so taken up with their own Luke 15.16 17. compared with v. 30. The prodigal he looks onely on his own misery the elder brother upbraids the prodigal This thy son hath devoured thy living with harlots and thou hast killed for him the fatted calf 7 Men that are spiritually poor are especially troubled for spiritual wants as blindness of mind hardness of heart unbelief Mark 9.24 Esa 63.17 Why hast thou hardned our heart from thy fear 2 Cor. 12.7 8. for this thing that is for removing the thorne in the flesh I besought the Lord thrice Jer. 17.14 Heal me and I shall be healed Hos 14.3 Take away all iniquity 8 Persons spiritually poor are wont to clear God in all his proceedings against them Ezra 9.13 All that is come upon us is for our evil deeds and great trespass and thou hast punisht us less then our iniquities deserve Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee See Psal 51.4 Levit. 26.39.40.41 Psal 145.17 Dan. 9.8 9. 9 He is not vain glorious but ascribes all to grace 1 Cor. 15.9 10. he hath low thoughts of himself whatsoever others think of him Matth. 8.8 Psal 115.1 Means to spiritual poverty 1 Look upon the mixture of corruption in your best and holiest services this will make you cry out with sighs Oh that my ways were directed that I might keep thy statutes Psal 119.5 Oh wretched man who shall deliver me Rom. 7.13 Neh. 13.22 Remember me O my God concerning this and spare me according to the greatness of thy mercy 2. Look on thy woful estate both before and after calling before calling poor and blind and wretched and miserable Rev. 3.17 owing ten thousand talents and not able to pay a penny Matth. 18.24 and after calling not able to think a good thought without grace 2 Cor. 3.5 What have we that we have not received 1 Cor. 4.7 3 Look on the humble dispositions of Saints of most grace Abraham counts himself dust and ashes Gen. 18.27 Job abhors himself in dust and ashes c. 41.6 Agur saith I am more brutish then any man Prov. 30.2 Asaph saith So foolish was I and ignorant I was as a beast before thee Psal 73.22 Jacob I am less then the least of thy mercies Gen. 32.10 John Baptist I have need to be baptized of thee I am not worthy to loose the latchet of his
than he that is in the World Isai 43.1 2 When thou goes through fire and water the Lord will be with thee Rom 8.37 We are more than Conquerours How We are sure of Victory before we fight 1 Cor 10.13 5 There 's a day coming when God will reckon with all Persecutours Psalm 9.12 When he maketh inquisition for Bloud he remembereth them God will inquire who slew Hooper Bradford c. who articled against such and such who brought them before Ecclesiastical Courts High-Commissions Committees Assizes Sessions Psalm 12.5 For the sighing of the Prisoner will I arise 2 Thess 1.6 6 A great deal of good comes to Christians by suffering Persecution 1 Hereby affections come to be loosened from the World and to be fastened upon God Psalm 142.4 5 2 Christians formerly loosened one from another come now to be fastened The Children of one Father that fall out among themselves are soon united against a common Enemy 3 Persecutions tend to the furtherance of the Gospel Phil 1.12 1 By propagation or spreading of the truth Upon Stephen his Persecution many of the Brethren preached the Word of God far and near Acts 11.19 and the hand of the Lord was with them v. 21 to convert many 2 By confirmation of those who are weak in faith Phil 1.12 Many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear 3 Hereby the World sees that God hath Worshippers who do not cleave unto him for worldly advantage Whiles for the hope of Israel they are bound with Chains Acts 28.20 and will not accept of Deliverance out of most painfull sufferings in hope of a better Resurrection Heb 11.35 7 Consider the cause for which thou sufferest set down 1 By the goodness of it Acts 5.41 Rejoycing they were counted worthy to suffer shame for his Name Rom 8.36 For thy sake we are killed all the day long Revel 1.9 John was in the Isle of Patmos for the Word of God and for the testimony of Jesus Christ This cause is more worth than thousands of my Life 2 By the clearness It is not wrapt up in consequences and must have Sophisters to fetch it out but it 's clear Dan 3.16 the three Children said O Nebuchadnezzar we are not carefull to answer thee in this O King as if he should say We desire no clearer cause to lose our Bloud in It 's a comfort in suffering clearly to see our way 3 By the fewness of Witnesses and multitudes of Adversaries 2 Tim 1.15 4.16 when Paul came to witness before Nero all those of Asia forsook him at his first Answer 8 Consider the wofull condition that will befall Persecutours 1 Their strokes and malice falls on Christ Zach 2.8 He that toucheth you toucheth the Apple of mine Eye Acts 9.6 Saul Saul why persecutest thou me 2 They have extreme horrour of conscience Jer 20.2 3 Pashur was a Persecutour he smote Jeremiah and put him in the Stocks and God threatens to make him a terrour to himself and to all his friends Zedekiah who smote Micaiah 2 Kings 22.24 in a day of trouble goes from chamber to chamber to hide himself Herod was tormented with John's death 3 Such persons as persecute have upon them at present an evident token of perdition as you that suffer persecution have of salvation Phil 1.28 4 The people of God every where are imploring God against Persecutors Luke 18.7 Shall not God avenge his own clect that cry unto him daily I tell you he will avenge them and that right speedily Herod might have lived long had it not been that the Church was imploring God against him Acts 12.5 Lam 5.59 60 61 c. 5 Persecutors come to fearfull ends Acts 12.23 Herod was eaten up of worms Jezabel thrown out of a window and eaten up of dogs why She slew the Prophets of God Revel 6.9 10 11. 6 They are branded with infamy to posterity 2 Ti. 4.14 Alexander the Coppersmith did me much evil and greatly withstood my words Elimas Acts 13.10 there 's present information given among the godly who persecute 7 All godly men rejoice at the downfall of persecutors the Jews teasted when Haman was hanged When the wicked perish there is shouting Prov. 11.10 Let not this joy be out of personal hatred but because justice is glorified the Church delivered and Satans kingdome weakned 9 Submit to the providence of God in all persecutions and look to it for 1 If the hairs of our heads are noted by God much more our lives Matth. 10.29 30. 2 Persecutours cannot touch the soul Matth. 10.28 3 Our times Eberties estates are not in the hands of persecutors but in Gods hand Psal 31.13 14 15.83.4.5 Revel 2.10 for it is God gives us our cup to drink John 18.11 as mastiff dogs fall upon men when their chain is unloosed so do wicked men upon Saints when God unlooses his cham of providence 4 As in active obedience we labour that what we do may please God so in passive obedience endeavour that what God doth may please us 2 Sam. 15.25 26. Behold here I am let him do to me as seemeth him good Mark 14.36 Take away this cup from me nevertheless not my will but thine be done 1 Sam. 3.17 It is the Lord let him do what seems him good 5 In all persecutions and sufferings commit thy soul to God desire him to take care of that so Christ Luke 23.46 Father into thy hands I commit my spirit so Stephen Acts 7.59 As in times of extremity we commit our jewels into the hands of trusty friends when houses are on fire and there are combustions men have principal respects to their jewels and gold oh that I could save that The worst persecutors can do is to take away life when the body dies it 's like the setting of the Sun which in short time rises again Therefore in all persecutions commit your soul to God in well-doing 1 Pet. 4.19 as into the hands of a father We reade of many deceits in Scripture but we never reade of a father that beguiled his childe We must also commit our bodies and goods to God but we must be at a point with these if God will have them but we must not be so with our souls 6 Beware of indirect means of escaping that persecution which providence casts thee into In particular beware of cowardliness compliancy to great friends and kindred base shisting tricks and distinctions gluedness of heart to earthly things 2 Tim. 4.16 Imitate Antipas who held the faith though sure to die for it Revel 2.13 7 Consider that all second causes are onely instruments in the hand of God The wicked are called Gods sword Psalm 17.13 the staff in their hand is Gods indignation Esai 10.5 6. Who gave Jacob to the spoil and Israel to the robbers did not the Lord Esai 42.24 25. 2 Samuel 16.12 2 Use Consolation In sufferings and persecutions you have a kingdome
according to the Scripture he means the Books of Moses But that which was commanded by the Law was observed by few but Christ hath enabled his People under the New Testament to perform writing his Laws in their hearts by his Spirit Therefore we see how Christ fulfilled the Law that which was chief and unchangeable in it I mean the Law of Nature Christ established it and confirmed it But that which was civil and positive part whereof concerned the Jewish worship and part concerned civil society or the government of the common-wealth of Israel though it came to an end at the death of Christ so far as it concerned worship and came to an end at the destruction of Jerusalem so far as it concerned civil society yet did not Christ oppose these laws neither by his example nor by his doctrine he did not oppose the Church laws but observed them Matth. 8 4. Shew thy self to the priest and offer the gift that Moses commanded also Christ kept the Passeover Matth. 26.18 Till himself had put an end to them by his death to keep the Jews from going a whoring to strange worships and to sever them from other nations God gave them the ceremonial law but when the time came the Jews and Gentiles should be embodied in one worship the other worship vanished as laws of war do when peace comes to take place therefore Christ did nothing against the ceremonial law as he doth nothing against the laws belonging to the time of war that when the war is ended shall proclaim peace or as the shadow vanished when the body comes Col. 2.17 Which are the shadow of things to come but the body is Christ Heb. 10.1 Therefore this law was fulfilled of Christ 1 Because he obeyed it and commanded others to obey it as long as the law giver would have it in force 2 Because by his sacrifice he put an end to it Heb. 8.13 2 For the laws of nature or naturals Christ fulfil'd them explaining them more clearly then ever they were explained strengthening them by more exact commands hence the law of Christ is called the perfect law of liberty James 1.25 Ireneus l. 4. c. 27. the Lord dissolved not the naturals of the law but extended them and fulfilled them as a vessel that had some water before but is now filled up to the brim To conclude Christ fulfilled the ceremonial law by giving himself typified therein not by taking off the bond of the law but by withdrawing the cause for which that law was given and did continue this law was called carnal or fleshly for the rites of fleshly sacrifices beheld therein besides Christ fulfilled the law of nature as a picture that is first drawn rudely but after the â—ainter comes to draw it to the life so the law of nature was set down more imperfectly now more perfectly Besides Christ fulfilled the law and Prophets by fulfilling the prophesies that went of himself as Deut. 18.18 Esa 66.1 2. Ezek 36.25 26. Zach 12.10 We see then that whereas the Pharisees slandred Christ and his doctrine that he was an apostate and an enemy to the law of Moses which God had writ in tables of stone and that he brought a doctrine to the law overturning all godliness and whereas carnal men had an opinion that now under the new Testament they were free from the bonds of the ten Commandements and so from all punishment and therefore they were privileged to swear and be drunk and what not which position was also gathered by wicked persons from the Epistles of Peter Paul and James as Rom. 3.28.6.1 2. Christ therefore speaking to his disciples that they might not be bewitched with either of these opinions saith Thinke not that I came to destroy the law or to oppose it I came to fulfill it Now for that which is commonly called the moral law or law of manners Christ fulfilled it 1 By being made under the law for us Gal. 4.4 and after being made a curse for our transgressions of it Gal. 3.10 2 By imputing and placing us righteous before God when we once believe on Christ Rom. 5.19 by the obedience of one shall many be made righteous or as the word signifies constituentur placed righteous 2 Cor. 5.21 Rom. 8.3 4. 2 He fulfills it in us by writing the law of God in our hearts Jer. 3.33 and working in us a bent and respect to all the commandements of God Psal 119.6 Now besides whath hath been said the reasons I give for so opening this Scripture are both that 1 There may be no clashing betwixt this Scripture and those mentioned Gal. 2.21 I through the law viz. of Christ am dead to the law viz. of Moses also John 8.17 It is written in your law also John 15.25 It is written in their law also Rom. 7.2 3 4. saith as the wife is free from the husband by his death so are we free from the law by the sacrifice of Christ and so much the more when we are implanted in him also Col 2.14 blotting out the hand writing of ordinances which was against us he took it out of the way nailing it to the cross q. d. he did not onely take away ceremonial but all other laws that might be hand writings against us that as the Lord forgave the elect their debts so he made void all the specialties or bonds that might witness the debt 2 Cor. 3.11 making a difference betwixt the new Testament and the ministration of death which was written and graven in stones he means the law ver 7 he saith ver 11 If that which was done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated made void Rom 3. ult were glorious also ver 13 Moses put a vail over his face that the children of Israel could not look to the end of that which is Abolished Christianus si proprie definiatur est filius gratiae remissionis peccatsrum qui nullam prorsus legem habet sed est supra legem peccatum inferum Luth. Tom. 4.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides there are other places 2 Cor. 9.20 21. To them that are under the law as under the law that he might gain them that are under the law to them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law In shewing his compliance both to those that were without law and to those under the law he justifies them without law that they were not without law to God because they held the abolition of the law but they were under the law to Christ Gal. 3.23 24. The law was our schoolmaster to bring us to Christ but after faith is come or Christ believed on is come we are no longer under a schoolmaster see Gal. 5.23 1 Tim. 1.9 Gal 5.19 Wherefore serveth the law It was added because of transgressions How long to endure till the seed should come which seed was
are accompanied with holy affections and renewed desires of the same thing formerly in the same prayer requested Psalm 80.3 Cause thy face to shine upon us and we shall be saved this saying is thrice mentioned as v. 3. v. 7. and v. 19. So Psalm 67.3 5. this saying is twice mentioned Let the people praise thee O God let all the people praise thee 5 When used to stir up our dulness Psalm 107.8 15.21.31 Four times the Prophet saith O that men would praise the Lord for his goodness and declare his wonderfull works to the children of men Psalm 47.6 Sing praises unto our God sing praises sing praises unto our King sing praises There is twenty six times mention made of the Lords mercy enduring for ever Psalm 136.1 to the end 6 Sometimes the heart of a childe of God exceedingly runs upon some one desire and so he may vent it more than once in prayer without vain repetition So David Psalm 119. more than once Repetitions in prayer become sinfull 1 When affected as strains of eloquence and Rhetorick as he that cried Hyperbolical God thou that dwellest in the third Heaven of Hyperbolees 2 When empty frothy and impertinent wherein is no spiritual life or heat so those worshippers cryed from morning to noon O Baal hear us 1 Kin. 18.26 Not onely those that are directed to Idols but those directed to Saints as those in the Papacy Holy Paul pray for us holy Peter pray for us mentioning thirty or forty Saints in this manner yea even repetitions of this kind directed to God as in the common prayer book Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us so in the Letany Good Lord deliver us is eight times mentioned and one and twenty times there is mentioned We beseech thee to hear us good Lord. 3 When men from want of holy notions of the word in their hearts through which the Spirit would convey it self are forced to use the same repetitions these in some measure disparage the spirit of praier and had need be humbled for their seldom reading of the word and meditation thereof from whence comes this strangeness and forcedness of repetitions 4 When men have an itch to pray as long as others that because an other hath praid an hour perhaps from a true enlargment they will pray as large as he hence some persons use vain repetitions when the spirit ceases from assistance and indisposition prevails it s our wisdom and humility to give out For they think they shall be heard for their much speaking Christ sets forth a ground why the heathens used vain repetitions because they thought they should be heard for their much speaking by gentiles he means the heathen or nations whereas the jews were called by the name of people and so they are contradistinguished twice Act. 26.17 23. These prophane nations thought that because they wearied themselves with the irksomness of a long prayer that therefore God would hear them because they would say many things they must needs say what is already spoken but when in prayer there is nothing spoken but that which is needful such an one ought not to be accounted a much speaker Quest Whether or no are long prayers and much speaking unlawful Answ 1 Long prayer may be upon extraordinary cases Moses continued a whole day in prayer Ex. 17.11 12. and Christ a whole night Luk. 6.12 nor are carnal men fit judges in this case who snuff at any small time spent in Gods service Mal. 1 13. crying When will the Sabbath be gone Amos 8.5 nor is the unregenerate part of Godly men a fit judge but before I answer hereto I must premise some things 1 The heart is not easily or suddenly gotten upon the wing yet in that doth the life of prayer consist it is a lifting up of the heart Psal 25.1 Many weights of dulness hardness heartlesness strangeness unbelief from whence arises dumbness discouragement and listlesness are upon the heart which are not easily removed now motion is a cause of heat hence to bring the soul to sensibleness there may be the longer essaying 2 If prayer have its due growth in the several parts of it conâ—ession petition intercession and thanksgiving it cannot be very short 〈◊〉 Oâ— manifold wants to be supplied and benefits to be acknowledged import that our prayer usually cannot be very short But to answer 1 We are to abominate all long prayer which is performed for any carnal end or pretence whether to get an opinion to be men of parts or to seem religious and get applause or because others so pray The wicked scribes for pretence made long prayers Mat. 23.14 2 See that your length of prayer arise from a true enlargment of heart and from a gracious quickned frame which if it be your petitions will be free and not forced Powre out thy heart like water before the face of the Lord Lam. 2.19 that is thy petitions will come freely as water powred out thy lips will drop as the hony-comb which needs no squeezing Song 4.11 they will be also pat and seasonable according to occasion wherein the heart oft will be put into an holy melting frame After this manner Christ prayed Heb. 5.7 and such a frame of spirit is promised Zach. 12.10 these enlargements the people of God have more often in closet prayer then elsewhere because they can there more freely rip up their hearts and can most insist upon those petitions that will make the soul bleed and yern 3 In long prayers see that your hearts be able to hold out as well as your tongues Our worship must be with our spirit Joh. 4.23 Rom. 1.9 Paul served God with his spirit a short prayer made with servency and devotion prevails with God Jam. 5.16 more then long prayers which are but lip labour Esa 29.13 4 Gods people have upon extraordinary occasions usually used long prayer as Solomon at the consecration of the temple 1 King 8. so when under agonies and great troubles Psal 102.1 the overwhelmed soul powres out his complaint it comes like a flood so when the spirit comes to visit the soul with enlargement the soul in this case is wont to pray long and loth to let the Lord go Gen. 32.26 when we have the breathings of the spirit upon our hearts it s not our wisdom to give out Longa hora brevis mora Bern. God's long a coming and his tarryings are not long Shall we be watchful for winde and tyde and shall we not take the gales of the spirit moreover afflictions are wont to awake the soul hence the soul being awakened prayes with more earnestness and length Jacob when he feared death and destruction from Esau he cryed to God all night long Gen. 32. when the Church is in hazard of ruine also so Hester and the Church Act. 12.5 5 In long prayer we must have respect to them that joyn with us as to our selves when the mouth of
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
nor in that which is to come therefore some sins are forgiven in the world to come Answ Mark expounds it that such a one hath never forgiveness Mark 3.29 Matthew to aggravate the sin against the holy Ghost uses a Periphrasis as if we should speak of a sick man he can sleep neither day nor night that is never or as if we should say the grace of faith can never be bought with mony neither in this life nor in the life to come that is never For that place 1 Pet. 3.18 19 20. Being put to death in the flesh but quickned by the Spirit by which also he went to preach to the spirits in prison which sometimes were disobedient when once the long suffering of God waited in the dayes of Noah therefore say some the Gospel was preached in the world to come for forgiveness there is a misunderstanding of three things in this text 1 the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they understood the soul of Christ as by flesh his body the body they held to dye but the soul to remain alive in which soul say they he went and preached but by the flesh of Christ is meant his humanity according to this he is said to be put to death but by his spirit is meant his divinity Joh. 4.23 By the power of this spirit and divinity he was raised from the dead 2 Cor. 13.4 A second word misunderstood is this to the Spirits in prison Where the Word are is to be understood or the word being they understood were or had been which words are referred to those men that in the time of Noah were unbelievers and were then in the world now in Peters time their souls were in Hell for by the prison is meant Hell Rev. 20.7 There they are kept to the day of judgement The third word which almost deceived all was the word Going or went which they understood of his going out of the world into Hell when it was meant of his going out of Heaven into the world and speaking then by his spirit in the ministry of Noah to these rebells that were now in Hell in Saint Peters time Now that no sins are forgiven in the world to come appears 1 Because in this life onely are tenders of grace 2 Cor. 6.2 Behold now is the accepted time now is the day of salvation When the master of the house hath shut to the door of this life and ye stand without and knock and say Lord Lord Christ will say Depart from me I know you not Luk. 13.25 The gate of grace was wholly shut unto the foolish Virgins Matth. 25.11 2 The time betwixt this and death is the time for repentance patience and constancy and after death is the present receiving of the crown Rev. 2.10 Be thou faithful unto death and I will give thee a crown of life The godly lamented Stephen at his death but never prayed for him Col. 1.14 9 The grievousness of that prison whereinto unpardoned sins will cast us 1 We are afraid to be cast into a stinking prison for debt yet may there be hope one way or other to get out by satisfaction or compounding or the creditours pity but none of these can befall thee if thou dyest in thy sins and be cast into that prison thou canst not come out by satisfaction because that is of force onely by Christ his satisfaction in this life Act. 13.39 40. Col. 1.13 14. nor yet by composition for thou must lye there till thou hast paid the utmost farthing Luk. 12.59 nor by the creditours mercy because after death the wicked shall have judgement without mercy Jam. 2.13 2 There will be no running away from this prison because the prisoner is bound hand and foot Matth. 22.13 Bind him hand and foot and take him away and cast him into outer darkness Kept in everlasting chains Jude 6. Psal 49. Like sheep that are driven into the fold so are they driven into Hell ver 14. Luk. 16.26 3 In other prisons we have friends come to visit us but here not onely friends 2 Thess 1.9 but also all other comforts shall be removed yea the damned shall be deprived of the presence of God If the deprivement of the sight of God by faith be so grievous how grievous will the deprivation of the beatifical sight in glory be 4 The perpetuity of it to be condemn'd to perpetual imprisonment and that in some loathsom dungeon is terrible yet death may set us free thence but from the prison of Hell there 's no getting out The worm never dyes nor the fire never goes out Mark 9.44 45 46 47 48. It s five times set down the fire that never shall be quenched which are not idle repetitions but to ascertain us of the perpetuity of the torment If the damned had hope after some millions of years to have their torments ended it were something but the burnings are everlasting Isai 33.14 Isai 30.33 the Worm everlasting Isai 66.24 the Fire everlasting Revel 20.10 the contempt everlasting Dan. 12.2 Object But by what right will God punish temporary faults with eternal punishments Answ 1. Sin is committed against an infinite Majesty and so deserves infinite punishment now because man is a finite creature and cannot suffer for it at once therefore he must suffer for it successively to all eternity 2 Because in unpardoned sinners so dying there 's a wicked habit that should they live ever they would sin ever the sinner sins in his eternity and God punishes in his eternity 3 Punishment is to be measured not by length of time the offence is in committing but by the greatness of the offence Murder and Adultery are soon committed shall the Offender be no longer punished than the offence is committing 4 As we are to look upon the perpetuity of this Prison so upon the darkness of it Jude 6. the rebellious Angels are reserved under darkness chains of darkness 2 Peter 2.4 to the wicked the mist of darkness is reserved for ever 2 Peter 2.17 Light is most comfortable but in Hell there 's fire without light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the damned see not 10 Together with pardon come all other blessings Ezek. 36.25 26 27. I will sprinkle clean water what more the cleansing from filthiness a new heart the putting of the Spirit within us writing the Law in the heart Power over sin follows pardon of sin Rom. 7.15.8.2 yea all good things here Rom. 8.32 and glorification in Heaven hereafter Whom he justified them he gloried Rom. 8.30 11 True happiness consists in forgiveness of sins the World counts them happy that have great Estates that have the Princes ear but the Lord tells us those are happy that have sins pardoned Psalm 32.1 Blessed is he whose transgression is forgiven and whose sin is covered I am covered under the shadow of the wings of Christ and live secure under the most broad heaven of
assurance of thy pardon get more and more earnest of the Spirit Men that deal in great matters love to get as good earnest as they can the fuller earnest the more security Again people keep and esteem an earnest more then other mony because it hath reference to further matters which other mony hath not So should we esteem the Spirits testimony as sealing us up unto the future inheritance in heaven at which day it shall cease to be any further an earnest as earnest mony ceases to be earnest when the whole sum is paid Mean time till we come into that glory the Spirit though it do not always confirm us to present sence yet doth it confirm us to present experience from the former workings thereof which we have felt as the former movings of the infant in the mothers womb confirm the mother that she is with childe though at the present she feel no moving at all thereof Obj. But the heart is deceitful Ans The Spirit in us is too holy to deceive and too wise to be deceived When there is an object to be seen and an eye to see and light to discover the object to the eye sight must needs follow so in a believer there is grace to be seen and an eye of faith to see it so is there a light of the Spirit discovering that grace to the soul Obj. But some as Papists and others think there can be no assurance of remission of sins and of salvation A. That we may be assured herein appears 1 The Word bids us make our pardon and salvation sure 2 Pet. 1.10 Heb. 6.11.10.22 which were in vain if such a thing could not be 2 The Saints have been assured hereof Job saith c. 19.25 I know that my Redeemer liveth and that I shall stand up with him on the earth at the last day and I shall see him not with other but with the same eys 2 Cor. 5.1 Paul saith We know if our earthly tabernacle were dissolved we have a building of God Abraham Rom. 4.21 22. 1 John 3.14 1 John 5.14 15. We know we are translated from death to life we know we have the petitions desired 1 Pet. 5.1 I am also a partaker of the glory that shall be revealed Peter speaks of himself in this life Obj. But what these Saints had they had by special revelation Answ No. For the Saints Peter writes to had obtained like precious faith with himself 2 Pet. 1.1 And Paul saith I am perswaded that neither life nor death shall be able to separate us from the love of God See he names other believers as well as himself Rom. 8.38 39. 2 All the Saints have the same Spirit of faith 2 Cor. 4.13 though not in the same degree Timothy saith I know whom I have trusted 2 Tim. 1.12 See there is a certainty in knowledge The Hebrews knew in themselves they had a better and enduring substance which was the ground they not only patiently suffered but also joyfully endured the spoyling of their temporal substance Heb. 10.34 They did not onely conjecture it but knew it in themselves Peter when Christ asked him whether or no he loved him he did not answer Lord thou knowest we cannot tell truly whether or no we love thee but appeals unto Christ saying Thou knowest all things thou knowest that I love thee John 21.15 16 17. Peter mentions it three times shewing the undoubted assurance he had thereof 3 The Scripture bids us prove our selves as concerning our estate to God ward Gal. 6.4 Let a man prove himself that he may have rejoycing in himself alone 1 Cor. 11.28 Let a man examine himself and so let him eat 2 Cor. 13.5 Examine your selves whether you be in the faith This bidding us search our conscience according to the rule and the declaring that rejoycing followes thereon doth denote unto us that assurance of remission of sins may be had It is ridiculous to think that the Spirit should bid us search for that which cannot be found 4 That certainty and assurance of salvation may be had appears from the many signes and evidences the word of God sets down of our being in Christ of our having the Spirit of our regeneration uprightness confidence to say that he that hath these graces is not sure whether he have them or no is a great mistake for do not I know that I love the Lord better then any thing that I love my brother yea mine enemies that I combate against all sin hunger after righteousnesse that my heart closeth with every command of God that I hate all sin do not I know that I have comfottable answers from God in prayer when I have them Comfortlesse is the assurance of hope arising from humane conjecture allowed by Papists and differs from Theological or divine hope arising from faith 5 The doctrine of doubting of remission of sins or conjectural hoping for salvation is a comfortlesse doctrine for 1 It kills our joy and thankfulness for how can I joy in or be thankfull to him who for ought I know may damn me another day and how can I joy in a thing which I know not whether I shall have or no 2 This doctrine of doubting stuns and hinders our proceeding in a godly course How can a man have a heart to go on when he cannot tell whether all he doth will come to any thing yea or no The Scripture ordinarily exhorts to duty from the knowledge we have that our labour will not be in vain Gal. 6.9 Be not weary in well doing knowing in due season you shall reap if ye faint not 1 Cor. 15.28 Be ye alwayes abounding in the work of the Lord forasmuch as you know your labour will not be in vain 3 The doctrine of doubting must needs fill the conscience with much anguish and anxiety A man that is condemned and hath no way to escape but by a pardon must needs be in perplexity of mind till he know of his pardon so must the soul needs be that sees its own lost estate and knows nothing of the pardon of his sins 6 From experimental feeling when I trust to a person promising to give or lend me any thing I know I trust to him and rest on him for what he hath promised and shal I by faith rest on Christ and know no such thing 7 From the testimony of the renewed conscience for our spirits regenerate witness our good estate Rom. 8.16 Yea even this is witnessed even in weak Christians though with some fear of the contrary the poor man cryed out Mark 9 2â— Lord I believe help my unbelief How could we say we believe if we could not know it we cannot speak that truly whereof we can have no certainty 8 From the seal of the Spirit witnessing with our spirits Take heed of expecting such inward witness of the spirit as some expect viz. a discovering of your adoption without first discovering the signes of it as if by an
James 1.10 3 Rest content in thy condition so Christ here and Paul 1 Cor. 4.11 Phil. 4.13 If at any time we are taken by poverty let us rest contentedly therein living in abundance take heed ye fall not by proud boasting and living in want take heed ye be not supplanted with sorrow of heart one and the same countenance appearing Just Mart. ad Zenam p. 391. V. 21. And another of his disciples said unto him Lord suffer me first to go and bury my Father V. 22. But Jesus said unto him follow me and let the dead bury their dead Suffer me first Here is another of Christ his Disciples who would follow Christ but it must be when his father was dead Christ here shows that nothing should be put before the observation of his commands as being a matter of eternal concernment nor must we use delay herein See Exod. 22.29 Psal 119.60 Nor must we preferre service to relations as probably this man might pretend to serve his Father while he lived or to bury him now dead for some think his Father was now dead and Christ comes to him at this time to comfort him in the want of that relation However Christ called him to follow him Luke 9.59 and he makes this excuse some think his father was old and it would not be long first before he were dead It was a moderate request to go and perform the last office of love but Christ knew others could do it and then matters of salvation are to be preferred before matters of comliness and decency But Jesus said unto him Follow me That is let thy love be so to thy relations that if Christ call thee thou mayest leave all for him Matth. 4.22 Matth 10.37 The end why he followed Christ was â—o preach the Gospel Luk. 9.60 And let the dead bury their dead By dead in the former place he means those who are dead in sins Eph. 2.1 5. Eph. 5.14 1 Tim. 5.6 Bury their dead Christ doth not condemn burying their dead friends who if godly are buried in hope of a comfortable resurrection but hereby tells us that whatsoever hinders us from a right course savours nothing but death and that the unbelieving Jews who were dead in sins might serve to bury this man when he was dead he had some brethren or kindred who might do it also Obs When God calls us to do duty we must not use delayes Gen. 22.2 3. Many sinners are like him that cryed a little more slumber Prov. 6.6 7 8 9 10. To day if ye will hear his voice harden not your hearts Heb. 3.7 8 13. Prov. 27.1 2 Service to relations is not to be preferred before service to Christ 3 Every unbelieving man is no other then a dead man Joh. 5.24 Rom. 5.6 Not like the man that fell among the thieves dangerously wounded but quite dead dead we are by the sin of our first parents not onely temporally Rom. 5.12 but spiritually as unable to do spiritual actions as dead men are to do the actions of living men Col. 2.13 As in natural death there is a separation of the soul from the body so in spiritual death there is a separation of God from the soul For the seat of this spiritual death It is in the understanding John 1.4 5. Eph. 5.14 It is in the will Rom. 6.13 It 's in the conscience Heb. 9.14 It 's in the affections Obj. But if men be naturally dead why do you preach to them Answ 1 The word spoken is a mean to bring them to life Joh. 5.24 When the Spirit of Christ accompanies it the ministry of the word is appointed to turn persons from darkness to light Acts 26.18 2 Though men be naturally dead yet 1 Are they not without reason to consider what is spoken and upon what grounds 2 Though they be dead yet they may offer themselves to the means Obj. But there are some inward workings in the hearts of natural men as sence of sin fear of punishment thoughts of deliverance wishes for heaven therefore they are not dead Answ These and much more may be in natural men yet are they dead As in the generation of man there are many fore-going dispositions which go before the induction of the form so there are many fore-going actions preceding spiritual regeneration as we see in those converts Acts 2.36 37 38. Obj. Man hath some reliques of knowledge how then is he dead Answ Every knowledge doth not suppose life but that onely which affects the heart with affiance and love John 17.3 The devils know much remaining devils still Besides mans natural knowledge makes him inexcusable not salvable Obj. Natural men have many excellent virtues in them therefore they are not dead Answ As the evil actions of good men redound not to their persons to make their persons evil so the good actions of evil men redound not to their persons to make them righteous Good works do not make a good man but a good man makes or does good works evil works do not make an evil man but an evil man makes evil works So that it behoves the person always to be good before all good works and good works come from a good person Luth. Tom. 1 Cat. fol. 469. Their vertues are like pictures without life There are many natural men fine Schollers and Gentlemen too good to go to hell yet not good enough to go to heaven for they being in the flesh cannot please God because they are not good trees they cannot bring forth good fruit all their virtues are like flowers upon a dead mans carkasse that may adorn it and keep off the stink thereof but cannot give life thereto As in the flesh of a beast some part of it is sold at a great price other of it is cast away or little regarded yet all is flesh so some works of the natural man are abhominable and some are commendable but all are but flesh There are several sorts of madnesse some light and foolish some more sober and solemn yet all is but madness so in spiritual madness the lives of some natural men are sober grave serious the lives of others are wilde and ranting yet all are dead and mad Obj. Natural men are not dead because they have some signes of Gods image in them Answ There 's a twofold image 1 Natural standing in immortality immateriality mentioned Gen. 9.6 He that sheds mans blood by man shall his blood be shed for in the image of God made he him 2 A supernatural image consisting in righteousness and holiness Col. 3.10 You have put on the new man which is created in knowledge after the image of him that created him The former image may be in natural men not the latter Use Try two things 1 Whether thou art dead 2 Whether thou art alive Tryalls of a man dead 1 When he lives in sin Rom. 6.2 How shall we that are dead to sin live any longer therein 1 Joh. 3.6 He that abides in
draw out some words that shall be against the Governours or the Laws of the place where you live Matth. 22.15 16 17. 2 Take heed of feigned and treacherous men who shall bring you to Councils Psal 55.12 13 14. 3 Of enticing men who shall perswade you by flatteries to deny the faith Dan. 11.32 34. 4 Take heed of all natural men indefinitely It behoves Christians to stand upon their guard seeing all men naturally have an hatred unto them therefore must we beware of them though they be civil and courteous For they will deliver you up to the Councils Not onely unto the Council of three and twenty but also to the great Synedrium or the Council of 70. of which mention was made cap. 5.23 so was Peter and John Acts 4.7.5.27 and Stephen Acts 6.12 And they will scourge you in their Synagogues Acts 5.40 Peter and John were so scourged Heb. 11.36 For even by Synagogues civil Courts were meant 1 Machab. 7.12 Of this mention is made Acts 5.21 The high Priest came and they that were with him and called the Council together and all the Senate of the children of Israel The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Eldership of the children of Israel Because the things they acted against the Apostles seemed to be dangerous to the Commonwealth they took the voices and advices of the chief men herein they joyned the Senate of the City with the Senate of the people This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Synagogue So that Christ his speech ascends higher then before so that his meaning is You shall not only be brought before ordinary Consistories but extraordinary Conventions and Assemblies shall be called together to try you Before this extraordinary Convention the Apostles were beaten with rods V. 18. And ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles And ye shall be brought before Governours and Kings Christ still ascends higher in his speech to wit that for the witness of his truth they should be brought before Governours and Kings By Governors he means Vice roys and Governors of Nations Provinces and also before Kings that depute such Governours For the distinction of Governours from Kings see 1 Pet. 2.13 Submit your selves to every Ordinance of man whether unto the King as excelling the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unto Governours as to those that are sent of him Besides when Christians have been condemned by Councils the execution of them hath been by secular powers as in Queen Maries raign and now under the Spanish inquisition Yea many times Princes have themselves sate in judgment against Christians as the Emperour Sigismond c. When Christians shall thus be brought before Kings and Governours Christ would have his Disciples not to be dazled with the glister of earthly Majesty but to be of undanted spirits when they come before them as Paul was before Nero 2 Tim. 4.17 Thus Paul was brought prisoner to Faelix and Festus Acts 23.24 Peter and James to King Herod Agrippa Under pretence of Law civil judicatories condemn and execute Christians For my sake Because ye preach me to be the Messias and that through faith in me all that believe shall obtain remission of sins We should look to the cause why we suffer even that we suffer for Christ Hence Peter and John rejoyced that they were counted worthy to suffer shame for his name 1 Pet. 4.14 15 16. If any man suffer as a Christian let him not be ashamed Rom 8.36 For thy sake we are killed all the day long Meaning in one place or other either actually or by way of sympathy Indeed the Princes and Councils of the world have other pretences for their malice against Christians but the true cause is for the sake of Christ But if we be brought before Kings and Governours let it be onely for the sake of Christ Let none of you suffer as thieves and murtherers and busie-bodies c. 1 Pet. 4 15. For a testimony against them and the Gentiles That is to witness against the Council and the great Convention of the Jews and to witness for me against the Rulers and Kings of the earth Your imprisonment whipping and death shall witness both to Jew and Gentile Qu. But how or wherein Answ 1 That you have witnessed the truth before them and therefore that you are free from their blood 2 They shall witness your ingratitude in the day of Christ and their faithfulness 3 They shall be inexcusable in the day of judgement when they shall alledge they knew not Christ Moses went to Pharaoh Exod. 7.3 and Isai to a stubborn people c. 6.9 so Ezekiel c. 2.2 to v. 8. That they might be without excuse 4 They shall be witness against you for not believing their Message The Lord will call out Peter and say Didst not thou warn the Jews and to Paul Didst not thou warn the Gentiles the Romans and Faelix and Agrippa he will say Yes Lord but they would not believe but instead of receiving our Message they whipt and imprisoned us Was it so will the Lord say and the unbeliever will then be speechless What follows Christ will say Depart thou cursed into everlasting fire 5 As wounds and scars testifie the constancy valour and faithfulness of Souldiers to their Prince or General so Prisons whippings torments shall testifie the faithfulness of Christians to Christ Luke 21.13 V. 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that hour what ye shall speak Here is a consolation when they should be brought to answer before Kings and Governours that the Spirit should pour into their mindes what they should speak Take no thought how or what ye shall speak Not as if we were in this case to be careless stupid or negligent but Christ means we should not be carkingly carefull or over fearfull The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21.14 Settle it in your hearts before hand not to meditate what you shall answer in which Christ doth not forbid all foregoing meditation but that which hath a distrust of the providence and help of Christ And all laborious preparation such as is used in speeches and oratory and therefore Mark hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like sense Christ forbad carefulness for the morrow Matth. 6.25 that is perplexing and distracting carking Therefore those who are daily in expectation of suffering in their questions and torments should be much in prayer that God would give them wisdom to answer and courage to suffer For it shall be given you in that hour what ye shall speak That is if any thing be wanting in you the Spirit shall supply it and suggest it to you Acts 6.10 The Libertines were not able to resist the Spirit by which Stephen spake Luke 21.15 I will give you a
mouth and a tongue which all your adversaries should not be able to gainsay or resist And here Christ meets with an Objection which the Apostles might make viz. Whence shall we that are unable to speak defend our selves and cause against Councils great Assemblies and Princes who many times with their presence astonish great Orators To this Christ saith I will give you a mouth and a tongue Christ will not leave his Witnesses in the midst of danger V. 20. For it is not you that speak but the Spirit of your Father that speaketh in you Christ further strengthens his Disciples as to discouragement about their own weakness whereas they might object we are fishermen though it should be spoken to us yet we cannot being unlearned be able to speak to this Christ saith It 's not you that speak but the Spirit of your Father that speaketh in you Will a father leave a childe when he knows he is in hazard of life for his fathers sake and will your heavenly Father leave you in danger for the witness of his truth Surely no. And look as the preparation of the heart and answer of the tongue is from the Lord Prov. 16.1 so shall the Spirit not onely dictate unto you fit Arguments and Apologies but also shall form your tongues to express them even to the astonishment of your Adversaries The Council Acts 4.13 when they saw the boldness of Peter and John and perceived that they were unlearned and ignorant men they marvelled Acts 5.27 28 29. Acts 7.51 52 53 54. Now in that Christ saith it is not you it is not meant absolutely but comparatively not so much you as the Spirit of God by you The help of Angels at such a time to assist is much but the assistance of the Spirit is far more without which in such an hour of temptation the best parts and abilities would fail There cannot be a greater assistant than this Spirit Luk. 21.15 This comparative speech is like that Matth. 9.13 I will have mercy not sacrifice that is not so much sacrifice as mercy The force of the Argument is It 's not so much your cause as mine and my Fathers therefore my Spirit and the Spirit of my Father shall answer for you As when Balaams Ass spoke it was not so much the Ass that spoke as the Lord in the Ass Numb 22.28 so it was the Spirit that spoke in the Apostles Acts 4.19 and in Stephen V. 21. And the brother shall deliver up the brother to death and the father the childe and the children shall rise up against their parents and cause them to be put to death Here 's a third evil to which Christians must look to be exposed to viz. as the hatred of all men in general so of their own kinsmen in particular because the hatred they have against you for the cause of Christ is stronger than the bond of natural affection Hence it breaks in pieces the bond of natural love Hence as it was in Christs kindred that not onely they would not believe in him John 7.5 but also said he was mad Mark 3.21 so is it in worldly men who hate their relations for difference of Religion Hence Ishmael hated Isaak and Esau persecuted Jacob and Josephs brethren sold him Alphonsus Diazius slew his brother John for the confession of the Gospel Sleydan lib. 17. We see the like History in the Life of Woodman persecuted by his own brother in Queen Maries time This should quiet our hearts when we see our friends and kindred rage against us for conscience sake It should also learn us not to be too confident in carnal relations how near soever allied to us Micah 7.5 Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom He that is false in his duty to God how can he be expected to be faithfull to friends Learn also in declining times when friends prove false to look to God Micah 7.6 7. The son dishonoureth his father and the daughter riseth up against her mother therefore saith Micah I will look unto the Lord I will wait for the God of my salvation This unfaithfulness was not onely a symptome of those bad times but it hath been the frame of many carnal hearts since V. 22. And ye shall be hated of all men for my Names sake but he that shall endure unto the end the same shall be saved And ye shall be hated of all men That is of all unregenerate men that receive not Christ whether they be Jews or Gentiles noble or base whether kindred or strangers old and young Wicked men hate all good men if not actually because they know them not yet habitually they do if they knew them they would hate them even for the good in them Psalm 38.20 which hatred proceeds from that enmity put betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 As love arises from similitude so doth hatred from dissimilitude The World cannot hate you but me it hateth John 7.7 Why because I testifie the works thereof are evil The World also hates Saints because they are not of the World John 15.19 For my Names sake That is for a powerfull profession of it The Gentiles raged much as Augustine observes because they heard that Jesus Christ would be worshipped alone now they thought it absurd that they should cast off all their other gods continued to them for so many ages for him alone Not onely Papists but carnal Protestants rage against the godly of the time if they will witness Christ in any powerfull manner and follow the Light of Gods Word further than the times will bear I am guilty of such and such evils said Bradford but this is not that mine Enemies persecute in me but Christ Nor is it to be forgotten that because the word of Christ in the mouth of Saints urges an union with the hearts of wicked men hence those who urge herein are hated especially if it be any such part of the word as exposeth to some present cross Besides it was the manner for Scholers to be called by their Masters names as Aristoteleans Pythagoreans so Christians are called from their profession of Christ Acts 11.26 and for the profession of living by the rules of their Masters is it that Christians suffer 1 Pet. 4.15 If any man suffer as a Christian let him not be ashamed Acts 5.41 Peter and John rejoyced that they were counted worthy to suffer shame for his name But he that shall endure unto the end the same shall be saved Here is 1 A duty 2 A promise The duty is to endure to the end to endure all persecutions hatreds adversities to the end both of the persecutions and of life To obtain the crown it 's not enough once and again to overcome but to overcome and endure to the end and this is some comfort that though they be long they will
come to an end How many hardships do we suffer in hope of ease We suffer an hard Apprentiship in hope of freedome we suffer a bitter potion in hope of health let us endure the cross in hope of the crown Soldiers endure much hardships in hope of victory Revel 3.5 Here are two graces commended to us 1 Patience in tribulations 2 Perseverance unto the end The same shall be saved Rev. 2.10 Be thou faithfull unto death and I will give thee a crown of life Jam 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the Crown Having the Goal in our eye we should put forth all our strength to run For the joy set before him Christ endured the cross Heb. 12.2 he bids us do so likewise V. 23. But when they persecute youâ— in this City flee ye into another for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of Man be come Christ sets down a fourth danger to wit persecution Three things 1 The danger persecution 2 The remedy herein viz. flight 3 The promise of supportance Ye shall not have gone over the Cities of Israel till the Son of Man come But when they persecute you in this City flee ye to another Some have pretended the unlawfulness of flight when being tied by the lines of their temporal lots they would comply to common corruptions rather then leave them like some Lawyers who pretend to have a great zeal of justice when it 's onely to advance their own practice and to gain credit in pleading as P. Martyr in his book of flight to the brethren of Luca. Flight is not onely lawfull but a command these rules observed 1 That a man flye with a disposition and purpose of heart rather to die a thousand deaths then deny the truth in case he should be taken by the adversary 2 That we flye with an intent to propagate and spread the truth of God in the compass of our callings whither we go the soldier that flies may fight again 3 When we see snares are laid for us to take away our lives So Joseph fled into Egypt to save the life of Christ being an infant Matth. 2.14 so David oft fled from Saul 1 Sam. 19.11 12. Eliah from the sword of Jezebel 1 Kin. 19.3 Christ fled from the men of Nazareth when they would have cast him down from the brow of the hill Luk. 4.30 so Paul fled by night out of Damascus when the Governour endeavoured to apprehend him Act. 9 25. so when the Grecians went about to slay him he went to Cesarea and Tarsus to escape them v. 29 30. 4 That our flight be without scandal and therefore without 1 cowardliness 2 Tim. 4.16 2 Without rashness 3 Without treachery as hirelings do who when they should give their life for the sheep leave them to the wolf Joh. 10.12 13. 4 Without offence to the weak Rom. 15.1 5 That we flye with a minde neither wishing death nor for the sake of Christ fearing it Hence Eliah his passion was condemned 1 Kings 19.4 when Jezebel persecuted him he cries Now Lord take away my life If Christ may have more glory by our living then by our dying we must not refuse to live Though death was more acceptable to Paul and to be with Christ 2 Cor. 5.2 3. compared with Phil. 1.23 yet for the brethrens sake he desired to live 6 Consider whether God may be more glorified and the Church more edified by thy staying or by thy going 1 Cor. 10.31 7 When all means of flight are cut off then are we called to suffer as in the example of Shadrach Meshech and Abednego who had they had means of escape it 's very likely they would have taken them Yet in these cases 1 When the cause of God hath no witness besides himself in a place a man must be very wary in flying lest his heart be troubled herein and Gods hand meet him See a most eminent example Jer. 26.20 21 22 23 24. It was Uriah who thus flying was brought back and kill'd 2 When God puts a spirit of valour into the soul When a man is resolved to stand against all the fury of enemies he is not to be condemned Paul knew that bonds and afflictions did abide him in every City yet he counted not his life dear unto him so he might finish his course with joy Acts 20.24.21.13 Such was that example of one William Gardiner Some examples are Heroical some Moral an English Merchant in Portugal who in or about the year 1652. when an high Mass was at the mariage of the King of Portugals son to the King of Spains daughter while the Mass was solemnizing he in the presence of the King and his Nobles with one hand took the Host out of the Priests hand who consecrated it and trod it under his feet and with the other hand overthrew the Chalice for the which he was by grace enabled notwithstanding he knew that many grievous tortures must needs abide such a witness which with unspeakable cruelty were executed upon him See his tortures Acts and Mon. vol. 2. p. 746. For verily I say unto you ye shall not have gone over the Cities of Israel till the Son of Man be come Some think that by this coming is meant not the personal presence of Christ but the pouring out of the Spirit on believers mentioned Acts 2.1 which was a certain sign that Christ came as a King with fulness of power from his Father and that his Kingdom so long expected was come the sending of which Spirit was to be a comfort to them against all dangers John 14.18 I will not leave you fatherless I will come to you Now the coming of Christ here meant was onely the sending of the Spirit Acts 2.33 Being by the right hand of God exalted and having received of the Father the promise of thee Holy Ghost he hath shed forth this thing which ye now see and hear So that the sense is I have told you what evils hang over you yet do I warn you to stand to the testimony you have given and not to be discouraged My coming unto you by the pouring out of my Spirit is at hand yea before you shall make an end of teaching the Jews within the bounds of Palestina Others carry it to the sending of Ministry to the end of the World For my self I rather carry it to the consolation of all persecuted Saints to the end of the world whereas the Disciples might be ready to think if we shall be under so great hatred and persecution none will receive us to this Christ answers There will be Cities of Israel that is Inhabitants in Cities by a Metonymie of the subject and a Synecdoche of Gentiles to be converted who will receive you untill the second coming of Christ in judgment of which coming mention is made Matth. 24.30 Luke 21.27 for Gentile
believers are called Israel Gal. 6.17 And in particular it is a consolation to Preachers of the Gospel who when cast out by one people will be received by another I rather expound this place of the second sending than of the first because in the first sending the Apostles were used courteously Luke 10.17 and they came rejoycingly telling Christ the Devils were subject to them And no such hardships happened to them that we reade of We may learn three things 1 That Saints must prepare for persecution 2 Tim. 3.12 All godly must suffer it As he that was born after the flesh persecuted him that was born after the Spirit so is it now Gal. 4.29 If the Son of God were persecuted John 15.20 Saints must not look to go free John 15.20 Hence in or about the same year Christ spoke this there broke out a Persecution against the Church Acts 8.1 2. after the death of Stephen 2 When Gods people see themselves persecuted in one City they have a call to fly into another City Matth. 23.34 3 There will be some Saints and Cities that will be ready to receive persecuted Saints untill the coming of Christ 2 Cor. 4.9 Persecuted but not forsaken 2 Tim. 3.11 Prov. 14.26 V. 24. The Disciple is not above his Master nor the Servant above his Lord. V. 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beelzebub how much more shall they call them of his houshold Christ brings here a second Reason why Christians in general and Preachers in particular should patiently endure persecution because herein it is no otherwise with them than was with their Master Christ which Christ backs with a twofold Reason 1 The Scholar thinks it honourable to be made equal to his Master 2 Servants refuse not that condition which their Masters patiently endure So that Christ reasons that if he had suffered reproaches and slanders from the Jews and lookt to suffer greater even the death of the Cross then must you my Disciples prepare for the like It much tends to patience to know the evils that hang over us which Christ hath foretold us and hath gone before us by example in All ingenuous Christians are much troubled with reproaches hereby to be rendered odious but it is with them no otherwise than with Christ It would be counted an absurd thing to see a General of an Army going on foot and all the private Souldiers riding in Coaches and on horseback so will it be to see Christ the Captain of our salvation to lie under the reproaches of glutton drunkard deceiver devil and in the mean time we his Souldiers to be in honour with the world If they have called the Master of the house Beelzebub how much more shall they call them of his houshold Beelzebub was the god of Ekron 2 Kings 1.3 Is it not because there is not a god in Israel that ye go to inquire of Baal-zebub the god of Ekron See also v. 6. The learned render it to signifie the Lord of a Fly or having a Fly because he was worshipped and called upon against a Plague of Flies because they believed he expelled and destroyed those Flies which infested And Nazianzen against Julian witnesseth that Beelzebub was made in fashion of a Fly Hence the Septuagint translate Beelzebub deum Muscam the god Fly Now the Jews partly out of scorn and partly out of abomination called the Prince of the Devils the god Fly which name took its rise in this manner The ancient Jews with great consent declare among other Privileges which God bestowed on his Temple at Jerusalem this was one that when such a number of sacrifices was daily slaughtered there was never any Fly beheld in the Temple which when Jupiter who was most famous among the Heathens could not do but always his Temple did abound with multitudes of Flies Grot. in loc therefore he was called the Jupiter of Flies Now the Jews learning from the Prophets that the gods of the Gentiles were Devils and the Predictions they foretold to be the works of unclean spirits they called the Prince of the Devils by that name wherewith the Prince of the supposed gods was called as we see Matth. 12.24 Now the Pharisees would perswade the people that the Miracles that Christ did were done by the power of the Prince of the Devils therefore most blasphemously they called Christ Beelzebub as if he were his Vicar and Deputy So that Christ reasons If they have called me the Master of the house Beelzebub much more you of my houshold Therefore seeing I patiently bear their reproaches See John 8.48 49. Do you also in like manner Christ should not onely be to us a Patern of Holiness but of Sufferings We may also see the near relations betwixt Christ and us he is the Master we his Scholars he is our Lord and we are his Servants he is the Master of the house Believers his houshold V. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The words are an answer to an Objection in the mindes of the Disciples viz. we could easily contemn the reproaches of the wicked if our innocency did appear unto others now we lie under suspition and we have no defence To this Christ answers Fear not their reproaches your innocency covered over with slanders shall one day be revealed 3 So that here 's a third Reason I fear them not in all their reproaches malice blasphemy therefore do not ye fear them 4 There is nothing covered that shall not be revealed Here is a fourth Reason your innocency howsoever now aspersed shall be cleared up the slanders of the Jews concerning the magical arts of Christ and his Apostles the horrible Lyes of the Pagans concerning the incestuous Copulations of the Christians and their drinking mans bloud were in time discovered what they were Obs Secrecy of sin will not privilege it David committed Adultery secretly but God revealed it before the Sun 2 Sam. 12.12 Cains Murder and Jezebels Murder of Naboth clouded innocency comes forth as in Joseph slandered by his Mistris and David slandered by Sauls Courtiers So covered iniquity shall not always be hid Psal 90.8 Heb. 4.13 1 Tim. 5.24 25. Sometimes both innocency and wickedness are brought forth in this life Psalm 37.6 He shall bring forth thy righteousness as the light and thy just dealing as the noon-day And as innocency so secret wickedness Prov. 26.26 Whose hatred is covered by deceit his wickedness shall be revealed before the whole congregation And as in this life so especially shall they be brought forth at the Day of Judgment Eccles 12.14 God will bring every secret thing to judgment 1 Cor. 4.5 Then will God manifest the counsels of the heart 2 Cor. 5.10 Luke 12.2 Some expound it thus Fear not to preach my Gospel though few
carry on the Ordinances with such honour and comeliness as is meet in so great a work their words being weak are but in a small degree edifying and ready sometimes to flat the spirits of the hearers instead of quickening of them Quest But is prophesie an ordinary gift in the Churches Answ Yes 1 Because it was used in six of the Churches 2 Because Paul saith Ye may all prophesie one by one 1 Cor. 14.31 not all at once but now one and then one He speaks not of all Members but of Prophets c. 12.29 3 Because women are not to speak in the Church but are commanded to be silent 1 Cor. 14.34 but in extraordinary prophesie they were not to be silent as we see in Hanna Luk. 2.36 also 1 Cor. 11.5 6. Obj. Prophesying is an extraordinary gift because it is joyned with tongues Answ It follows not for it is also joyned with charity Obj. There is an injunction of silence to the speaking Prophet when any thing was revealed to another sitting by v. 30. Answ In ordinary prophesie due time and season must be observed neither is it any disgrace to the first Prophet for the second to speak the first having done part of the minde of God is revealed to one and part to another Object But I would fain have the gift of prophesie what should I do to attain it Answ I am so far from envying any mans gift herein that I can say with Moses Numb 11.29 Would to God all the Lords people did prophesie and that the Lord would put his Spirit upon them In order whereto I shall propound these rules 1 Beg of God to open thy heart to understand the Scriptures 1 Cor. 2.11 14 15. Prov. 2.4 5 6. 2 Get a guide to direct thee Acts 8.30 Understandest thou what thou readest said Philip the Eunuch answered How can I except some man guide me Quest What guide Answ Some experienced Preacher who being desired will deal faithfully with thee and show thee thy superfluities and thy defects and set thee in a way of method and prescribe what books are fittest for thee what Commentators and what other books of practical Divinity 3 Study 1 The Scriptures 2 Thine own heart 3 Fundamental Divinity whereof there are sundry Systems in English as Dr. Ames his Marrow and his Cases in English Ursins his Catechism English Peter Martyrs common places English 4 Get the best English Commentators Mr Baines on the Ephesians Mr. Elton on the Colossians Par on the Romans Dixon on Matthew Hebrews Psalms Hutchinson on the small Prophets Mayer on the Prophets There are some English Commentaries on most of the Scriptures though nothing comparable to the Latin It would be a work well beseeming some Prince or great man to employ ten Preachers or more who being painfull and studious might abridg the chief Latin Commentaries and put them in a short English Commentary oh how would it make the way of salvation plain 4 Consider four things 1 The scope of the Scripture you would speak to if you miss herein you will miserably mangle the Scriptures 2 The connection or joyning with fore-going and following words 3 A right Analyse or division of the Chapter into the parts thereof marking where the Holy Ghost ceases to speak to one subject and where it goes on to another 4 The explanation or true meaning of the words 6 Be careful a while to expound the Scriptures in thy family in the exercise whereof thou wilt be much helped on to edifie an assembly Practice is helpfull hereto but it is but one help 7 Expound so that still you may keep to the proportion of faith Rom. 12.6 8 Consider in the Scripture 1 The position the Spirit lays down 2 The arguments and reasons to prove that position 9 In reading any Commentary note the remarkable things therein at the first reading with a pen and then reade over the second or third time what you have noted passing by all the expositions not noted 10 Compare one Scripture with another and strive to expound darker places by them which are plainer 11 Strive to be a good Text man It 's absurd for a Lawyer to speak without a Text out of the Law much more for a Preacher 12 Mistake not to think that a man cannot be a Preacher without Aristotle In many sacred mysteries we must not dispute or philosophize but hear and believe God to be true though what he saith may seem absurd Many seeking after philosophical speculations have sought for an high Mountain to cast themselvs down 13 Learn to distinguish the Law from the Gospel and to teach cleerly the doctrine of faith and repentance Concerning the way and method how to preach there are sundry books in print as Bernards faithfull Shepherd c. In the name of a Prophet Because he is a Teacher of the Gospel sent from me not because he is a kinsman or a Jew As those that are able ought to do well to all men Gal. 6.10 so especially ought they to do good to the houshold of faith and to the Worshippers of Christ so ought they especially to the Prophets in honour of their Doctrine and Message of Salvation Rom. 10.15 How beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things Epistle 3. of John v. 6 7 8. This seems to be taken out of 2 Kings 4.9 10. where the Woman of Shunem speaks to her Husband thus I perceive that this is an holy man of God which passeth by us continually let us make for him a chamber and let us set him there a bed a table a stool and a candlestick and it shall be when he cometh to us he shall turn in thither So Cornelius received Peter Acts 10.33 So Obadiah hid an hundred Prophets Shall receive a Prophets reward There is at the day of Resurrection a peculiar Reward given to the Prophets distinct from the Reward given to all that fear the Name of God Revel 11.18 The time is come that thou shouldest give a reward to thy servants the Prophets and to thy Saints and to all that fear thy Name both small and great Some think this Reward of a Prophet to be the Crown of Glory but this cannot be because all righteous men receive this others carry it to be the revelation of the hidden will of God which being in the company of such Prophets they often hear this is true they that receive such Guests do also receive this Reward But the Reward of a Prophet is not onely the Prayers and Instructions of such a Guest but shall also receive an equality of glory in Heaven with that Prophet so received according to the proportion of assistance and help he hath afforded that Prophet for the divulging of the truth by which assistance he was made able to convert souls and without which he could not have done it this receiving the Prophet being with a proportionable love which the Prophet had
18. 9 A care to reform the outward man with a neglect of the inward man Hypocrites are busiest in outward performances For example in matters of religion there 's the outward part and the inward part for the outward part as hearing presenting himself at worship Eccl. 8.10 He comes and goes to the place of the holy but for the inward part to wit the bleeding heart the melting affection the rectified will the inward washing of the heart Jer. 4.14 these he is a stranger from He is like a Bankrupt that makes show of all and more then all the wares he hath Matth. 15.7 8 9. Ye Hypocrites well did Isaiah say this people draweth nigh me with their lips but their heart is far from me Contrary the sincere Christian is like a rich Merchant that hath much more goods then is seen in Ware-houses and Cellars if he cleanse himself he labours not onely to cleanse his hands as Pilate did but he cleanses his heart Jam. 4.8 If he gives thanks he doth not onely lift up his hand but his heart to God in the heavens Lam. 3.40 He cleanses himself not onely from filthiness of the flesh but of the Spirit 2 Cor. 7.1 Jer. 4.14 If he give alms he draws out his soul to the hungry as well as his hand Isai 58.10 If he obey God in any command it 's from the heart Rom. 6.17 Col. 3.23 If he be baptized he cares not onely to have his body washed with pure water but to have his heart sprinkled from an evil conscience Heb. 10.22 He doth not onely speak of good things with his tongue but the Law of God is in his heart Psal 37.31 Because the outward part is easie and glorious in the eys of the world the hypocrite will do that but the inward part being difficult and costly he will not do that 10 A following God in cheap and creditable duties but not in costly and dishonourable duties So Saul 1 Sam. 15.8 9. Saul destroyed the worst of the sheep and cattel every thing that was vile and refuse they destroyed utterly but for Agag and the best of the sheep and oxen and fatlings and all that was good they would not utterly destroy So when a duty is creditable a hypocrite will do it as to profess Religion forwardly where it is in credit as many hypocrites did in Josiah's time whose hypocrisie was seen when he was dead Contrarily sincere persons follow God in costly duties if duty cost them all their preferment and wealth they will part with it Luke 14.33 Heb. 11.25.26 They will not offer to God that which costs them nothing so in duties wherein there is no credit as David when he danced before the ark of God 2 Sam. 6.20 though Michal scoft at him yet would he do it 11 Self justification and translation of the fault upon others 1 Sam. 15.13 I have performed the commandment of the Lord but Samuel said What means the bleating of the sheep and the lowing of the Oxen which I hear Saul answered v. 15. The people spared of the best of the sheep and of the Oxen. He laies the fault on the people v. 20 21. Contrarily sincere souls take the shame of their evils don to themselves 2 Sam. 24.17 Luke 15.18 When this frame of self justification is usual it s a bad temper See it in the Pharisee Luke 18.12 13. Contrary the publican But this sign I apply to an act rather then to a state of hypocrisie 12 The living in sin mean while pretending to be religious see it in that strumpet Prov. 7.14 she seemed very devout yet was an arrant strumpet see Eccles 8.10 Jer. 7.10 11. Herod Mark 6.20 In the midst of all his devotion he lived in incest by this was Jehu Saul c. discovered Deut. 26.13 14. One sin lived in proves a man an hypocrite Hab. 2.4 John 5.44 Psalm 19.13 Remedies against hypocrisie 1 Beg a sound heart of God that he would give thee a right Spirit Psalm 51.10.143.10 Psalm 139.24 Try me O Lord search me see if there be any way of wickedness in me Though Satan may tell thee God hears thee not because thou art an hypocrite yet mayest thou answer him He that confesses and forsakes shall finde mercy Prov. 28.13 2 Walk sutable to thy own principles beware what principles thou receivest but having received them and thy conscience having given judgement herein walk sutable to them It 's greatly hypocritical to have our principles go one way and our practice another yet ought there to be a tender respect to the principles of others judging that with as good a conscience they refrain that which you conscientiously seem to practise 3 Search thy heart to finde out thy hypocrisy and bewail it So Mr. Bradford was wont to call himself a painted hypocrite If we finde sincerity wrought in us let us hold fast the comfort of it Job 27.5 But if on the other side we finde we prefer our credit and profit before the Lord that we retain some darling sin and that we will not do some costly painfull or shamefull duty that we make clean the outside of the cup and platter but the inside is full of filth that we usually do that in secret we would not for a world should come abroad see that thou bewail all these hypocrisies thou being weary and heavy loaden with this sin as well as others art bid to come to Christ Matth. 11.28 Say not thou if thou have been an hypocrite all this while it will never be better if thou wilt not see the hypocrisie of thy heart and confess and bewail it before the Lord thou shalt never be better but if believingly thou mourn under it there is a fountain set open to wash thee from this as well as from other pollutions Zac. 13.1 1 John 1.7 8. And for the reliques of hypocrisie by often searching and bewailing they are weeded out every time a garden is weeded the weeds are the fewer and the herbs and flowers prosper better 4 Trace your hearts in your motives actings and ends It s hard for creatures to get lurking holes when they are closely hunted so hunt thy hypocrisie and it will hardly get harbour reflect upon thy self and consider the motives that set thee on work to do such an action was it the glory of God or thy own glory when thou denies thy self in such an enjoyment was it out of love to God or to get esteem Hezekiah thus traced his heart Esa 38.3 and so did David in the matter of Bathsheba hence he so prayes that God would renew a right spirit in him Probably Paul did the same Acts 9.9 and Peter Mark 14.72 when he thought thereon he wept the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he casting up Peter cast up how deceitfully he had dealt with Christ in denying him at such a time and for swearing and that three several times and that in the presence of his enemies upon a poor simple