him sins not that is lives not in a purpose of sin Prov. 19.16 He that despises his way shall dye 1 Tim. 5.6 Shee that lives in pleasure is dead Luk. 15. ult 2 Want of feeling A man may be alive and want all other sences as seeing hearing smelling tasting but if once he loose his feeling he is dead so when a man shall be past feeling of sin Eph. 4.19 or past feeling of the miseries of a Christian he is a dead man 1 Cor. 12.26 3 Separation from the living As when persons shall voluntarily separate themselves from Churches Jude 19. These be they who separate themselves sensual having not the spirit or when Churches shall separate men whom they judge to live in sin from their Communion 4 Stiffness and wilfulness in sin Jer. 44.16 The Word which thou hast commanded in the name of the Lord we will not do Joh. 8.44 The works of your father the devil ye will do as dead bodies are unbendable so are dead hearts Luk. 19.27 We will not have this man reign over us 5 Dead men move not so when thou hast not spiritual motion towards spiritual duties in the compass of thy calling as to prayer to do good to poor Saints to promoting the glory of God to gain others to the faith by thy holy example art not thou dead They which live live not unto themselves Rom. 14.7 8. 6 When men are loathsome A dead body how adorned soever is loathsome yea though our nearest friend Abraham when Sarah was dead said Bury her out of my sight Gen. 23.4 so are all dead men to God Prov. 13.5 so are they to Gods people so far as they are renewed 7 When a soul is pluckt up by the roots Jude 12. Twice dead pluckt up by the roots not onely dead in the state of Gentilisme but of Christianity so that he is severed from the root Christ Joh. 15.5 and so can do nothing no more then a tree pluckt up by the roots nor can bring forth any fruit Many men are not onely pluckt up from the power of religion but also from the very profession 2 Tryal whether thou hast spiritual life in thee 1 Love to the means which maintain it 1 Pet. 2.2 As new borne babes desire the milk of the word As young ones by natural instinct run to the teats of their dams every life loves that which maintains it the natural life loves meat and drink and Apparel the sinful life loves that which maintains it so doth the spiritual life 2 Life is seen by breathing so if thou be spiritually alive thou wilt breathe after God Psal 42.1 2.28.1.63.1.143.7 3 By contending as we contend to the utmost for saving temporal life so for preservation of spiritual life the soul will contend to the utmost It will let lusts go friends go enjoyments and country go As the body endeavours to expel poyson or hurtful things by vomit so Saints sometimes shame themselves even by confessing not onely to God but to men some lust that holds in combat 4 Groaning under deadness and complaining against it Psal 119.25 37 50 93. This very sensibleness of deadness helps to prove life 5 Where life is there will be a conveyance of a life of sanctification whereby the soul will be quickned up to all the wayes of God Rom. 6.13 together with the life of justification which is nothing else but the obtaining of a pardon Rom. 5.18 a Prince may pardon a malefactor but he cannot put a principle of love and fidelity in him but Christ conveyes a principle of love Luk. 7.47 and holiness 6 It stayes upon a promise Psal 119.49 50. Joh. 6.37 Heb. 7.25 Yet grace growing sometimes unperceivably as in young converts who have been bred religiously See Mark 4.26 27. We must not be too strict to limit young converts in their professions to a right judging of the work of grace either to the time of their conversion to declare that or to the promise that sustained them in the hour of conversion Promises in the hour of conversion made over to the solu are rather supports against temptation then absolute sole measures to judge of spiritual life as the trials sine qua non as if the soul not remembring the promise that first staid him were to be put by as an unconverted person what if from preaching in general promises the soul came to see the worth of Christ and to close with him with a disposition to part with all for him whether lust or enjoyment is not this enough Yet where there are promises made over to the soul in the hour of conversion which the soul well remembers and wherein it found the sense of Gods love in pardon it tends so much the more to manifest spiritual life which if they were truly so made over and were not delusions they were accompanied with the forenamed disposition of parting with all lusts and enjoyments for Christ 7 Condescention in indifferent things with an unmovable resolution in the things of God you will not bate any thing of the peace of your consciences for any mans pleasure If they take away goods liberty let it go but if they go about to take away our faith here we are to give way to none Means to spiritual life 1 Get union with Christ the members must needs be alive being united to a living head 1 Joh. 5.12 Christ is a head over his Church by way of provision and dominion but this is most comfortable that he is a head by way of union He that will work well let him begin not from working but from beliving What makes a person gâ—ood but faith or evil but unbelief Luth. Tom. 1. Fol. 469. The Angels are united to Christ by knowledge and love but we by faith and the Spirit that member is a dead member that draws not quickning from the head As the sea fills all vessels yet is not emptied thereby so doth Christ fill all in all Eph. 1.22 Yet hath not he less 2 Set faith on work to draw life from Christ Christ is compared to a garment but to have benefit by him we must ut him on by believing Rom. 13.14 to bread but to have nourishment by him we must feed on him by faith John 6.50 51 53 54. As we cannot have the strength of Bread unless we eat the substance of it so in this case And as the soul by virtue of sight doth joyn it self with the body of the Sun though the Sun be in Heaven and we be on Earth so the eye of faith enlightened by the Spirit doth joyn it self with Christ though he be in Heaven and the believer on earth and from him draws influence John 1.17.4.10.7.38 39. And as there are degrees of light from the Sun according to the clearness or dimness of the eye that beholds it so there are degrees of union with Christ and inhabitation according to the clearness or dimness of the eye of faith 3 Hear the
without which they could not be Christs Disciples Luk. 14.26 nor yet Johns disciples for Johns baptism and Christs being one and the same specifical baptism as confession went before Johns baptism so must it go before Christs baptism and as making disciples which was to teach to conversion believing and self-denial went before Christs baptism so must it go before Johns baptism And so the Eunuch before Philip would baptize him made profession of his faith Act. 8.37 So Heb. 10.22 23. Our bodies washed in pure water let us hold fast the profession of our faith without wavering That is that profession we made at our baptism So that baptism is as an hand-writing passing betwixt God and us we confess our sins and profess our faith and he signes over and confirms unto us the pardon of our sins according to 1 Joh. 1.9 And therefore it follows that no wicked persons that never came to the sight of their sins nor to humiliation for them are to be admitted to baptism nor yet infants for their receiving destroys the qualifications preceding baptism which is confession for they were not first baptized and then confest but first they confessed and then they were baptized V. 7. But when he saw many of the Pharisees and of the Sadduces come to his Baptism he said unto them O Generation of Vipers who hath warned you to flee from the wrath to come We have here John's Ministry set down from the reprehension he gives to the Pharisees and Sadduces from v. 7. to v. 13. Here may be a Question why John threatened these Pharisees so severely that came to his Baptism To know this consider 1 Who the Pharisees and Sadduces were 1 The Pharisees did not onely observe the Levitical Rites in a more exquisite way than others but had many other outward traditions as Washings and Corban c. wherein they placed Righteousness and the Desert of eternal Life to get an opinion of Holiness they separated themselves in Apparel and Diet from other men but not hence were they called Pharisees but because they not content with the Letter onely would search out the hidden sense hence were they called Pherussim that is Interpreters These Pharisees sprung up about one hundred and fifty years before Christ they attributed some things to Destiny but not all things but they said some things were in a mans own power to do or not to do Joseph l. 13. Ant. c. 9. These confest the Resurrection acknowledged Angels and Spirits Acts 23.8 and to gain opinion they made broad their Philacteries the pieces of Parchment which they wore on their Breasts wherein the Commandments were written Matth. 23.5 These had the Office and Authority of publick Teaching confirmed by the testimony of Christ the Scribes and Pharisees sit in Moses's Chair whatsoever they bid you observe that observe and do The Scribes are put before them as being of a more ancient Institution perhaps divine 2 The Sadduces These denied a Providence of God in the World governing humane things they denied the Immortality of the Soul and the Resurrection of the Body they thought there was neither Angel nor Devil Acts 23.8 They were indeed plain Atheists who thought Religion was invented to keep men in aw for outward and politick ends they observed some outward legal Rites these attributed nothing to Destiny but all to the will of man and that we are Authours as well of our own Happiness as of our Misfortune Joseph lib. 13. Antiq. cap. 9. The Pharisees following the faith of Moses and the Prophets opposed these the People followed the Pharisees the great men followed the Sadduces The Sadduces denied all the Old Testament save the five Books of Moses Tertul de Praescrip And therefore Christ Matth. 22.31 32. proves the Resurrection out of them They are called Sadduces that is righteous because they did arrogate the name of Righteousness to themselves or rather of Sadoc their Authour as Chemnicius and Lapid affirm 2 To answer the Question why John so severely received these Pharisees and Sadduces the Reasons were 1 Because of the dangerousness of their Errours the Pharisees out of perswasion of their own Righteousness did not fear the wrath to come the Sadduces out of their Atheism did not fear or believe any wrath to come yet both made a shew of Religion 2 They came to him dissemblingly with a minde to tempt him not to learn by him 3 To gain a further opinion of Holiness by being baptized of holy John 4 Hereby to stop John's mouth that he might not thunder against their Vices 5 To discover them to all the Multitude who were ready for their pretences to think otherwise of them and in danger to be deluded by them 6 That in the Pharisees and Sadduces who were most blame-worthy the Multitude might not content themselves with a feigned shew of Repentance 7 To manifest his own sincerity in Preaching that though they were the most eminent men for place and learning yet he would not spare them in his Ministry Generation of Vipers John's speech to them is partly reprehensory John alludes to the Devil that old Serpent whose offspring they were as also to the Viper whose Skin is beautifull but her Poyson is in her Tongue As if he should say Ye are an evil Egg of an evil Bird ye are poysonous sons of poysonous fathers Christ applies these words to them Matth. 23.31 Ye are the sons of them who killed the Prophets fill ye up the measure of your fathers sins Ye Serpents ye Generation of Vipers how can ye escape the Damnation of Hell As the Viper eats through the Bowels of the Dam that it may come to life Plin. l. 10. c. 62. Rhodogin l. 3. c. 37. so you Scribes and Pharisees kill your Mother the Synagogue and your spiritual Fathers the Prophets and faithful Teachers that you may live in your pride and covetousness This Comparison was made by Hierom and others but experience hath found the contrary true as Gesner Mathiolus and others therefore it 's called Vipera quasi vivipara because that Serpent doth not lay Eggs but brings forth a living Creature Again as Vipers devour Scorpions and therefore their Poyson becomes stronger Aristot lib. 8. Hist Animal c. 29. So the Pharisees and Sadduces eating the poysonous opinions of their Rabbins by adding their own increase the Poyson of their Errours Again Christ so calls them to upbraid the whole Order of them as well absent as present as if he should say Both these Factions beget Serpents though they differ among themselves Again as the Viper is a most poysonous Creature Acts 28.4 Gesner l. de Serp. When the Barbarians saw the Viper stick on Paul's hand they lookt upon him as a dead man their Biting is counted mortal in the third day at furthest such were the erroneous Doctrines taught by Pharisees and Sadduces also their bitter slanders against John Baptist and Christ Moreover this phrase is taken out of Isai 59.5
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by
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
onely instrumental to obtain pardon for our Enemies as the prayers of Christ and Stephen did but are arguments or evidences of Gods pardoning us What a blessed thing will it be at the day of Christ to appear to have been a mean by thy prayers of saving the soul of a persecuting Enemy When David's Enemies compassed him with words of hatred and became adversaries to him for his love to them he gave himself to prayer Psalm 109.3 4 5. V. 45. That you may be the Children of your Father which is in Heaven for he maketh his Sun to rise on the evil and on the good and sendeth Rain on the just and unjust Christ here gives Reasons why we should love our Enemies as 1 That ye may be the Children of your Father which is in Heaven not that love to our Enemies is the form of our Adoption but a demonstration thereof that ye may be Phil. 2.15 that is that ye may be made manifest to be He that performs not this duty is none of Gods children Love to Enemies doth manifest our Adoption because Love to our Enemies doth flow from that Love God hath shewed to us when we were Enemies 1 John 4.10 11. Of all duties Christians should be carefull to practise those which evidence assurance 2 Peter 1.10 This duty tends thereunto What shall we think of those who are so far from loving their Enemies that they do not love their Friends these are like the rebellious Angels who having had a blessed nature from God set him at nought Many have such a frame of spirit as Achitophel had to David Psalm 55.12 13. and Joas to Jehoiada 2 Chron. 24.22 Many men lay aside not onely grace but even the light of nature Also that ye may be the Children of your Father that is like to your Father as Children to their Father your Father doth good to his Enemies giving them the Sun to shine on them and the Rain to fall on their Land to make it fruitfull be ye like him Ephes 4. ult compared with cap. 5.1 2. He that is like another is proverbially said to be his Son Who maketh his Sun to rise and his Rain to fall All Nations refer the effects of Nature to the God of Nature hence these phrases it rains it thunders that is God rains and thunders Psalm 19.4 5. In the Heavens hath he set a Tabernacle for the Sun which is removed as a Tabernacle from place to place The day is thine and the night is thine thou hast prepared the light and the Sun Psalm 74.16 To him that made great Lights Psalm 136.8 9. Also for the Rain it is from him He saith to the small Rain and to the great Rain Be thou on the earth Job 37.4 Learn 1. To acknowledg the highest cause on whom all second causes depend As in bodies politick inferiour governments depend on the superior or as in artificial motions the inferiour depend on the superiour as in motions of Clocks and Watches So the secondary causes depend upon the first He gives the early and latter Rain In droughts therefore seek to God for Rain 2 Chron. 7.13 Jer. 14.22 In immoderate Rains seek to God for fair weather Isai 38.8 2 Praise God for fruitfull Seasons Psalm 147.7 8 9. 3 See outward things fall alike to all the Sun shines to all the Rain falls on all Eccles 9.1 2. V. 46. For if you love them which love you what reward have you Do not even the Publicans the same Here 's a third Reason from the unprofitableness of other love which arises from natural friendship or that which arises from our own profit and benefit which hath no Reward with God whereas love that is done for Gods sake hath a Reward with God He that loves not his Enemies declares that he loves not his Friends for Gods sake but for his own sake because his Enemies in some sense may be said to bear the Image of God as well as his Friends Do not even the Publicans the same They are called Publicans from publick because they gathered the publick Tributes wherein too oft they oppressed the poor and so became infamous among the Jews not because they gathered the Magistrates Tribute nor as if these Publicans were the worst of men but Christ speaks according to the received opinion of men for Matthew and Zacheus were Publicans It 's like in all the Roman Provinces and so in Judea the Romans farmed the Customs but they let it out to the Jews and so this became abominable to other of the Jews that they should be Instruments of their slavery and therefore Publicans are joyned with Heathens and sinners and therefore as appears out of the Thalmud they were not admitted to be Witnesses before the Jewish Judges What Reward have ye i.e. No Reward for you receive a Reward from your Friends even like love but if from faith in Gods Command you love both your Enemies and your Friends you may hope for a gracious Reward Sylla boasted that he overcame his Friends with Benefits and his Enemies with Mischiefs and therefore as Plutarch in his Life saith he cruelly tore Marius but let Christians overcome Enemies with good turns How much better did Phocion who being condemned to death being askt of his Friends what he would have told to his Sons answered I will that he forget the Wrong the Athenians have done to me If Heathens did thus what should Christians do V. 47. And if ye salute your brethren onely what do you more then others Do not even the Publicans so Here 's a fourth reason because salutations belong and ought to be performed not onely to brethren and friends but also to enemies Under salutations Christ comprehends all signes of good will as putting off the hat embracement asking how they do So that the fourth reason is taken from the difference of Christian love and that which is worldly the one salutes friends onely the other salutes enemies Unless then your love extend to enemies you differ nothing from the Publicans charity These duties of salutation as asking Is all well 2 Kin. 9.17 18 19 22. three times this salutation is mentioned Is it peace how do you all at home These duties the Jews did onely to their fellow Jews judging all others unworthy of salutation now Christian religion teaches us to salute all except it be those who are Apostates from Christianity 2 Epist of John v. 10. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evil deeds For that command of Luke 10.4 Salute no man by the way Christ means they should make such hast in divulging and publishing the Gospel that they should not spend their time in salutations V. 48. Be ye therefore perfect as your father in heaven is perfect In the words 1 A duty Be perfect 2 The pattern of this duty As your
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
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
Some men are hard to please that do what you can you can never content them they are so humerous but it is not so with God If there be a willing minde and an holy sincere endeavour God accepts it 2 Cor. 8.12 If God should require obedience in rigour we could not please him Psal 130.3 but he requires obedience on easie terms even Gospel obedience and if there be some slips the Lord will be well pleased for his righteousness sake Esai 42.21 Matth. 17.5 6 It is a duty sutable to our consciences for when we do the will of God how doth conscience approve of it and how doth the conscience fill us with comfort herein 2 Cor. 1.12 when Paul's conscience witnessed that he endeavoured in godly sincerity to do Gods will it filled his soul with rejoycing 7 No formal professions are regarded of God how glorious soever unless we do Gods will Matth. 7.21 Not every one that saith Lord Lord but he that doth the will of my Father which is in heaven Mat. 21.29 31. The Father there had two sons one said he would go work in the Vineyard and did not the other said he would not and yet did and he is said to do the will of God Hence Christ saith Whosoever doth the will of my Father the same is my father and mother sister and brother Mark 3.35 8 It 's an everlasting duty When we come in heaven we must still be doing the will of God let us begin it then on earth Some duties cease when we die as prayer repentance mortification but this duty still continues for ever Ps 19.9 Pray we that God would grant us his grace not as to the wicked to do his will in being unwilling to do it but as to his children at leastwise to be willing to do it even in not doing it Du Ples c. 13. of Christ Relig. 9 This is the way to be stablished in conscience What is the will of God when we inure our selves to do it John 7.17 whereas others are wavering and uncertain 10 It hath been the commendation oâ— Christians that they have done the will of God It was Enech's praise that he pleased God Heb. 11.5 It was the praise of Zachary and Elizabeth Luk. 1.6 They walked in all the Commandements of God blameless for this Epaphras prayed that the Celossians might stand perfect in all the will of God Col. 4.12 11 To do Gods will is the way to have our own will bring your will to Gods and so you shall always have your will Because wicked men will not bring their wils to Gods they shall eternally suffer that they would not In earth as it is in heaven Though it may be interpreted of the course of the Stars that in a continual motion obey God yet Christ means it of the Angels Psal 10 â— 22 21 Praise him all his hosts ye ministers of his that do his pleasure We need not be ashamed of doing that our betters will do Herein we desire that we may serve the Lord on earth as the Angels in heaven serve him they do his will 1 Universally 2 Out of love 3 With cheerfulness 4 Perpetually so ought we this is to converse in heaven or to dwell in heaven to be like the Angels of heaven 5 Speedily as in the Angels sent to destroy Sennacheribs host and the seventy thousand in Davids time and young and old in Ezekiels time cap. 9.4 6 Faithfully The Angel tells the Lord I have done as thou hast commanded me Ezek. 11 9. We should endeavour to be â—â—ke them not that we can attain such perfection but that we should follow after without setting any measures or scâ—â—â—â—ings to our holiness In order to which patterns of holiness let us not onely look upon the Angels who are ready to serve us because the Lord biâ—s them for they all are ministring spirits Heb. 1.14 but we must use all means whereby we may more and more come to such an end which are the leading of the Spirit Rom. 8.14 and the guidance of the word and frequent prayer 2 Cor. 10.5 From all this four inferences 1 That not onely Angels but men ought to take notice of Gods will God ought not onely to rule in heaven but in the world 2 To mourn under our natural rebellion and long that God would heal it Rom. 7.15 16 17 23. 3 Pray to know the whole will of God Psal 143.10 Teach me to do thy will O God And that God would incline your hearts to do it It was Solomons prayer 1 Kin. 8.58 that God would incline the peoples hearts to walk in all his ways 4 That it 's not enough to do Gods will but we must do it like Angels we must do Gods will by being humble in conversation stedfast in faith gracious in words righteous in deeds exemplary in manners living peaceably with brethren enduring the wrongs of enemies and not retaliating To love God soveraignly and dearly to awe him reverently yea we must do it as Angels with an as of simitude though not of proportion Give us this day our daily bread Now we come to ask things which concerns our selves This Petition shews 1 That we must have a continual dependance upon the providence of God for earthly things Psal 145.15 16 The eyes of all wait on thee and thou givest them their meat in due season as the Israelites had for Manna 2 That we are onely to pray for necessities not for superfluities to pray for silk garments gold rings and jewels c. we have no command but onely for bread and clothes 1 Tim. 6.8 Having food and raiment be content but if God make our cup run over we owe more to God and his people the more we receive Prov. 8.9 Feed me with food convenient for me Therefore some Translations render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to our substance or the bread of want Jacob desired food to eat and raiment to put on Gen. 28.20 3 Christ would caution us herein against a carking sollicitude for to morrow Matth. 6. ult yet may there be a lawful care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the following day day after and under day is not meant onely one day but after the manner of the Hebrews the time of our life to come so that Christ would have us to commit the care to God that so long as life lasts he would give us nourishment Christ herein would remove from us as distrustfulness as not to doubt of Gods care of us so greediness whereby some pretend the expectation of old age for their covetousness So that Christ means give me sufficient for all my life following if thou pleasest not to give yearly give monethly if not monethly give daily bread and what ever thou givest more comes in over and above 4 Under bread is meant health peace and all temporal blessings Gen. 3.19 2 Kings 6.22 Job 42.11 houses strength 5 It showes all
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
art no better then an hypocrite If we live but in one sin though every man that lives in one lives in more we manifest a plain contempt of God yea we set up a god to our selves When David pronounces a blessing to an upright man Psal 119.1 he tells us who is such v. 2. They seek God with the whole heart and v. 3. They do no iniquity So long as a man picks and chuses Gods commands and obeys them with such and such reservations let such a man know he is no better then an hypocrite If there be any uprightness in thee thou wilt be stirr'd up at thy own lye as well as at an other mans oath Unsound men never close with all duties nor part with all sins but still retain some darling sin which tends to their profit or credit or pleasure yea the duties they do are caused by some outward principle Even as heat that is natural is durable but adventitious heat is soon gone as in water meat boyled or rosted So outward principles setting hypocrites awork as shame of the world fear of hell c. they do many things but the cause being taken away the effect ceases 6 A compliant turning of themselves according to times and places So Achitophel in Davids Court would be very devout but when there was a rebellion he would be first in it Psal 55.12 13. Hypocrites when they are in good company and good families can frame themselves thereto and they can game talk wantonly speak against goodness when they are elsewhere A true Christian findes it harder to be good in some places and companies then in others and the devil when he hath the opportunity of time place and company will press more hard upon a childe of God to do evil also to put him back from goodness when time place and company stand cross to goodness yea sometimes temptations of fear or hope may shake a Christian in his obedience yet his desires so hang to the Lord that he is not at rest till he have returned to his first husband and to his former obedience Yea he hath not a complying principle of hypocrisie to sute his practice to times and places Joash was an unsound man and when he came in bad company he came to be like like them 2 Chron. 24.17 but a sincere soul resolves to follow duty though all the world should be against it Upright men they apprehend the Lord every where present hence they labour to walk before him When its a thing God would have him do he doth not consult with flesh and blood whether he had best to do it Gal. 1.15 but doth it without consultment of flesh and blood Still an upright man is thinking what will God have me do If Gods word bid him do a thing he doth it though not without some hanging back of the flesh but unsound men still think whether will this tend to their credit and profit with these two are their souls carried like a Coach with the horses to comply to all times places and companie 7 When a soul hath onely some good fits and moods of goodness Hos 6.4 Thy righteousness is like the morning dew which hath a fit of coming and then goes away Balaam had such a fit Numb 23.10 Let me dye the death of the righteous So Pharaoh sent for Moses and Aaron in haste to pray for him Exod. 10.16 So those hypocrites Psal 78.34 35. When he slew them then they sought him and enquired early after God nevertheless they did but flatter with their mouth Such were Jonah's mariners as some think Jon. 1.5 and John's hearers who rejoyced in John's doctrine for a season So Saul in a fit he cries out Thou art more righteous then I my son David Some when the Lord afflicts them with the death of relations and other crosses have a fit of godly sorrow as that Scribe Matth. 8.20 That this may not be mistaken take four cautions 1 That a man may have intermissions wherein his grace zeal and heavenly mindedness may not appear in that measure that sometimes it hath appeared and yet be sincere as Asa c. 2 A soul may have declensions and decaies in grace and yet not serve God by fits as in the Angel of Ephesus and to keep the soul in that height of consistence whereto perhaps at present it is wrought is not possible because the lifting up of the soul depends upon the spirits breathing who is a free agent 3 A Saint may be more godly at some time then at another and yet not serve God by fits as the Husbandman labours all the year but specially in seed-time and harvest A believer may constantly follow the Lord yet sometimes be more in heaven taken up with Moses into the Mount 4 The deeplier a soul is in distress the more earnestly should he seek God and yet this is no serving God by fits So Jonah in the Whales belly Jon. 2.7 and those Isai 26.17 and it 's said of hypocrites They cry not when God bindes them Job 36.13 But this I call a serving God by fits and moods when all a mans religion is onely for a fit So long as such a Magistrate favours it and when he falls off they fall off as when Rehoboam forsook the Lord all Israel forsook the Law of the Lord with him 2 Chron. 12.1 So to have a fit of reformation so long as Gods hand is upon us after when his hand is taken away to be as bad as we were Psal 78.34 35 36. As there 's difference betwixt a well set colour in a persons face and a colour that arises from blushing so there 's difference betwixt fits and states of godliness Hypocrites have fits but not states Suddain heats and suddain colds argue an unhealthfull temperature in the body so doth it in the Spirit some are mightily lifted up at a Sermon by and by as presently cold Jehu hot against Baal cold against the Calves By the equality of pulse we judge of the body let us do so of the soul not by what it is in a fit A man may have a fit of crying Hosanna and next day cry Crucifie Our obedience should be like the fire of the Sanctuary that never went out 8 When a man willingly winks against light and will not see that which is either contrary to his lusts or may expose him to sufferings loath to read such Books hear such Preachers or meditate of such Scriptures as may inform him of such sins as he is loath to part with or to do such duties as he is unwilling to do Rom. 1.18 They with-hold the truth in unrighteousness Joh. 3.21 These are said not to come to the light lest their deeds should be discovered Matth. 13.15 They have closed up their eys 2 Pet. 3.5 They are willingly ignorant Isai 30.10 They say to the seers See not Contrarily sincere men have their hearts open to know the whole minde of God Acts 10.33 1 Sam. 3.17
will have it done saith Christ Suffer it to be so now so that in opposition to Johns arguments Christ brings two reasons 1 I am not yet declared to be the Christ by the descent of the spirit of God upon me and by the opening of the Heavens and by a voice from Heaven but come unto thee as a private man and therefore thou oughtest not to refuse me though I am greater then thee and therefore suffer it to be so now 2 For thus it becometh us to fulfil all Righteousness this is the second reason The meaning is 1 I am not baptized for that cause that others are for to signifie forgiveness of sin for I have no sin but to sanctifie Baptism that it may be a mean or an instrument of the application of the righteousness of Faith So Luther 2 Though I be greater then thee It 's the Fathers will I should receive baptism from thee and consecrate it in my body that they that are baptized into me may acknowledg me to be one of their brethren 3 This word righteousness must not be taken strictly but broadly not onely to signifie what belongs to the law but for whatsoever hath respect either to equity or honesty The Law of Moses had set down nothing of this Baptism and the Heavenly command John had received belonged onely to Repenting sinners yet Christ being a pattern of perfect innocency the sign Baptism was not in vain in him which signified a purpose of innocency neither could it be shewn more effectually how great an honour was due to the Rites appointed by God than if Christ should by his Example commend the use of them to us Again Christ by this Ceremony was as it were imbodied with us and to confirm to Believers that are baptized as they ought that they shall have the Heaven open unto them and the Spirit coming upon them 4 Christ understands not a justice of equality and of the Law but of equity and of his calling Therefore Christ answers to the Argument of the Baptist by a Distinction which was this The more unworthy ought to be baptized of the more worthy Christ answers Yea unless the righteousness of calling require the contrary that the more unworthy be called to baptize the more worthy but thou art called to baptize me for I am not here now as a Lord but as the Servant of the Lord to be entered into the Church of the New Testament and to my duty therefore I will do what belongs to me and do thou what belongs to thee and so both of us will fulfill the righteousness of our respective calling I taking up Baptism and thou dispensing of it thou baptizing me with the Baptism of Water I baptizing thee with the Baptism of my Bloud 5 It is a point of Righteousness that Masters and Teachers should practise that they commend to others that by their own Example they may teach others Acts 1.1 Jesus began first to do and then to teach 6 By Righteousness he means whatsoever the Father hath commanded whatsoever is just holy and acceptable to God Then he suffered him We have here John's modesty that denying his own opinion he obeys Christ and receives him to Baptism It behoves our Reasons to fall down when stronger Reasons are brought and not to defend them because they were ours Though John thought it absurd and uncomely yet when he heard the Righteousness of both their Callings were fulfill'd thereby he gives way So did Peter John 13.8 that would not let Christ wash his Feet till Christ told him If I wash thee not thou hast no part in me then Peter suffered Christ to wash his Feet so John here it 's like kept Christ by his hands from entering into Jordan not out of stubborness but out of misguided reverence now Christ bidding John to suffer it to be so now and giving him Reasons thereupon he suffered him V. 16. And Jesus when he was baptized went up straightway out of the Water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him We have here Christ his receiving of Baptism set down 1 From the Adjunct when he was baptized he went up straightway out of the Water Because he was let go without the confession of sins when others were not as some think but rather because all made their profession before they came in and so straightway went out therefore little can be gathered from hence save that when he came out of the Water he went to Prayer to teach us to partake of Batism and the Supper with reverence Luke 3. Now for Christ's Baptism it was a burying of the whole Body in Water for it was with his Members thus Col. 2.12 Rom. 6.4 Heb. 10.22 He is not said to go out but to ascend because the Earth or Land is higher than the Water And lo the Heavens were opened We have the signs accompanying Christ his Baptism and confirming the same viz. the Heavens opening The Heavens were opened to him not that the Heavens were opened upon all the Earth but that part of Heaven where Christ prayed on the Bank of Jordan or upon the rest as John and other baptized persons but upon him The manner of the Heavens opening Mark sets down by cleaving the Heavens were cloven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend and cleave as he that cleaves Wood. This opening of the Heaven was a testimony of this heavenly Teacher and of his Doctrine that both he and his Doctrine were from Heaven which by the Dispensation thereof opens the Gate of Heaven to Believers Doubtless there was glorious Light that by the Beams thereof shone upon Christ like that which shone upon Paul going to Damascus Acts 9. By this Mystery the Lord signified that Baptism was now consecrated in the Body of Christ to be a sign of heavenly grace It 's very like that all the heavenly Orbs were open that men might have lookt into the Empyraean Heaven or the Heaven of the Blessed which also fell out when Stephen was stoned who saw the Heavens open and the glory of God and Jesus standing at the right hand of God Acts 7.55 56. Out of this 〈◊〉 of the Heaven came down the holy Spirit in the bodily shape of a Dove and sensibly let down it self till it abode on Christ And the Spirit of God descending like a Dove and lighting upon him We have here the second sign confirming the calling of Christ and installing him in his Office visibly This was for the fulfilling of the Prophesie Isai 61.1 The Spirit of the Lord is upon me Not as if Christ were without the Spirit before but now it was made visibly manifest to others Like a Dove Quest Whether was it a real Dove or onely a similitude Answ It was a bodily shape like a Dove Luke 3.22 It 's like it was not a true Dove but onely the form of a Dove formed by the Angel and