Christ ver 16. 2 That no man should dare to think as if there were any contradiction in these and such like Scriptures as Faustus the Manichee did who did deny this Gospel to be penned by Matthew and denied this Sentence to be any of Christ's words because it is false that Christ did not destroy the Ceremonies seeing Christians do not observe them Consider the Law having no place in justification and nothing contrary to the Law of the New Testament in point of meats days or ceremonies we ought with Paul to think it holy just and good Ob. But if the law be thus fulfilled what shall we think of the ten Commandements Answ The Decalogue or ten Commandements is part of the Law of nature Rom. 2.15 Which shew the works of the Law written in their hearts Yea every command of them was observed before the giving of the Law upon Mount Sinai even the command of the Sabbath Exod. 16.29 now they being the Law of nature are to be observed for example it s writ in every mans heart that there is a God and that this God is one and that he is the immediate object of worship and that his name is to be sanctified c. All the question is about the Sabbath or seventh day from the creation which is put to an end Col. 2.16 yet is it written in every mans heart that if God be to be worshipped there must be a time for his worship and if it be left to the scantling of every carnal mans heart it will be little enough yea in time it will come to nothing among such it remains then that godly men as they have it writ in their hearts to give God a time so that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him and as they so doubtless all the Apostolical Churches This was the day which the Spirit calls the Lords day as like phrases call the Lords table the Lords body the Lords supper whereto that speech of Psal 118.24 hath respect This is the day which the Lord hath made we will rejoyce and be glad herein For all the rest of the Commands as the obedience of inferiours to superiours and that every man shall enjoy his own wife life state and good name c. is writ in every mans heart Moreover for that of the Sabbath the distinction of divers of the Rabbins is to be observed viz. one thing is commanded in these words Remember thou keep holy the Sabbath the cause of which holy worship is a thankful remembrance of the creation of the world another thing is commanded in these words The seventh day is the Sabbath of the Lord thy God in it thou shalt do not manner of work this rest respecting their servitude in Aegypt belongs to the Hebrews onely Exod. 31.13 remembring their own servitude in Aegypt they should handle their own servants gently which also was the opinion of Irenaeus l. 4. c. 30. and Eusebius l. 1. c 4. so that to distinguish rightly we must distinguish the commands of worship and the commands of rest as by their causes so by their times The Christians observed the Sabbath and had their assemblies thereon in which assemblies the Law was read Acts 15.21 which continued to the Council of Laodicea to whom it seemed better that that day the Gospels should be read and therefore from the ancient fathers Balsamon observs that almost in all things the Sabbaths were equal'd to the Lords days which two days Nyssen calls brethren Also Justin Martyr against Tripho before Abraham there was no need of circumcision nor before Moses of the celebration of the Sabbath feasts and offerings p. 186. Asterius cals them a beautiful couple also Clement Const l. 7. c. 24. saith Keep holy the Sabbath day and the Lords day because this is dedicated to the memory of the creation the other to the memory of the resurrection also cap. 8. he saith let servants labour five days but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godliness in the Church In the ancient Church they had a custome not to fast on the Sabbath because it was a day of gladness except on the Sabbath that was before the burial of Christ Ignat ad Philip Tertul. de jejun and therefore Eusebius mentions that Constantine forbade Christians to be summoned to law on the Sabbath no less then on the Lords day because those days were dedicated to holy assemblies and therefore whereas some think from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Sabbaths the Lords day is placed into the room of the Sabbath they are deceived seeing there is no mention hereof by Christ or the Apostles Now when the Christians observed these two days viz. the Sabbath and Lords day they did not do it of any command of God or of the Apostles but by voluntary consent by the power of liberty given to them unless I should add by divine example which is not of little force see Jer. 26.18 Unless we add that the spirit calls the day of worship the Lords day Rev. 1.10 on this day there was a meeting of all that dwelt in the City and Country though he call it Sunday Justin Apol. 2. Q. Whether to these ten commandements as the law of nature may not other commands of the Gospel be refer'd A. Yes to the first we may refer all those commands which forbid the least shew of worship to be given to false Gods 1 John 5.21 and that the true God alone be worshipped John 17.3 1 Cor. 8.6 To the second command we may refer all commands forbidding resemblances of God and the worshipping of God through any mean which himself hath not instituted Matth. 6.24 Ephes 5.5 Phil. 3.19 To the third command we may refer the due sanctification of the name of God Matth. 6.9 and to keep our words in the bounds of yea and nay Matth. 5. â—4 Jam. 5.12 To that of the Sabbath we may refer that certain hope concerning the rest in heaven the taste whereof we have in peace of conscience Heb. 4.9 10 11. To the fifth we may refer all honour due to Princes Rom. 13.1 2 3 6 7. to Masters Col. 3.22 to Husbands Eph. 5.22 to Pastors 1 Tim. 5.17 Heb. 13.17 To the sixth command all wrath and hatred which are the seeds of murthers Matth. 5.22 1 Joh. 3.15 To the seventh command are reckoned all impurities and all divorces without the cause of adultery Matth. 19.9 To the command against theft are refer'd not only those commands which forbid us to hurt the goods of others but that we should profit them Col. 3.25 1 Cor. 12.7 To the ninth is refer'd those commands which caution us against lying and enjoyn us a continual care of truth Eph. 4.24 25. To the tenth are refer'd the commands of quenching inordinate motions Gal. 5.24 Eph. 5.22 23. the baits of which concupiscence are wealth honour
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
Egypt Because it was a Country near at hand whereunto the journey would be less And be thou there until I bring thee word Gods command should be the rule of our motion As the souldier is not to leave his station without the command of his Officer no more are we without Gods command For Herod will seek the young childe to destroy him The Angel knew this by divine revelation For God knowes the thoughts of mens hearts a far off Psal 139.2 And the motions of our wills Though the Angel might suspect it from the cruel and proud disposition of Herod yet onely he knew it from revelation There is no wisedome nor counsel can stand against God Prov. 21.30 The Angel saith not Herod will destroy but onely seek to destroy Psal 37.32 V. 14. When he arose he took the young childe and his mother by night and departed into Egypt Here is the obedience of Joseph We must go from Country friends and kindred when God calls so Abraham Gen. 12.1 2 though we know not whither Here was a long and dangerous journey for Joseph an old man to carry a woman that had lately lain in and an infant of about forty days old above two hundred miles through a vast Wilderness into Egypt to sojourn among persons utterly unknown whose language probably he knew not and that in the depth of Winter but faith overcomes all difficulties he believes the Angel that he would bring him word when it was fit to remove as he said v. 13. Faith in Joseph swallows up carnal fears 15. And was there till the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son And was there till the death of Herod Here 's the second branch of Josephs obedience We must not onely go whither God will have us but tarry there as long as he will have have us How long Christ was in Egypt and in what place and what miracles he did the Scripture is silent herein That it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my son The Scripture is fulfilled four ways 1 When that which is plainly fore-told is fulfilled as that a Virgin shall conceive a childe Esa 7.14 compar'd with Matth. 1.23 2 When the Scripture prophesies in general of such and such persons it may be applied to every particular as when wicked men contemned Isaiahs Ministry the Lord sends the Prophet Isaiah cap. 6.9 to preach That they should hear but not understand see but not perceive To such contemners Christ at several times applies it as Matth. 13.13 14 15. Joh. 12.39 40. and the Apostle applies it to such Jews Act. 28.26 27. so Rom. 11.8 as it is written God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day which though spoken by Esaias and aiming at the wicked that then lived under his ministry yet being spoken in general falls upon all that have a spirit of slumber 3 Analogically or by way of proportion So this Scripture Out of Egypt have I called my Son which is taken out of Hosea 11.1 That place cannot literally be meant of Christ because that Israel there meant the Prophet upbraids with unthankfulness therefore it 's meant by way of similitude As Israel the adopted Children of God were called out of Egypt by the Ministry of Moses so was Christ the natural Son of God called out of Egypt by the Ministry of the Angel the Members were called out in Hosea The Head here 4 Prophesies are fulfilled by way of Type when the thing typified answers to the Type So the Prophets phrase of calling my Son out of Egypt being spoken singularly was a Type of the Son of God who was to be called out of Egypt by the Angel neither needs this seem strange for Sinah and Sion Hagar and Sarah which signifie the two Testaments are more unusual Types and further fetcht The third part of the Chapter V. 16. Then Herod when he saw that he was mocked of the Wise-men was exceeding wrath and sent forth and slew all the Children that were in Bethlem and in all the Coasts thereof from two years old and under according to the time that he had diligently inquired of the Wise-men We have here the History of Herod's Cruelty from v. 16. to v. 19. set down 1 From the outward cause of it viz. his being mocked of the Wise-men 2 From the inward cause viz. an exceeding Wrath he conceived in his heart partly for the Indignity he conceived the Wise-men had done him and partly to hear that there was one born that should be Heir of his Kingdom and he not know who he was 3 From the cruel Edict or Command he sent forth to slay all the Infants of Bethlem two years old and under 4 From the prophetical Prediction thereof Jeremy prophesied In Rama was there a voice heard Lamentation Weeping and Mourning Rachel weeping for her Children Then Herod when he saw that he was mocked of the Wisemen We have the outward cause of Herod's cruelty viz. his being mocked of the Wise-men for they promised they would return unto him but God having admonished them of his Treachery returned not to him neither did Herod presently go to murder the Infants for about thirty days after Christ was presented in the Temple Luke 2.22 which was about eighteen days after the Wise-men came and a little while after dwelt at Nazareth in Galilee Luke 2.39 And likewise it is probable the Tyrant Herod had endeavoured to finde Christ that he might kill him alone before he would kill so many Infants which thing he knew would render him odious to all Moreover there was a common Report that when Joseph and Mary came to present Christ to the Lord at the time when Mary was purified that the Childe Jesus was openly declared by Simeon and Anna to be the Messias and from thence Herod supposed the Wise-men had deceived him Was exceeding wroth and sent forth and slew all the Infants in Bethlem and in all the Coasts thereof from two years old and under Because the Report of the Wise-men and the Witness of Simoon and Hanna in the Temple stuck much in the mindes of men so that Herod could not without fear of a Tumult vent his Malice against Christ he deferr'd his Malice to a fitter time and hearing of his being presented in the Temple began to inquire where his abode was but when he could not finde him in all Judea he thought he was hid for fear he dissembled the matter a while thinking hereby that his Parents fearing nothing would bring him out of the place where he was hid but when after his long dissembling the Childe was no where to be found in Judea the second year when he saw his opportunity he endeavours to take away the Life of the Childe but
Ambivius and Annius Rufus who governed till the death of Augustus Augustus being dead and Tiberius Caesar succeeding him he made Valerius Gratus Governour of Syria and after him Pontius Pilate who crucified Christ To Pilate succeeded Marcellus Cumanus Claudius Faelix Portius Festius Albinus and Florus under whom in the twelfth year of Nero thirty five years after Christ's death the Jews began to rebell against the Romans and shortly after were overthrown by Vespasian and Titus for in the fifth year after in the eighth day of September Jerusalem was taken and destroyed of Titus V. 23. And he came and dwelt in a City called Nazareth that it might be fulfilled which was spoken by the Prophet He shall be called a Nazarene This Testimony in these same words is no where found in Scripture But 1 we finde it spoken in so many words of Samson in the Type Judges 13.5 The Childe shall be a Nazarite unto God from the womb which is fulfilled in Christ who is the Antitype 1 As Samson was exceeding strong so Christ in that he bindes the strong man Luke 11.22 2 As Samson slew more at his death than in his life so CHRIST destroyed death by his death 2 There is no Witness brought out of one Prophet but there is one Witness brought out of all the Prophets for all the Prophets that speak of Christ set him forth to be holy So that as in the old Law they that gave themselves to some peculiar holiness above the common Prescripts of the Law were called Nazarites Numb 6.3 6 8. They were to drink no Wine and to be holy c. So these things were fulfilled in Christ who did not devote himself to Wine and such kinde of Ceremonies but to the bloudy and shamefull Death of the Cross so that the sense is things were so ordered by God that Joseph and Mary being returned out of Egypt should dwell at Nazareth that from his dwelling there the name of Nazarite might stick unto him whereby his most perfect holiness and the Vow he took upon him which was to dy for our salvation might be signified 3 Whereas Christ was called in contempt a Nazarite John 1 46.7.42 Vicisti Galilaee Vicisti the Saying of Julian As all Christians were by the Heathen contemptuously so called Tertul. cont Marcion The Evangelist would turn the name into honour withall signifying that it was no impediment why he should not be believed to be the Messias seeing he was called a Nazarite not from his Birth which was in Bethlem but from his breeding 4 Christ was called a Nazarite not onely in respect of his Vow but in respect of the Place alluding to the derivaion of the word Nazareth of the Hebrew word Neser that signifies a Branch because Nazareth was situate in a place abounding with fruit-trees So Christ is often called by the Prophets a tender Plant a Rod and a Branch Isai 11.1 The cause of this name was because the Messias was to have Nazareth a place of Trees and Branches for his Countrey Christ is often called a Branch Zach. 6.12 The Man whose Name is the Branch The name of the City Nazareth is not read in the Old Testament and therefore it 's not certainly known how it was then writ If it were writ by Zain then it 's derived of Nazir that is Separate holy consecrate of the Root Nazar that signifies to separate consecrate So the religious persons of the Old Testament that separated themselves from Wine and the World were called Nazarites so Christ in respect of his holy Life and Vow of his Death might be called a Nazarite But if Nazarene be derived of the Hebrew Neser by Tsadde then it must be written by S. i. Nasarene then it signifies a Branch and so Christ was called a Nasarene from the abundance of Branches and fruit-trees wherewith the Town of Nazareth did abound so Chemnicius Lapide Pareus CHAP. III. V. 1. In those days came John the Baptist preaching in the Wilderness of Judea V. 2. And saying Repent ye for the Kingdom of Heaven is at hand WE have in the two former Chapters heard of Christ his Birth and Education We have little in Scripture concerning the Actions of his Youth save that once he reasoned in the Temple with the Doctors there Luke 2.46 therefore the Evangelist comes to his manly estate In the thirtieth year of his Life he was baptized and shortly after began his Ministry for among the Jews no man began his Ministry before the thirtieth year of his age 1 Chron. 23.3 the words are The Levites were numbered from the age of thirty years and upwards In the mean time it 's like Christ exercised the Art of a Carpenter with his father Such a long silence in Christ may condemn our pride who are apt to think it nothing to know unless others know that we do know In the Chapter are three parts 1 The Ministry of John from 1. to v. 14. 2 The Baptism of Christ from v. 14. to the end John's Ministry is set down 1 Generally from the Time Doctrine Habit Feeding and Office of Baptizing from v. 1. to v. 7. 2 Specially from his Reprehension to the Pharisees and Sadduces from v. 7. to v. 13. In those days 1 His Preaching is set forth from the time John was born fifteen years before Augustus's death by the common consent of ancient Writers he began to preach in the fifteenth year of Tiberius Luke 3.1 3. In the Wilderness For good men were wont to fly into Wildernesses for fear of Persecutors Heb. 11.37 His Preaching is set forth 2 From the place viz. in the Wilderness whither some think he fled for fear of Herod he preached also in all the Countrey about Jordan Luke 3.3 No ground that hence persons from John's Example should live in Wildernesses for such a kinde of Life is contrary to the Law of Creation which said It was not good for Man to be alone 2 It 's contrary to Communion of Saints for the Gifts and Graces we have we are to communicate to others John being in the Wilderness was first called here to preach Luke 3.1 2. In the fifteenth year of Tiberius the Word of God came unto John the Son of Zacharias in the Wilderness for four hundred years that is from Malachy to John Baptist no Prophet was extraordinarily called but John hath a new Calling being to be a Preacher of the New Testament It was not called a Wilderness because altogether void of Towns for Bethabara was there John 1.28 a Town built near unto Jordan but because there were but few Inhabitants in it he exercised his Ministry in Aenon and Salem John 3.23 And saying Repent His Preaching is set forth 3 From the Doctrine he preached viz. Repent Repentance is not onely an external Amendment of our Life but a change of heart and life Rom. 12.2 2 Cor. 3 18. the parts whereof are 1 Transformation Rom. 12.2 2 Humiliation this is called Sorrow according to
contemplation of 40 days For though Christs natural heat might be suspended by his deep contemplation so that he might slowly digest for the powers of the soul when they go into contemplation they have little left for digestion and nourishment as we see generally in great students and so might keep him alive without meat the longer yet not forty days He was afterwards an hungred When Christ began to be hungry the tempter came to him hitherto he stood doubtful and durst not come partly because of the voice he had heard out of heaven and partly because his forty dayes fast did portend some great thing but now seeing Christ to be hungry he comes the more impudently as he came to the head so to the members when the feeling of affliction begins to touch them He was not hungry all the forty days but after he was hungry to show he was man Some think Christ by his hunger did objectively allure Satan to tempt him that so he might overcome him as a party of souldiers sometimes feign a running away that they may allure the enemies to follow them and so cut them off either by an ambush or by an orderly facing about so the devil tempted Christ as man not knowing him to be God or if he did know him to be God Christ doth as it were encourage his cowardly enemy that durst not set upon him as God shewing himself to be man V. 3. And when the tempter came to him he said If thou be the Son of God command that these stones be made bread We have here the first of the three temptations wherewith the devil assaults Christ And when the tempter So he is called 1 Thes 3.5 from the first temptation wherewith he supplanted Eve he is called the Tempter not because he is the alone tempter but because he is the chiefest for sometimes our flesh and sometimes the world tempts This tempting of Satan was nor barely by way of suggestion for that would easily have been repelled from the holy heart of Christ but in some outward and bodily form perhaps of a man To tempt is to try but Satan is an ensnaring trier He said unto him If thou be the Son of God Meaning as that voice at thy baptism declared and as John Baptist hath preached thee to be do not thou suffer hunger having whereby thou mayest asswage thy hunger Satan thought either by the miracle or by Christs inability to do the miracle he might know whether he were the Son of God or no that so he might vent his old wrath and envy against him It 's like the devil did not come abruptly upon him but first saluted him courteously as what Sir art thou meditating of I saw thee to be baptized of John in Jordan I heard a voice from heaven saying This is my beloved Son I would fain know whether the voice meant that thou art truly the Son of God by nature or an adopted Son by grace I see also by thy long fast of forty days that thou art hungry if therefore thou art the Son of God succour thy hunger and turn these stones into bread for thou canst easily do it The scope of Satans temptation was to tempt Christ 1 To unbelief as if he should say Thy father hath hitherto forgâ—â—ten thee and sent thee no meat now thou seest thy God fails thee therefore necessity puts thee upon to provide for thy self The scope of Satan was to draw Christ from resting on Gods word and to follow what unbelief should suggest and this appears by Christ his answer Man doth not live by bread alone So that though I will not deny but Satan might tempt Christ to a vain boasting of his own power yet specially he tempts Christ to unbelief either that he should not believe that testimony that was given at his baptism or to doubt that God would fail him of necessary livelihood As he overcame the first Adam with unbelief of the threatning Gen. 3.3 so doth he endeavour to overcome the second Adam with unbelief of the promise And seeing Satan dare call in question the Son-ship of Christ no wonder if he tempt Saints to call in question their son-ship Where we may see Satans craft Christ being hungry is tempted to provide bread in such a way as Satan prescribes He usually fits his temptations according to mens present conditions marking in his temptation whereunto persons are inclining or wherein they are wanting so that as Fowlers lay several baits for the birds and Hunters for the wilde beasts and Fishers for the fish and lays for every one their proper bait for to catch them so to the hungry or poor Satan sets before them bread and livelihood to the full idleness and sloth to the proud honours to the covetous gain to the revengefull wrongs and discontents to the curious Magick and inchâ—ntments to the adulterer beauty to the drunkard wine c. as he tempted the head so doth he the members to the afflicted despair to the idle wantonness to the busie trouble to the severe cruelty to the mercifull flattery V. 4. But be answered and said Man shall not live by bread alone but by every word that proceedeth out of the mouth of God But he answered and said We may see the defence Christ had against Satans temptation it was the Scripture for that is our sword we are to fight with Ephes 6.17 which the Papists taking from the people expose them to Satans open violence A man that is to go where thievs way-lay him will be sure to have his sword yet is not the bare repeating the word in an heartless manner a defence against Satan but to repeat it believingly after which the temptation uses presently to vanish But herein we must joyn precept promise and threat precept forbidding such a sin and commanding such a duty the promise in case we consent not nor obey Satans temptations this we must set against all Satans proffers the threatning in case we yield to the temptation because Eve set not the threatning against the devils temptation and minc'd off the temptation which was In the day thou eats thereof thou shalt die which she minc'd into this Lest ye die Gen. 3.3 she was overcome of the tempter Man shall not live by bread alone but by every word that proceedeth out of the mouth of God As if he should say Man shall live of every thing which the Lord hath commanded or appointed to the sustenance of mans life and not onely of bread as the Jews lived of Manna 40 years So that if the Lord should command us to eat grass and snakes c. we should live by them as by the most delicate meat yea if he should command it we should live without any meat as Moses and Elias did Therefore by word here is not onely meant the promises but the decree for the word that goes out of a man is his will pleasure or decree So that by word is meant the
but a gladding of the beholders not the havers What is within government fears of insurrections and a servile courting of all sorts of men these are like pictures that seem goodly stuffe farre off but near at hand they are base and course 2 Exhortation to raise up your hunger and thirst after righteousness Psal 119.80 Mine eyes fail with looking but Lord when wilt thou comfort me Davids soul panted for God as the hart for the rivers of water Psal 42.1 2. yea his heart and flesh cryed out for the living God Psal 84.1 2. Psal 27.4 there was one thing his soul lookt after Multa novit vulpes verum Echinus unum magnum as the proverb The Fox knows many things the Hedge-hogge knows one great thing Holy persons long to know their duty as every man desires to know what belongs to the office he is imployed in Psal 119.33 34. so do they thirst for a conformity to it Psal 19.10 More to be desired are they then gold yea then fine gold sweeter also then hony and the hony comb Psal 119.130 I opened my mouth and panted for I longed for thy commandements He uses a Metaphor from hungry or thirsty persons look as when they are hungry or thirsty they greedily open their mouth to take in meat and drink to quench the thirst so when my soul considers the sence of Gods anger against sin or my own filth I flie to thy word to quench my thirst by thy promises and to get direction by thy commandements Motives to hunger and thirst after righteousness 1 The most abundant fulness of outward things avails nothing without this Luke 12.19 He had abundance of earthly things but the devils fetch'd away his soul when his barns would not hold his corn As Samuel bad Saul not to set his mind upon asses when he had a kingdom befallen him 1 Sam. 9.10 So say I why should thy appetite go after earthly things when thou hast such an object as holiness 2 The Lord is wont to fill every hungring soul with spiritual good things Psal 81.10 Open thy mouth wide i. e. thy desires and affections and I will fill it Luke 1.53 He hath filled the hungry with good things Psal 145.19 He will fulfill the desires of them that fear him 3 Christ invites every hungring and thirsting soul to come unto him Isai 55.1 Ho every one that thirsteth come ye to the waters as if a Physician should make a proclamation to all sick Patients to come unto him and he would heal them q d you have thirsted after vain knowledg honours wealth now here are spiritual dainties the Doctrine of Remission Pardon Peace thirst ye after these come ye to the Waters To the Water of Justification Rev 1.5 To the Water of Sanctification and Baptism Titus 3.5 here 's Wine and Milk that is all manner of Delicates Matth 11.28 Come unto me all ye that are weary of your corruptions and heavy laden under them that is that hunger after righteousness and I will give you rest John 7 37 38 If any man thirst let him come unto me and drink on the last day of the Feast Christ utters this speech he takes occasion from their drinking the Waters of Siloah which that day they were wont to draw out using that speech of Esay Ye shall draw Waters with Joy out of the Wells of Salvation Esay 12.3 Christ seeing this shews them who is the true Fountain of Salvation Zach 13.1 and takes his words from Esay 55.1 that is whosoever hath a desire after holiness and happiness let him come to me and I will quench his thirst He that believes on me out of his Belly shall flow Rivers of living Water Among the Hebrews there were certain Cisterns of stone to receive them and in the midst of them certain Pipes or Cocks out of which Water flowed Prov 5.15 Drink Waters out of thine own Cistern and running Waters out of thine own Well let thy Fountain be be dispersed abroad now every medium or concavity is called by the Greeks a Belly Mat 12.40 therefore Christ signifies that they who believe on him should be so filled with Water that it could not be contained within them but should flow out on every side with great streams now by Water he means the Spirit and by Living Water he means Spring-water or Water continually flowing all plenty of Water are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rivers Matth 7.25 27 That from such a soul there should be plenty of the graces and comforts of the Spirit not onely for himself but for the benefit and comfort of others Revel 21.6 I will give unto him that is athirst of the Fountain of the Water of Life freely Now what is the Fountain of the Water of Life but onely the Bloud of Christ and the Fountain of his Graces Zach 13.1 compared with Rev 1.5 7 14. Rev 22.17 The Spirit and the Bride say Come and whosoever is athirst let him come and take of the water of life freely The Spirit invites all thirsting souls to come to Christ for as the Waters of a Spring can rise no higher than the Spring from whence they come no more can any holy desires further than the Spirit works them in us 4 The greatest part of our grace lies in desires Psalm 119.5 Psalm 38.14 Means to hunger and thirst after Righteousness 1 Feel thine own wants There needs not much Invitation to an hungry man to eat or a thirsty man to drink Revel 3.17 18 John 4.15 Sir give me this Water that I thirst not neither come hither to draw What drives a man to the Physician but the sight of his Diseases 2 See there is fulness for every want Art thou hungry he hath Bread John 6.51 The Bread which I will give is my Flesh which I will give for the life of the World Art thou thirsty he hath Water of Life Art thou a Babe Here is Milk to feed on Art thou sad Here is Wine to glad thy heart 3 Consider such as hunger and thirst shall be filled partly in this life by receiving the testimony of the Spirit witnessing with their spirits Rom 8.16 touching the reconciliation with God in Christ and some fruits of sanctification whereby the old man is crucified and the new man renewed in them but principally in the state of glory when they shall have perfect holiness and happiness 4 Sharp Sawces procure a stomach Let the bitterness of sin and afflictions procure a hunger and thirst after righteousness Jer 2.19 the Paschal Lamb was eaten with sowre Herbs to shew that Christ is sweet to them that feel the bitterness of sin 5 Purge your stomachs Naturally we feed on pleasures profits and carnal contents and we are apt to surfet on them Consider we the vanity of them Matth 6.20 Prov 23.5 1 John 2 16 17 1 Peter 2.1 2 q d So long as you delight in sin you will have no stomach to holiness Sin works on our soul as ill
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
revenge that Sampson had against the Philistines for his eyes Judg. 16.28 29. It vvas not the revenge as of a private man but of a Magistrate as appears by the assistance God gave him at that time neither vvould Sampson have prayed to God for assistance in any sin Certainly were it not lawfull to drive back force with force the Apostles following Christ would not have carried swords Luke 22.38 It is of the law of nature to defend our lives and to turn away those things that hurt which if it vvere not thievs and robbers vvould spoil honest men this may be where vve cannot have defence from Magistrates But to push like rams as those Kings Dan. 11.40 is forbid Whereas Christ blamed Peter Mat. 26.52 Put up thy sword into his place for all they that take the sword shall perish with the sword It vvas not for driving avvay force by force but for his desire of revenge vvhich revenge appears in that it vvas not probable that such a multitude as came to take Christ should be driven back by two or three armed men Also Christ blames him for going on so rashly vvithout his command or the Magistrates command He that takes away thus any mans life vvith the sword shall perish either by mans sword or by the sword of Gods vengeance Moreover this command of not resisting evil seems to be a supplement to Moses Tertul. cont Marcion l. 4. Christ taught us a new pattern forbidding the course of wrong permitted by the creatour requiring eye for eye and tooth for tooth When he teaches vengeance is mine I will repay it he teaches that patience expects revenge yea the Lord doth not onely forbid revenge but the remembrance and calling to minde of the wrong Beware then how you use private revenge vvhether it be that vvhich is inward as the bearing of a grudge condemn'd Levit. 19.18 Jam. 5.9 Grudge not one against another or that vvhich is outvvard vvhen a man shall vent revengful vvords or actions Prov. 20.22 Say not thou I will recompense evil but wait on the Lord and he shall save thee Prov. 24 29. Say not thou I will do to him as he hath done to me I will render to the man according to his work Christ gave not reviling for reviling 1 Pet. 2.23 he was led as a sheep to the slaughter Esai 53.7 as a sheep before the shearers is dumb so opened he not his mouth But whosoever shall smite thee on thy right cheek turn to him the other also This is a proverb taken from Lam. 3.30 he giveth his cheek to him that smiteth him it signifies to suffer wrongs patiently rather then revenge our selves This was exemplified by Christ Esa 50.6 I gave my back to the smiters and my cheeks to them that pluckt off the hair I hid not my face from shame and spitting Christ meets with an objection if I may not revenge my self by bearing one wrong I invite my enemy to do me another Christ therefore saith its better to take the second wrong then to revenge our selves can preserve us from further injuries or else repair us for what we suffer Now because this general rule of not revenging our selves might seem hard Christ instances in 3 particulars 1 In assaults against our body ver 39. 2 Against our property ver 40. 3 Against our liberty ver 41. As 1 In assaults don to our bodyes as when a man shall strike us on the cheek which is not to be taken literally for Christ Joh. 18.23 saith when they struck him If I have done evil bear witness of the evil but if well why smitest thou me Paul when Ananias commanded him to be smitten on the mouth said God shall smite thee thou whited wall but Christ hereby would teach christian patience in bearing wrongs offered to their body here and to their goods after and to perform the precept of non revenge Yet doth not Christ intend patience in all sorts of wrongs but in light wrongs as a box or a blow but if it prejudice our life we may fight with him and rather kill then be kil'd Exod. 22 2. a man might lawfully kill a thief in the night without the guilt of blood so we may bear the loss of a garment but if it prejudice our estate we may go to law with him so to go two miles with a man if he compell thee but not to go an hundred By this first instance Christ reprehends the usual practise of fighting and quarrelling as being the acts of evil men and not of Christians who are to suffer Ver. 40. And if any man will sue thee at the Law and take away thy coat let him have thy cloak also Christ gives a second instance wherein Christian patience is to show it self viz. in bearing smaller wrongs done to our estate and property as if a person by oppression in law take away one garment and then another The meaning is when Christians are spoyled of one part of their goods they ought by patience to prepare themselves for the spoil of the rest Christ means not as if we might not come to sue at law for the just defence of our estates few indeed sue in courts of justice with a patient spirit yet because some do so we must not condemn going to law till impatience do appear and seeing the cloak is more worth then the coat Christ signifies that when we receive a less loss we should prepare for a greater in summe Christ forbids scandalous and impatient going to law 1 Cor. 6.1 2. ad 8. Paul appealed to Caesar Zenas a lawyer is reckoned among believers We should also learn to preferre our peace before our goods and to be slow in going to law in that its apt to disquiet the mind An ounce of peace is worth a pound of victory Law should be used as desperate Physick onely in case of extremity Ver. 41. And whosoever shall compell thee to go with him a mile go with him twain Here 's a third case wherein Christian patience is to appear viz. in loss of liberty which is when a man shall compell thee to go with him a mile as in these dayes they will press post-horses for the service of the state so were they wont to press persons for the service of the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lead to a ready way or to be a guide to carry burthens it s a Persian word as Aretius observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the messengers of the King who forced persons to bear burthens and necessitated persons to needful service its like from the Persians this custome came among the Jews Christ means that we should show our patience by going with him two miles rather then contend with him so you shall overcome him that compells you and so shall make him friendly to you but if thou resist him thou wilt stir up contention with him and lose thy own peace and stir up hatred to thy self and by impatience
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
of a sinner that feels not his sins because he doth not understand nor will the thing that he prays for Luth. Tom. 4.380 9 Fear repulse for thy careless cold and slothfull calling upon God and this will quicken up thy attention in the duty Fear is a very wakefull affection as being conversant about danger hence in our service we are bid to bring fear Psalm 2.11 Psalm 5.7 10 Get love to God this makes the soul follow hard after God Psalm 63.8 Quest Whether do distractions in Prayer nullifie the acceptation of it Answ There are two sorts of distracted Petitioners 1 Unregenerate men who voluntarily usually and contentedly admit roving thoughts in duty Prov 5.14 I was almost in all evil in the midst of the congregation and assembly Ezek. 33.31 These despise their ways and shall die Prov. 19.16 2 Regenerate men who groan under these distractions Rom. 7.15 16. these do not nullifie the fruit of Prayer to them regenerate men herein make usually resistance it matters not whence they come whether from Satan or corruption as it is a thing very difficult if possible to distinguish them provided we resist them and mourn under them they are not imputed to us Yet may even Saints sometimes pray so carelesly drowsily and distractedly that they may lose the comfort of this or that particular Prayer as when the distraction arises from sloth and carelesness But if the distraction arise from Satan bodily distemper or pain God is very pitifull in this case as a father to his childe Psalm 103.14 Quest Whether may not the Devil and corruption distract the soul in Prayer sometimes with unseasonable good motions I mean such motions as are for the matter good but not good at that time Answ Yes we see it in that Pithonesse Act. 16.16 17 when Paul and his company were going to prayer she cries out these men are the servants of the most high God which shew unto us the way of salvation this was a good motion but injected by Satan that his lyes might be believed and the Saints disturbed in prayer Zach. 3.1 Satan by these motions intends diversion or turning away the soul from what the soul is upon but motions that tend to further intention in the duty attentness and further inlargement are of God The spirit moves not to draw us out of the way but to put us into it and being in it to move us to keep on Rom. 8.14 15. Esa 30.21 These motions of Satan are like misplaced words and letters in a Printers press which spoil the sence 10 Let thy prayer be full prayer is a powring forth of the heart before God Psal 62.8 1 Sam. 1.15 yea we are to powr them out as water before the face of the Lord Lam. 2.19 It may be thou powrest out thy prayer like tarre out of a tarre box half sticking by the sides but when thou prayes thou must powr out all before God provided there be time and no hindrance powr out all thy wants be humbled for all thy evils when thou givest thanks remember all Gods benefits Psal 10â— 2 Many men make quick dispatch because they are eager to be about their business hence they gallop over their prayers but thy prayer must have its full growth that is when convenient time affords we must powr out supplications confessing our sins petitions desiring pardon healing and new dispositions of heart intercessions to turn away judgements from others and thanksgiving for benefits on our selves and others 1 Tim. 2.1 11 Pray with frequency It s bad when the soul contents it self with seldome approaches to God If David Psal 55.17 and Daniel cap 6.10 could finde time to pray three times a day what shame for us who come so seldom before the Lord sometimes David praised God seven times a day Psal 119.164 Anna continued in prayer night and day Luk. 2.37 12 With assurance of obtaining whatsoever things ye desire when you pray believe that you receive them and ye shall have them Mark 11.24 Matth. 7.7 ask and ye shall have Matth. 21.22 Doubt not of your prayer but know when the word is gone out of your mouth your prayer is writ in the eyes of God so that that shall be done which is desired or its expedient not to be done The Lord is like a most bountiful king that signes all petitions with a fiat quod petitur Oratio sinelaude dei est thuribulum sine prunis Luth. Tom. 4.124 let that be done which is desired 13 Joyn praise with prayer Phil. 4.6 In every thing by prayer and supplication with thanksgiving let your request be made known unto God Prayers are the seeds of prayses when we have sown we may look to reap what we receive as a a fruit of our prayer is more sweet then what we receive of common providence Praise is that imployment we shall have in heaven when prayer shall be no more mean time joyn we them together whiles we are here on earth and so much more in that we have but a drop of affliction and a sea of benefits 14 Break through all hindrances and use all furtherances as 1 hindrance is multitudes of business what business so great almost but should give way to this 2 Brokenness in expressions why God hears sighs 3 Dumbness and barrenness if this come from unacquaintance with God be humbled for thy coldness and by stirring thou mayest get warmth if dumbness come from overwhelming temptations it 's no otherwise with thee then it was with Asaph Psal 77.3 4. Green wood with long blowing will be made dry and take fire so motion in prayer fits for the duty 4 Our own unworthiness Who acknowledged his own unworthiness more then Daniel Dan. 9.7 8. However thou art unworthy yet must thou pray for God hears thee not for thy own worth but of his meer mercy 5 Prayer will take up much of our time to this I say remember the comfort that will redound to the conscience in time so spent We think not long of the time spent in the refreshment of our bodies why should we think long in the time spent in refreshing of our souls of four and twenty hours can we not afford God one or two who took more time in prayer then David and Daniel and who did prosper better Time spent in this brings a blessing on our affairs 6 That many do well enough that never pray as those do that use to pray to this know they onely receive temporal things as the shining of the sun and the falling of rain Matth. 5.44 45. But the Saints receive the Spirit in prayer Luk. 11.13 Neither can prayerless men be sure to have earthly things when they want them nor to hold them when they have them Job 21.15 16. What profit is there that we should pray unto him seeing we have earthly things ver 16. Lo their good is not in their hand 7 Because the soul hath lately been in passion of anger
our pains and care is nothing unless God give a blessing Psal 127.1 2. 6 To bridle our immoderate covetousness 7 That we should not take that which is anothers but that which is our own either left us or got with honest labour Psal 128.2 8 To acknowledge our own beggery and want Psal 104.27 28. Acts 14.17 and that what we have becomes ours by Gods gift Jam. 1.17 9 To put us in minde of our frailty in that every day we are a new to beg for bread Obj. But I am rich what need I ask daily bread A. The greatest heaps you have without Gods blessing will not profit Deut. 8.3 Man doth not live by bread onely but by Gods word In vain put we meat into our stomacks unless God give meat power to nourish and the stomack ability to digest 10 In that we are onely to pray for bread we are to learn contentment in any little that the Lord shall send Phil. 4.12.13 and not greedily to pray for wanton abundance Onely know that this bread is to be measured according to mens several callings and charges as if a man be a publike person a Magistrate or Preacher a beggerly maintenance makes their callings contemptible so where there is great charge of children there is need of more and the reason why abundance is not to be prayed for is because in abundance we are apt to forget God Deut. 8.12 13 14. See it in Hezekiah 2 Chron. 32.26 David 2 Sam. 24.1 1 Tim. 6.17 In respect of our proneness to abuse plenty a competency is the safest estate to pass through this world 11 It denoteth to us that we must pray every day for the good things we want if God give us good things this day for to morrow let us to morrow pray for supplies for the 3d. day Give us He saith not me but us 1 To show that we must not onely regard our selves in our estates but be also mindful of others many covetous persons instead of praying for a supply of their brethrens wants cry give me all give them none 2 We are hereby taught so to use our portion that others may have part with us God makes rich men Stewards for the poor Eat the fat and drink the sweet and send portions for them for whom nothing is prepared Neh. 8.10 Stewards receive sometimes the wages of the whole family not to keep them but to distribute them Job 31.17 Job did not eat his morsels himself alone but the fatherless did eat with him also v. 19. And forgive us our trespasses By trespasses Christ means sins Luk. 11.4 Because sin is the greatest debt Hence no man is without sin contrary to the Pelagians who said righteous men pray for pardon of sin for others not for themselves or if they said so for themselves it was not in truth but out of humility and modesty but to say that which is false is not humility but Hypocrisie Now we see there 's none so holy but needs pardon and pardon of sins from Christs advocation and intercession is a continued act in God This word Forgive is a metaphor taken from creditours who upon occasion forgive debts And though God in the new covenant forgive our sins Heb. 8.12 and hath promised so to do yet would he not deliver us from eternal death but upon these terms that whiles we are in this life we should humbly acknowledge before God our sins past and persevere in asking pardon for them The Lords prayer teaches us that we are daily sinners and alwayes sin and that our whole life is a repentance Luth. Tom. 1.301 Under sins Christ means original and actual sins Obj. But these are all forgiven to Gods children Rom. 8.1 There 's no condemnation to them that are in Christ Why then should they ask pardon Answ Because there is not a justified person that sins not Psal 130.3.143.2 Enter not into judgement with thy servant David committed Adultery and Murther after justification and Peter denyed Christ This petition is put next to the former of begging daily bread that after we have got a natural life we should seek for a life of justification when God pardons our sins we are thus alive as malefactors that have obtained pardon from the Prince are then said to be alive Besides we could not begg pardon of sin if God should not continue our natural life and this petition is joyned to the former to show that all the bread or outward things in the world are no comfort to us if together with them we obtain not pardon of sin In desiring forgivenness we see 1 There must be an acknowledgement of our sins Psal 32.5 I said I will confess my transgressions and thou forgavest the iniquity of my sin David first confessed saying I have sinned and then Nathan saith the Lord hath put away thy sin 2 Sam. 12 13. He that confesses and forsakes shall find mercy Prov. 28.13 1 Joh. 1.8 If we confess our sins he is faithful and just to forgive us them The sick sinner Job 33 26. confesses I have sinned and perverted that which was right and it profited me not then follows ver 58. he will deliver his soul from going into the pit And this according to Christs preaching Mar. 1.15 Repent ye and believe the Gospel To preach remission of sins to faith without repentance is a dangerous doctrine seeing both of them are together in the soul Zach. 12.10 They shall look on the Lord as crucified and mourn and in that day when there is such mourning which alwayes includes confession of sins in it there is a Fountain set open for sin and for uncleanness 1 As to obtain pardon there must be the blood of Christ Heb. 9.22 without shedding of blood there 's no remission and with the blood of Christ the whole Church is purchased Act. 20.28 Rev. 1.5 Rev. 7.14 so must this blood be applyed to every individual soul that hath the power of believing this blood washes white yet must there be washing before whiteness Pardon must be had not onely from bloodshed but from blood sprinkled See Esa 52.15 Ezek. 36.25 Heb. 9.13 14.10.22.12.24 1 Pet. 1.2 Yet as the Spirit must besprinkle thee and apply this blood to thee so must thou by faith wash and besprinkle thy self Rev. 7.14 They have washed their robes and made them white in the blood of the Lamb. God hath fore-appointed Christ to be the propitiation for our sins yet is it not before believing but through faith in his blood Rom. 3.25 Faith is the hand of the soul and the soul by faith puts her hand into Christs blood and so washes off its guilt Zach. 13.1 Christs blood is resembled to a Fountain opened for sin and uncleanness but it s not standing by the Fountain but the washing with the water thereof that will cleanse hence Luk. 7.49 50. Thy faith hath saved thee go in peace 2 To obtain pardon there must be repentance As there is a faith unto
Fall Hence the Devil prevail'd against Eve Gen. 3.5 When David grew proud of his Multitude of Subjects he was left to fall to numbring them 2 Sam. 24. When we fall to admire our selves whether parts or graces we are near a Fall 14 Set against the motions that come from corruptions and the suggestion that comes from Satan severally and apart before they joyn their forces together and that you may do this take the temptation in the beginning United Enemies become more hard to resist 15 Be well informed in the methods and devices of sin and Satan 2 Cor. 2.11 The Devil methodizes his temptations when he came to the first Adam Gen. 3. first he comes to the Woman not to the Man next he tells her by eating the forbidden Fruit she should be as God next breeds a jealousie that God meant not so well to her as he and next by the desirableness to the eye and taste he tempts her to eat thereof And as he hath methods so hath he devices he is like a crafty man that with a Plum or a Counter will cozen a childe of all he hath And so hath corruption devices this is a little sin thou must do this or else thou canst not live in the World First corruption drew Peter into a place of temptation into the high Priests Hall then to deny Christ corruption drew David to sloth then to wanton gazings then to carnal lustings then to Adultery and then to Murder Had corruption tempted David to Murder at first he would have trembled at it Besides our corruptions are like Touch-wood and Tinder that presently takes fire 16 Strive to get a distaste of temptations they seldom or never prevail against a soul that distastes them so long as the soul distastes them the will is averse unto them and where the will is averse they can do us no hurt As Christ said to Satan Get thee behind me Satan Matth. 16. so let us Distasted Meats and Drinks are seldom received no more will temptations when distasted 17 Put on Christian Armour even the whole Armour of God why we wrastle not onely against flesh and bloud but against principalities and powers Ephes 6.11 as 1 The Girdle of Truth that is a sincere purpose of heart in opposition to hypocrisie which as a girdle bindes our cloaths to us which else the winde would blow about so sincerity holds together our graces which else would be carried away in time of temptation Luke 8. â—3 Unsound men in time of temptation fall away 2 The breast plate of righteousness that is of a holy conversation this hath three branches 1 For time past a testimony of conscience excusing us that our conversation hath not been in fleshly wisdom but godly sincerity 2 Cor. 1 12. 2 For time to come a purpose to avoid all evil and do that which is good Psal 119.106 Act. 11.23 3 For time present an humiliation in respect of daily wants when Satan tempts us to sin we being covered with this breast plate his temptations fall down Though there be armour for the breast yet is there none for the back run-aways that fly from the cause of Christ and duty are cut down by Satan and wicked men 3 Get your feet shod with the preparation of the Gospel that is get an intention to confess Gods truth notwith standing sufferings this is called a preparation of the Gospel because by it a Christian is prepared to repell all temptations to the denial of Christ Now because sufferings are to our souls as stones thorns and gravel are to our naked feet let the affections of our souls be shod with this preparation as leg-harness is useful in war where the enemy sticks stubs of iron or iron harrows in the way so is this intention of confession of Christ needful as part of our armour where Satan in our way to heaven sets so many pricks and crosses as reproaches persecutions loss of goods liberty and life 4 The shield of faith that is a lively faith trusting on God for justification sanctification and earthly things Psal 84.11 Also faith eying threatnings promises and commandments this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door or gate It 's a long broad shield like a door which was to cover the whole body from pushes darts and arrows such must our faith be against all temptations this raised up to Jesus Christ and acted aright against the tempter is like a cordial to a fainting soul 5 The helmet of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it covers the head all about now when the head is well fenced we fear not arrows nor darts Such is Christian hope to the soul when Satan shall tempt thee to discouragement and tells thee thy sins are unpardonable because so great and many and tells thee it will never be otherwise then at present it is and tempts thee to wish thy self dead and tells thee thou art cast out of Gods sight and that thou shalt never overcome this lust nor get out of this desertion nor be delivered from this temptation all that I do will but further my damnation I have no mind any longer to use the means against all these hopeless hartless voyces raise up thy hope in God hope for day though at present it be midnight 6 Get the sword of the Spirit the Word of God which as an armory hath all sorts of weapons in it Were we to go where enemies were we would not go without our sword onely think not to out-brave Satan by saying a piece of Scripture in an hartless manner but produce it believingly 18 If temptations be violent conferre with some Christian friend wise and faithful and able to retain a secret both from their wives and others and discover to them that which perplexes your conscience and such a person will be ready to discover to you the same or like temptations and this is meant by confessing our faults one to another Jam 5.16 Onely if we can have ease from God we need not confess our temptations to men God sometimes speaks by a poor brother 19 Make good your ground against the tempter you must be able to stand against the wiles of the Devil and having done all to stand Eph. 6.11 13. As soldiers stand orderly in the fight and neither run forth to danger nor retire cowardly so do ye Cowards in battle are most commonly cut off and there will be no mercy in Satan if he overcome nothing less then the blood of your souls will serve him in order to this resistance beg help of the spirit who infuses good motions and excites the soul therewith as Satan doth to evil But deliver us from evil That is from the evil of the temptations which the Devil World or flesh worketh against us Hence observe 1 That deliverance from evil ariseth not from our own power or might but from the Lord 2 Cor. 1.10 2 Our own weakness we are not able to
secret fasting so he will reward thee openly not by way of desert which is onely proper to Christs obedience but he by his Spirit will in the sincere performance of this duty stirre up in thee mortification of the flesh and affliction of the Spirit together with a devout intention in the exercise of repentance and we shall understand this not onely at present but specially at the day of judgement Mean time know God is not a debtor to thee for thou canst deserve nothing at his hand Luk. 17.10 Rom. 11.35 The same way that a reward is given to him that prayes it is given to him that fasts but the reward is promised to him that prayes of grace not of desert Therefore so it is given to him that fasts and that not simply to him that fasts but to him that joyns prayer with his fasting Thus we see how Christ reprehends the Pharises Hypocritical fasting who did institute their fasts as to the outward part of it in imitation of the Fathers and holy people who were wont to sit on the ground and to be covered with sackcloth and ashes which were signes of their true sorrow but to the inward part which was hearty grief for sin and an earnest breathing after reconciliation this the Pharisees altogether omitted From the words thus expounded Observe that Gods people ought as in other duties so in fasting to avoid corruptions and to perform it in a right manner I will open 1 The kindes 2 The manner There 's a twofold fast 1 publick which is when Gods people meet together either to desire pardon for some great sin committed or to turn away judgement as in Jezabels time they met together in respect of a supposed blasphemy so when the men of Ai had smit thirty six men Joshua and the elders of Israel fasted Josh 7.6 7. So the men of Israel having lost two set battles against the men of Benjamin Judg. 20.26 fasted untill the even so when there was a famine coming the Lord calls to the Priests to gather all the people of the land to fasting and prayer Joel 1.14 so when Moab Ammon and Mount Seir came against Jehoshaphat he seeks to God by prayer and fasting 2 Chr. 20.3 2 Private when we humble our selves for some evils lying upon our persons or family So David humbled himself for the child 2 Sam. 12.16 Of this Christ speaks when the bridegroom shall be taken away from them then shall they fast Matth. 9.15 So when in private we humble our selves for some evil lying upon the Church so did Nehemiah cap. 1.4 for the affliction of the Jews And Daniel sought the Lord for the Jews that God would bring them out of their seventy years captivity Dan. 9.3 Sometimes one friend fasts for another so Jobs friends Job 2.12 sometimes for enemies Psal 35.13 And so David fasted for the recovery of the health of his enemies 2 The manner of fasting 1 it must be with preparation to get off the hardness of the heart as in all prayer preparation is to be used before it so much more in this solemn duty Levit. 23.29 32. 2 It must be with humiliation and affliction of Spirit Psal 35.15 Levit. 23.29 Ezra 8.21 3 Removed from hypocrisie Anoint thy head and wash thy face As in the text Thou art not to be proud because thou hast been humbled but to be humbled because thou hast been proud 4 Free from censoriousness of others that fast not when thou fastest Johns Disciples when they fasted censured the Disciples of Christ for their not fasting Mat. 9.14 In the same family one may have cause of fasting when another hath cause of rejoycing 1 Cor. 7.5 5 In performance of reading and expounding the Word Nehem. 9.3 one fourth part of the day was spent in reading the word and opening the same Baruch on the fasting day read the Word of the Lord by Jeremiah Jer. 36.6 Another fourth part of the day they spent in prayer wherein confession of sins was most insisted upon Neh. 9.3 6 In separation of the soul and body from sundry comforts wherewith at other times we do refresh our selves as from stately apparrel the King of Niniveh laid aside his princely robes Jon. 3.6 Such apparrel is fittest at a fast as most shows the abasement of our Spirits onely let it not be affected also then refrain from pleasures which are then both unlawful Esa 58.3 Joel 2.16 The bridegroom then must go forth of his chamber and the bride out of her closet also they are unsutable God complains that when he called to weeping mourning and girding with sackcloth then behold joy and gladness Esa 22.12 13. Yea on a fasting day we are to refrain from the ordinary works of our calling Esa 58.3 Behold in the day of your fast ye exact all your labours Also abstinence from Meat and Drink 2 Sam. 3.35 David did not taste Bread or ought else till the going down of the Sun Onely note this abstinence is so far forth requisite as it helps forward our inward humiliation If the forbearance of food prove an hinderance to humiliation it is not to be used and such as cannot abstain though through weakness they cannot keep a fast yet may they keep a day of humiliation and prayer Onely 1 Beware of a pretended necessity instead of a true for if it be pretended God findes out pretences Prov. 24.12 Doth not he that pondereth the heart consider If it be a real necessity then God will have mercy rather than sacrifice 2 Though thou canst not abstain wholly yet abstain from so much as usual or from food of such a kinde Daniel ate no pleasant bread for three weeks Dan. 10.3 A tanto à toto or à tali in such bodily abstinence we judg our selves unworthy of the creatures 7 Consider the petitions you would commend to God in prayer and the sins you desire to acknowledg and the judgments you desire to have removed and the mercies you desire to obtain and insist especially upon them when the Church would have a blessing upon Paul's Ministry they used fasting Acts 13.2 so for a blessing upon stated Elders prayer and fasting was used Ezra to have a right direction for the people in their coming from Babylon sought God by fasting and prayer Ang. ad Casul Ezra 8.21 in all these fasts they insisted upon the matter in hand When Peter was to encounter at Rome with Simon Magus the Roman Church on the Sabbath-day fasted Augustine when he saw his City besieged by the Vandals gave himself to prayer and fasting and died in that Siege as Possidonius mentions 8 Beware that thou turn not thy fast into a matter of penance Persons when they do penance in formal and idolatrous Churches are glad when it is over though they never shew any true repentance so persons are glad when the fasting is over though their hearts have never melted throughout the duty The end of a thing is that for which
do all these commandments Job 27.6 My righteousness I hold fast and will not let it go That is my sanctification and uprightness but in this sence righteousness is onely an intentional conformity to the law of God and no satisfaction to divine justice Many seek the Kingdom of God but few seek the righteousness thereof but it 's said of Joseph of Arimathea he was a good man and a just and he waited for the Kingdom of God Luke 23.50 51. and Zachary and Elizabeth Luke 1.6 And all these things shall be added unto you The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies shall be added as over measure Godliness hath the promises of this life and that which is to come Mark 10.30 1 Tim. 4.8 It 's a metaphor taken from cheap things which are given in in the buying of costly things as paper and packthread are given in by Shop-keepers when we onely buy Stuffs or such commodities Psal 111.5 He hath given meat to them that fear him he will ever be mindefull of his covenant Quest But we see divers Godly persons are scanted as to outward things Answ God hath promised outward things to us but its onely when they are good for us Psal 34.11 They that seek the Lord shall not want any good thing sometimes God sees outward things in any measure not so good for us as a Physician that hath seen our water or felt our pulse takes away such and such meat from us because he sees it not good for us so doth God or as a father takes away a knife from his child because he sees he is in danger to cut his fingers therewith 2 Gods people sometimes abuse his blessings to pride prodigality and excess such children of God may justly fear to be pinched God doth not by promise bind himself to give us outward things when we shall spend them upon our lusts for so God should bind himself to unjust things but though we begg such things of him he denyes them Jam. 4.3 3 All promise of outward things is with the exception of the Cross so the cause of God standing need of witnesses and for the exercise of the faith and patience of his people sometimes precious Saints of eminent holiness have been scanted Heb. 11.37 Such of whom the world was not worthy wandred about in sheep skins and Goat skins being destitute afflicted tormented but their wants have been made up abundantly with inward comfort See Mar. 10.30 4 Unbelief as to Gods promise for outward things sometimes straitens Gods hand We are bid to pray in faith for daily bread now how can we do this unless Gods promise be certain and absolute According to the faith of men it will be unto them Gen. 3.19 In the sweat of thy brows thou shalt eat thy bread As it was a threatning and a command so was it a promise that we sweating and taking pains shall eat our bread The persons that are beggars and extream poor are wicked persons who joyn not themselves to any Church but are dissolute in life 5 Though for abuse of mercies God sometimes pinches his children yet usually he keeps them from famishing for the absoluteness of his promise in temporal things which are no less absolute then spiritual things as I judge leaving others to their light herein as we see in sundry temporal promises which are set down without any restriction Psal 1.3 Psal 37.3 Trust in the Lord and do good dwell in the land and in truth and stableness thou shalt be fed as the Margin out of the Hebrew reads it See also ver 25. Rom. 8.32 How shall he not with him give us all things also First mary Christ then have all things with him See many absolute promises Psal 84.11 No good thing will he with-hold from them that walk uprightly Prov. 28.10 The upright shall have good things in possession and see the three large promises in the New Testament this in the Text and that 1 Tim. 4.8 and that Heb. 13.5 Quest But what will you say to poor Christians will you conclude them unbelievers Ans In no wise but rather conclude they have failed in the condition in the belief of the absoluteness of temporal promises or else they have failed in their duty not working in their youth but being negligent in their callings after they have been converted or else they had an high mind and God was forced to pull them down or else they have lived out of a calling or been idle therein and as God would not have his Church to relieve them that will not work so neither will he himself relieve them 2 Thess 3.10 If any man will not work neither shall he eat Use Reprehension of those who say they trust God with their souls but dare not trust him with their bodies but they will use indirect means but why are they so confident Surely because their faith is not so assaulted as to spirituals as it is to temporals were their faith to be tryed as to the Trinity Resurrection belief of the Creation of the World a Virgins bringing forth a Son the day of judgement c. they would no less shew their unbelief of Gods Word herein then they do of his Word as to temporal things 2 Exhort To have outward things set your hearts to seek heavenly things the other then will be added when you know rightly to value spiritual blessings depend on God for temporal things So long as the ark was in Obed-Edoms house God prospered it 2 Sam. 6. Joseph was a good man and God made all that he did to prosper in his hand Gen. 39.3 The contrary practice is that of the world who first seek earthly things and think that upon their faint wishes when they are upon the bed of sickness death or other distresses heavenly things will be added unto them contrary to Solomons counsel to remember our Creator in the dayes of youth think that old age will be a fitter time and prophane Esau like preferre a messe of pottage before a birth-right and blessing V. 34. Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof Here is another Argument to take us off from carking for the morrow that is for all future time because to morrow or future time will have cares therein It is not a part of wisdom to trouble our selves with caring for those things which must be cared over again to morrow Christ alludes to the gathering of Manna Exod. 16.20 Some out of carking would keep of the Manna until the morning and it bred worms and stank Future time or to morrow will have its trouble therefore we need not gather the cares of two dayes into one which being divided we shall more easily bear we complain of many troubles and cares which our selves create yet in forbidding care for the morrow he allows cares for the present Not as if all care for
their death-beds you have kept your Church and been good to the poor and peaceable among your neighbours 10 Vain-glory also is a fruit of a false Prophet John 7.18 He that speaks of himself seeks his own glory Contrarily faithfull Teachers preach not themselves but Christ Jesus the Lord 2 Cor. 4.5 John 3.30 11 Also dissimulation is a fruit of a false Prophet he endeavours to make persons to believe otherwise of things then he himself doth as of the Scriptures that they are of God but yet onely for such a time not for a constant rule of faith he believs the resurrection but he means a spiritual resurrection not a bodily of the same body committed to the earth 12 Also bitter invectives against instrumental teaching that they may draw Disciples after themselves Acts 20.30 31. 13 Also they carry you from the light of the Scriptures to the light within you contrary to Esai 8.20 to the law and to the testimony If they speak not according to that it is because there is no light in them Thou hast no light within who carriest persons from the Scriptures how can the light within thee check thee for any thing but from the light of Gods word The Word used thirty times in the New Testament for Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a knowledge together with this conscience together with God witnesses all our purposes words and actions whether good or evill Rom. 9.1 But whence doth it witness for or against us even from the light of the Word A man might commit idolatry and persecution every day and yet not be troubled at it if he do not know the Law of God Unless the knowledge of Gods word be in our mindes the conscience cannot exercise its judicial act in determining of the lawfulness or unlawfulness of our actions Hence when the Scripture would stir up a mans conscience it appeals to his knowledge 1 Cor. 6.15 16 19. 1 Cor. 9.23 24. 14 Also the denying of Ordinances upon pretence of immediate communion with God These false Prophets cast off the Ordinances wherein God and the soul of a believer have communion they throw down Christs ordinances and institutions that Satans inspirations and revelations may be instead of them Because there are some Allegories in the Scriptures they turn all into Allegories that they may carry us into a Wood whence we may not finde our way out and all to stablish these fooleries and yet these men judge themselves to have come into a state of perfection judging others to be children who use ordinances But that they may not seem to be mad without reason they bring some arguments as 1 The distinction put betwixt the Law and Gospel called Letter and Spirit 1 Cor. 3.6 by Letter is meant the Law by the Spirit the Gospel The Gospel is called Spirit comparatively because there is a greater powring out of the Spirit now then formerly Some by Letter understand the Law and by Spirit the gifts of the Spirit as tongues prophesie c. but I lean to the former because so expounded Rom. 7.6 where by oldness of the Letter the Apostle understands a principle of natural conscience and by newness of the Spirit a principle of regeneration For these Ordinances of Baptism and Supper God appointed them as helps to our faith through which is livelily held forth a crucified Christ for remission of sins to a believing soul for not divers things but one and the same is signified in both those ordinances of Baptism and the Supper to wit remission of sins to believers and repentants For the duration and perpetuity of ordinances till the end of the world take these reasons 1 Because there hath been since the Apostles times throughout all ages a Church therefore Ordinances Eph. 3.22 Unto him be glory in the Church throughout all ages therefore in every age there will be both Church and Ordinances 2 Because there is a command of our performance and observation of them to the end of the world and a promise of Gods presence with us in so doing Matth. 28.19 20. Make Disciples in all Nations Lo I am present with you to the end of the world 1 Cor. 11.26 So oft as ye eat this bread and drink this Cup ye shew forth the Lords death till he come What warrant have any believers to make a change till the Lord come No more warrant to put an end to Baptism then to making Disciples or the teaching the observation of Christs Commandements I can well nigh trace this delusion to the beginning In the year 1644 divers Books were printed against Infant-baptism the arguments whereof prevailed against Infant-baptism that many Commanders in the Army were against it but the Parliament and times being much for it these Commanders were troubled to keep in with conscience and with the times sundry persons disputing that these Officers were bound to take up the Baptism of Believers In this juncture of time comes a Chaplain to the Army who being forced out of the County of Kent was in the same condition with these Gentlemen he comes and preaches a doctrine that Baptisme and the supper were onely carnal ordinances and types and that they ended in the first age or to that effect so this doctrine being received with great applause this preacher formerly of little acquaintance came in one month to be one of the most eminent preachers in the army and these Gentlemen formerly troubled might now by the arguments of Mr. J. S. easily bundle the times and their principles against infant Baptisme together whiles hereby they were kept from the principles of the Anabaptists Though the said Mr. J. S. had formerly conferred with me to Baptize him which I was willing to do onely through worldly prudence he desired a place to be digged first in his own house to escape the odium of the times but at the end of four dayes when he had appointed me to come to dispense it he came to question the power of the dispenser so I departed home and left him About six months after I being with him reasoned so far that in one after-noon I answered his arguments and wifes being many till they had no more to say save this they were convinced but they must stay till God did perswade after which time he speedily went into the Army the product and spawn of whose preachings and printings were these delusions about denying ordinances which groundedly may be suspected was both to speaker and hearers the punishment for dallying with truth and denying submission to it after conviction My conscience tells me that the thing I write of him was truth and he was my intimate friend whom I should in no wise have cited so publick but that conscience to God for the undeceiving of others urgeth me 15 The last sort of fruits by false Prophets is that the Scriptures have their period and time of expiration and that every less light is swallowed up by a greater
the light of Moses by the light of the Prophets the light of the Prophets by the light of the New Testament and the light of the New Testament by the light of the Spirit The Scriptures they acknowledg were Gods Word and the Pen-men inspired by God but it was to endure for a time hence they allege 2 Peter 1.19 We do well to take heed to the Scriptures as to a light shining in a dark place till the day dawn and the day-star arise in their hearts Be astonished O ye Heavens at these be ye horribly afraid The horridness of this Delusion wants tears of bloud sufficiently to bewail it that apostate Professours the authours of these Delusions should labour as it were to kill God and his Word with his own Weapons I might wave all Scripture-reason with these that deny the Scripture and reason with them onely as Philosophers also I might let the Reader see that this damnable errour is an epitome of all errour But to answer that place 2 Peter 1.19 Peter shews that if these dispersed Jews attended to the Scriptures of the Prophets they would have a light to guide them in their darkness till the day at last appear and the morning-star the sign thereof scatter their darkness that is till the light of the Gospel clearly manifest unto you this mystery of godliness which ye have begun to receive Some interpret thus that Prophesie is the Night or Darkness the Gospel is the Light or Morning Star the sight of God in Heaven is clear Day so the sense is Attend unto the reading and study of the Prophets that ye may be strengthened by them in the faith of Christ untill the Day Star that is a more clear knowledg of the faith of the Gospel shine unto you that ye being confirmed therein may thereby be brought to the blessedness of Heaven The sight of faith in comparison of the sight in Heaven is but as the Dawning of the Morning to the Light of the Sun at Noon And as the Morning Star is a Middle betwixt Night and Day so is the Doctrine of the Gospel a Middle betwixt the dark Doctrine of the Prophets and the clear sight in Heaven So that by Day Star is not meant Christ whom these believing Jews had already received but their going on and increase in the faith whiles by little and little their knowledg became more certain concerning the Mysteries of Christ that no doubts or scruples concerning the Christian Faith or any point of it might be any longer in their mindes Some by Day dawning and Day Star understand the sight of God in Heaven our Life of Misery in this World being like Night the Life to come will be like Day when all shadows of mortality errour and ignorance shall vanish away See Song 2.17 This word Untill favours this Interpretation because we need Prophesie and the Scriptures all our Life long till we come in Heaven But both Intepretations are to be taken in and then the sense will be Take heed to the Scriptures of the Prophets and Gospel as to the means for your going on in the Faith and building up untill you come to the beatifical vision of the glory in Heaven But never did the Apostle or Spirit mean that the written Word should have its period and time set to last beyond which it is useless and improper to attend unto it The second place is 1 John 2.20 21 27. But ye have an Unction from the Holy One and ye shall know all things but the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you all things From this Scripture they argue thus they that have the Teachings of the Spirit have no need of the teaching of the Letter but they have the Unction of the Spirit that teacheth them all things therefore they need neither the teaching of the Letter nor the teachings of men Answ Three things to be opened 1 What is meant by Unction Answ By Unction is meant Christianity for as a Christian in Greek is the same that Anointed is so Christianity is the same that Anointing is now Christianity is the Doctrine grace and wisdom of Christ which from the inspiration of the Spirit is given whereby we are instructed in all the believables and duties of a true Christian which pertain to Christian faith and life and to fly heretical and Antichristian tenents Now this heavenly Light is compared to Oyl because the principal use of Oyl is to maintain Light it hath other virtues as to cool to chear to heal but this is the principal so that by Unction he means the Oyl of holy Doctrine or Truth 2 Quest What is meant by this anointing teaching us all things Answ By all things are not meant every individual truth for the Apostles themselves knew onely in part 1 Cor. 13.9 therefore we must understand it restrictively to the matter in hand Ye know all things that is concerning the shunning of Antichrist and holding the Faith 2 Or by all things he means all things he had formerly taught them so that he rather remembers them and admonishes them of things that he writ than delivers any Principles which were new unto them therefore v. 24. he bids that that might remain with them which they had heard from the beginning 3 Quest What is meant by this Phrase Ye need not that any man teach you Answ The Apostle doth not cry down ministerial teaching for then should he have cried down his own teaching and nullified many other Precepts wherein Preachers are commanded to preach the Word in season and out of season 2 Tim. 4.1 and the Ministry is given for the perfecting of the Saints Ephes 4.11 12. but onely warns them against false Teachers who taught them contrary Doctrines to those wherein by the Doctrine of Truth they had been informed these errours the Apostle calls Lyes v. 22. as being most abominable Lyes to deny Jesus to be Christ So that the sense is Ye have the Light of the Word wherein you have been instructed to teach you all things needfull for your salvation so that you are not to listen to any Impostours that teach you the contrary but from hence to deduce that because you have the Teachings of the Spirit that we need not the Teachings of men is a grand Delusion A third Argument is The Elect shall be all taught of God John 6.45 So that they shall not teach every man his Neighbour and every man his Brother saying Know the Lord for all shall know me from the least to the greatest Heb. 8.11 A. There is a twofold Teaching 1 Notional 2 Affectionate Of the later of these the Scripture speaks The Lord teaches the Elect or Children of the new Covenant as no man can teach with the like he gives them a rellish of good things but because the Lord teaches after this way that no man can teach it follows
shall onely shew his opinion 3 Let it be with modesty and humility not in a proud magisterial way that it may appear the desired satisfaction arises meerly from conscience and not from humour 4 With a care to preserve the authority and reputation of the Teacher Titus 2.15 5 Upon due satisfaction given to sit down and hold your peace and not for the defence of your own opinion and credit to violate peace and holiness See Acts 11.18 6 To avoid all words that may force strife that the hearer may go away and report that God is among this people whiles they can peaceably debate of the things of God 1 Cor. 14.25 See 2 Tim. 2.23 7 Be sure that what you have to reply against any thing delivered be of moment and strength else your selves who shall reply will suffer reproach and scorn herein and come under the name of a gain-sayer Titus 1.9 8 In case words tending to no profit but to the subverting of hearers shall be brought the Preacher is to charge them before the Lord That they strive not about words to no profit 2 Tim. 2.16 Also v. 14. Shun profane and vain bablings for they will increase unto more ungodliness and their word will cat as a Canker as Hymenaeus and Philetus who denied the Resurrection so Quakers Antiscripturists are thus to be charged For the time will come when men will not endure sound doctrine but will turn away their ears from the truth and shall be turned into fables 9 Sometimes apostate Professours stirred up by the Devil this way as well as others may make great resistance against the words of a faithfull Preacher 2 Tim. 2.14 Alexander the Copper-smith greatly withstood the Apostles preaching and it may be suspected that some will be apt to abuse this Liberty proudly opposing sound Doctrine for meer trifles 10 Herewith rejoycing Jer. 15.16 Thy words were found and I did eat them and thy word was unto me the joy and rejoycing of my heart Psalm 119.162 David rejoyced in the Word as one that findeth great spoil Acts 2.41 Object But the stony ground received the Word with joy Matth. 13.20 Answ So they did and it was well that they did but 1 Hypocrites joy in some part onely but right hearers joy in every part hypocrites joy in the promises not in the precepts 2 Hypocrites joy in the notion onely but the right hearer joys in those truths as having an interest in them We rejoyce in the sight of a Diamond but joy more in the property The joy of one is like the joy of a man that is glad to see a fine field of Corn the joy of the other is like the joy of him that is the owner of this field of Corn. 3 Hypocrites joy in the Word after the outward man as apprehending most of the duties equitable and reasonable and many of them advantageous to a mans Estate credit and relations but a right hearer delights in the Law of God after the inner man Rom. 7.22 4 True joy is accompanied with fear Psalm 2.11 Rejoyce in him with trembling and also righteousness Rom. 14.17 The Kingdom of God consisteth in righteousness peace and joy of the Holy Ghost It 's otherwise in hypocrites their joy is accompanied with love of some Lust 11 Practise Christian conference Mal. 3.16 The godly when they met together spake often one to another of the providence of God The two Disciples going to Emaus communed together and reasoned of what they heard from Christ Luk. 24.15 Exhort one another daily while it is called to day Heb. 3.13 In speaking of the good things we have heard we do not onely warm others but our own hearts also 12 Retain and hold fast the Word 1 John 3 9. The seed of God abideth in him Cares pleasures will be apt to steal away the Word Else the fowls of the air will devour it Luke 8.5 For as many fowls follow the Seeds-man to pick up what is sown so do many Devils follow Sermons to pick up the seed Devils are called Fowls of the Air both for the nimbleness of their motion in a little time they will compass the whole earth Job 1.7 and from the place of their habitation which is the Air Ephes 2.2 13 Avoid all cavilling objections against the Word 1 Tim. 6.3 4. we ought to consent to the Doctrine according to godliness without any cavilling It 's one thing to make an objection in order to Christian satisfaction and another thing to cavil from pride and conceitedness Cavillers in Pauls time were out of Churches 1 Cor. 1.23 Where is the disputer of this world Take we heed they be not now in the Church It was the wickedness of the Jews that they were gain-sayers not onely their ears but their hearts Rom. 10.21 against Gods truth I have stretched out my hand to a gain-saying people 14 Practice meditation Deut. 32.46 set your hearts to all the words I testifie among you this day As a plaister works not unless it be bound on to the sore no more doth the Word unless meditation bind it on the affections Unclean beasts contrarily chew not the cud As the ground cannot be quickned with fruit unless it receive the seed no more can our hearts be quickned with the Spirit and fruits of it till by the use of hearing and meditation we have taken in this seed Many are so far from meditating that they are like children when schooling time is ended glad who can first get out and think not of what they have learned 15 Consider the benefits you shall have in the preaching of the Gospel when rightly received As 1 The graces and comforts of the Spirit conveyed in the beginnings and increases thereof even as Conduit-pipes carry water hither and thither Luke 24.32 Did not our hearts burn within us whiles he talked with us by the way Gal. 3.2 5. 2 Therein glad tydings are conveyed Rom. 10.15 How beautifull are the feet of them that bring good news Upon the hearing of it we feel as it were new spirits to return to us how much more when we hear tydings of reconciliation from God how should our hearts abound in comfort shall other news revive us not this 3 The excellency of the ministry we are under it is the ministry of the Gospel far more excellent then that of the Law 1 In the Law they saw darkly we with open face 2 Cor. 3.18 2 The one is the ministration of death but the Gospel is the ministration of righteousness and life v. 7 8 9. Obj. But may not the Gospel also be called a ministration of death Answ Yes by accident not directly when souls will not obey the Gospel it turns to their condemnation As a Princes pardon cannot kill any one of it self but being despised it doubles the guilt and brings to a more hasty destruction so the pardon of God in the Gospel killeth not any but being despised causeth more heavy destruction But the Law
and fell down before him and with a lowd voice said What have I to do with thee Jesus thou Son of God most high I beseech thee torment me not and v. 31. They besought him that he would not command them to go out into the deep by which Luke means Hell as the word Abyssus is sometimes taken Though many carnal hearts are so hardened that they will not tremble yet Devils tremble James 2.19 2 Learn not to fear the Devil too much Suffer us to go into the Herd of Swine They desired this 1 That they might not be compelled to go to Hell Luke 8.31 2 That they might stir up the Gadarens to impatiency because of so great a loss as the loss of their Hogs and so not to receive Christ V. 32. And he said unto them Go and when they were come out they went into the Herd of Swine and behold the whole Herd of Swine ran violently down a steep place into the Sea and perished in the waters Here is Christ his permission to the Devils to go into the Swine which was 1 That all men might see how mischievous the Devils would be should the Lord permit them they would destroy all mankinde in one hour yea all living creatures should God take away his restraint from them so that as the safety of Sheep is not in the clemency of the Wolf but in the Shepherds eye so our safety is onely in the Lord who bindes up Satan 2 For the further publication of the Miracle had the Devils onely been cast out and no more the Miracle might have been but little taken notice of but the Devils going into the Hogs all men must needs note it and the whole countrey have information herein 3 That these two possessed persons who were freed from these Devils might see the greatness of the mercy to be freed from so many Devils as a whole Legion and so mischievous and bloudy who will destroy all they can destroy and also what they might have expected from the Devils if God had not kept them when they see the Hogs run headlong into the Sea And behold the whole Herd ran violently down a steep place into the Sea and perished in the Waters viz. Into the Lake of Genezareth which for the breadth and length is called a Sea which according to Josephus was fifty furlongs broad and an hundred furlongs long We may see what Satans bloudy rage is we see what his cruelty was who when he had commission given to punish Job destroyed his children and did what mischief otherwise which he was permitted to do Job 1.13 14. to v. 20. Satan made no delay Job 2.6 7. As soon as Job was in Satans hand he smote him with Boils V. 33. And they that kept them fled and went their ways into the City and told every thing and what was befallen to the possessed of the Devils It 's like they went to excuse themselves that the loss of the Hogs came not through any carelesness in them besides they tell of the good that Christ had done as well as of the losses which befell The blessings that come by the Gospel as well as the losses are to be published many poring too much upon what they may lose by Christ and not considering what they may gain by him are apt to fly off from Christ V. 34. And behold the whole City came out to meet Jesus and when they saw him they besought him that he would depart out of their Coasts The Gadarens having heard the report they go to see the men out of whom the Devils were cast and they saw them cloathed and in their right minde Mark 5.15 Luke sets down that he sate at Jesus feet which the Scripture sets down to be the posture of a Disciple Paul brought up at the feet of Gamaliel Acts 22.3 and Mary at the feet of Christ Luke 10.39 For Teachers were wont to sit in a Chair or in a more high place and the Hearers stood round about at their feet Ezek. 33.31 This man fitting thus proves himself to have a sound minde The effect this Miracle wrought on these Gadarens was that they were taken with great fear Luke 8.35 37. 1 Because they saw the dead carkasses of their Hogs swimming up and down probably before the Swineherds could bring them news 2 Lest Christ should punish them for their murmuring against him and should permit the Devils that were gone into the Hogs to come out of the Hogs into themselves And they besought him that he would depart out of their Coasts They should have given thanks to God for these two men delivered from the Devils and that not onely they but all the Countrey were so well rid of such a multitude of Devils but partly out of Distrust and slavish fear lest the presence of Christ might do more mischief unto them thinking that to be done by Christ which was onely permitted by Christ but done by the Devils and partly because they saw Christ was a Jew and an holy man and themselves wicked Gentiles they feared lest Christ for their wickednesses and also for difference of Religion would punish them more sorely than yet he had done that as their Hogs were destroyed so in a short time their Sheep Cows and Oxen and Children might be destroyed hence they beseech him to depart out of their Coasts Now the persons who besought him to depart were not onely all the Citizens of Gedara but the whole multitude of the countrey round about Nemine contradicente no man desiring the presence of Christ A fearfull sign of Christ leaving a People when all consent to his departure then Christ had no Message to declare Here were two great sins more 1 Universal Ingratitude when Christ came through a dangerous Storm for their good to cast out Devils to make the ways safe for Passengers when before none durst go that way and would have tendered means of grace had they not resisted yet they unworthily reject all 2 Horrible covetousness preferring Hogs before Christ 1 Tim. 6.5 There are many Gergesenes who when they know better for gain-sake do worse 3 Contempt of means of grace how wofull will their condition be in the day of Christ In Christ are two graces considerable 1 That he doth not render evil for evil but good for evil sending back one of these healed men to preach to the Capernaites the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 8.38 39. He bids him preach how great things God had done for him which he did not onely there but through Decapolis Mark 5.20 he preached the Doctrine of grace 2 That he peaceably departs from them back again and goes into Galilee Matth. 9.1 The Gospel needs not be forced but when refused Preachers have a call to depart it being refused universally as here it was Matth. 21.34 Acts 13.46 In the man healed observe three things 1 That he sat at Christs feet as a Disciple 2 That leaving his own
never so seen in Israel v. 34. 2 The Pharisees blasphemed saying He casteth out devils through the Prince of the devils A dumb man That is deaf and dumb for they that are deaf from their birth are wont to be dumb for they that cannot hear cannot learn words to express themselves There were many persons would not believe there were any devils as Sadduces and others for the conviction of these when they shall see ignorant men possessed to speak strange languages they never learned as Greek and Latine they may see there are devils This cure amongst the rest hath a Behold put upon it It 's probable that this man was not dumb from his birth but made dumb by the devil because when the devil was cast out the dumb spake Now if you ask why God would suffer the devil to possess men It is to let us see the power that the devil hath in possessed men for look as when he possesses the body he makes one blinde another deaf and dumb and bindes a third that they cannot move themselves as he did that daughter of Abraham Luke 13.16 for eighteen years together so Satan when he reigns in the hearts of natural men he makes them blinde dumb deaf and senseless to all spiritual things V. 33. And when the devil was cast out the dumb spake and the multitudes marvelled saying It was never so seen in Israel God hath given us our tongues to sound forth his praises and means whereby we may edifie one another hence those Satan cannot draw to blasphemy railing filthy speaking he lays snares for to make them dumb as it 's like he did this poor man Christ doth not require faith of this possessed man as he did of the blinde men because he was dumb and deaf and being deaf he could neither hear nor answer but Christ upon the intreaty of those who brought him healed him Christ requires of us onely acording to the means he gives Devil was cast out For the manner of the casting out of the devil the Text is silent it 's like Christ commanded the devil to come out of him Multitudes marvelled saying It was never so seen in Israel Hyperbole for Christ had done greater miracles from which the multitude did not derogate 1 But the scope of the present wonderment was to stir up one another to look on him as the Messiah Wonder was the beginning of Philosophy Propter admirari coeperunt homines Philosophari here wonder was the beginning of salvation 2 To extol Christ above any of the old Prophets as Elias Isaias Jeremy c. none of whom had done so many and so great miracles Christ spent a whole day in doing miracles Christ did not lay staff upon the sick nor cover them with his garment but cured them with his Word V. 34. But the Pharisees said He casteth out devils through the Prince of the devils Look as the Sun Moon and Stars according to the variety of the subject have variety of influences the Sun softens wax hardens clay they beget one thing and corrupt another so the Sermons and Miracles of Christ which stir'd up admiration and reverence in the multitude in the Pharisees stir up opposition and blasphemy One cause brings forth diversity of effect as the Word 2 Cor. 2.15 and also the Supper 1 Cor. 11.29 The Pharisees said He casteth out devils Here was their blasphemy not far from the sin against the holy Ghost if not the very same out of malice to ascribe that to the devil which was done by the finger of God Men that are maliciously affected will calumniate the most glorious works of God yea and speak against Preachers and their Sermons and expositions how godly soever Through the Prince of the devils The Prince of the devils is the same that is called the Prince of this world John 12.31 As there is an order among the good Angels so is there among the devils Eph. 6.12 Thus did the Pharisees blaspheme Matth. 12.24 Luke 11.15 against whom Christ sufficiently disputes That if Satan cast out Satan how can then his Kingdome stand Now this Prince of the devils is the same that elsewhere is called Beelzebub the god of Flies an idol of the Ekronites V. 35. And Jesus went about all the Cities and Villages teaching in the Synagogues and preaching the Gospel of the Kingdome and healing every sickness and every disease among the people We have four things considerable to the end of this Chapter 1 The mercifull and charitable affection of Christ in that he went about all the Cities and Villages preaching the Gospel and healing their diseases therein showing mercy to their souls and bodies v. 35. 2 The motive that moved him thereto which was his compassion or his yerning bowels v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word Compassion is the feeling of another mans passion 3 The object of this compassion it was forlorn souls who were as sheep without a Shepherd For though they had Annas and Caiphas and many others Priests Scribes and Pharisees who boasted themselves to be Pastors yet Christ did not acknowledge them so to be 4 The remedy Christ propounds for relieving these famished souls which was that Christ speaks unto his Disciples and in them to all other Christians who were potent with God to pray to the Lord of the Harvest to send forth labourers Two grounds Christ gives for our so praying 1 The greatness of the harvest multitudes of hearers not yet converted and many converted persons who stand need of building up 2 The fewness of labourers that is of such who were able and willing to work in Gods Vineyard Jesus went about all the Cities Here 's Christ his unweariedness in doing the Lords work It appears they had Synagogues both in Cities and Villages John 18.20 Jesus said I spoke openly to the world I ever taught in the Synagogue and in the Temple whither the Jews always resort and in secret have I said nothing Now Christ went up and down to preach among them Where people have any desire after means of grace some help should be afforded to them Acts 16. When Paul in a Vision saw a man of Macedonia saying Come over and help us Paul gathered that he had a call to go thither Moreover because the Apostles and Christ could not go every where they vvent onely to the Cities and Villages that from thence the Gospel might be scattered up and down in the Country And Villages For even the souls of persons in Villages ought to be precious such was Cenchrea a Village and Haven near to Corinth Many Preachers thrust together in Cities for outward accommodations yea even there vvhere their Ministry is loathed vvhiles many poor breathing souls in the Villages are hunger starved There may be a temptation upon Teachers herein who are heartless in preaching unless they have a numerous auditory to hear vve may desire to preach to many because vvhere there are many in likelihood some vvil be
escape the danger of death for the profession of Christ so Peter to save his life denied that he knew Christ Shall lose it that is unless with Peter he repent of his treachery upon a sincere repentant purpose to dye in truth for the confession and profession of the name of Christ our former treacheries we believing pardon in Christ and bewailing them shall not be charged upon us Whatsoever men talk of faith we see none are saved but Martyrs those that either actually or habitually in the preparation of their hearts do dye for Christ Hence sprange those noble resolutions of sundry of the Saints Acts 20.24.21.13 Gal. 6.14 2 Cor. 4.11 12. Rev. 2.13.12.11 Tertul. in Scorpiaco cap. 11. saith he hath found his life that hath denied Christ by gaining life but he shall destroy it in hell he that thinks in denying to gain his life shall lose it at present qui confessus occiditur he that confesses is kill'd but he shall finde his life into an everlasting life How can we better expend our life then to lay it out for Christ which in a short time will dye of it self how many lay down their lives for the Princes of the world and shall not we dye for Christ And he that loseth his life for my sake shall finde it that is had rather dye then deny the profession of my truth and Gospel they shall finde it in the day of the resurrection this is not easie as men think Thy letters pleased me not because I smelt in them I know not what spiritual presumption do not boast that thou wilt do and suffer many things for the word of God he that stands let him take heed that he fall not Thou hast not yet fought with death It s not so easie a thing as it is easily spoken of it c. Therefore walk in the fear of God and contempt of thy self and pray God that he would do all thy works and thou do nothing but be a sabbath to Christ Luth. Tom. 2 epist fol. 62. ad Gabrielem Didimum Pastorem Aldinburgensem Learn we then to contemn our life for the witness of Christs truth Rev. 12.11 They loved not their lives unto the death and so overcame by the word of their Testimony If life be to be contemned much more are estates friends and liberties for the cause of Christ seeing nothing is more dear unto us then life Happy is that day happy is that death with joy and chiefest thankfulness if at any time it fall out that I be apprehended and be destroyed in that cause Tom. 2.302 When one Christian is slain ten are begotten Luth. V. 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Here is the last suffering which the Disciples might fear viz. That no man would receive them being so miserable to this Christ saith Look as there will be those who will receive me and my Father so will there be those who will receive you to their houses and that kindness they do to you I will take it as done to my self Matth. 25.40 What good man would shut out Jesus Christ no more will they shut out you Look as in the receiving of an Ambassadour the King is received in receiving him Preachers are Ambassadours for Christ 2 Cor. 5.20 Therefore in receiving them Christ is received All believers are members of his body in the happiness of whom the head is wont to sympathize Thus was Paul at first received by the Galatians as an Angel of God even as Christ Jesus Gal. 4.14 15. They being willing to have given their eyes unto him Preachers and other godly men might in the midst of so much hatred of the world be ready to think how shall we do to live therefore Christ opens the doors of all godly men to them to excite them whereto Christ proposes a great reward so that as the Princes of the world reward the kindnesses that are done to their Ambassadours and friends so and much more will Jesus Christ Receiveth him that sent me as if he should say he that receiveth my Apostles receiveth me and not onely me but also him that sent me Now he that receiveth God receiveth everlasting blessedness much whereof is seated in the beholding of God We may see wherein the Law of hospitality consisteth not in keeping open house for tag and rag but in the receiving the Messengers and Saints of Christ Luke 14.12 They cannot recompense thee but thou shalt be recompensed at the Resurrection of the just Heb. 13.2 Be not forgetfull to entertain strangers for some thereby as Lot and Abram have entertained Angels unawares Take heed your hearts grudge not at the charge of receiving such 1 Pet. 4.9 Remember Gaius who was not onely Pauls host but also the host of the whole Church Rom. 16.23 In receiving such we are fellow helpers to the truth 3 Epist of John v. 8. It was the wickedness of Diotrephes v. 9. That he would not receive the apostle nor yet the poor Saints but cast those out of the Church that did receive them When at the day of Christ Christ shall acknowledge himself to have been relieved in his Saints many hard hearted men will wish they had received him V. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Here 's a second consolation against fear of not receiving taken from the Reward that will redound to such as shall receive good men Quest What is meant by Prophet Answ One that is enabled to expound the prophetical places of Scriptures There are three sorts of Disciples here mentioned 1 Apostles v. 40. The second sort are Prophets 3 Righteous men In general by Prophets he means Teachers of the Gospel these are in several places put next to the Apostles Ephes 2.20 Ye are built upon the foundation of the Apostles and Prophets Ephes 3.5 Which in other ages was not made known as it is now revealed to his holy Apostles and Prophets Ephes 4.11 He gave some to be Apostles and some Prophets 1 Cor. 12.28 First Apostles secondarily Prophets These Prophets are distinguished from righteous men as a sort of men abounding in spiritual wisdom 1 Cor. 12.29 Are all Apostles are all Prophets 1 Cor. 14.37 If any man think himself to be a Prophet or spiritual man So here in the Text they are distinguished from ordinary righteous men by the name and by the reward Now for Prophets we finde them in several of the Churches as at Rome Rom. 12.6 He that prophesieth let him prophesie according to the proportion of faith At Antioch also Acts 13.1 there was in the Church that was at Antioch certain Prophets and Teachers as Barnabas Simeon Lucius Manaen Saul In the Church at Jerusalem there was Judas and Silas Acts 15.32 who being Prophets exhorted Acts 11.27 the
2 Cor 5.10.11 Heb. 12.27 28. as the promised reward draws our regenerate part so doth the threatning awe our unregenerate part and beat down our flesh 3 Exhort Beware you be not beguil'd of this reward Col. 2.18 Men are by Satan miserably cousen'd he takes gold from them in stead of which he gives them counters he casts dust of honour and riches in the eys of most and then cousens them of the reward of heaven How carefull are we not to be cheated of our estates on earth much more take care thou be not cheated of the crown in heaven 4 Exhort Be laborious in the work of God 1 Cor. 15.58 Be stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as you know your labour will not be in vain in the Lord. Gal. 6.9 Yea to serve God willingly 1 Cor. 9.17 If I do this thing willingly I have a reward Heb. 6.10 11. Did persons believe there were such a reward how would their endeavours be stirr'd up When David believed he should have Sauls daughter how was his valour stirr'd up to kill the Philistims and to bring two hundred of the Philistims fore-skins Let men say what they will where there are not holy endeavours used they do not believe this promised reward Perswasion still stirs up the soul to endeavours Oh then So run that ye may obtain 1 Cor. 9.24 5 Exhort Be content to suffer all hardships in hope of this reward So Moses Heb. 11.25 26. Moses preferr'd the reproaches of Christ before the treasures of Egypt in hope of this reward Matth. 5.11 12. So those Saints Heb. 10.34 They suffered the spoiling of their goods in hope of this reward 3 Use Terror to wicked men they have no reward Prov. 24.20 No reward of happiness but the reward of iniquity So Judas Acts 1.18 They will one day see they have rewarded evil to their own souls Isa 3.9 then shall wicked men finde the words of the Prophet to be true Isa 3.10 11. Say to the righteous It shall be well with him for he shall eat the fruit of his doings wo to the wicked it shall be ill with him for the reward of his hands shall be given him Gal. 6.8 2 Thes 1.6 7. Heb. 10.30 Lastly in that the Disciples propound the scruples and Christ answers them both in v. 34. and in these three last verses observe Obs The Saints of God should endeavour satisfaction in their scruples Two things 1 What a scruple is 2 Why Gods people should labour and endeavour for satisfaction herein 1 What a scruple is The Latin word scrupulus is derived of scrupus which signifies a little sharp stone which falling into a mans shoes troubles him in travel metaphorically it signifies a doubt or trouble which inwardly grates upon the soul putting it to pain for want of light until the conscience have satisfaction therein though therein the conscience incline to one side In which five things 1 A scruple is a doubt or trouble wherein the soul is troubled as to the lawfulness or unlawfulness of a thing as to the practising or forbearing of a thing When a man asks question for conscience sake 1 Cor. 10.27 2 The seat of this scrupling or doubting it 's in the conscience 1 Cor. 10.25 Whatsoever is sold in the shambles that eat asking no question for conscience sake so that when a thing is to be done or forborn you ask a question herein to satisfie conscience which cannot witness with you concerning the rectitude of such an action but stands hesitating and doubting herein 3 This doubt or scruple inwardly grates upon the soul and puts it to pain so that the soul is heavy and lumpish under it and sometimes grieved and sometimes presses the soul down with the weight thereof that the removing of it is as if you should take off a talent of lead 4 The cause of all scruples is want of light because a soul cannot see his way hence some scrupulous souls Rom. 14.2 wanting light to see that they might feed on all creatures lawfully fed onely upon hearbs for fear they should eat some meat which God in Moses Law had forbidden 5 There is an inclination to the lawfulness of one part above another but yet not without trouble because of some difficulties it knowes not how to answer For example when a Christian was invited to go to a feast that was at an Idolaters house but was no Idol feast there could not but be some trouble in the hearts of some whether they should go yet the conscience inclined to dictate that they might go from that permission 1 Cor. 10.27 When a false Prophet Deut. 13.1 2 3 4. wrought a miracle that came to pass and sollicited them to go after other gods they could not but have some doubt in their mindes whether they should go after strange gods yet conscience inclining unto truth they were to stand to that and to abandon the scruple and to suppress and conclude against the reasons and arguments which caused them to doubt so that the difference betwixt a doubtfull and a scrupulous conscience is this A doubtfull conscience hangs in suspence with equality of reasons concerning the lawfulness and unlawfulness of something to be practised or believed but a scrupulous conscience inclines to the lawfulness of the thing to be done but not without some doubts because of the difficulty of the arguments which it well knowes not how to answer When we incline to the lawfulness of a thing we should labour to suppress all difficulties which cause us to doubt if that cannot be done yet are we to go to that side conscience most inclines to Obj. But do not all doubts in the conscience suspend a mans acting every way seeing the Apostle saith He that doubteth is damned if he eat Rom. 14.23 and Whatsoever is not of faith is sin and Every man is to be fully perswaded in his own minde v. 5. Answ All doubts in the conscience do not suspend a mans acting in practise For example a man doubts whether the first day of the week be a day appointed by command from God for worship his conscience perhaps doubts both ways yet may he keep it for where there is no harm in the practical part the doubt may without harm be in the conscience and yet he may act one way But those doubts seem to me to suspend practise where arguments are of equal force both ways as where there are two faces of authority in a nation the conscience questions which have right on their side the subject so doubting must be neutral 2 When conscience doubts on one part and is resolved on the other we must refuse the doubting part and take that wherein we are sure as in Cards and Dice if we play not we are safe 3 When conscience doubts on both sides which is the sin and which not then ought a man to do that which is most void of offence 4 We may have
last the prayer reaches unto heaven 2 Chron. 30.27 the prayer of the godly Priests came up to his holy habitation even unto heaven We should do with our hearts in prayer as in the winding up of a bucket if two or three windings will not fetch it up we will winde it higher and higher till it do come up so our hearts should not be at the same pin but we should winde them up higher and higher so though we get not the thing wholly that we desire yet we should get our hearts nearer God Contrarily hypocritical men will not cannot pray perseverantly Will he always call upon God Job 27.9 q. d. he will not Hence their prayers are 1 Endless That for which a thing is that is the end of a thing now the end of prayer is to speed with God therefore he whose prayers speed not with God his prayers are endless Thou prayest against Covetousnes Pride and Passion and yet remains so still to what end are all thy prayers when thou enjoys not the end of thy prayers to what end is thy servants work if thy business be not dispatched 2 Fruitless To what purpose is a Beggars begging if he be gone before the alms be bestowed so if thou go away from the throne of grace before the grace be given thee thy begging is fruitless The blinde man said Joh. 9.31 We know God hears not sinners How do you know that may some say Why by experience and example A drunkard prays against drunkenness that God would heal it in him all the world may see that God doth not hear his prayer because he doth not cure him but lets him go on in his sin Seest thou a man go on in his sin thou mayest see God hears not his prayers If a man lye upon his death-bed and send for all the Physicians in a country to come to him yet we know he is not cured so long as his deadly disease remains upon him so when I see a mans malice pride c. lye upon him ordinarily and usually notwithstanding all his prayers I know God hears not his prayers For application see then that you pray perseverantly Imitate the woman of Cana who would take no manner of denial or repulse from Christ sometimes he was silent sometimes he did as it were deny her I am not sent save to the lost sheep of the house of Israel imitate that man Lu. 11.5 6. Properties of perseverant prayer 1 It wrastles with God by arguments Job 23.4 I will fill my mouth with arguments Men when they are perseverantly earnest for a thing will bring all arguments to effect their end so will a believer to obtain his end Lord it 's a grace of the covenant thou art my father whom should I go to but thee this is for thy honour and what wilt thou do to thy great name Esa 63.16 I am a poor creature consider my frame remember I am dust Psal 103.14 15. Our near approach to death when we can no more call upon God Job 7.21 Why dost thou not pardon my sins for now shall I sleep in the dust Psal 115.17 So from our own extremities Be not silent to me lest if thou be silent to me I become like one that goes down to the pit Psal 28.1 Save me for the waters are come into my soul Psal 69.1 from our own helplesness otherwise Ps 22.11 Be not far from me trouble is near and there is none to help Jer. 3.23 Esa 63.5 from the greatness of scruples and tentations that lie upon our souls from the overwhelmings of spirit by sins and sorrows from the necessity of such a blessing for the discharge of our callings from the command of God that bids us ask Jer. 33. ◠from the promise of God who hath ingaged his faithfulness Gen. 32.9 10 11. from our confidence in him Psal 143.8 from former experiences Psal 44.1 O God we have heard with our ears the great works thou diddest from the low condition of Gods people Psal 44.9 10 11 12. from their constant adherence to his truth ver 17.18 19 20. All this is come upon us yet have we not forgot thee from our own not living in sin Psal 86.2 hear my prayer for I am holy from our perseverance in prayer Psal 86.3 be merciful unto me for I cry unto the daily From the plentiful mercy and goodness in God Ps 86.5 2 Property perseverant Prayer is striving Rom. 15.3 I beseech you for the Lord Jesus sake that ye strive together in your Prayers to God for me So did Jacob wrastle with God Gen. 32.24 Especially for those to whom we are related a pastour for the flock a father for his children a master for his servants an husband for his wife c. as if we were to wrastle-with a strong man we put to all our strength As a father that hath an apple in his hand the childe first opens one finger and then another till the apple drop out so let us open one finger and then another to get sincerity till we get all the graces of Christ upon us 3 It 's a proceeding Prayer though a godly man do not get the thing totally that he desired yet he is nearer God than he was at the first beginning he grows better every day by his Prayers Job 18.9 The upright shall hold on his way and he that hath clean hands shall grow stronger and stronger 4 It 's a prevailing Prayer I will not let thee go except thou bless me Gen. 32.26 Shall not God avenge his own elect that cry unto him day and night I tell you he will avenge them and that right speedily Luke 18.7 That very Parable of the unjust Judg and poor Widow was spoken that men should pray always and not faint Luke 18.1 c. Motives to pray perseverantly 1 The continual intercession of Christ in Heaven in our behalf there to present our Requests Heb. 4.14.7.25.9.24 So that sooner or later they will speed or else it 's more expedient for us that the thing be not granted 2 The greatness of those things we pray for which concern our everlasting estate hence we had need put forth all our strength to beg them Col. 4.2 Continue in Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength by the transposition of a Letter so that the word signifies to ply some laborious thing with all our might till we have brought it to an end Object But I have prayed long and finde no benefit by my praying Job 30.20 I cry unto thee and thou dost not hear me I stand up and thou regardest me not Answ 1 God sometimes answers the Prayers of his Servants before they perceive it Dan. 9.23 At the beginning of thy supplications the commandment came forth yet for three Weeks he chastened himself by Prayer and Fasting cap. 10.2 3. v. 12. From the first day thou didst set thy heart to chasten thy self before thy God
thy words were heard yet Daniel knew not of it else would he not have further supplicated but have given thanks for it Sometimes through heedlesness and negligence persons look not after their Prayers Sometimes anguish of heart makes persons not perceive it Job 9.16 If I had called and he had answered me yet would I not believe that he had hearkened to my voice 2 Look upon it as a great affliction to cry and not be heard Lam. 3.44 3 God takes notice of the Prayers of his people Acts 9.11 Behold he prayeth yea delights in them as men do in the smell of sweet Odours and Incense Psalm 141.2 Revel 5.8 and if not yet answered wait for sooner or later they shall be answered They shall not be ashamed who wait for God Isai 49.23 9 Pray with watchfulness Col. 4.2 Continue in Prayer and watch Watch and pray Matth. 26.41 Take heed watch and pray Mark 13.33 Be sober and watch unto Prayer 1 Peter 4.7 Watch therefore and pray always that ye may be counted worthy to escape all these things Luke 21.36 There are two sorts of Watchings 1 Proper 2 Metaphorical 1 Proper this was practised 1 Under the Old Testament when holy men being compassed about with many cares distractions and business could not sometimes finde fit access to God on the day time hence were forced to take part of the night caeteris paribus the thing is lawfull now if a Christian unavoidably hindered on the day time do take part of the night for Prayer thus David Psalm 22.2 I cry unto thee in the night season and am not silent Psalm 6.6 All the night make I my bed to swim Psalm 119. At midnight I will rise to give thanks unto thee Or if a soul not content with Prayer in the day time shall have an impulse to pray in the night thus Christ Matth. 26.38 Tarry ye here and watch with me saith Christ So the godly Levites Psalm 134.1 2 Under the New Testament there were night-watchings the Christians in the Apostles times were compelled when they would either hear the Word publickly or pray to meet in the night Acts 12.12 Peter in the night came to the house of Mary where many were gathered together praying Acts 20 7. John 20.19 Now they met in the night because of the Pagans among whom they lived to avoid their fury Afterwards when Emperours became Christians whether for solemnity custome or devotion sake I know not Christians still retained the custome of wakings and these Wakes they kept when a solemn Feast or Holy-day came on which Wake they spent in Prayer and in the Word that so they might be more fitted to partake of the Supper of the Lord hence Tertullian lib. 2. to his Wife brings a Reason why Christian women should not mary heathen Husbands even from these Wakes for saith he Quis Ethnicus nocturnis convocationibus c. What Heathen would willingly endure his Wife to be from his side at these night assemblies What man would endure without trouble that his Wife should go abroad in the night at the Solemnities of Easter wherein it 's like they had divers Wakes From this custome have the popish Wakes continued in the Nations to this day but quite altered from their primitive institution being now onely kept as Festivals for the most horrid drunkenness dancings and licentiousness 2 There is a metaphorical watchfulness This is 1 Against drowsiness that we do not come before the Lord with sleepy Prayers Thus Peter James and John fell asleep even as Christ was at Prayer Matth. 26.40 They had a willingness to have watched with Christ but drowsisiness seized on them through fleshly weakness v. 41. See also v. 43. A sleepy spirit scarce speaks sense to God in Prayer How do you think that God should hear drowsie Prayers which your selves do not hear Will Gods ears be delighted with non-sense Shouldest thou offer such blinde halt services to the Prince would he accept them Mal. 1.13 It 's a shame to speak what many men do in secret which they have confessed after conversion yea and it were well if Christians were not guilty herein If it so fall out with thee that thou goest late to Prayer and thine eys and spirit prove drowsie be humbled and be short lest thy whole Prayer be a taking of Gods Name in vain Make the Lord amends some other time when thy heart is in a better temper Let us be like Musicians that first tune their Instruments and then play Or like Mariners who having a good Gale of Winde set up all Sails Psalm 57.7 2 Watchfulness against distractions I have before showen the causes of them under another Head onely I le add that a worldly frame of spirit is a great cause of them for when the heart comes immediately out of the World from pleasures and worldly business no wonder if the soul be full of wandering thoughts in duty Also disorderly affections of fear joy desire grief anger vain hopes will be ready to interpose in Prayer Besides a spirit of slothfulness when we do not press our hearts to the Prayer in hand will open a door for distractions besides abundance of vain impressions upon the imagination with the absence of holy impressions there help forward distraction Besides many remaining lusts draw away and entice the soul Remedies against these Distractions 1 Be humbled for them and desire God to cleanse thee Psalm 19.12 2 Keep thy heart with diligence Prov. 4.23 3 Practise preparation of heart that thou mayst not come rushing into the presence of God Job 11.13 4 Remember the greatness of that majesty before whom thou presents thy self The Angels cover their faces before him Psalm 6.2 The Mountains quake at him and the Earth is burnt at his presence Nah. 1.5 5 Keep thine eye from gazing How many distractions come through the eye That the Prophet might keep his heart close in the duty he desires the Lord to turn away his eys from beholding vanity Psalm 119. â—7 The eys and ears are as the gates of the City keep them well that the Enemy enter not 6 Trim thy soul There 's a twofold preparation 1 Habitual thus the wise Virgins had Oyl in their Lamps hence get a Principle of Grace in thine heart from this holy motions arise in thy soul 2 Actual as the wise Virgins had not onely Oyl in their Lamps but also trimm'd them so must thou do act every grace faith love joy fear grief upon a right object 7 Get an heavenly frame of heart Psalm 45.1 My heart boileth up good matter Eructat Hence the tongue is as the Pen of a ready Writer which scantly makes a dash Where the heart is heavenly the heart will be heaving uptowards Heaven such hearts converse in Heaven and dwell there Phil. â— 20 Revel 13.6 8 Bring a feeling of thy wants the more thou feel'st them the more fixedly thou wilt look unto God for supply God will not have the Prayer