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
all comfort and peace but if thy conscience speaks onely scrupulously in time of temptation as David's conscience did Psalm 31.22 I said I am cast out of thy sight Be not discouraged when thou knowest the constant tenour of thy life to be holy 4 According to our care of keeping our Evidences clear so peace and comfort is wont to abound in the soul and fears and doubts are wont to vanish Isai 48.18 O that thou hadst hearkened to my Commandments then had thy peace been as a River and thy righteousness as the waves of the Sea By Righteousness the Prophet seems to mean the manifestation of righteousness Isai 32.17 The work of righteousness shall be peace and the effect of righteousness shall be quietness and assurance for ever 5 Pour out thy soul to the Lord in melting Prayers for in such God in wont to come in with comfort as in Hanna 1 Sam. 1.18 David Psal 6.8 6 Consider what it is that turns the conscience out of its peace and removes it as sometimes thou slightest Prayer It may be some injustice is upon thy conscience committed by thee in thy natural state for which thou hast not made restitution confidence in thine own righteousness conscience calls upon thee to do some duty and thou wilt not for fear or shame do it to finde out what that is and to remove it is the way to rejoycing Gal. 6.4 but if upon search thou canst finde nothing then chide thy heart for thy causless fears and doubts and say Why art thou cast down O my soul and why art thou disquieted within me Psal 42.11 3 The third ground to be earnest in begging pardon of sin is taken from the evils of sin which are 1 General as 1 Filthiness of it it 's compared to Excrements as to a Dogs vomit 2 Peter 2.22 to a menstruous cloath to loathsomness Prov. 13.5 2 Guiltiness this twinges the soul like so many Furies whiles it bindes over the soul to punishment Guilt is compared to a Dart that strikes through the Liver Prov. 7.23 Guilt pursued Adam Gen. 3.10 it 's like bodily sickness which will never let a man be in ease till it be expelled Isai 48.22 3 The wearisomness of it Jer. 9.5 Hab. 2.13 what a weariness to be under the slavery of covetousness pride uncleanness and sometimes to have contrary lusts domineering in us that the soul knows not which to satisfie 4 The punishment of it both here and hereafter Here it brings sickness poverty disgrace crosses in wives children and servants now when God forgives he forgives all Papists mistake to think that God forgives the sin but the sinner must suffer the punishment which is changed by Christ onely from an eternal to a temporary punishment which must be suffered here or in Purgatory but we see the contrary the King frankly forgave all that the Debtour ought even though they were ten thousand Talents Matth. 18.32 that is both sin and punishment And though God chasten his People for sins after Pardon as David's childe born in Adultery died 2 Sam. 12.13 also God forgave the Peoples sins but took vengeance of their Iaventions Psalm 99.8 yet these punishments were not satisfactions to divine justice but cautions to themselves and others that whiles they smarted so bitterly for their sins they might not dare to commit them 1 Cor. 11.32 5 The particular evils in it as 1 It 's the greatest evil because if not pardoned it deprives of the greatest good even of God himself Isai 59.1 2 Sin is more filthy than the Devil because sin made the Devil to be what he is being formerly a glorious Angel 3 Sin is the cause of all inward and outward troubles 4 Sin turns away the good things that we have and withholds the good things that we want See Jer. 5.25 5 Sin is that that takes away all the content of the soul and fills the Soul with discontent and amazement 6 The bitterness of sin after commission is infinitely more than the sweetness thereof in and at the commission of it Job 1.20.12.13 7 The shame of sin sinners are ashamed as a thief is ashamed Jer. 2.26 See it in Adam Gen. 3.10 4 Ground pardon of sin eats out the slavish fear of death That death which is as the king of terrours to ungodly men Job 18.14 becomes less and less to pardoned persons Heb. 2.15 Luke 2.29 Psalm 91.5 6. Not affraid of the arrow that flies by day or night Death to Saints is like Sampson's Lion out of which came sweetness No preparative for death can be like this hence Job 7.21 Job saith Why dost thou not pardon mine iniquity for now shall I sleep in the dust Thou wouldst willingly have nothing trouble thee when thou comest to die O get then thy sin pardoned and nothing then need trouble thee 5 Ground the suddenness and inexpectancy of death by it men are taken as birds in a snare and fishes in a net Eccles 4.12 Now what a fearfull thing is it then for to die in thy sins John 8.21 24. It 's a fearfull thing to die in a Goal yet a man so dying may go to Heaven but if he die in his sins the soul goes to Hell 6 Till thou gets thy sins pardoned thou art in a cursed and wofull condition Gal. 3.10 Consider how dreadfull sin unpardoned was in the conscience of Judas and Achitophel so will it be in thy conscience when thou comest to die if it be not pardoned I say if conscience be enlightened or awakened for its possible for some men from a stupid and ignorant estate though their sins be unpardoned to dye in peace because they know not their danger Psal 73.4 there are no bands in their death Ignorance of a danger and a deliverance from a danger breed a like confidence but not a like safety A man would wonder how any soul that is awakened can dye in his right wits when he knows nothing of the pardon of his sin seeing the day that he dyes he goes to Hell into utter darkness Matth. 22.13 7 Pardon of sin sweetens all other things 1 Comforts to us I have wife and children and credit c. but what are these without a reconciled God what comfort hath a condemned man in friends relations lands dwellings till he get a pardon Psal 32.1 2 It sweetens crosses If a man be to dye at a stake as Steven was and can behold Christ by faith as his what cares he for the stones thrown at him so the thief on the Cross Paul and Silas when they were in the stocks praised God when their sins were pardoned Act. 16.25 8 If we get not pardon of sin now we shall never get it There 's no forgiveness in another world There 's no place of repentance there 's no effect of satisfaction then as Cyprian saith for that place Matth. 12.32 Cont. Demetrium Whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world
recompensed me according to my righteousness Look upon the Kings of Judah from David and so along whose hearts were perfect with God and see how God made their Kingdoms prosper witness Asa Jehoshaphat Hezekiah c. 6 Sincere souls may be comforted against all disasters whatsoever Art thou being sincere reproached Job being so comforted himself cap. 16.19 Behold my witness is in heaven and my record is on high Job 23.10 He knoweth the way that is with me so the Margin Joseph doubtless had comfort when his Mistress slandered him 1 Cor. 4.3 4. When sundry at Corinth censured Paul saith he I regard not mans day or mans judgement I know nothing by my self So in time of sickness and death great will the comfort of sincerity be Isai 57.2 He shall enter into peace they shall rest in their beds each one walking in his uprightness Mark the perfect man the end of that man is peace Ps 37.37 The having the loyns girt about with truth is part of a Christians armor in an evil day Eph. 6.14 Job saith c. 27.5 6. Till I dye I will not let my integrity go from me my heart shall not reproach me so long as I live It will be a matter of comfort in death to write down some of the great actions or turnings of our lives wherein we have acted uprightly Hypocrites in prosperous times are very confident but when an evil time comes their hope is as the giving up of the Ghost but sincere souls when God shall ask them By conscience lovest thou me They can return this answer Thou knowest all things thou knowest that I love thee John 21.15 It was a speech of a godly woman when she came to die that she had nothing to comfort her but poor sincerity her name was Mrs. Juxon Quest But what is this sincerity which is so comfortable and whereunto you so exhort us Answ It is to do what we do unto God having a bent of heart to all Gods commandements with an earnest desire to avoid the contrary out of conscience to God and from faith and love 1 Kings 9.4 If thou wilt walk before me as David thy father walked in integrity of heart and uprightness to do according to all that I have commanded thee 1 See uprightness and integrity consists in having a bent to do all God commands The contrary is unsoundness See Matth. 19.21 22. Col. 4.12 Perfect and compleat in all the will of God q. d. where there is one the other will be 2 It must be done unto God or out of conscience to God Isai 38.3 Noah was perfect in his generations how doth that appear Why Noah walked with God Gen. 6.9 that is in his actings he made himself present with God and God present with him else to part with any thing as with life and goods to give the body to be burned and all a mans goods to the poor and so consequently to do any command for these two are the hardest commands would not argue sincerity unless what we do be done out of conscience to God 3 It must be from faith and love 3 Use Trial. Try thy sincerity 1 At whose eye do you look in all your services Psalm 16.8 I have set the Lord ever before me Hypocrites in some particular actions may set God before them as Abimelech Gen. 20.6 Those that kill'd the Apostles thought they did God service in it John 16.2 The Jews in opposing Christs righteousness had the zeal of God in it that is they lookt at God in it Rom. 10.2 But sincere persons have a desire to and purpose for to set God ever before them yea if any by-ends come in they are troubled at it 2 From whom do you expect a reward hence a conscientious Preacher preacheth with all his strength though people be not gathered Esa 49.4 5. Hence that Servants may be sincere they are bid to expect their reward from God Col. 3.23 24. Why for ye serve the Lord Christ Hence a Christian doth good to unthankfull yea to enemies Psalm 35.12 13. Luke 6.35 36. Hence a sincere soul doth duty when it hath no reward with men nay contrarily shame and blame 3 The doing good and avoiding evil in secret They do good in secret Job 31.18 19. Esa 38.3 Hypocrites will do good where there are many eyes to behold them Matth 6.2 Matth. 23.5 but very seldom do they any good in secret but sincere souls do good in secret Their alms prayer and fasting they strive that it may be in secret Matth. 6.1 c. So on the other side they avoid evil in secret Joseph durst not come near his Mistress though none but he and she were in the house Job durst not lift up his hand against the fatherless though he saw his help in the gate Job 31.21 He eschews hellish thoughts and groans under them crying Cleanse me Lord from secret sins then shall I be upright Psalm 19.12 13. Contrarily hypocrites and wicked men will venture to do evil in secret all their care is to cover it from the eye of man Hence they stick not to plot mischief in secret Psalm 64.2 4. They will slander in secret Deut. 27.24 Moses calls it a smiting their neghbour secretly They do secretly accept persons Job 13.10 In a word it s a shame to speak of the things that are done of them in secret Eph. 5.12 Yet may they refrain from open and scandalous sins and live and dye without any such though usually God leaves them to fall into some open sin that so their name may rot Prov. 10.7 4 The singling out God from all other objects that come what will come they will not leave the Lord. Gal. 6.14 God forbid that I should rejoyce in any thing save in the cross of Christ Rom. 8.35 Who shall separate us from the love of Christ He means both active and passive love which the Lord hath to us and we to the Lord. Hypocrites on the other side are double minded their hearts are divided betwixt God and some lust James 1.8 A double minded man is unstable in all his wayes Sometimes they are for God sometimes for the world hence where any soul sincerely turns to God he purifies himself from double mindedness James 4.8 9. 5 Sensibleness of and groaning under inward distempers Rom. 7.15 23. Troubled under hardness of heart Isa 63.17 Unbelief Mark 9.23 Privy pride 2 Cor. 12.7 8. From a principle of tenderness of conscience they have received and a blessed light God hath set up in their hearts they are sensible of such evils as the world counts nothing yea they are more troubled for these then wicked men are for grosse evils they complain of themselves for not striving with God to keep off his judgements for their close hypocrysie heaviness in the service of God dulness Isa 64.7 There 's none that stirs up himself to take hold of thee A sincere soul though he do duties outwardly plausible yet is he not contented
because no man could certainly shew him who or where that Childe was unless that he was of the House and Linage of David and born in the City of Bethlem hence he came to this bloudy Result that if he were in Bethlem or in any of the Coasts thereof Herod's Executioners should kill all the Infants therein and so him among the rest And lest there might be any errour in the Children he computed the time from the Appearance of the Wise-men and lest the Computation should not fully answer Herod adds something both above and below the Compute Two years old and under From two years old and under How Herod could gather all the Infants together is no difficulty seeing no doubt he had the like pretence that he had to the Wise-men some one or other specious pretence Macrobius writing the Jeasts of Augustus Saturnal lib. â— cap. 4. saith that when Augustus heard that by the Command of Herod the Children in Syria under two years old were slain and that in the company his own Son was slain said I had rather be Herod's Hog than his Son Joseph mentions also Lib. 17. Cap. 3. that the Pharisees foretold that it was decreed of God that the Kingdom should be taken from Herod and all his Offspring and past over to a new King for which cause he slew many of the Pharisees he slew also as Philo mentions the Sanhedrim or 72 Judges who were of the Family of David about the same time It 's thought he slew these Judges as a Preparative to his wickedness of Infant-killing that he might not give account thereof in judgment Now Herod deferr'd the killing of the Infants so long 1 That he might inform himself of the Rise Person Parents and Place of Christ 2 That he might obtain leave of Augustus to do it 3 That he might get a Catalogue of all the Infants names which was easie to get among the Jews that had Books of their Genealogies and perfect Registers in order to the Birth of the Messias Now perhaps this slaying their Infants might be some Judgment upon them for their not receiving the Son of God but causing him to lodg in a Stable Nor did Herod act all this wickedness without punishment for a little after he was taken with an insatiable Appetite of taking Nourishment sharp Ulcers of his Bowels also with a Rottenness in his secret parts which brought forth Worms a difficulty of Breathing and a drawing together of his Sinews which brought him into intolerable pain of which in a short time he died and a little before his death he secured sundry principal Jews and calling his Sister Salome and her Husband Alexander said I know these Jews will triumph at my death but if you will execute my Commands I will make them to bewail me those men that I have in custody as soon as I shall dy without delay kill ye that all Judea and every particular house even against their wills may bewail my death Euseb lib. 1. cap. 8. ex Joseph lib. 17. cap. 8. also lib. 1. cap. 21. The Coasts thereof or Territories A Territory is all those Fields which ly within the ends of every City so Grotius out of Pomponius the Lawyer I suppose he means the Liberties of every City we reade Matth. 15.39 of the Coasts of Magdala V. 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying V. 18. In Rama was there a voice heard lamentation and weeping and great mourning Rachel weeping for her Children and would not be comforted because they are not Fulfilled that which was spoken by Jeremy Cap. 31.15 There the Prophet because the living Jews of Judah and Benjamin were not moved with their going into Captivity by a kinde of Prosopopeia he brings in dead Rachel bewailing their misery now because something like it fell out it may be said analogically to be fulfilled 2 Rachel was buried near that place where the Infants were slain Gen. 35.26 28 29. That therefore the Prophet might shew the tragicalness of that dolefull sight he brings in Rachel weeping as if the Misery both of the Captivity and of the killing the Infants were so great that the living could not sufficiently bewail it It 's usual in Tragedies to call up the spirits of dead persons In Rama Rama was a City in the Tribe of Benjamin Josh 18.25 Bethlem in part of the Tribe of Judah near to the Coasts of Benjamin Gen. 35.16 19 20. neither was Rama far from Bethlem Judges 19.13 compared with v. 18. The Prophet shews the mourning was so great that it should be heard unto the Tribe of Benjamin Rachel weeping for her Children By Rachel may be understood the Mothers of the Infants who by weeping and crying out did in vain endeavour to resist the Executioners whom Herod sent And would not be comforted It 's credible the Executioners in the Kings name excused the slaughter of the Infants and comforted the weeping Mothers that the King would recompense their loss with other benefits but they would not be comforted because they saw they were deprived of their most dear Infants Because they are not In vivis they are not alive To be is the same with to live Psalm 39.14 Before I go hence and be no more that is live no more Psalm 37.36 It 's said of a wicked man He passed away and lo he was not that is he was not alive Gen. 5.24 Enoch was not that is lived not among the sons of men here for God took him up to Heaven Quest But seeing the Son of Man came not to destroy but to save why would he suffer so many Infants so near allied to him in Bloud and Affinity to be slain for him Answ In the thirtieth Chapter of Jeremy the Prophet speaks comfort of restoring Israel by Christ so here Christ shews the way to his Kingdom was by a bloudy slaughter either actually or habitually It 's like these Infants were all saved because though their wills did not consent yet as soon as they came to knowledg in a glorified estate they did actually consent to have not onely done that but much more for Christ In the Gospel-times Salvation is by Destruction Life by Death Matth. 10.39 He that loseth his Life for me shall finde it eternally Now when these Infants could have no will to undergo their sufferings by reason of their not understanding the very suffering it self was a material Martyrdom for Christ the formality whereof was made up in the free grace of God Besides whereas Rachel Jer. 31.15 weeps for her Children and would not be comforted because they were not that is she feared the Promises of the Messias profited them nothing seeing they were so cut off from the Land of the Living the Lord answers her v. 16. Refrain thy voice from weeping and thine eys from tears for thy works shall be rewarded that is the work of the patience of the Mothers who willingly part with them for
but not to worship them Gal. 1.23 Neither that divine benefits may descend upon us through their mediation nor as helpers together or workers together with Christ in the work of our salvation or that they plead our cause with God by offering their merits for to obtain our salvation or that they obtain pardon of sin or the grace of God to us which Popish Writers make the ends of invocation of Saints All which ends are blasphemously derogatory to the glory of Christs merits and intercession Thus are men more ready to do all things which either themselves chuse or men have ordained then those things which God hath commanded because in the commands of men the old man is untoucht yea is nourished by the commands of men but in the commands of God it is mortified It were endless to set down the multiplication of this superstition to show all the ends Papists give of calling upon Saints as because Christ is a more hard and just Judge therefore we must have mediators to come to him and because we want deserts that therefore the Saints would apply the deserts which they have more then enough for themselves unto us to interpose them betwixt Gods justice and our unworthiness that so we may be made worthy of the promises of God Moreover they teach that all the benefits we want are bestowed of God upon the blessed in heaven that they being implored may give all things which belong to this life and the life to come Men are taught in their necessities to flye to the grace mercy and help of Saints and to place their faith and hope in them also they think the blessed in heaven know every mans vows and the thoughts of their mindes Now this invocation of Saints 1 is no where in Scripture Hence Christ brands the Samaritans they worshipped they knew not what Now Scripture tells us that God onely in the name of Christ is to be called upon Joh. 14.6 Heb. 4.15 16.7.25.13.15 Now it must needs be dangerous to go from the rule of the word for prayer 2 They invest the Saints departed with those things which are proper to God as to be a refuge a deliverer to give good things which God onely gives Jam. 1.17 to flye to them in prayer for grace and mercy 3 Papists derogate from Christs intercession which is one part of his Priesthood for whereas we for our sins are unworthy to come into the presence of God with our prayers or persons God hath given Christ as a mediator to appear in our behalf Heb. 2.17.7.25.9.24 Papists call upon Saints directly that they would interpose their merits betwixt Gods justice and our unworthiness For 200 years after Christ there was no news of invocation of Saints Justin Apol. 2. Tert. Apol. c 30. Iren. l. 2. c. 58. About the year 240 Origen was the first that began to sow the seeds of invocation of Saints who as Hierom observes brought in many poysonous opinions into the Church of Christ and in that age it began onely to be disputed and Origen from some Apocryphical Scriptures began to think it might be so and after manifestly to affirm it but he affirms these assertions were onely private opinions but not the received opinions of the Church Orig. l. 2. in Roman and in his disputation against Celsus he doth in effect deny it In Cyprians time invocation of Saints about the year 250 took another step for Cyprian and others spoke to the living Saints before they departed out of this life that after death they would be mindfull of them with God Cypr. l. 1. ep 1. ad Cornel. l. 2. de habitu Virg. All this while they were not called upon after death but about the year 370 by occasion of Panegyrical Orations that were made at the decease of friends c. it began to be brought into the Church by Basil Nyssen and Nazianzen bringing it from the private devotions of Monks into open assemblies And in their Panegyrical orations they cald up the souls of them whose memory they celebrated and so Nazianzen calls up the soul of Constantine Yet must we know that these opinions were not received every where and of all for true opinions yea the very Authors hereof in their strains of Rhetorick do not dissemble their doubts that the Saints in heaven pray'd for those here Hence they use these words As I think and As I perswade my self and If it be not a rash thing to say it and so that phrase here Thou soul of Constantine if thou hast any understanding Yea this opinion in that time was strongly opposed by Epiphanius and put into the Catalogue of Heresies and he inveighs against it in his book against the Collyridians And Chrysostome in many places inveighs against the perswasions of the common people who neglecting repentance and godliness cast all the business of hearing their prayers and salvation upon the intercession of others Hom. 44. in Gen. Hom. 5. in Matth c. Moreover the Synod of Laodicca about the year 368 saith It behoves not Christians the Church being left to go away and to make Congregations of Idolatry to Angels all which are forbid whosoever shall be found at this hidden Idolatry let him be accursed because leaving our Lord Jesus Christ the Son of God he goes to Idols Cyril answering the Emperor Julian telling the Christians they worshipped many miserable men that were used by a hard Law meaning Martyrdome Cyril saith I confess the memory and honour of the Martyrs but deny the worship of them For the Latin Church passing by Ambrose who is sometimes for it and sometimes against it Vigilaâ—â—us as appears 〈◊〉 of Hâ—erâ—m maintained these three propositions 1 That the Martyâ—s or Saints which departed out of this lâ—â—e are not to be worshipped 2 That while we live we may pray one for another but after death no man prayes for another 3 That the souls of the blessed are not present at their graves nor come not betwixt God nor the affairs of the living which first position Hierom doth not deny to the second he saith The Church in another world prayes for the Church of believers in this world from whence it follows not that Saints are to be called upon when dead To conclude Augustine falling into those times wherein all persons were full of presumptions was forced to give way to the times yet did he endeavour to call persons back to call upon the name of God when he durst not freely reprehend the commonly received presumptions l. cont Faustin This presumption then prevail'd that the souls of the blessed heard prayers and brought them to God and bestowed benefits and therefore they came together to their graves to pray to them but he concludes against this that souls departed know not things done here and he was sure that if it were so his mother would no night forsake him which he found otherwise In a word generally Augustine was against invocation of Saints setting aside
his heart and thereby to humble him for his pride 2 Chron. 32.31 compared with 26. Peter after he had fallen to deny Christ he went out and wept bitterly Mat. 27.75 3 This is the end why God lays outward poverty on us that which pride feeds upon is some outward thing that the flesh takes occasion to swell with now when the fewel is taken away the fire goes out Manasses was hereby brought to inward poverty riches are mostly the nourishment of sin and hardly can a rich man come to heaven Matth. 19.23 You see your calling brethren not many mighty not many noble are called 1 Cor. 1.26 Contrarily Hath not God chosen the Poor of this world Jam. 2.5 Poor men do usually more readily believe then rich men because they are less wrapt up in cares and earthly hindrances hence Christ doth with his people as a Physician with his Patient that hath a foul body he purges him almost to skin and bone that having made the body poor there may be a spring of better bloud and spirits Thus providence serves to predestination that poverty among other things serves to the good of the elect Rom. 8.28 4 Spiritual Poverty makes us successeful in the things of this life Many going in their own wit and strength prove very unprosperous Prov. 3.5 6. Trust in the Lord with all thine heart and lean not to thine own understanding in all thy ways acknowledge him and he shall direct thy steps Psal 78. He took David from following the Ewes to feed Jacob his people The reason is because God delights to lift up them that give glory to his name 1 Sam. 2.7 8. he makes such to be the pillars of the earth Psal 113.7 8. 5 Spiritual Poverty is that emptiness God is wont to fill Luke 1.53 He filleth the hungry with good things but the rich he hath sent empty away Such an heart is a spiritual emptiness so that as every thing in nature is filled with something so in grace 6 Men spiritually poor have their prayers answered Psal 34 6. This poor man cryed and the Lord heard him Psal 9.18 The needy shall not always be forgotten the expectation of the poor shall not perish for ever When the sorrows of death compassed David the Lord heard him out of his holy temple Psal 18.4 5 6. So Jonah chap. 2.7 When my soul faiâ—ted within me I remembred the Lord and my prayer came in unto thee into thine holy temple 7 Persons spiritually poor are wont to trust in God Zeph. 3.12 I will leave in the midst of thee an afflicted poor people and they shall trust in the name of the Lord. Such persons seeing the uncertainty of all other refuges are wont to refuge themselves in God Psal 142.4 5. Trials of spiritual poverty 1 Persons spiritually poor are full of sence of wants out of which they mightily pour out their souls You need not dictate words to a man that is sensible of wants A poor Tenant that hath had an hard bargain can sufficiently tell his tale to his Landlord See examples Psal 34.6 Psal 142.2.102.1 2. Job 29.12 2 In persons so qualified there is a care of using and frequenting ordinances See Psal 84.6 7. Poor Persons go to all places to get riches Psal 107.36 to 42. so they that want grace and comfort will attend upon all means they will go to Gods ordinances Persons that think there 's too much reading and hearing and preaching were never humbled why complain they not of the sun for light and of the earth for plenty 3 Persons spiritually poor are very much in esteeming any measure of grace Col. 1.12 13. 1 Tim. 1.12 the woman of Canaan esteems crumbs Matth. 15.27 A soul that sees the want of grace and the excellency of it is thankful for every good motion A Christian knowing he deserves nothing is thankful for every thing 1 Sam. 25.32 33. Psal 116.12 13. 4 Persons spiritually poor are fearful to offend God because the dependances of their grace comfort and glory is upon God Phil. 2.12 13. Even as poor people are afraid to offend those upon whom their earthly dependance is for maintenance or countenance Hos 3.5 Jer. 32.39 5 Such persons are teachable you may lead a man poor in spirit with any Counsel having smarted for sin Acts 9.6 Lord what wilt thou have me to do Esa 11.6 and because they are teachable God delights to teach them Psal 25.9 6 Such persons are not wont to upbraid others with their conditions they are so taken up with their own Luke 15.16 17. compared with v. 30. The prodigal he looks onely on his own misery the elder brother upbraids the prodigal This thy son hath devoured thy living with harlots and thou hast killed for him the fatted calf 7 Men that are spiritually poor are especially troubled for spiritual wants as blindness of mind hardness of heart unbelief Mark 9.24 Esa 63.17 Why hast thou hardned our heart from thy fear 2 Cor. 12.7 8. for this thing that is for removing the thorne in the flesh I besought the Lord thrice Jer. 17.14 Heal me and I shall be healed Hos 14.3 Take away all iniquity 8 Persons spiritually poor are wont to clear God in all his proceedings against them Ezra 9.13 All that is come upon us is for our evil deeds and great trespass and thou hast punisht us less then our iniquities deserve Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee See Psal 51.4 Levit. 26.39.40.41 Psal 145.17 Dan. 9.8 9. 9 He is not vain glorious but ascribes all to grace 1 Cor. 15.9 10. he hath low thoughts of himself whatsoever others think of him Matth. 8.8 Psal 115.1 Means to spiritual poverty 1 Look upon the mixture of corruption in your best and holiest services this will make you cry out with sighs Oh that my ways were directed that I might keep thy statutes Psal 119.5 Oh wretched man who shall deliver me Rom. 7.13 Neh. 13.22 Remember me O my God concerning this and spare me according to the greatness of thy mercy 2. Look on thy woful estate both before and after calling before calling poor and blind and wretched and miserable Rev. 3.17 owing ten thousand talents and not able to pay a penny Matth. 18.24 and after calling not able to think a good thought without grace 2 Cor. 3.5 What have we that we have not received 1 Cor. 4.7 3 Look on the humble dispositions of Saints of most grace Abraham counts himself dust and ashes Gen. 18.27 Job abhors himself in dust and ashes c. 41.6 Agur saith I am more brutish then any man Prov. 30.2 Asaph saith So foolish was I and ignorant I was as a beast before thee Psal 73.22 Jacob I am less then the least of thy mercies Gen. 32.10 John Baptist I have need to be baptized of thee I am not worthy to loose the latchet of his
shoes Matth. 3.14 Luke 3.22 4 Spiritual conviction that the spirit let us see our worthlesseness Rev. 3.17 q.d. thou art but thou knowest it not that thou art poor and blinde and naked Joh. 16.10 he shall convince of sin so that as the sun gives a light whereby we behold as the gloriousnes of the sun so the loathsomness of the dunghil so the spirit convinces of our own vileness and his own fulness 5 Present to your selves abasing considerations as What was I before I had mercy how unprofitably spent I my time what will these glorious things of the world be in time to come wherein we are apt to be conceited when heaven and earth shall be on fire since we were called how have we discredited our profession how barren and watchless are we how short are we of that we might have been 6 Believe the promises made to souls poor in spirit I will look to him that is poor and of a contrite spirit Esa 66.2 Yea dwell with him and revive him Esa 57.15 yea Christ came to preach glad tidings of the gospel to such Luk. 4.18 Matth. 11.3 Rev. 2.9 I know thy poverty but thou art rich God will feed such souls with grace and comfort Zach. 11.7 Luke 1.53 yea God will be a strength to such in their distress Esa 25.4 Psal 69.33 7 Look upon thy own wants and weakness the more thou seest them the more wilt thou trust in God Zeph. 3.12 From heaven did the Lord behold the earth to hear the groaning of the prisoner Psalm 102.19 20. I am poor and sorrowfull let thy salvation set me up on high Psalm 69.29 For theirs is the Kingdome of heaven That is both kingdome of grace Esai 61.1 For the poor have the Gospel preached to them Mat. 11.3 but especially the kingdome of glory is meant Luke 12.32 Matth. 25.34 though such persons are beggarly in their own feeling being sensible of their lack of faith love joy hope yet have they an interest in the riches of grace and glory We may apply this to comfort the poor in spirit who are full of miseries inward and outward The worlds proverb is Blessed are the rich because theirs is the kingdome of the earth but Christ pronounceth Blessed are the poor in spirit for theirs is the kingdome of heaven V. 4. Blessed are they that mourn for they shall be comforted By mourning Christ means such mourning as is for offending God whether it be by sighs groans or an inward grief of heart such persons though they may seem miserable in the eys of the world yet are they blessed 1 God is wont to make comforts to abound according to their sorrows 2 Cor. 7.6 God comforts them that are cast down and this proportionable to our sorrows 2 Cor. 1.5 7. 2 God is wont to bottle all their tears and sorrows Psa 56.8 Psalm 55. Consider how I mourn in my complaint 3 There 's a time coming when God will turn the mourning of Saints into dancing and their sackcloth into gladness Psalm 30.11 John 16 20. Ye shall weep and lament but your sorrow shall be turned into joy There is not onely a fountain of justification set open for such mourners now but a state of glorification hereafter Zach. 12.10 11 12 13 compared with Chapter 13.1 Hence see 1 The mistake of the world who think happiness to be placed in delights and pleasures and shun those things which may procure any sorrow or cross as confession of persecuted truths against this Christ saith Mourners shall be comforted 2 It 's consolation for distressed consciences If thou canst truly mourn for thy transgressions thou shalt be comforted Let what ever distress come upon an afflicted heart yet if thou canst mourn for offending God thou shalt be comforted 3. It 's consolation to persons who have afflicted estates in this world there 's a day coming when comfort shall come provided that with mourning for thy miseries thou specially mourns for thy sin Luke 16.25 Now he is comforted and thou art tormented Though thy comfort come not yet yet in Gods time it shall come They are not blessed who mourn for the loss of their wealth or death of their friends but they who mourn for offending God 4 In all our confessions and professed humiliations see that you do not declare them onely historically but mourn for them Psalm 38.17 I will declare mine iniquities and will be sory for my sin When thou prayes let thy heart mourn in prayer Psalm 55.2 When thou speaks of sin speak mournfully of it Now to move us hereto consider 1 God hath the joy of the Holy Ghost in store for mourners Esa 61.1 2 3. The spirit of the Lord is upon me to give the oyl of joy for the spirit of mourning and heaviness Saints seldome finde such comfortable revivings as when they are most mournful 2 This mourning is more comfortable then the lowd laughters of the world Properties of Mourning 1 Let it be continued that length of time may not wear it out length of time eats out worldly griefs 2 Universal That King that was sory for his consent to Daniels death Dan. 6.14 was not sory for his denial of the truth in refusing to venture all in a good cause Herod was sory for Johns death but could rejoyce in Herodias 3 After conversion as well as before It 's a vain opinion to think we need not sorrow after conversion and that a Christians state is altogether a state of joy Joy and sorrow may stand together in the soul but not about one and the same object joy in God and sorrow for sin 4 Let thy mourning be not onely in regard of the damning power of sin but principally in regard of the contrariety thereof to the nature of God and to the nature of him that loves thee Luke 7.38 compared with v. 48. Mary having a sense of Gods love weeps bitterly and washes Christs feet with her tears 5 Let it be joyned with faith First Christ looks upon the soul and gives some testimony of his love to it and then the soul looks on Christ with a sad heart Matth. 26.75 Christ first lookt on Peter then he went out and wept bitterly It s the nature of faith to apply the wounds and sorrows of Christ unto it self Esa 53.5 thence follows mourning Zach. 12.10 6 This mourning for sin is the greatest hence resembled to the mourning for an onely son when dead Zach. 12.11 to the drawing of water 1 Sam. 7.6 as if it had been in buckets The ground whereof is because they apprehend sin as the greatest of evils 1 Because it is the cause of all evils Deut. 28. 2 It keeps off the greatest good 3 It cannot be purged away but with the greatest price even Christs bloud 4 There 's more evil in sin then in any thing hence followes 1 A resolution not to meddle with sin as Jehoshaphat when he had smarted by joyning with Ahab in sending out a
accidentally or looks upon her by reason of occasion or company nor is it unlawfull for a Husband to look upon his Wife or a Suiter upon a Maid or Widovv he sues unto but looking upon a Woman in a lustfull vvay is condemned vvhich is contrary to the end of this Commandment vvhich is Chastity Concupiscence is the Mother of Lust and the Eys are the Windovvs to let it in and as Wrath is the Mother of Murder so is Concupiscence of Adultery James 1.14 15. Lust conceiveth and bringeth forth sin Hence pray Psalm 119.37 Turn away mine Eys from beholding vanity The Pharisees depraved this Command tvvo vvays 1 In that they did not understand it of invvard Concupiscence but of that vvhich broke out into touches kisses or bodily Adultery 2 That by this Lavv they thought vvas forbid the Concupiscence of another mans Wife but not of an unmarried Woman but Christ says that all lustfull thoughts of a Woman though she be not a Wife is unlavvfull Learn vve then Job's Lesson cap. 31.1 I have made a Covenant with mine Eys why then should I think upon a Maid Also Prov. 6.25 Lust not after her Beauty in thine heart neither let her take thee with her Ey lids What though she be beautifull yet is Beauty fading if she be honest she is none of thine if she be a Strumpet consider hovv filthy her soul is Besides remember hovv Abimelech vvas taken vvith Sarahs Beauty remember hovv Sichem vvas foil'd looking on Dinah Potiphar's Wife looking on Joseph David on Bathsheba Amnon on Thamar As our Mother Eve at first vvas foil'd by the Eye Gen. 3.6 seeing the forbidden Fruit vvas pleasant to the Eye she took it Sampson vvas also taken vvith looking upon Dalilah Therefore as the Sun on a sudden darts out Beams and the Clouds lightening so doth beauty and feature dart out the beams wherewith it shoots the arrows of love and desire into the hearts of persons therefore if at any time the Eys should go out let the minde call back the Eys as from nets and snares laid for the soul In other creatures there is a natural shiness of snares laid for them let there be so in us And what I say of wanton lookings we may apply to wanton listenings and touchings And also that wanton looking which is Adultery in Men towards Women is Adultery in Women who shall lustfully look upon Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies sollicitations Can. 4. Syn. Neocaesariensis Hath committed Adultery with her already in his heart Though men can neither see nor punish the Adultery of the heart yet God sees it Such a speech Job 31.7 If my heart have walked after mine eys and any blot he means of uncleanness hath cleaved to my hands then let me sow and another reap yea let my Off-spring be rooted out God looks into the heart he sees the mind and purpose which distinguisheth evil deeds a Thief is a Thief before he puts forth his hand to steal Wickedness is laid open by the doing but doth not then begin the mind becomes adulterous if it set before it the image of pleasure that might be had with such a party and shall desire it Tertul de poeniten The will is the beginning of the deed which is not then freed when some difficulty hinders the Commission of the thing will'd neither can the will in this case be excused by the inability of perfecting that which it wills For application 1 Be humbled for all your wanton lookings and lustings you had in the state of nature and ignorance as the prodigal in the return to his father Other sins are confest in prayer let this also 2 Admire the grace of God to converted souls that can look upon a woman without lusting after her Tertul. de Velandis Virg. A Christian looks upon a woman with safe eyes he is blinde in his minde toward lust 3 Caution of us for the guiding of the eye not to fix it on any object that may stir up lust neither lustful books nor pictures nor mixt dancers neither to fix our eyes upon the beholding the beauty of wanton women Beauty indeed may be beheld that as in other works God may be praised so in that and therefore when one ask'd a certain Philosopher what there was in beauty that it was so desired he told him it was a blinde mans question onely let us be wary herein that we dwell not too long on such objects lest our hearts should be carried after our eys and as restraint at all times should be upon our sight so especially when we come to worship God Eccl. 5.1 Look to thy feet when thou enterest into the house of God it 's a Syneedoche for all the affections of soul and members of body 4 Exhortation to cleanse our flesh and spirit from all unchaste and unholy lusts Jam. 4.8 Cleanse your hands and purifie your hearts from what Even from all filthiness of the flesh and spirit Thy body is the Temple of the Holy Ghost do not defile it 1 Cor. 6.19 Remedies against heart-lust through the eye 1 Beware of private conversing men and women together A Christian man is commanded to confer with a Christian woman with all chastity 1 Tim. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Call back your hearts from meditations of beauty and feature to better meditations The absence of holy thoughts causes the Lord to deliver us up to vain thoughts Psal 81.10 11. I gave them up to their own hearts lusts and they walked in their own counsel Rom. 1.24 26 28. As they liked not to retain God in their knowledge he gave them up to a reprobate minde to chuse things reprobated yea he gave them up to the lusts of their hearts 3 Be often eying Gods eye in all places Hebr. 4.13 There is not any creature which is not manifest in his sight Pro. 15.3 Psal 139.2 He knowes our thoughts far off 4 Be not greedy to hunt after beauties Remember one fit of an ague blurs it and how that beauty withers as grass Psal 39.11 Thou makest his beauty to consume away like a meth think what a change age and death puts upon it 5 Consider the eye is not satisfied with seeing Eccl. 1.8 but rather more unsatisfied whiles the more they behold the more are burning desires kindled in the soul 6 Use prayer that God would turn thy eyes from vanity Psal 119.31 and watchfulness that thou keep thy heart with diligence for out of it are the issues or goings out of life and death Prov. 4.23 V. 29. And if thy right eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body be cast into hell V. 30 And if thy right hand offend thee out it eff and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should be
it were in the ayr waiting for Gods command to fall down like an Eagle or Hawk upon the prey They went as swift in their sins as wilde Asses or Dromedaries but as the Ass is found in her-moneths in her silthiness when she is big that she cannot run men wait for her Jer. 2.23 24. so doth the rowl of judgement wait for other sinners in particular for perjured persons The length of this rowl was 20 cubits the breadth but ten signifying that it went over all Judaea which was twice as long as broad as Hierom observes the length of it from Dan to Beersheba was 160 miles the breadth from Joppa to Bethlem was 46 miles This rowl was writ on both sides on one side of it were curses for the thief on the other side curses for the swearer Lastly this curse is said to remain in the midst of his house and shall consume it with the timber thereof and the stones thereof This was fulfill'd Matth. 23.27 28.24.1 in that there was not left one stone upon another not onely the Temple destroyed but also every private mans house Luke 19.44 so that they were laid even with the ground and not one stone left upon another This sin is condemned Hos 10.4 Levit. 19.12 Zach. 8.17 Examples of persons punish'd for false swearing are Zedekiah Ezek. 17.16 17 18 19 20. the Lord threatens for the oath that Zedekiah swore to the King of Babylon and brake that he should dye Shimei was put to death for the oath he brake which he had sworn to Solomon 1 Kings 2.42 43 44 45. For Saul his breach of the oath which Joshua and Israel had sworn to the Gibeonites seven of his sons were hanged in the dayes of David 2 Sam. 21.1 to v. 10. Famous was Gods judgement on Ladislaus King of Poland who upon the Popes Counsel and dispensation broke his oath which he had sworn to Amurath the second Acts and Mon. vol. 1. p. 968. But shalt perform to the Lord thine Oaths An oath is the affirming or denying a thing with the calling on the name of God to witness and avouch the truth of the thing affirmed denied or promised that they to whom we swear may not doubt of the truth of our words 1 Oaths are lawful 1 Because practised by God and Christ Psal 95.11 Psal 110.1 Esai 45.23 and by Saints by Jonathan and David by Paul Rom. 1.9 2 Cor. 1.23 2 Cor. 11.31 Gal. 1.20 2 Oaths are of the Law of nature Gen. 21.23 24. Abraham and Abimelech or at least Phicol his Captain swore one to another 3 The useful need thereof as to bring forth a truth Exod 22.10 11. as if a man deliver a beast to keep and it be stole then was he that had the beast to keep to purge himself by oath and the owner was to accept his oath Also that things done privily may come to light Numb 5.19 so the Priest swore the woman suspected of incontinency to finde out whether she were guilty or innocent Properties in swearing 1 Look to a right call as 1 When the Magistrate ministers an oath to answer so far as Law requires otherwise non tencor respondere I am not bound to answer 2 When the glory of God and edification of his Church requires it 2 Cor. 1.23 Rom. 1.9 3 For mutual peace and ending of controversies So Jacob and Laban swore one to another Gen. 31.53 so an oath is an end of strife Heb. 6.17 2 Look to the thing thou swears that it be lawfull not as Herod's oath to Herodias nor as the forty who swore to kill Paul Such an oath was Davids who swore to destroy all Nabals house 1 Sam. 25.22 3 Look the thing thou swears be in thine own power It 's rashness to swear a thing that is not in thine own power as to swear to live a single life c. 4 Swear in truth judgement and righteousness 1 In truth which excludes all equivocation Words are to be taken as men commonly understand them An oath is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hedge to signifie that when a man swears he sets an hedge about himself which he may not break this excludes all swearing of things we know not and things we doubt of 2 In judgement not lightly or rashly but weighing all due circumstances Eleazar Gen. 24.3 when Abram swears him not to take a wife of the Canaanites for his son but of his kindred before Eleazar swears he proposes his exceptions viz. What if the woman will not go with me To which Abram answers If the woman be not willing to follow thee thou shalt be free from this mine oath Eccles 5.2 Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God None must swear save those who have judgement to discern what an oath is 3 In righteousness That you affirm nothing against conscience neither for malice nor favour as those sons of Belial did against Naboth who swore That Naboth blasphemed God and the King 1 Kin. 21.13 This property of an oath excludes all swearing for custome as many do that are chosen into publick places and are chosen into societies who swear not because they mean to keep their oaths but because else they cannot be enfranchised 2 Reprehension of prophane swearing which is so common for this sin God hath a controversie Hos 4.1 Lands mourn Jer. 23.10 and the sinner becomes guilty Exo. 20. Obj. But if I swear not men will not believe me Answ They would sooner believe thee if thou forbarest it He that hears thee make no conscience of swearing will think thou makes no conscience of lying besides better be suspected of men then condemned of God and conscience Obj. It 's a foolish custome I have got Answ This renders thee so much more guilty that it 's thy custome if a thief or murtherer at the bar should plead that it hath been his custome to thieve and murther would not this make him more guilty Object My oaths are small as by my faith and troth Answ Consider against what a great majesty they are committed If any sin seem little let hell fire seem great To use faith and truth cannot be less then an appearance of evill Object But I swear by a good thing Answ The goodness of a good thing aggravates the offence when abused as we see in wine and beer when abused to drunkenness Object All the country use it Answ We must not follow a multitude to do evil Exod. 23.2 the sinfulness of multitudes brought the flood upon the old World and fire upon Sodome Remedies against prophane swearing 1 Beware in those cases where men are apt to swear amiss as to gratifie a friend or to be revenged of an enemy 2 Use not an oath when the matter can be otherwise determined also if thou be a judge impose not an oath when not necessary nor upon men of no credit who make no conscience of it nor in
man act uprightly and the execution hereof declares him to walk perfectly 2 Cor. 4 5. We preach not our selves but Christ Jesus the Lord. That is in our preaching we onely aim that the Lord may be exalted Unsound men have God in admiration for advantage but when they have got what they would and are delivered from what they fear they start aside Contrary sound men have not onely a constant good opinion of God but also make him their end in all things Psal 101.3 4. I will walk with a perfect heart how doth that appear I will set no wicked thing before me that is I will eye God and not iniquity Carnal men eye their credit profit pleasure and herewith are they moved to act but a perfect man is moved with this that God beholds him that this thing he doth is pleasing to God and that God sees and approves it as when he doth alms in secret Matth. 6 c. If it be asked how I shall know whether Gods eye moves me to do what I do or other ends of credit or profit We may know it hereby a perfect man will do duty though other ends be taken away he will suffer for a good conscience though no praise but reproach accompany it Secondary respects may make a perfect man move with more chearfulness but Gods eye moves the soul to act without any of these without whose command the soul stands still as the servant doth at the command of him who is not his master As your Father which is in heaven is perfect Perfection in God is his essential fulness of all goodness and vertues Perfection is two-fold 1 That which is perfect in its kinde so the light is perfect light 2 For self-sufficiency so God is perfect As the Sun hath a self-sufficiency of light in it self standing no need of the Moon or stars so God hath a self-sufficiency in himself not standing need of any creature yea he hath all the perfections of creatures in himself Acts 17.25 Neither is he worshipped as though he needed any thing seeing he gives to all life and breath and all things Perfection in God is an essential property whereby he hath the perfections of all creatures in himself from everlasting to everlasting and nothing is wanting to him but he is the patern and cause of all perfection of nature and grace that is in the creature Properties of the perfection in God 1 It 's independent The creatures may be perfect in their kinde yet they depend on something else as a River though it be a perfect River yet it stands need either of the fountain or of the sea to maintain it He stands not in need of Princes of men or Angels Though he use them as instruments it is not because he cannot act and bring about his ends without them for he that could make the heavens and earth by the word of his mouth Psal 33.6 what cannot he do 2 It 's incomprehensible Canst thou by searching finde out God Canst thou finde out the Almighty unto perfection Job 11.7 It is as high as heaven what canst thou do deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the sea v. 8 9. there is no searching out of Gods perfection but God searcheth out the perfection of every creature Job 28.3 3 It s uncapable of addition there 's nothing can be added to it our righteousness cannot adde any thing to him nor our wickedness derogate any thing from him Job 22.3 Job 35.7 8. if the blasphemer reproach God God is not the worse if we worship him he is not the better 4 It s unspeakable Nehem. 9.5 he is exalted high above all blessing and praise Though we are commanded by our lives Mat. 5.16 and praises to glorifie God yet we do not adde any thing hereby to his essence but onely declare him glorious if we call him holy just righteous c. he is all these in the abstract holiness it self justice and mercy it self so that we cannot flatter him 5 It s an unmixed perfection The creatures have perfections in their kinds but they are mixed with imperfections Saul was a proper man but wicked Absalom beautifull but unhappy Naaman honourable but he was a leper but in God there 's wisdom without folly truth without falshood Tit. 1.2 light without darkness 1 Joh. 1.5 God is light and in him is no darkness at all holiness without sinfulness Psal 5.4 Hab. 1.13 6 Gods perfection is self existing the perfection of his understanding that he conceives things at once and not successively the perfection of his will Rom. 12.2 whereby he wills whatsoever is good at once now the perfection of creatures is a borrowed perfection If a man would be perfect in any thing he propounds unto himself a perfect pattern the perfections of all creatures sun moon stars wine gold pearls are from him Rom. 11.36 of him are all things every creature without his influence is as the aire without the sun a dark and comfortless body Psal 30.7 By thy favour thou madest my mountain strong thou didst hide thy face and I was troubled For Application 1 To magnifie Gods perfection depending servants magnifie bountifull Lords we praise the sun not onely because of its glorious splendor but because we receive of its heat and light Moses saith ascribe ye greatness to our God why because his work is perfect Deut. 32.4 2 Be content with God alone seeing all perfection is in him as we count it day when the sun shines though never a starr appear so should we be content with God alone the heavenly Hierusalem had no need of the sun or of the moon to shine in it for the glory of God did enlighten it and the lamb was the light thereof Rev. 21.23 though the figg-tree should not blossom and there were no fruit in the field and the herds were cut off from the stall and the vine should not give her increase yet will I rejoyce in the Lord Hab. 3.16 17. yea though thou wert in banishment poverty slavery imprisonment be content with God David 1 Sam. 30.6 when all was gone and the people spoke of stoning him he encouraged himself in God also Paul and Silas Act. 16.25 As death and imprisonment is nothing to those who are filled with the joy of the holy Ghost so all outward comforts are nothing to fill the soul till God come with them 3 To make up all our imperfections we meet withall in this world in God when we loose honours estates liberty relations country How did God make up Josephs name when it was taken from him unjustly and Davids name when it was justly gone so that he dyed full of honour 1 Chron. 29.28 Job lost his estate and children and God doubled them to him Job 42.12 how much more when any enjoyment is forsaken for a good conscience Mat. 19.27 Mar. 10.29 30. 4 Be humbled in sight of thy own imperfections
life Joh. 6.47 A justification to life Rom. 5.18 So is there repentance unto life Act. 11.18 Ezek. 36.25 26. With Gods sprinkling clean water there 's a taking away the stony heart where God gives repentance he also gives forgiveness and appoints his Appostles to preach repentance and remission of sins together Luk. 24.47 Some doctrines of these latter times suppose a forgiveness not onely before repentance but also before the sinner was born nay some go as high as to say from eternity if it was so to what purpose was it then for Christ to preach repentance and remission together Reasons why pardon follows upon repentance 1 Faith that looks on Christs blood shed for us looks at the same time on its own sin as the cause of its shedding and every believing sinner is at the same time a repenting sinner Zach. 12.10 Thou sayest thou hast faith that apprehends pardon and applyes Christ if thou doest this rightly thy faith is a repenting and a mourning faith Zach. 13.1 There 's a Fountain set open in that day in what day not simply in that day when they see him but when they see him and mourn for him 2 God walks by his own rule now Christ bids that upon a brothers repentance we should forgive him Luke 17.3 4. So upon our repentance God will forgive 2 Sam. 12.12 13. 3 From the rule of justice it stands not with justice for God to forgive sin to a man that goes on in a purpose of sin therefore at the time God gives pardon he gives repentance 4 The want of assurance of pardon doth greatly disquiet as well as the want of pardon Suppose a person upon believing have his pardon yet is it but dim he cannot lightly be assured of it until he do repent upon repentance God gives the assurance and seals it to the conscience Zach. 2.3 4. As the Lord takes away the filthy garments from Joshua so to Joshua's conscience hespeaks I have caused thine iniquity to pass from thee Preachers must take heed they do not preach remission to faith without repentance The summe of the Gospel is that whereas we are all dead men in Adam remission of sins is tendered to all that do believe and repent this is signified in baptisme and the supper which are signes on Gods part to confirme unto us his faithfulness in remission and signes on our parts to binde us to believe and repent We see in this petition 1 who forgives even God He to whom a debt is own can onely forgive it Esa 43.25 I even I am he that blotteth out thy sins for my own Name sake Others may remit the wrongs that concern themselves or they may remit declaratively they are to preach deliverance to captives Esa 61.1 Luk. 4.18 The state of a man unpardoned is like the state of a man imprisoned as the words shutting and opening and keyes Matth. 16.19 import now when persons repent preachers say to souls as Nathan to David 2 Sam. 12.7 The Lord hath put away thy sin The Lord hath done it I onely declare it Christ spake to his Apostles whose sins ye remit they are remitted but first he said receive ye the Holy Ghost for it is the Holy Ghost puts away sin and not you God onely forgives authoritatively Christ gave the power of teaching to his Disciples but kept the power of forgiveness to himself Now for the ground upon which pardon of sin is founded it is the meer mercy of God it s for his own Name sake the graces that are in us are not causes that God forgives fin to us but evidences thereof for the onely groundis mercy which is seen 1 In that he hath found out and appointed a way to satisfie his justice even Christs satisfaction Rom. 3.25 Esa 53.6 2 In his acceptation of that satisfaction and not requiring the debt of us Esa 53.11 3 In giving us to Christ Joh. 6.37 4 In giving us grace to receive Christ so tendered in the Gospel Joh. 1.12 5 In that there was nothing in us to move him thereto but our misery so that as tender hearts show mercy to persons in misery so did God What was there in Paul when he was going to Damascus to persecute For Application 1 begg forgiveness of sins of God Reprobate men may have other mercies this onely belongs to the elect Esa 33.24 The people that dwell therein shall be forgiven their iniquity Though Saints have prayed for removing judgements yet have they specially prayed for pardon of sin 2 Sam. 24.10 Grounds of begging pardon 1 From the painfulness and anguish that is in unpardoned sin lying on the conscience compared to a thorne in the flesh Ps 38.3 There 's no rest in my bones because of my sin to a heavy burthen Psa 38.4 To the breaking of the bones Psal 51.12 To a Serpents sting 1 Cor. 15.56 Yea to the stinging of an adder Prov. 23.32 To a scorching heat Psal 32.4.5 Freedom from wrath law sin death are easily spoken but to feel the fruit of it in agony of conscience and to apply it to a mans self is very hard Luth. Tom. 4. Fol. 149. 2 The comfort and content that is in the soul when sin is pardoned it is as if you should take off a talent of lead or a heavy weight from the soul Matth. 9.2 Be of good cheer thy sins are forgiven thee Look upon a poor debtor that ought a thousand pound and was ready to be cast in prison for it the creditor shall not onely forgive the debt but cancell the bond how doth this cheer the debtor so did Christ for us Col. 2.14 Blotting out the hand writing of ordinances that was against us he took it out of of the way and nayled it to his Cross so that it can never be pleaded against us Hence when God would comfort Mary Magdalen weeping he doth it from this ground because her sins were forgiven Luk. 7.38 9 49 50. Matth. 9.2 To the Palsey man Christ saith Be of good cheer thy sins are forgiven thee Esa 40. Comfort ye my people but how tell them their iniquity is pardoned Object But drooping souls cry out Hence I doubt my sins are not pardoned because I have so little peace in my soul Answ 1 Though comfort arise from pardon yet must God make us to hear the voice of it Psalm 51.8 Make me to hear the voice of joy and gladness God makes the voice to speak higher or lower as he thinks good 2 The more even the soul walks without back sliding the more doth the Lord speak peace to the soul Psalm 85.8 The Lord will speak peace unto his Saints but let them not turn again to folly as if he should say If they relapse or turn to folly their peace will be interrupted 3 Observe whether thy conscience speak truly or scrupulously If thy trouble come from thy conscience witnessing that thou livest in sin as Cain's conscience did Gen. 4.13 this must needs destroy
feet Now he succours us 1 by letting the soul see that what the soul is assaulted with is nothing else but a temptation 2 By bringing in some promise to stay the soul as Gen. 3.15 The seed of the woman shall break the Serpents head this is as an anchor and cable in a storme Heb. 6.18 19. 3 By rebuking the tempter Zach. 3.2 The Lord rebuke thee O Satan yea the Lord rebuke thee 4 Comforting the tempted making over some Scripture to stay the soul against the temptation 1 Pet. 5.8 5 By causing the temptation to grow less and less till it be quite gone as in temptations of blasphemy self-murther c. in the children of God 3 Set faith on work to believe that Angels nor principalities cannot sever you from Christ Rom. 8.38 4 Make resistance Jam. 4.6 Resist the Devil and he will flye Were we in a city besieged and knew that relief were near at hand who would not stand it out Satan besieges but our God hath promised to be a present help in trouble 5 Beware in time of temptation of concluding against your souls as if you were not the Lords because tempted who more holy then Christ yet who more tempted Peter tempted Luk. 22.30 Paul tempted 2 Cor. 12.7 Yea these afflictions of temptations are accomplished among all Saints 1 Pet. 5.8 Satan lets many wicked men go without temptation because he hath them sure 6 Make no preparations for temptation neither by running your selves into harmes way nor into wicked company as Peter did in the High Priests Hall nor in time of Satanical temptations to go into places or conditions wherein you may give advantage to the tempter either by being solitary idle or ill imployed Many persons by not acting their graces as faith in the promises and hope in the thing promised give way to temptations 7 Be not discouraged with the length of the temptation for this Satan doth to weary poor souls he shoots his darts again and again hoping in the end to weary us As we see in Christ tempted three several times and yet when all came to all Satan left him not altogether but onely for a season Matth. 4.10 Every temptation is an affliction Gal. 4.14 And in affliction we ought to be humbled but not to be discouraged how long soever it remain upon us Never say My strength and my hope is perished from the Lord. 8 Keep in the compass of your callings for want of this Peter was tempted by a silly maid We may look for protection in the wayes of our calling Psal 91 â—1 Not out of those wayes but in them have the Angels charge to keep us Whereas it is said 1 Joh 5.18 A godly man keepeth himself and the wicked one toucheth him not it s meant either when he is in holy wayes or if he then touch him it is not to a prevailing 9 Consider what Satan by himself and his instruments aimes at in temptations which is the surprizing of our faith when Satan combated so with Job what did he aime at was it Jobs goods nay it was to make an onset on Jobs faith The like he did with Christ Mat. 4. First Satan tempts us to break Gods commands and then tempts the soul to unbelief as if there were no pardon for such a sinner Satan knows if he can overcome our faith he hath taken our armour from us 1 Pet. 5.8 Eph. 6. Hence sometimes he draws souls away from the means of faith if he cannot prevail so far then to question the truth of what is spoken if he cannot prevail to this then he strives to bring souls to put off promises as belonging to others and not to themselves and to take all comfortable places of Scripture from us in an hour of temptation Remember not onely Satan is resisted by our stedfastness in the faith 1 Peter 5.8 but also Christ hath prayed that the Faith of Believers fail not Luke 22.30 31. Faith is that piece of Armour which before all others we should hold Ephes 6.16 Above all taking the Shield of Faith by this Shield we shall hold out against all temptations arising from imperfection of obedience the weight and number of our sins the want of outward things c. Satans temptations are compared to fiery or poysonous Darts whose Poyson lies burning in the flesh till they have destroyed a man if they be not cured even so do Satans temptations as we see in Judas Matth. 27.5 To keep off these Darts we must have a Shield and as they are fiery the Shield of Faith in Christ drawing strength against them from Christ his Death Resurrection and Intercession 10 Labour to discern a temptation to be a temptation and that it is not the true state of thy soul which Satan tells thee he will tell thee thou hast no grace because thy grace doth not grow to a hundred-fold that thy Prayers are not heard because they are not every time evidenced to be heard that thy faith fails because thou hast sometimes intermitted the acts thereof though the habit remain sometimes he pretends to release thee from all thy troubles Satan does as Fowlers who in Frost and Snow shew Meat to the Birds that they may come to their own destruction So Satan endeavours to bring souls out of poverty by injustice and deceit out of trouble of conscience by self-murder out of Prison by denying the Truth or deceitfull distinguishing thereof When a tempted soul can see no way of escape let him shut his eys and answer nothing but commend his cause to God 11 Complain to God against them and pray for patience and power against them If you cannot pray away the suggestion yet strive to pray away the consent and delight Condemned men make not suit to the Jailour but to the Judg so in temptation go not to Satan but to the Lord in whose hand is the entrance the continuance and the issue of the temptation When Satan and his messenger came against Paul he besought the Lord thrice 2 Cor. 12.7 12 Take heed of security sometimes Lusts tempt when we are secure as Lot to drunkenness when gone from Sodom So doth Satan when the Husbandmen slept the Enemy sowed Tares As in civil affairs nothing more exposeth a State to danger than security as we see in the affairs of divers States and Cities so nothing more exposeth the soul to danger than security Security hath overcome them whom the opposition of temptation could not overcome Our whole life is a temptation till we come in Heaven therefore be not secure Travellers are in continual danger to fall into the hands of Thieves therefore not secure so should we While Noah David Peter have through security been so overcome let us fear always Prov. 28.13 Blessed is the man that feareth always It 's yet a day of Battel not of Victory we are yet at Sea not in the Haven 13 Take heed of spiritual pride which is ordinarily cured with a spiritual
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
cross of Christ should be made of none effect Besides the wit of man hides the power of the Word and he that receives the Word upon eloquent enticement will be drawn to leave it when he hears greater eloquence perswading thereto It 's the misery of the times that Aristotle the deluder of wits should in most Universities be heeded rather then Christ the Prophet of his Church 5 Christ came home to the Consciences of men and so Paul We commend our selves to every mans conscience as in the sight of God He speaks with authority that speaks to the conscience Know ye not the unrighteous shall not inherit the Kingdome of God 1 Cor. 6.9 Matth. 23.33 O generation of vipers how can ye escape the damnation of hell 6 Christ came with authority not onely as an interpreter of the Law of God but as being himself a Law-giver come from heaven John 3.11 We speak that we do know and testifie that we have seen Also v. 31 32. He that cometh from heaven is above all and what he hath seen and heard that he testifieth 7 Christ came with authority in the convincing of souls for sin It 's one great work of the Spirit of Christ Joh. 16.10 Hence Micah 3.8 I am full of power by the Spirit of the Lord and of judgement and of might to declare unto Jacob his transgression and to Israel his sin Hence he spares neither Prince Prophet or Priest v. 9 10 11 12. The Word should come as a thunder-clap to the heart of the sinner Act. 8.21 Peter to Magus I perceive thou art in the gall of bitterness and bond of iniquity ye have been the betrayers and murderers of the Son of God Acts 2.36 As Nazianzen Orat 20. said of Basil His word was like thunder his life like lightning 8 He taught with authority in preaching to the life as a picture is well drawn when it s drawn as to life so a preacher must preach as to life to preach of heaven hell death and judgement as if they were before us to preach out the wrath of God that the sinner may apprehend it as a burning fire to set forth the ugliness of sin that it may appear as black as hell to set forth the particular excellencies of Christ that the soul may say Whither is thy beloved gone that we may seek him with thee To set forth the terribleness of judgement that the sinner may be afraid to live one hour in such a condition as he would be afraid to dye in 9 In not sparing persons of the greatest quality as Herod Pilate the High Priests Lawyers Scribes and therefore Christ denounces woe upon woe upon them Woe unto you Pharisees woe unto you Scribes woe unto you Lawyers Luk. 11.42 43 44 46 47 50 51 52. Nor did he fear the faces of the Mighty Jer 1.10 17 18 19. 10 He taught with authority not onely in pressing powerful doctrine but also did move upon their hearts by the working of his Spirit that their hearts were all on fire in hearing of him Luk. 24.32 Did not our hearts burn within us while he opened to us the Scriptures So Paul 1 Cor. 2.4 11 Christ taught vvith authority because himself vvas deeply affected vvith the things vvhich he taught It is not a thundring voice nor vehement enforcements from natural strength that proves povverfulness of doctrine but it much tends to authority both in prayer and preaching that the heart of the preacher be first vvrought upon either in private betvvixt God and his soul or in publick affections in the preacher beget affections in the hearer and after an unperceiveable manner dravv them over So Christ vvhen he preached to multitudes sometimes he put on bovvels of pity Mat. 9.37 sometimes grief and vveeping Luk. 19.41 compared vvith ver 48. Joh. 11.35 38. compared vvith ver 45. 12 Christ taught vvith authority because he knevv none could charge sin upon him so shall a teacher that lives a blameless conversation and knovvs that no man can charge evil upon him he hath authority in his doctrine but if he be covetous or proud or vain he looses that authorative povver vvhich God hath given him in the hearts of hearers Titus 2.15 Rebuke with all authority let no man despise thee q. d. if thou doest any thing unvvorthy to render thy self despicable thy authority vvill be lost 13 By a vehement pressing and urging the commands upon the consciences of men vvithall denouncing threats against the ungodly as Mat. 7.26 27. Luk. 6.21 to ver 27. so should a preacher press the commands upon persons I command you in the name of the Lord Jesus that you be not proud passionate greedy after the world So John Baptist Matth. 3.8 9 10. Now the ax is laid to the root of the tree bring forth fruit else you vvill be throvvn into the fire Use See a duty in faithful preachers 1 To teach vvith authority remembring vvhose Embassadours they are Matth. 28.18 2 Cor. 5.20 2 To maintain the authority vvhich the Lord hath given unto them 2 Cor. 10.8 maintain it both by life and doctrine by preaching povverfully and living holily Hovv povverfull vvas the Apostle Paul in his preaching See Gal. 1.6 7 8 9 10. 3 To the Brethren to obey that Word that comes with authority to their consciences Heb. 13.17 Obey them that have the rule over you c. And not as the Scribes Whose teaching was either traditionary as the washing of pots and cups and hands building the tombs of Prophets making broad phylacteries but for things tending to mortification they spake not at all or very superficially or their teaching was formal When they spake of the love of God and other duties they spake of them without zeal and feeling and therefore they were not like to affect others when themselves were not first affected The Orator that moves his hearers must first be moved himself Or their teaching was hypocritical binding heavy burthens upon others they themselves not touching them with one of their fingers Or their teaching was in generals and confounded Contrarily Christ 1 For matter he teaches weighty points as concerning true blessedness and the qualifications of them that mean to attain it concerning a holy life free from scandal concerning love to enemies alms prayer fasting placing treasure in heaven 2 For manner Christ speaks with fervency and affection fire begets fire the burning affection in Christ which he had in speaking makes the hearts of his Disciples burn in hearing Luke 24.32 3 For method Christ speaks distinctly first to one point and then to another whereas they confounded what they spake Method is the mother of memory 4 Christ in his doctrine was impartial he spared none Many speak truth to the common people suffering all things not to them whom they fear will persecute them to whom especially it is to be spoken He that looks upon mens persons will be terrified with the show of titles and dignities 5 He preached
my self before others unless that a heavier burthen of government lies on me and therefore a greater account of my Office is to be given Luth. in 41. cap. Gen. Here was one effect of his faith that whereas souldiers are naturally so lifted up he was so humble so we finde sundry of the Saints the more gracious the more humble Abraham Gen. 18.27 Jacob Gen. 32.10 Agur Prov. 30.2 Isaiah c. 6.5 John Baptist Matth. 3.11 Peter Luk. 5.8 Hence the Centurion saith neither thought I my self worthy to come unto thee Luke 7.7 It 's like partly because his conscience told him he had been a worshipper of false Gods partly because the Jews refused communion and company with him but especially because he saw the vileness of his own corrupt nature and the exceeding glorious holiness in Christ hence he saith I am not worthy Where there is most grace commonly there is most sense of unworthiness and true humility the show of that this man had in truth more deceives the world then any thing else But speak the word onely The Centurion having heard of the fame of Christ Matth. 4.23 when he healed many and also of the cleansing of the Leper who published abroad the cure he saith speak the word onely My word is the word of a man thy word is the Word of the Son of God my word hath power over men under me thy Word hath power over all sorts of diseases yea such as are incurable yea over death I am under the power of another thou art subject to no power being thou art God therefore speak the word onely As his wisdome was seen in that he saw the Godhead lying under the veil of flesh his humility that he judg'd himself unworthy that Christ should come under his roof so here is his faith that he saith speak the word onely learn that our faith go upon a word of God Psal 119.49 Heb. 13.5 6. thou being absent canst cure him by a word of thy mouth therefore there is no need of thy bodily presence but speak the word onely and my servant shall be whole God speaks impossible things lying things foolish things weak things things to be abominated and devillish if thou consult with reason meaning carnal reason but faith sacrifices reason and kills that beast which the whole world and every creature cannot kill Luth. Tom. 4.74.758 Now the Word upon which faith looks is either the Word of command Gen. 1. Let there be light Psal 105.31 148.8 Isaiah 55.11 The word that goeth out of my mouth shall not return unto me void but shall accomplish that whereto I send it Look as in the governments of Commonwealths Armies and Families many things are done by a word of command much more canst thou bring about the healing my servant by the word of thy command Examples fetch'd from nature are usefull for illustration when they agree with what the rule speaks so similitudes are taken from the compassions of mothers Esai 49.15 and fathers Psal 103.13 to set forth Gods pity so from a servant Rom. 6.18 from a mans testament Gal. 3.15 2 Faith goes upon the word of promise Rom. 4.18 John 2.22 I say to this man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it See the duty both of Souldiers to their superiour Officers unless they know their Commander shall put them upon some things directly contrary to Gods command also the duty of Servants to do what their Masters and Mistresses bid them Ephes 6.5 Col. 3.22 Obey in all things your Masters V. 10. When Jesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Here we have the commendation of the Centurions faith He marvelled Christ did not marvel as God for no new unexpected thing can befall him but it may befall Christ in his humane nature having like affections with us There were some things the humane nature of Christ was ignorant of as of the Day of Judgment the time of Figs c. Marvel is when our expectation is exceeded Christ marvelled at all his graces as his Humility Devotion in building a Synagogue his Faith Christ doth not admire the buildings of the Temple Matth. 24.1 nor the Princes of the World but the graces of the Spirit in one that had so little means Though some think Christ being the Authour of these graces did seem to admire them not as being ignorant of them but to teach us to admire them I have not found so great faith no not in Israel The greatness of his faith is seen 1 That he believed so easily upon so small means 2 That he believed Christs Word 1 His Word of Command 2 His Word of Promise 3 That he believed without a Miracle John 4.48 Miracles have been sometimes done to give testimony to the Word Acts 4.29 30 31. 4 In a man of that calling and a stranger from Israel 5 In that we reade of no doubtings with his faith in this particular Jairus doth not say Speak the word but Come quickly ere my Childe die John 4.49 Nicodemus he reasons How can these things be Martha saith Hadst thou been here my Brother had not died as doubting whether the power of Christ could reach every where but the Centurion saith Speak the word onely 6 In the difficulty of the things to be believed for to believe that a man near to death could be recovered by a word of Christs mouth I mean not by syllables and pronunciation but that Christ will be present to his own Ministry 7 Comparatively with the common Jews and particularly those which were ordinary Hearers to Christ Now when he saith I have not found so great faith in Israel he means not all Israel for Abraham Moses David had greater faith but he means it from the time of his beginning to preach V. 11. And I say unto you that many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven V. 12. But the Children of the Kingdom shall be cast out into utter Darkness there shall be weeping and gnashing of teeth From the occasion of the Centurions coming in to believe who was a Gentile Christ foretells the calling of the Gentiles and rejection of the Jews Many shall come Not all Aug. in loc From the East and West That is whereas the Jews thought the Lord was onely bound to the Kindred of Abraham Christ saith They shall come from East and West which is put for all remote places without the bounds of the Kingdom of Judah not onely near adjoyning Heathen as Syrians Egyptians c. but remote Gentiles Isai 43.5 6. I will bring thy Sons from the East and gather them from the West I will say to the North Give up and to the South Keep not back bring my Sons from far and my Daughters from the ends
James 1.10 3 Rest content in thy condition so Christ here and Paul 1 Cor. 4.11 Phil. 4.13 If at any time we are taken by poverty let us rest contentedly therein living in abundance take heed ye fall not by proud boasting and living in want take heed ye be not supplanted with sorrow of heart one and the same countenance appearing Just Mart. ad Zenam p. 391. V. 21. And another of his disciples said unto him Lord suffer me first to go and bury my Father V. 22. But Jesus said unto him follow me and let the dead bury their dead Suffer me first Here is another of Christ his Disciples who would follow Christ but it must be when his father was dead Christ here shows that nothing should be put before the observation of his commands as being a matter of eternal concernment nor must we use delay herein See Exod. 22.29 Psal 119.60 Nor must we preferre service to relations as probably this man might pretend to serve his Father while he lived or to bury him now dead for some think his Father was now dead and Christ comes to him at this time to comfort him in the want of that relation However Christ called him to follow him Luke 9.59 and he makes this excuse some think his father was old and it would not be long first before he were dead It was a moderate request to go and perform the last office of love but Christ knew others could do it and then matters of salvation are to be preferred before matters of comliness and decency But Jesus said unto him Follow me That is let thy love be so to thy relations that if Christ call thee thou mayest leave all for him Matth. 4.22 Matth 10.37 The end why he followed Christ was â—o preach the Gospel Luk. 9.60 And let the dead bury their dead By dead in the former place he means those who are dead in sins Eph. 2.1 5. Eph. 5.14 1 Tim. 5.6 Bury their dead Christ doth not condemn burying their dead friends who if godly are buried in hope of a comfortable resurrection but hereby tells us that whatsoever hinders us from a right course savours nothing but death and that the unbelieving Jews who were dead in sins might serve to bury this man when he was dead he had some brethren or kindred who might do it also Obs When God calls us to do duty we must not use delayes Gen. 22.2 3. Many sinners are like him that cryed a little more slumber Prov. 6.6 7 8 9 10. To day if ye will hear his voice harden not your hearts Heb. 3.7 8 13. Prov. 27.1 2 Service to relations is not to be preferred before service to Christ 3 Every unbelieving man is no other then a dead man Joh. 5.24 Rom. 5.6 Not like the man that fell among the thieves dangerously wounded but quite dead dead we are by the sin of our first parents not onely temporally Rom. 5.12 but spiritually as unable to do spiritual actions as dead men are to do the actions of living men Col. 2.13 As in natural death there is a separation of the soul from the body so in spiritual death there is a separation of God from the soul For the seat of this spiritual death It is in the understanding John 1.4 5. Eph. 5.14 It is in the will Rom. 6.13 It 's in the conscience Heb. 9.14 It 's in the affections Obj. But if men be naturally dead why do you preach to them Answ 1 The word spoken is a mean to bring them to life Joh. 5.24 When the Spirit of Christ accompanies it the ministry of the word is appointed to turn persons from darkness to light Acts 26.18 2 Though men be naturally dead yet 1 Are they not without reason to consider what is spoken and upon what grounds 2 Though they be dead yet they may offer themselves to the means Obj. But there are some inward workings in the hearts of natural men as sence of sin fear of punishment thoughts of deliverance wishes for heaven therefore they are not dead Answ These and much more may be in natural men yet are they dead As in the generation of man there are many fore-going dispositions which go before the induction of the form so there are many fore-going actions preceding spiritual regeneration as we see in those converts Acts 2.36 37 38. Obj. Man hath some reliques of knowledge how then is he dead Answ Every knowledge doth not suppose life but that onely which affects the heart with affiance and love John 17.3 The devils know much remaining devils still Besides mans natural knowledge makes him inexcusable not salvable Obj. Natural men have many excellent virtues in them therefore they are not dead Answ As the evil actions of good men redound not to their persons to make their persons evil so the good actions of evil men redound not to their persons to make them righteous Good works do not make a good man but a good man makes or does good works evil works do not make an evil man but an evil man makes evil works So that it behoves the person always to be good before all good works and good works come from a good person Luth. Tom. 1 Cat. fol. 469. Their vertues are like pictures without life There are many natural men fine Schollers and Gentlemen too good to go to hell yet not good enough to go to heaven for they being in the flesh cannot please God because they are not good trees they cannot bring forth good fruit all their virtues are like flowers upon a dead mans carkasse that may adorn it and keep off the stink thereof but cannot give life thereto As in the flesh of a beast some part of it is sold at a great price other of it is cast away or little regarded yet all is flesh so some works of the natural man are abhominable and some are commendable but all are but flesh There are several sorts of madnesse some light and foolish some more sober and solemn yet all is but madness so in spiritual madness the lives of some natural men are sober grave serious the lives of others are wilde and ranting yet all are dead and mad Obj. Natural men are not dead because they have some signes of Gods image in them Answ There 's a twofold image 1 Natural standing in immortality immateriality mentioned Gen. 9.6 He that sheds mans blood by man shall his blood be shed for in the image of God made he him 2 A supernatural image consisting in righteousness and holiness Col. 3.10 You have put on the new man which is created in knowledge after the image of him that created him The former image may be in natural men not the latter Use Try two things 1 Whether thou art dead 2 Whether thou art alive Tryalls of a man dead 1 When he lives in sin Rom. 6.2 How shall we that are dead to sin live any longer therein 1 Joh. 3.6 He that abides in
Wine to new bottles To communicate Gospel truths to such is a double loss 1 Of the Wine whiles unregenerate men reject the Gospel because it 's contrary to their lusts or scandalize that Gospel they profess 2 The bottles are broken that is these men perish whiles by degrees they apostatize Luke adds c. 5.39 No man having drunk old Wine straightway desires new for he saith the old is better As if Christ should say it befals my doctrine as it befals them who have been accustomed to old Wine for as they cannot endure new Wine because it hath a certain fowrness so ye being accustomed to old superstitions and pompous traditions cannot away with my doctrine which is humble sharp and powerful even to the renewing of the whole man which when they are renewed then are they capable to receive the doctrine of the Gospel So that the sum is the doctrine of the Gospel can neither be joyned with ceremonial services nor carnal natures the Law of Ceremonies is made old like an old garment or old bottles by my coming in the flesh therefore my Disciples do well that they do not fast according to the Law Of these three interpretations I prefer the first and third V. 18. While he yet spake these things unto them behold there came a certain Ruler and worshipped him saying My daughter is even now dead but come and lay thy hand upon her and she shall live We have in this story 1 The request of a Ruler of the Synagogue at Capernaum whose name was Jairus as Mark and Luke sets him down Mark 5. Luk. 8. Which is amplified 1 From the time which was whiles he was speaking to the Disciples of John and the Pharisees 2 From the place which was Capernaum where he healed the Palsey man where he was feasted by Matthew and where the Pharisees cavilled with him for not fasting 3 From the devotion and submission of the Ruler he worshipped Christ v. 18. 4 The thing requested which was that whereas his daughter was dead or at the point of death that Christ would come and heal her 5 The weakness of his faith in that in healing his daughter he limits Christ to such a means lay thy hand upon her and she shall live 2 We have the healing of the woman who had a bloody flux Amplified 1 From the length of time wherein she was afflicted with this disease which was twelve years 2 From the means of her healing which was her faith she said within her self If I may but touch his garment I shall be whole ver 20.21 3 The comfortable absolution Christ pronounces to her trembling soul who was not without doubts and fears because she had closely and surreptitiously obtained her healing Daughter be of good comfort thy faith hath made thee whole v. 22. 3 We have the healing of Jairus daughter Amplified 1 From his dismissing the Minstrels and people and taking the father and mother of thed amosel in Mark 5.40 and Peter James and John Luke 8.51 who saw the miracle 2 The consolation he gives to the mourners who were there wailing She is not dead but sleepeth v. 24. 3 The derision that was cast upon Christs words They laughed him to scorn v. 24. knowing that she was dead as Luke hath it Luke 8.53 4 The manner of his raising her up He took her by the hand v. 25. saying Maid arise Luke 8.53 5 The effects of this 1 Her spirit came again and she arose straightway Luke 8.55 and Jesus bade they should give her meat 2 The fame of the miracle went abroad into all that Land v. 26. notwithstanding Christ charged the damosels parents that they should tell no man what was done V. 18. While yet he spake these things unto them That is in Capernaum where Matthew feasted him Behold there came a certain ruler Called a Ruler of the Synagogue Mark 5.22 Luke 8.41 called Jairus All the three Evangelists put a note of admiration upon it Behold It 's a great thing for a Governour to come to Christ but most wonderfull for a Ruler of the Synagogue He vvas one of the Rulers of the Synagogue Mark 5.22 that is of the Synagogue of Capernaum He vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vvere divers of these as appears Acts 13.15 who had an inspection over or into the Synagogue Among these there was one that did excel who for his ability to instruct vvas set over the rest vvhose office it was to interpret the Law and to pray Just cont Triph. of these Luke 13.14 And worshipped him The ruler is set down from his devotion that he worshipped Christ Mark hath it he fell at his feet and besought him greatly Mark 5.22 23. He fell down at his feet and besought him that he would come into his house Luk. 8.41 whether this worship were religious or civil I shall not at present determine howbeit some think it was a bare bending of the knee My daughter is even now dead Christ orders afflictions so that he can make one or other bring us to Christ so here the death of a daughter brings the ruler to Christ Now that he saith his daughter was dead he spake herein conjecturally considering how sick she was when Christ left her It s like at first he cryed that she was at the point of death Now he cryes that she was dead upon the report the messengers brought and because when he left her she was breathing out her soul or near thereto And so we may reconcile Marks saying Mark 5.23 She was at the point of death and Luke and Matthews saying she was dead so that the messenger that came seeing the case desperate bids him that he would not trouble the Master that is Christ Christ therefore seeing him wavering in his faith and hope strengthens him saying Fear not believe onely and she shall be made whole Luk. 8.50 so gracious is Christ to bear with the weaknesses of his peoples faith But come and lay thy hand upon her and she shall live His faith was weaker then the Centurions The Centurion believed that Christ though absent with a word of his mouth could heal his servant but Jairus saith Come and lay thy hands on her Here was the weakness of his faith that he limits Christs power to laying on of hands yet are not persons weak in faith to be rejected but encouraged as Christ doth encourage the ruler Luk. 8.50 Besides its like he had seen or heard that Christ had healed sundry persons at Capernaum by laying on of hands and therefore he hoped he would do the same to his daughter Laying on of hands is an act 1 Of power or dominion 2 Of a will ready and inclining to do good as to heal and help I shall speak a little concerning this doctrine of laying on of hands There is a threefold laying on of hands 1 Curatory or healing Mark 16.18 They shall lay hands on the sick and they shall recover Act. 28.8 Publius his
this nothing for the worshipping the reliques of Saints for it was not the touching the garment of Christ but her faith that made her whole V. 22. But Jesus turned him about and when he saw her he said Daughter be of good comfort thy faith hath made thee whole and the woman was whole from that hour Luke adds some body hath touched me for I perceive that virtue is gone out of me as if a man perceived when blood goes out of his veins Quest Why would not Christ have this miracle kept secret Answ 1 To free the woman from scruple who was troubled in her conscience as if she had stole her health 2 To propound her faith for imitation 3 To prove his God-head by his omniscience 4 To strengthen Jairus his faith whose daughter he was about to raise from death 5 That she might know that she was healed not from the touching of his garment but from Christ himself who knowingly and wittingly healed her hence Christ saith virtue is not gone out of my garment but out of me Christ doth not give his Spirit to old raggs and clouts had the virtue been in the garment it would have had the same effect on others that touched it Christ was touched by her Faith Many follow Christ that onely press him but they onely touch him that lay hold on him by Faith and know that Christ doth not as Princes cast their alms they know not to whom 6 That the woman might come forth as a witness Probably they would not have believed Christs testimony of himself but her confession must needs prevail with them Daughter be of good comfort thy faith hath made thee whole Christ helps the weakness of her Faith Unless her trembling had been faulty Christ would not have raised her up She comes to Christ trembling Mark 5.33 Luk. 8.47 knowing what was done in her and tells him all the truth Persons that do things privily are wont to tremble fearing least they be found out so this woman Now Christ encourages her signifying withall that it was not her touching his garment but her perswasion of his divine power that conduced to her healing Yet doth not every faith touch Christ but that onely which is saving Now as she got healing so we remission of sins by such a faith in Christ and as she went away in peace hereby so by faith in Christ we have peace Rom. 5.1.15.13 Thy Faith hath made thee whole My power hath done it efficiently I perceive virtue is gone out of me thy Faith hath done it instrumentally not by way of merit nor as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere or the act of believing did it but by way of apprehension receiving my grace and favour Poor believers though they come trembling to Christ yet they go from him comforted and supported so true is that promise Joh. 6.37 he calls her daughter as being by him begotten to a new life so when Christ forgave the Palsey-man he called him Son Matth. 9.2 V. 23. And when Jesus came into the Rulers house and saw the minstrels and people making a noise V. 24. He said unto them Give place for the maid is not dead but sleepeth Jesus came into the Rulers house Christ goes from healing the woman with the bloody issue into the Rulers house where is seen both his wisdom in deferring to help the Rulers daughter till his daughter was dead and also his goodness in helping the Rulers Faith by this miracle on the woman 2 In raysing up his Faith Fear not onely believe so Mark. He saw the minstrels and people making a noise Who were hired at the Funeral to sing some sorrowful song containing the virtues of the deceased and to stir up mourning and tears from friends and neighbours there were both men mourners Eccles 12. and women mourners Jer. 9.17 The heathens thought this a mean to appease the infernal Spirits Ambros in Luc. 8. also Marcellinus lib. 19. writes they mourned seven dayes the Men and Women singing sad funeral songs but for piping at funerals it was more late Not as if mourning for the dead were unlawful for Abraham mourned for Sarah Gen. 23.3 also Gen. 50.10 Josephs house mourned for Jacob with a great and fore lamentation and himself made a mourning for his Father seven dayes the Egyptians mourned for Jacob threescore and ten dayes ver 3. Israel mourned thirty dayes for Aaron There were great lamentations made for Josiah Zach. 12.13 Bos bovem requirit non ego te frater Amb. One ox lows for another and shall not we bewail one another We are bid to go to the house of mourning Eccles 7.1 Bewail the burning the Lord hath kindled Levit. 10.6 Stephen was mourned for Act. 8.2 but mourning becomes sinful 1 When it is excessive Matth. 2.15 Rachel weeping for her children and would not be comforted 2 When it is hopeless 1 Thess 4.13 Sorrow not as others that have no hope 3 When it is feigned As in these hired mourners The mourners go about the streets Eccles 12. Many pretend to mourn for those of whose death they are glad 4 When it is heathenish Levit. 19.28 Deut. 14.1 the heathens thought these to be funeral dues to the dead He said unto them give place 1 Because of the troublesome noyse they made 2 Because they were no fit witnesses of the miracle The maid is not dead but sleepeth 1 Because death to the Godly is as a sleep for after sleep we arise refreshed so in the resurrection 2 Because in respect of God dead men are as if they were asleep so Lazarus is said to sleep Joh. 11.11 All godly souls live to him 3 She was not absolutely dead as the multitude thought as if she could not be brought back again to life but onely for a while 4 Though death and sleep are distinguished yet are they near one to another for death seems a continual sleep and sleep seems a short death Let us not fear death for God can as easily raise up men from death as men that are asleep from their sleep 4 She is not dead in respect of her soul which is the better part Eccles 12.7 the Spirit returns to God 5 In respect of Christ his omnipotent power death it self was to him but as a sleep because he knew he could as easily raise her to life as any man could awaken a person asleep yea more easily for sometimes we call three or four times to a man in sleep though yet she might be dead to others Hence he saith Talitha Cumi i.e. Damosel arise But sleepeth The death of the godly is as a sleep Steven fell asleep Act. 7.60 Sundry of the Corinthians 1 Cor. 11.30 Lazarus Joh. 11.11 David fell asleep and saw corruption Act. 13.36 Christ is the first fruits of them that slept 1 Cor. 15.20 Death is resembled to a sleep 1 Because of refreshment we have thereby as the body is refreshed after sleep so shall we be in the
resurrection after we have slept the sleep of death 2 In sleep there is such a binding of the sences that the body seems to be liveless so that it neither moves nor regards any object that is before it nor any relation that is next unto it Quest But seeing Christ saith that the maid slept whether do the souls sleep in the bodies till the resurrection or are they annihilated till that time Answ They are not annihilated being they act intellectually and the souls being absent from the body are present with the Lord 2 Cor 5.1 2. They that dye in the Lord are pronounced blessed from henceforth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the moment of their departure Rev. 14.13 Now all blessedness consists in action which is contrary to annihilation 2 They do not sleep if so why would Paul have desired to be dissolved and to be with Christ Phil. 1.23 why doth Paul say we would not be unclothed but clothed upon that mortality might be swallowed up of life 2 Cor. 5.4 As the souls of the wicked are at present tormented so the souls of the godly are at present in bliss Jude 7. The souls of the Sodomites in Judes time were suffering the vengeance of eternal fire So the rich man Luke 16.24 saith I am tormented in this flame Not I may be or shall be but am at present Besides the souls under the Altar cry How long Lord Rev. 6.9 Therefore though Saints have not a personal blessedness before the day of judgement yet have they a blessedness of soul the receiving whereof doth not exclude ful personal blessedness at the coming of Christ but is an earnest peny thereof as we see in the thief who was admitted the same day he suffered not into an earthly paradise which by the flood was dissolved but into a Paradise of glory whereinto Paul was taken up 2 Cor. 12.2 compared with v. 4. That which ver 2. he calls the third heaven ver 4. he calls Paradise And they laughed him to scorn Being carnal and not considering the power of Christ they laughed him to scorne as thinking it absurd and impossible that Christ should restore her to life Christ rejecting them takes three Disciples to witness this miracle Luk. 8.51 for they were not worthy to see that they did not believe V. 25. But when the people were put forth he went in and took her by the hand and the maid arose Mark hath it Talitha cumi Damosel I say to thee Arise Talitha cumi Christ did not use these Syriack words to be used by way of inchantment as some have done supposing by the repetition of these and such like they could do wonders but that the power of Christs words in raising up the dead might be made manifest In that he uses the words I say to thee Mark 5.41 He puts a difference bewixt those who raised up others to life by his power as Peter did Dorcas and himself who raised this Damosel up by his own word and power q.d. I the Lord of life and death command thee who though thou art dead as to nature yet thou sleeps as to me I command thee that thou arise and stand up The learned say Cumi is a Syriack word which signifies to stand which is the posture of men in health in opposition to lying which is the posture of sick men Took her by the hand Luke adds he said Maid arise such a voice after to Lazarus Lazarus come forth The voyce was from his humane nature the power from his divinity It was the omnipotent Word of God and of the man Christ Luke adds that her Spirit came again and she arose cap. 8.55 straightway the immortal soul of man is separable from the body so Eliah stretched himself upon the child and said I pray thee O Lord let this childs soul come into him again 1 King 17.21 in death the body returns to dust and the Spirit to God who gave it Eccles 12.7 now when God permits a soul to return to its body it 's quickned and rises again as we see in Ezekiels dry bones cap. 37.7 Mark cap. 5.42 adds that her Parents were astonished with a great astonishment as such suddain sights are wont to do Luke cap. 8.56 adds He charged them that they should tell no man what was done not that he would hinder persons from believing on him through the fame thereof but to stop the rage of the Pharisees against him who were sorely provoked by his miracles 2 To teach us from his example to shun all desire of vain glory seeing he would have so great a work concealed 3 That the ruler and his wife might not be proud of this priviledge And the maid arose Mark adds Christ commanded to set meat before her cap. 5.53 to shew not onely that she was alive but also was well and in health V. 26. And the fame hereof went abroad into all that Land Lest any man should think the Miracle was feigned Christ adds The fame hereof went abroad into all that Land The whole Countrey were witnesses and doubtless praised the work as a new unheard of thing and consequently acknowledged Christ as the Messias There were three Christ raised from death this Maid the Widows so n of Naim and Lazarus V. 27. And when Jesus departed thence two blinde men followed him crying and saying Thou Son of David have mercy on us In this History three-things 1 The Petition of two blinde men set down 1 From their following Christ and crying unto him in the way v. 27. 2 From their following him to the house v. 28. 2 We have Christ his grant amplified 1 From the antecedent Question Believe ye that I am able to do this together with the blinde mens Answer They said unto him Yea Lord. 2 From the present cure v. 29. Then touched he their eys saying According to your faith be it unto you 3 From the following effect v. 30. Their eys were opened 4 From the Injunction Christ lays on them v. 30. Jesus straitly charged them saying See that no man know it 3 The unthankfulness and disobedience of the blinde men They when they were departed spread abroad his fame in all that Countrey Two blinde men These whether from the reports of his Miracles or whether from the Prophesie of the Messiah Isai 35.5 The eys of the blinde shall be opened desire Christ to restore their sight The loss of sight is a great loss 1 Sight is the largest of senses whereas the ear onely takes in sounds the smelling takes in odours but the eye takes in not onely quantities and motions but colour and figure The eye is not satisfied with seeing Eccles 1.8 2 Sight is the most comfortable sense There are many glorious objects in Heaven and Earth but little content should we have had we not sight to behold them Hence to behold the glorious objects of Heaven the eys shall be raised up so that we shall see our Redeemer
gained yet not to preach onely to many for vvhere the Gospel comes but now and then people are apt to receive it vvith more relish as in fishing so in preaching in fresh vvaters vvhere the net is cast seldome there is now and then the greatest draught of fish so where the Gospel comes but seldome persons often highly esteem it vvhiles the commonness of Manna begets a loathing of it Besides poor people in Villages have not so much proud arguments against the Gospel as those who live in Cities have Let no man think himself too good to preach in Villages considering the Lord Christ hath gone before herein and considering the vvorth of a soul Christ vvas both a Catechist of and a Preacher to poor Country people Peter and John preached in the Villages of the Samaritans Acts 8.25 Preaching the Gospel of the Kingdome So called because the subject matter of it is to hold forth the Kingdome of Grace and Glory 2 Because it holds forth the means thereunto See Matth. 4.23 Mark 4.11 Col. 4.11 Healing every sickness and every disease There 's a distinction betwixt sickness and disease Sickness is any distempered inequality of humours whereby the body is more or less disabled from its proper service Disease is some malady that affects us in one kinde as fever consumption Christ healed all these 1 That persons might see his divine power while no sickness nor disease was too hard for him 2 That having their bodily maladies cured they might seek to him for their souls V. 36. But when he saw the multitudes he was moved with compassion to them because they fainted and were scattered abroad as sheep having no Shepherd Moved with compassion Though they had Pharisees and Lawyers yet they studied their own profit not the good of the flock eating the fat and clothing themselves with the wool but did not feed the flock the diseases did they not strengthen nor heal that which was sick nor binde up that which was broken nor bring again that which was driven away Ezek. 34.2 3 4. They put on a pretence of Religion for gain sake and were distracted into miserable parties They profest themselves to be guides of the blinde the light of them that were in darkness the instructors of the foolish Rom. 2.17 18 19. but they were not so for they corrupted the Law and were partial therein making void Gods commands by their traditions Now Christ considering all this was moved with compassion towards these poor people whose condition was sad having none to break the bread of life unto them Their sad condition is seen 1 In what danger is the City when it hath no Seer the body when it hath no eye It 's not enough for children to have a loaf of bread by them but some must divide it unto them 2 Because of natural ignorance Man naturally is like a sheep gone astray Isai 53.6 which brings not it self home unless it be sought Luke 15.4 the Eunuch could not understand without some guide Acts 8.30 3 The flock is in danger to be torn by Wolves Acts 20.29 Use 1. Be exhorted from Christs example to have compassion to the souls of men Grounds hereof 1 The preciousness of the soul more worth then a world because a world cannot redeem it A mans soul is himself Luke 9.26 What should it profit a man to gain the whole world and lose himself If thou losest thy soul thou losest thy self We have 2 hands eys ears if we lose one we have another but we have but one soul lose thy soul thou loseth thy self Our bowels yern to see a boat or ship full of passengers on sinking how much more to see a soul sinking into the pit of hell We weep and sympathize with them who are in bodily affliction Job 30.25 Did not I weep for him who was in affliction And shall we not sympathize with soul-miseries instances of yerning affections to the souls of men Samuel for Saul 1 Sam. 16.1 Jeremy for the King Queen c. Jer. 13.17 Paul spoke of sundry Professors weeping Phil. 3.18 Of whom I have told you often and now tell you weeping Christ wept over Jerusalem for their omission of a day of grace Luke 19.41 2 Consider what a loss the loss of one soul is It 's a remediless loss therefore such a love of soul we should have upon us that if any pains or study would save a soul if any cost or travel would do it if denying a mans credit profit ease or pleasure if stooping and laying our hands under the feet of souls would do it if prayers and tears and sweating our selves to death would do it if sacrificing our lives to stinking prisons howling wildernesses and burning flames would do it we should not think any thing too much to the saving of one soul 3 It 's the highest degree of alms We all yern towards perishing bodies let us also to perishing souls yea it 's such an alms as every one can give as Peter and John said Silver and gold have I none but such as I have give I thee Because they fainted As the bodies of men faint when nourishment is withdrawn so also do souls And were scattered abroad as sheep having no Shepherd As sheep expose themselves to the prey of Wolves and wilde beasts and cannot bring themselves home unless the Shepherd gather them home Psal 119.176 I have gone astray like a sheep seek thy servant so it is with men by nature God must seek them and bring them back yea he must keep them in with his Shepherds crook and defend them Now this poor multitude had not such Shepherds but such as onely sought themselves and not the good of the sheep V. 37. Then saith he unto his Disciples The harvest truly is plenteous but the labourers are few V. 38. Pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest The harvest truly is plenteous By harvest he means multitudes of people who were ready to receive the Gospel Joh. 4.35 The fields are white ready to harvest They were ready to receive the doctrine of salvation and so to be brought into the barne of the Church Christ hereby inflames the minds of the Disciples to go out to preach Herein are two arguments 1 The good success former Prophets and teachers had that their doctrine took root and grew up to a harvest 2 From the easiness of the work it was in a great measure made ready to their hand being come to a harvest As Corn perishes if it have none to gather it so people of good affections if they have none to build them up The labourers are few Obs 1 The office of a preacher is to be a labourer 1 Thess 5.12 13. Know them which labour among you and are over you in the Lord 1 Tim. 5.1 Hence a minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under-rowers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
come to an end How many hardships do we suffer in hope of ease We suffer an hard Apprentiship in hope of freedome we suffer a bitter potion in hope of health let us endure the cross in hope of the crown Soldiers endure much hardships in hope of victory Revel 3.5 Here are two graces commended to us 1 Patience in tribulations 2 Perseverance unto the end The same shall be saved Rev. 2.10 Be thou faithfull unto death and I will give thee a crown of life Jam 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the Crown Having the Goal in our eye we should put forth all our strength to run For the joy set before him Christ endured the cross Heb. 12.2 he bids us do so likewise V. 23. But when they persecute youâ— in this City flee ye into another for verily I say unto you ye shall not have gone over the Cities of Israel till the Son of Man be come Christ sets down a fourth danger to wit persecution Three things 1 The danger persecution 2 The remedy herein viz. flight 3 The promise of supportance Ye shall not have gone over the Cities of Israel till the Son of Man come But when they persecute you in this City flee ye to another Some have pretended the unlawfulness of flight when being tied by the lines of their temporal lots they would comply to common corruptions rather then leave them like some Lawyers who pretend to have a great zeal of justice when it 's onely to advance their own practice and to gain credit in pleading as P. Martyr in his book of flight to the brethren of Luca. Flight is not onely lawfull but a command these rules observed 1 That a man flye with a disposition and purpose of heart rather to die a thousand deaths then deny the truth in case he should be taken by the adversary 2 That we flye with an intent to propagate and spread the truth of God in the compass of our callings whither we go the soldier that flies may fight again 3 When we see snares are laid for us to take away our lives So Joseph fled into Egypt to save the life of Christ being an infant Matth. 2.14 so David oft fled from Saul 1 Sam. 19.11 12. Eliah from the sword of Jezebel 1 Kin. 19.3 Christ fled from the men of Nazareth when they would have cast him down from the brow of the hill Luk. 4.30 so Paul fled by night out of Damascus when the Governour endeavoured to apprehend him Act. 9 25. so when the Grecians went about to slay him he went to Cesarea and Tarsus to escape them v. 29 30. 4 That our flight be without scandal and therefore without 1 cowardliness 2 Tim. 4.16 2 Without rashness 3 Without treachery as hirelings do who when they should give their life for the sheep leave them to the wolf Joh. 10.12 13. 4 Without offence to the weak Rom. 15.1 5 That we flye with a minde neither wishing death nor for the sake of Christ fearing it Hence Eliah his passion was condemned 1 Kings 19.4 when Jezebel persecuted him he cries Now Lord take away my life If Christ may have more glory by our living then by our dying we must not refuse to live Though death was more acceptable to Paul and to be with Christ 2 Cor. 5.2 3. compared with Phil. 1.23 yet for the brethrens sake he desired to live 6 Consider whether God may be more glorified and the Church more edified by thy staying or by thy going 1 Cor. 10.31 7 When all means of flight are cut off then are we called to suffer as in the example of Shadrach Meshech and Abednego who had they had means of escape it 's very likely they would have taken them Yet in these cases 1 When the cause of God hath no witness besides himself in a place a man must be very wary in flying lest his heart be troubled herein and Gods hand meet him See a most eminent example Jer. 26.20 21 22 23 24. It was Uriah who thus flying was brought back and kill'd 2 When God puts a spirit of valour into the soul When a man is resolved to stand against all the fury of enemies he is not to be condemned Paul knew that bonds and afflictions did abide him in every City yet he counted not his life dear unto him so he might finish his course with joy Acts 20.24.21.13 Such was that example of one William Gardiner Some examples are Heroical some Moral an English Merchant in Portugal who in or about the year 1652. when an high Mass was at the mariage of the King of Portugals son to the King of Spains daughter while the Mass was solemnizing he in the presence of the King and his Nobles with one hand took the Host out of the Priests hand who consecrated it and trod it under his feet and with the other hand overthrew the Chalice for the which he was by grace enabled notwithstanding he knew that many grievous tortures must needs abide such a witness which with unspeakable cruelty were executed upon him See his tortures Acts and Mon. vol. 2. p. 746. For verily I say unto you ye shall not have gone over the Cities of Israel till the Son of Man be come Some think that by this coming is meant not the personal presence of Christ but the pouring out of the Spirit on believers mentioned Acts 2.1 which was a certain sign that Christ came as a King with fulness of power from his Father and that his Kingdom so long expected was come the sending of which Spirit was to be a comfort to them against all dangers John 14.18 I will not leave you fatherless I will come to you Now the coming of Christ here meant was onely the sending of the Spirit Acts 2.33 Being by the right hand of God exalted and having received of the Father the promise of thee Holy Ghost he hath shed forth this thing which ye now see and hear So that the sense is I have told you what evils hang over you yet do I warn you to stand to the testimony you have given and not to be discouraged My coming unto you by the pouring out of my Spirit is at hand yea before you shall make an end of teaching the Jews within the bounds of Palestina Others carry it to the sending of Ministry to the end of the World For my self I rather carry it to the consolation of all persecuted Saints to the end of the world whereas the Disciples might be ready to think if we shall be under so great hatred and persecution none will receive us to this Christ answers There will be Cities of Israel that is Inhabitants in Cities by a Metonymie of the subject and a Synecdoche of Gentiles to be converted who will receive you untill the second coming of Christ in judgment of which coming mention is made Matth. 24.30 Luke 21.27 for Gentile
at present believe and it seems to be covered yet shall it be known to the World in a little time But I see no absurdity why both these may not be meant so that the words are a consolation to them both under their reproaches and revilings of Beelzebub c. and under the small beginnings of the Gospel that what was now hid should be revealed and though their Doctrine were at present reproached yet time should discover it to be Gods truth V. 27. What I tell you in darkness that speak ye in light and what ye hear in the ear that preach ye upon the house tops The meaning is whatsoever Doctrine ye have heard of me either in this Sermon preached unto you or whatsoever Doctrine at any other time I have or shall declare unto you in secret do you publish the same openly for that Christ means by house tops having respect to the Jewish buildings which were flat upon the house tops with battlements Deut. 22.8 Gods truth is not to ly smothering in our own breasts but we are to declare it to others Rom. 10.10 Psal 40.9 10. With the heart man believes unto righteousness and with the mouth confession is made unto salvation The World will not endure to have their deeds reproved hence they come not to the light Joh. 3.21 They say to the Seers See not and to the Prophets Prophesie not prophesie unto us smooth things Isai 30.10 Get ye out of the way turn aside out of the path v. 11. yet must the Preachers and Disciples of Christ speak and not hold their peace Isai 58.1 Hosea 4.1 Hosea 8.1 yea the whole counsel of God which is plain unto Teachers they are bound upon pain of avoiding guilt of soul bloud to declare unto the people Acts 20.26 27. so far as it shall be absolutely needfull to their salvation We may also see the excellency of the Gospel that when preached it will abide the Light which no other Doctrine is able to do As these Disciples were commanded to publish the Mysteries Christ declared to them viz. the calling of the Gentiles the end of the Jewish Ceremonies the fulness of Redemption in Christ the new Covenant c. so are other Preachers bound in like manner to publish what the Lord shall reveal to them out of his Word as to take up Christs Cross daily to repent of their sins V. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell Here is the fifth danger whereto they should be exposed if they preached what he bad them to wit that they would be in danger to be put to death To this Christ answers Fear not them which kill the body In the words two parts 1 A forbidding of false fear Fear not them which kill the body backt with a Reason because they are not able to kill the soul 2 An Exhortation to true fear of God but rather fear him which is backt with a Motive because he is able to destroy soul and body in Hell Fear not them which kill the body The sum of Christs speech is that we should not fear the loss of this perishing Life in respect of an everlasting Life and that they have no true fear of God in them who for fear of Tyrants do suffer themselves to be brought from the Confession of the Faith As if that Christ should say You have immortal souls which are not at the will of Tyrants but of God 1 Sam. 2.6 The Lord killeth and the Lord healeth he woundeth and maketh alive Whence is it that we are affrighted with terrours of men and deny the Faith or blushingly confess it or dissemble it but because our bodies are preferred before our eternal souls and whereas we think to escape death hereby shall we not incur a sorer death hereby even an everlasting death Is 66.24 Christ herein speaks to Christians that they should not thus fear Lu. 12.4 5. I say unto you my friends be not affraid of them which kill the body and though men may think this is no point of Friendship to let Christians suffer yet is it an high privilege to be called to suffer Phil. 1.29 To you it is given not onely to believe but to suffer So that experienced Christians have rejoyced herein Acts 5.41.16.25 Learn we to contemn our Lives in the cause of God so did Queen Hester cap. 4.16 If I perish I perish The three children Dan. 3.28 yielded their bodies that they might not worship nor serve any other God except their own God so Paul in sundry places Acts 20.24.21.13 2 Cor. 4.10 11. Phil. 1.20 2 Tim. 4.6 Rev. 12.11 17. It must needs be grievous for two such dear friends as soul and body to part but when we consider it is for the Lord why do we fear when for fear of being killed we shall not preach and witness Christ his truth we may look for every such denial to be cast into hell We may observe 1 That after this perishing life is past there remains another 2 The truth of God cannot be fully witnessed without peril of life 3 The disposing of that life to come is onely in the power of God not in the power of Pope Obj. But must we not fear Magistrates parents c Answ Yes but not when God and they come in competition Acts 5.29 The cruelty of Magistrates and parents can onely extend unto the body But are not able to kill the soul Whence see 1 That the soul and body are separable one from another 2 That the soul dies not with the body But rather fear him which is able to destroy soul and body in hell Here is a remedy against slavish fear even to have Gods fear in us We more feared the Pope with his Purgatory then God with his hell and we more trusted in the absolution of the Pope from Purgatory then in the true absolution of God from hell Luth. Tom. 4.334 This word rather is not a comparative but an adversative we should not fear man at all when he comes in competition with God So Victorian the Pro-Consul of Carthage being sollicited to Arrianism by the Embassadors of King Hunnerick answered thus Being assured of God and my Lord Christ I tell you what you may tell the King let him burn me let him drive me to the beasts let him torment me with all kinde of torments If I consent in vain am I baptized in the Catholick Church whom the tyrant afterward tortured with exceeding great tortures Victor Uticens l. 3. Wandal Persecut So the Prophet Isai 51.12 Who art thou that thou shouldest be afraid of a man that shall dye and the son of man which shall be made as grass and forgettest the Lord thy maker Moreover you know how afraid you are to offend a man which can hang you so that you fear the wrath of a King as you do the roaring of
must be just ruling in the fear of God 2 Sam. 23.3 3 God is wont to deal well with such as fear him Exod. 1 20 21. God dealt well with the mid-wives because they feared God Deut. 5.29 Oh that there were such an heart in them to fear me that it might be well with them Neh. 1.11 Eccles 8.12 I know it shall be well with them that fear God which fear before him but it shall not be well with the wicked Why because he feareth not before God Mal. 2.5 My covenant was with Levi of life and peace and I gave them to him for the fear wherewith he feared me and was affraid before my name Luke 1.50 His mercy is on them that fear him from generation to generation Deut. 6.18 He that feareth God shall come forth out of all trouble Eccles 7.18 4 The fear of God is a special mean to lengthen our days in this world Deut. 6.2 That thou mightest fear the Lord thy God to keep all his statutes that thy dayes may be prolonged now the reason why Gods fear lengthens our daies is because it makes a man take heed of such sins as would cut off life Prov. 10.27 The fear of the Lord is a fountain of life to depart from the snares of death see the contrary threatning to wicked men Eccles 8.13 It shall not be well with the wicked neither shall he prolong his daies which are as a shadow why because he feareth not before God 5 Gods fear is one of the first graces that showes it self in the soul hence called the beginning of wisdom Job 28.28 and they that have it are said to have a good understanding Psalm 111.10 Deut. 10.12 What doth the Lord require of thee but to fear the Lord thy God c. 6 God hath excellent loving kindness laid up for those that fear him See this 1 in spiritual mercies as 1 understanding Gods secrets Psalm 25.14 The secret of the Lord is with them that fear him 2 Pittifull affection as in a father towards his childe Psalm 103.11 so the Lord pittieth them that fear him 3 Healing and comfort Mal. 4.2 Unto you that fear my name shall the son of righteousness arise with healing under his wings 2 See it in temporal mercies as 1 strong confidence in evil times Prov. 14.26 in the fear of the Lord is strong confidence which is grounded upon promise of deliverance Psalm 85.9 Surely his salvation is nigh them that fear him 2 A special eye of providence for the providing outward things for such Psalm 31 18 19. Behold the eye of the Lord is on them that fear him to deliver their soul from death and to keep them alive in famine Psalm 34.9 O fear the Lord ye his Saints for there is no want to them that fear him Psalm 111.5 He hath given meat to them that fear him he will ever be mindfull of his Covenant q.d. Its part of Gods Covenant to give meat to them that fear him meat is put for all other provisions 3 There 's much contentedness of minde comes along with this grace of Gods fear in them that have it Prov. 15.16 Better is a little with the fear of the Lord then great revenues and trouble therewith Pro. 19.23 The fear of the Lord tendeth to life and he that hath it shall abide satisfied Psalm 7.16 4 It 's a mean to obtain riches honour and life every man wishes for these three things oh then get Gods fear Pro. 22.4 By humility and the fear of the Lord are riches and honour and life 2 Use Trial whether we have Gods fear in us 1 when we think nothing too good for God but will let it go rather then sin Gen. 22.12 Lay not thine hand upon the lad for now I know thou fearest God seeing thou hast not withheld thine onely son 2 When we fear to do any thing that is of bad report 1 Cor. 6.1 Dare any of you meaning Christians go to law before the unjust and not before the Saints Neh. 5.9 Ought we not to walk in the fear of the Lord because of the heathen 3 When we fear not the greatest of men in opposition to God Exod. 1.15 16. The King bad the Hebrew mid-wives kill the male children but they would not obey the King why was it the Text vers 17. gives the reason because they feared God they would not obey the King How did the three children out of fear to God not fear Nebuchadnezzar his burning fiery furnace Dan. 3.17 18 28. The Parents of Moses hid Moses three moneths and they not affraid of the Kings commandment Heb. 11.23 4 When we are fearfull of the private and secret stirrings of corruption in our own hearts Job 31.1 2. Job so apprehended Gods eye that he durst not have or harbour a lustfull thought see vers 4. This fear of God kept him from lifting up his hand against the fatherless when he saw his help in the gate for destruction from God was a terrour unto him vers 21.23 Deut. 15.9 10. Gods fear will be opposing proud revengefull unclean and hypocriticall thoughts in the soul 5 When hope or proffer of gain will not make us sin against God Peter would not take Magus his money Acts 8.20 Nor Elisha Naamans talents 2 Kings 5. Why he knew in his conscience it was no time for it Contrary in Balaam how fain would he have been fingring Balaks gold so Judas Demas 6 When we will not deliberately venture upon sin for fear of losse Gen. 39.9 How can I do this great evill and sin against God 1 Kings 22.13 14. Micaiah durst not flatter the King as the false prophets did John Baptist durst not forbear Herods sin though the Princes favor lay on one side and the loss of his life or hazzard thereof on the other Mat. 14.3 Such a man will not be drawn to sin for fear of offending a wife or husband where Gods fear is there will be a choice of affliction rather than iniquity 7 When we are affraid of doing any thing with a doubting conscience Rom. 14.22 23. 8 When we are affraid of the least evil Carnal men for shame of the world may avoid gross evils but where Gods fear is the soul is affraid of small sins 1 Sam 24.5 even for cutting the skirt of Sauls garment how much more was he of hurting Sauls person 1 Sam. 26.9 It s said of a godly man that he keeps his hand from doing any evil Isai 56.2 9 When we are affraid of sinfull temptations and occasions Gen. 39.10 Joseph would not hearken to his Mistris to ly by her or to be with her Prov. 5.8 Come not nigh the doors of her house Hos 4.15 that Judah might not offend with Israels Calve-worship the Prophet bids them not to come to Gilgal or Beth-aven where the Calves were God will not keep us from sin if we do not keep our selves from the occasions of it He that ventures upon the occasions of sin
this bloudshed and Death of Christ did not onely ransom us from wrath Rom. 5.9 and purchase forgiveness of sins for us Rom. 3.25 but also the same Death purchases Heaven for us Heb. 9.15 He is the Mediatour of the New Testament that by the means of Death they which are called might receive the promise of eternal inheritance Heb. 10.19 Having Brethren boldness to enter into the holiest by the Bloud of Jesus that is into Heaven it self Contrary to those mistaken dictates to wit that Christ his obedience to the Law purchased Heaven for us and that his Death and Sufferings onely ransomed us from Hell 2 The Apostle saith There can be no forgiveness without shedding of Bloud Heb. 9.22 Things figuratively holy were cleansed with the bloud of beasts then things truly holy must be cleansed with better bloud Again Heb. 9.25 26. Once in the end of the world hath he appeared to put away sin by the sacrifice of himself Also Heb. 9.28 Christ was once offered to bear the sins of many When he came to dy he took on him the sins of many that is of all the elect See also Heb. 10.5 A body hast thou prepared me v. 10. By which will we are sanctified through the offering of the body of Christ once for all Also v. 12. This man after he had offered one sacrifice both in kinde and number for sin sat down on the right hand of God Also v. 14. the Apostle gives a Reason why he hath no more offering to make nor no more suffering to endure nor needs no repetition of what is done because with one offering he hath perfected for ever sanctified persons Also v. 19. he shews the price of this purchase to be the Bloud of Jesus having boldness to enter into the holiest by the Bloud of Jesus called also the veil of his flesh v. 20. Also Heb. 13.20 Through the Bloud of the eternal Covenant we are made perfect Christ hath redeemed us that have been baptized from the most grievous sins which we have done by his being crucified upon the Cross and by the purification of water Justin cont Triph. 246. he names this purifying as the outward sign for pag. 177. he saith out of Esaias Wash ye c. He doth not send us into a Bath to wash away our sins which all the water of the Sea cannot but he shews this wholesom washing will follow them that repent that they shall not be washed in the bloud of Goats and Sheep but by faith by the Bloud of Christ and his Death Gal. â— 13 The Apostle shews the manner how we are delivered from the curse of the Law Even by Christs hanging on a Tree and being made a curse for us Ephes 2.16 Christ reconciles Jews and Gentiles unto God in one body by the Cross 1 Peter 1.18 We are not redeemed with corruptible things but with the precious Bloud of Christ as of a Lamb without spot 1 Peter 2.24 Who his own self bare our sins in his own body on the Tree 1 John 1.7 The Bloud of Jesus Christ cleanseth us from all sin Revel 1.5 Hath loved us and washed us from our sins in his own Bloud Revel 5.9 Speaking of Christ he saith Thou wast slain and hast redeemed us to God by thy Bloud out of every kindred and tongue Revel 7.14 John shewing how the Martyrs came to be arrayed in white Robes tells us it was by washing their Robes and making them white in the Bloud of the Lamb. One drop of whose Bloud was more precious than the whole creature Luth. Tom. 4. What means then that new opinion that part of the satisfaction is given by the obedience of Christ in fulfilling the Law Object Rom. 5.18 By the obedience of one shall many be made righteous Answ The Apostle means not the obedience of Christ to the Law but the suffering of Christ whereby he became obedient to the death of the cross Phil. 2.9 Obj. Christ is made unto us righteousness 1 Cor. 1.30 and we are made the righteousness of God in him 2 Cor. 5.21 Answ The Scripture places our righteousness in the death of Christ for the righteousness a Christian hath is forgiveness and covering of sins Rom. 4.7 8. Quest But what use is there of the active obedience of Christ to our redemption Answ Had he not been holy harmless and undefiled he could not have been a fitting Mediator Heb. 7.25 2 To be a patern for us how to walk 1 Joh. 2.6 we must walk as he walked with an as of similitude though not of equality 3 The humane nature of Christ is a creature for Christ is perfect man hence as he was man he owed perfect obedience to the Law Gal. 4.4 Quest If the death of Christ be the material cause of our justification why is it called by the name of righteousness Answ Because it is equivalent to righteousness for it 's all one to the Law-giver if his Law be observed or the penalty for the breach of it suffered now the penalty was death by the consent of the Law-giver either eternal death of us or temporal death of our surety now our sin being condemned in the flesh of Christ Rom. 8.3 the righteousness of the Law is fulfilled in us v. 4 5. 2 Where the nature of a thing is there the name of it may well be but in Christs satisfactory death there is the nature of righteousness to wit a taking away of guilt and filth For herein believers iniquities are forgiven and sin covered Rom. 4.7 8. therefore the name of righteousness may be well given hereto To conclude there is an infinite righteousness in Christ of which we are not capable and there is an inherent personal righteousness to qualifie him for a fit Mediator Heb. 7.25 and there is a righteousness of satisfaction this righteousness consists in forgiveness of sins Col. 1.14 Obj. But Christ suffered many other sufferings besides death inward in his soul as desertion sence of wrath outward in his body as nailing whipping mocking therefore the death of Christ alone was not the sole price Answ I suppose the death of Christ doth comprehend the sufferings of Christ which were in and about his death which in regard of pain and anguish and propinquity unto his death were as parts of the whole Such was Christs heaviness Matth. 26.37 his agony and drops of sweat like blood Luk. 22.44 For those other sufferings Christ endured in the course of his life as hunger thirst flight fasting c. these were not satisfactions to Gods justice for mans sin but onely paterns of patience 1 Because the Scripture affixes our justification and reconciliation not to his sufferings in general but to his suffering of death in special Heb. 2.9 never mentioning his fore-going sufferings of hunger thirst c. in point of justification If the other sufferings of Christ be part of the satisfaction why doth the Apostle still insist on the price of his death and on no other
art no better then an hypocrite If we live but in one sin though every man that lives in one lives in more we manifest a plain contempt of God yea we set up a god to our selves When David pronounces a blessing to an upright man Psal 119.1 he tells us who is such v. 2. They seek God with the whole heart and v. 3. They do no iniquity So long as a man picks and chuses Gods commands and obeys them with such and such reservations let such a man know he is no better then an hypocrite If there be any uprightness in thee thou wilt be stirr'd up at thy own lye as well as at an other mans oath Unsound men never close with all duties nor part with all sins but still retain some darling sin which tends to their profit or credit or pleasure yea the duties they do are caused by some outward principle Even as heat that is natural is durable but adventitious heat is soon gone as in water meat boyled or rosted So outward principles setting hypocrites awork as shame of the world fear of hell c. they do many things but the cause being taken away the effect ceases 6 A compliant turning of themselves according to times and places So Achitophel in Davids Court would be very devout but when there was a rebellion he would be first in it Psal 55.12 13. Hypocrites when they are in good company and good families can frame themselves thereto and they can game talk wantonly speak against goodness when they are elsewhere A true Christian findes it harder to be good in some places and companies then in others and the devil when he hath the opportunity of time place and company will press more hard upon a childe of God to do evil also to put him back from goodness when time place and company stand cross to goodness yea sometimes temptations of fear or hope may shake a Christian in his obedience yet his desires so hang to the Lord that he is not at rest till he have returned to his first husband and to his former obedience Yea he hath not a complying principle of hypocrisie to sute his practice to times and places Joash was an unsound man and when he came in bad company he came to be like like them 2 Chron. 24.17 but a sincere soul resolves to follow duty though all the world should be against it Upright men they apprehend the Lord every where present hence they labour to walk before him When its a thing God would have him do he doth not consult with flesh and blood whether he had best to do it Gal. 1.15 but doth it without consultment of flesh and blood Still an upright man is thinking what will God have me do If Gods word bid him do a thing he doth it though not without some hanging back of the flesh but unsound men still think whether will this tend to their credit and profit with these two are their souls carried like a Coach with the horses to comply to all times places and companie 7 When a soul hath onely some good fits and moods of goodness Hos 6.4 Thy righteousness is like the morning dew which hath a fit of coming and then goes away Balaam had such a fit Numb 23.10 Let me dye the death of the righteous So Pharaoh sent for Moses and Aaron in haste to pray for him Exod. 10.16 So those hypocrites Psal 78.34 35. When he slew them then they sought him and enquired early after God nevertheless they did but flatter with their mouth Such were Jonah's mariners as some think Jon. 1.5 and John's hearers who rejoyced in John's doctrine for a season So Saul in a fit he cries out Thou art more righteous then I my son David Some when the Lord afflicts them with the death of relations and other crosses have a fit of godly sorrow as that Scribe Matth. 8.20 That this may not be mistaken take four cautions 1 That a man may have intermissions wherein his grace zeal and heavenly mindedness may not appear in that measure that sometimes it hath appeared and yet be sincere as Asa c. 2 A soul may have declensions and decaies in grace and yet not serve God by fits as in the Angel of Ephesus and to keep the soul in that height of consistence whereto perhaps at present it is wrought is not possible because the lifting up of the soul depends upon the spirits breathing who is a free agent 3 A Saint may be more godly at some time then at another and yet not serve God by fits as the Husbandman labours all the year but specially in seed-time and harvest A believer may constantly follow the Lord yet sometimes be more in heaven taken up with Moses into the Mount 4 The deeplier a soul is in distress the more earnestly should he seek God and yet this is no serving God by fits So Jonah in the Whales belly Jon. 2.7 and those Isai 26.17 and it 's said of hypocrites They cry not when God bindes them Job 36.13 But this I call a serving God by fits and moods when all a mans religion is onely for a fit So long as such a Magistrate favours it and when he falls off they fall off as when Rehoboam forsook the Lord all Israel forsook the Law of the Lord with him 2 Chron. 12.1 So to have a fit of reformation so long as Gods hand is upon us after when his hand is taken away to be as bad as we were Psal 78.34 35 36. As there 's difference betwixt a well set colour in a persons face and a colour that arises from blushing so there 's difference betwixt fits and states of godliness Hypocrites have fits but not states Suddain heats and suddain colds argue an unhealthfull temperature in the body so doth it in the Spirit some are mightily lifted up at a Sermon by and by as presently cold Jehu hot against Baal cold against the Calves By the equality of pulse we judge of the body let us do so of the soul not by what it is in a fit A man may have a fit of crying Hosanna and next day cry Crucifie Our obedience should be like the fire of the Sanctuary that never went out 8 When a man willingly winks against light and will not see that which is either contrary to his lusts or may expose him to sufferings loath to read such Books hear such Preachers or meditate of such Scriptures as may inform him of such sins as he is loath to part with or to do such duties as he is unwilling to do Rom. 1.18 They with-hold the truth in unrighteousness Joh. 3.21 These are said not to come to the light lest their deeds should be discovered Matth. 13.15 They have closed up their eys 2 Pet. 3.5 They are willingly ignorant Isai 30.10 They say to the seers See not Contrarily sincere men have their hearts open to know the whole minde of God Acts 10.33 1 Sam. 3.17
sundry doubts of other mens actings and yet these not hinder our own acting nor do they come under Paul's kinde of doubting who speaks onely of a mans own actings our conscience or perswasion hath nothing to do to judge an other mans liberty 1 Cor. 10.29 For example Augustus laid a tax upon all the world some Christians doubted that part of this tax would be bestowed on Idols and their Priests and therefore doubted whether they might pay Augustus tribute their doubts were not to be regarded they might pay tribute notwithstanding these doubts for they had nothing to do to doubt or judge what Augustus would do with it being secret in his own breast An Officer doubts the Magistrate hath given an unjust sentence yet may he execute it because his own duty is clear to him but the Magistrates injustice is not I am a Church member I doubt my fellow member is an hypocrite yet may I communicate with him because his hypocrisie doth not appear and the manifestation of his evil and the censure of the Church thereupon is the ground for my not communicating not my doubting of his unsoundness A souldier doubts his Captain sends him upon an unjust service this souldier if he know not the injustice may not refrain 5 In your own proper actings do not that you doubt of Rom. 14.5 23. As it 's against the Law of friendship willingly to do that which we doubt whether it will be acceptable to our friend so is it against the Law of the love of God to do such things as we doubt whether or no do please him Reas 1 Because satisfaction in scruples tends much to the quieting of the soul The Jews doubted whether any of their members might eat with the Gentiles Acts 11.2 and some of them dealt with Peter herein When Peter gave them satisfaction concerning the lawfulness thereof They were glad and glorified God v. 18. Then is it that a man can act comfortably and chearfully 2 Clearing up of scruples tends to make Church-communion comfortable The Jews did earnestly endeavour to keep the ceremonial commands of the Law and to impose them upon others and would not have communion with the Gentile brethren that would not keep them Acts 15.1 On the other side the Gentile believers knowing their liberty by Christ would exclude the Jews living Jewishly from their communion whereupon a Schism was like to arise therefore Paul to heal the scruples on all sides warns the Jewish believers so to follow their opinion that they did not condemn the Gentile believers of wickedness and warns the Gentile believers that they should not refrain the Communion of the Jewish believers because they lived Jewishly nor despise them for it but that they should receive one another to Church-fellowship Rom. 14.1 Him that is weak in the faith receive you but not to doubtfull disputations The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie the judging of thoughts q.d. Do not you Gentile believers judge whether they use these ceremonial commands as necessary or as profitable or how they hold them in their conscience what have you to do to rifle there what have you to do to judge their thoughts 3 The great anguish that is in the soul for want of satisfaction herein Many have scruples as to vows oaths restitution assurance obedience to mens commands c. and go on in a pining condition for many years together when one word of a faithfull Teacher or Brother would quiet all How much better did those poor Jews who were pricked in their hearts for guilt Who in their anguish of conscience asked of Peter and the Apostles Men and brethren what shall we do Peter with a few words speaking heals all the scruple Acts 2.37 38 39. saying Repent and be baptized but they had another scruple that in their violence against Christ they had wished his blood be on their children this scruple Peter answers The promise is to you and to your children when the Lord shall call them For to satisfie afflicted souls the Lord hath given the tongue of the learned to speak a word in season to him that is weary Isai 50.4 How painfull have the doubts and scruples about assurance been to sundry of Gods children Psal 77.7 8 9. Isai 49.14 15. Especially when an evil day comes as sickness death c. How will these scruples afflict you how will they make you unwilling to dye It 's like David had a scruple on his death bed for not putting Joab to death who had kild two innocent men hence he gives Solomon order to put him to death for we cannot think that now when he expected mercy from God he did it out of revenge 1 Kings 2.5 6. Use Exhort to clear up all thy scruples Now scruples are of two sorts 1 Rational and material so the woman of Samaria having a scruple where the place of worship and where the true Church was whether in Mount Gerizim where was a Temple built by Manasses the High Priests son as Josephus mentions or whether at Jerusalem was the place of worship Christ answers her scruple 1 Condemns her worship and the worship of the Samaritans because not grounded upon knowledge saying Ye worship ye know not what Joh. 4.22 2 Commends the worship at Jerusalem by two reasons v. 22. 1 Because grounded upon knowledge We know what we worship 2 Because the Jews had the means of salvation there which the Samaritans had not saying Salvation is of the Jews Such was that of Joseph Matth. 1.19 20. who was perplexed about the putting away of Mary 2 Irrational and circumstantial Satan pussles many with these as some persons when they have paid money because they could not remember the time or place have scrupled whether they have paid it though their hearts tell them they pay every man presently after it is due Sometimes when a soul hath cleared up a scruple to full satisfaction the devil comes a year or more after and endeavours to trouble him again to re-act a discussion of the same question in both which cases Satan endeavours to rob us of our time carrying us to impertinencies and if possible to make us walk heavily I much question whether it were not a needless scruple in David when his heart smote him for cutting off the lap of Sauls garment 2 Sam. 24.4 5. seeing he did it not for to affright him nor to impoverish him but to make his own innocency appear that he was not an enemy to him Others scruple whether it be lawfull to eat flesh upon a Friday whether they may teach their children a Catechism or patern of sound words the slighting of these and such like is not a way to weaken but to strengthen the conscience All scruples that bring not a word are frivolous and vain and not to be discussed Means to be used in case of scruples 1 Suffer not men to impose upon us and subject us to their ordinances beyond the bounds of the word Col.
the very earth with their contagion This was an usual way of abhorrence because Christ speaks of it as of a thing known among the Jews and the Jews were wont to give some outward signs of the things they did as the setting up of a stone or a heap of stones Gen. 31.47 Jos 24.26 8 To denote that God did despise such contemners of grace as a man doth the dust of his feet Also they shewed hereby they were free from their bloud and that their bloud was upon their own heads Now they shook off their dust by rubbing their shoes or sandals one sole against another or rubbing them against some stone or wood it was an allusion to that 1 Kings 13 8. when the Prophet being sent to prophesie against Jeroboam and the Altar of Beth-el was bid to go another way than he came v. 9 10. But because Preachers may be ready to go away hastily from a people when they have not means enough nor reverence enough from them therefore Christ would have Preachers take notice of three sins before they leave a people 1 Unthankfulness if they will not receive the message of salvation 2 Stubbornness if they will not vouchsafe to hear them for if persons will hear we are not hastily to be gone 3 When they shall speak evil of the way of God before multitudes so that by their speaking evil multitudes become hardened against it Acts 19.8 9. Christ will not have the Gospel thrust upon persons against their will V. 15. Verily I say unto you It shall be more tolerable for the Land of Sodom and Gomorrah in the Day of Judgment than for that City Here is a terrible threatening against those who shall not receive the Preachers of the Gospel nor their message It shall be more tolerable for Sodom c. Christ alleges this example which by reason of the nearness to Judea was well known unto them Their punishment was more terrible in this life than Sodom and Gomorrah which were consumed on a sudden but the Jews were consumed by degrees and their punishments have remained long upon them The Ephah of their punishments is set upon its own base or foundation Zach. 5.11 where for their contempt of Christ they have for these sixteen hundred years been made a spectacle of Gods severity Specially these Jews and all other contemners of grace and the Doctrine of Christ shall be punished at the Day of Judgment If there be no escaping for neglect of this salvation Heb. 2.3 How shall we escape if we neglect so great salvation what will befall their contempt who say Depart from us we desire not the knowledg of thy ways Job 21.14 If they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him who speaks from Heaven Heb. 12.25 Though other sins sorely offend the Lord 3 Reasons against contempt of grace yet contempt of grace doth exceedingly offend him as being committed 1 Against precious mercy Hence we see how sorely the Jews were punished for their ungratefull contempt Matth. 22.23 who being invited to come to those dainties the King had provided went one to his Farm another to his Merchandise and the remnant took his servants and entreated them spitefully and slew them whereupon the King sent out his Armies of the Romans and slew those Murderers and burnt up their City v. 6 7. and for their contempt the Gentiles were called in in their stead v. 8 9. See also Luke 14.16 to v. 25. How would a Physician be provoked if sending a potion to a sick man the sick man should dash the Vial against the Wall Would not the Physician say Let him die and perish I will send him no more A second reason why God so sore punishes contemners of grace is because they sin against greater light Sodom had not those means of grace the Jews had hence their punishment will be the more grievous He that knew not was beaten with stripes but he that knew and did not was beaten with many stripes Luk. 12.47 48. Now though these Sodomites were sorely punished in this life yet an heavier punishment remains for them at the day of judgement 2 Pet. 2.6 compared with Jude 7. to which the Evangelist primarily hath respect Now these Sodomites had onely the light of nature and the admonitions of Lot The Jews besides the light of Moses had the preachings of the Apostles confirmed with so many miracles 3 There were many sins wrapt up in contempt of grace unbelief disobedience stubbornness inhospitableness We may also note here there are not onely degrees of sins and torments in hell but that contempt of grace is such a sin as might have been shunn'd and that it doth not necessarily follow for then it would not aggravate condemnation as it doth Prov. 1.24 25. Because I have called and ye have refused I will laugh at your destruction Then for that City Not onely a private house but also a whole City contemning grace shall be punished not as if a City should be punished for one mans particular contempt unless they connive justifie defend or some vvay partake therein but to awaken secure sinners vvho because they have multitudes of companions in sin think they shall go free V. 16. Behold I send you forth as sheep in the midst of wolves be therefore wise as serpents and harmless as doves Christ now comes to give general directions for all Christians and in particular to these twelve whom he sends forth in this temporary embassage to guard them against all fear of danger to the end of the Chapter For though it be here spoken unto the twelve yet Luk. 12.1 to verse 13. Christ spoke it unto his Disciples promiscuously an innumerable multitude being then and there present Now Christ in this part of the Chapter sets forth 1 The dangers his Disciples are and would be exposed to 2 The directions and supportations and consolations against dangers The dangers are 1 The cruelty and subtilty of the enemies of Christians viz. they are wolves and you in the midst of them are in danger as sheep among wolves the direction in this danger that Christians should have serpents wisdome and doves innocency 2 That they should be brought before Kings and Councils for the witness of the truth v. 17 18. The consolation is That the Spirit would teach them in that hour what they ought to speak v. 19 20. 3 That they should be hated of all men in general and of their kinred in special v. 21 22. The consolation is They should be saved in case they hold out unto the end v. 22. 4 Persecution from City v. 23. The comfort is God would provide an harbor for them among the spiritual Israel of God till the coming of Christ v. 23. 2 It befals them no otherwise herein then it did to their Master Christ who was called Beelzebub v. 24 25. 5 The next danger is death whereunto they should
be exposed in case they preacht what he bade them v. 26 27 28. To this are three consolations 1 They are able onely to kill their bodies not their souls 2 There is a providence of God vvhich reaches to the smallest creatures even to the sparrows and the hairs of their head much more to their lives v. 29 30 31. 3 From the promise made to them who confess Christ notwithstanding threats of death and the threatnings made to them that deny Christ upon hope of saving their lives v 32 33. 6 The sixth danger is divisions and variance betwixt near relations for the sake of Christ v. 34 35 36. The consolation is that those who think Christ better then their relations and will take up other crosses for him Christ vvill think such vvorthy of him and vvhat they lose for his sake they shall save eternally v. 37 38 39. 7 The seventh danger is fear of not receiving that no man vvould receive Christians to house or harbour being persons exposed to so many dangers To this Christ gives three comforts 1 That in receiving Christians the persons so receiving receive him and his father v. 40. 2 That whosoever shall receive Prophet or righteous man because they are such shall receive a suitable reward v. 41. 3 That the smallest favour done to a Disciple of Christ shall not be forgotten if it were but a cup of cold vvater vvhere a man is able to do no more v. 42. Behold I send you forth as sheep in the midst of wolves No creature less able to defend it self then a sheep Such are Christians Wolves are subtle and cruel so among the Jews were Pharisees among the Gentiles Philosophers and Tyrants among the Christians Hereticks if one vvolf vvere enough to destroy a vvhole flock how much danger vvhere there are many herds of Wolves Christ sends not forth his Disciples as lions but as sheep that his power may be seen in overcoming and in turning wolves into sheep Behold I send you forth As of old I sent Eliah and Elisha to Jezebel and Ahab Isaias to Manasses and was present with them to defend them so will I be with you As Absalom said to his servants 2 Sam. 13.28 so saith Christ Remember you are in my service As sheep in the midst of Wolves 1 As sheep for innocency Isa 53.7 8. 2 As sheep for gentleness and meekness handle a sheep never so roughly yet it will be gentle 3 For patience a sheep is ready to suffer all wrongs Act. 8.32 4 As sheep for profitableness nothing in a sheep but is useful so should Christians be profitable in their conversings in their examples c. 5 For nakedness and inability to defend themselves In the midst of Wolves That is liable to innumerable dangers If any man would paint out the Church let him pourtray a deformed and poor maid sitting in a wood in the midst of Lions and Wolves Luth. in Psal 129. So that a Christian must still carry his life in his hand Shall Merchants hazard their lives for a little gain venturing through many storms and shall not we hazard our lives for Christ Now Christ exposes his sheep to so many dangers 1 To try their patience and obedience Psal 44.22 2 To crown their conquests Rev. 2.17 Rev. 3.11 3 To conforme the members to the head John 15.19 20. 4 That they may see his shepherdly care of them Whence are the sheep safe amidst Wolves Is it from the kind disposition of the Wolfe Nay but from the shepherds eye so from Gods shepherdly care we are safe among multitudes of wicked men Psal 23.4 Be wise as serpents That is wisdome in taking heed of the vvolves of the vvorld must be mingled with innocency that we be not afraid to do our duty in vvitnessing the truth For now and then many prudent men become treacherous to Christ and his truth As serpents when they see any danger carefully decline it so must not believers rashly expose themselves to danger Now the doves though exposed to dangers offer themselves securely to the snares of men so Christ would not have Christians through fear to be hindered in their course So that Christians must be wise as serpents 1 In shunning snares 2 In defending their head though all their body be wounded so should we defend our head Christ and resist unto blood 3 As a serpent is very quick of sight so should a Christian be to spy dangers 4 As a serpent stops her ears against the voice of charmers Psal 58.4 5. whether with her tail or something else so should Christians stop their ears against the charms of mens favours earthly greatness worldly wealth and the temptations of the devil and flesh and heretical spirits Let our vvisdome be seen 1 In suspicion of snares as the Wise men Matth. 2.12 2 In shunning of them as Joseph vvho vvas afraid of Herods snares and carried the young babe into Egypt Matth. 2.20 21 22. 3 In a bold profession of truth Luk. 13.31 32. Some bade Christ depart for Herod vvould kill him saith he Go tell that fox I do cures to day and to morrow Joseph of Arimathea did vvisely assert his profession of Christ and went boldly to beg the body of Jesus Matth. 27.58 Simple as doves That is take heed of fleshly wisedome and Jesuitical equivocations that in no vvise to shun dangers ye violate the peace of your consciences Rom. 16.19 I would have you wise unto that which is good but simple concerning evil Phil. 2.15 Blameless and harmless as the sons of God without rebuke Eph. 5.14 15. Though it be in your power to do harm to your persecutors yet do it not do not revenge your selves Simplicity without wisedome may easily be deceived and wisedome is dangerous if it be not tempered with simplicity therefore they are to be conjoyned according to that Distich If they be serpents for to circumvent us We must be serpents too or else repent us But with our wisedome joyn we innocence Like harmless doves not trusting each pretence The word simple is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative that is without horns or revenge Others derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mingle and fo privative and so it signifies to be without mixture of deceit This is seen 1 In sincere and plain-hearted confessions without any deceitful equivocations Joh. 9.29 We see it in the blinde man when his parents cunningly evaded he plainly stood to Christ 2 In a meek carriage If men revile us and render us odious let us not think to quench wrath by wrath Rom. 12.20 Be not overcome of evil but overcome evil with good V. 17. But beware of men for they will deliver you up to the Councils and they will scourge you in the Synagogues Here 's a second danger Beware of men 1 Of insnaring men who by subtle and perplexed questions shall lay snares for you to