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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
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
res tibi agito that is look to thy own affairs conditione tua non utar in severing the betrothings placuit renunciationem interv enire Let him give her a writing of divorcement This was a writing whereby the husband commanded his wife to depart from him The form whereof was as Grotius mentions this Of my own accord and no mans compulsion I have decreed to leave refuse and put away from me thee hitherto my wife and even now do send thee away forsake and refuse thee and cast thee away from me that thou mayest be in thy own power and mayest depart whither thou listest at thy own will and pleasure neither let any man at any time forbid it and so be thou let go that it may be lawful for thee to mary to what man thou wilt Now that it was lawfull for a man to put away his wife without bringing the cause to the judge appears by Christs words for Christ saith It was spoken of them he that putteth away his wife let him give her a writing of divorcement Besides else how could Joseph have put away Mary privily The ancient Gaules and other nations granted the husbands power of life and death over their wives Grotius Quest Whether did Moses grant divorce onely in case of fornication Answ No for Christ saith that grant was made for the hardness of their hearts Mat. 19.8 Mark 10.5 But I say unto you Whosoever shall put away his wife except for the cause of fornication Qu. What if a wife be a witch or one that endeavours to murther her husband c. what then may she not be put away Ans yes but Christ names fornication because it is the proper cause of divorce and directly repugnant to mariage whereas other causes are general excluding from all civil society Quest But what if the adulterous wife repent may not the husband take her again to bed and board Answ He may pardon it because the offence is principally committed against himself but he is not bound because Christ here gives him liberty to put her away 1 Sam. 25.44 compared with 2 Sam. 3.14 15 16. Quest Whether divorced persons may marry again to one another after divorce Answ No Jer. 3.1 If a man put away his wife and she become another mans shall he return unto her again shall not the land be polluted The reason was least under pretence of divorce they should lend one another their wives as the Lacedemonians and Cato did Quest Whether divorced persons may mary at all without committing adultery Answ The innocent person doubtless may for why should a chaste person suffer for the Adultery of his yoke-fellow 2 God hath provided Mariage a Remedy against Incontinency for all sort of persons 1 Cor. 7.2 but if parties lawfully divorced might not mary again then they should want this Remedy and be exposed to a necessity of sinning Quest Whether putting away in any case be lawfull seeing Mal. 2.15 16. The Lord hates putting away Answ The Prophet speaks not of any putting away but of that which was done to innocent Women onely for Barrenness upon which cause Divorce first began at Rome and yet the Romans were an hundred and twenty years without an Example of putting away Abraham though Sarah was barren till ninety nine years of age never put her away Causeth her to commit Adultery How could this be A. She that was put away being branded with the Reproach of Divorce could not get another Husband and so being hopeless of marying as being counted defiled as Moses phrases it turn'd Strumpet now Christ casts the fault hereof upon him who for a slight cause would put away his Wife This is to expose the frail age of a young Woman to temptation Hence M.T. Cicero was blamed because for light causes he put away his Wife Terentia And whosoever marieth her that is divorced committeth Adultery Christ means it as Grotius thinks of one that is of the same Faith and Profession so that we may understand it of them who received those that were put away before there were Endeavours of Reconciliation used of one of them to the other 1 Cor. 7.11 But if she depart let her remain unmaried or be reconciled to her Husband Also it 's meant of those who being greedy of other mens Wives by Divorce made way to mary them Hence Matth. 19 9. the former Husband is said to commit Adultery if he shall mary another so that the Crime of Adultery falls on him he hath taken away all hope of agreement betwixt the former yoke-fellows so that hereby Christ would establish hope of Reconciliation Otherwise Moses Law standing in force as it did then it had been hard that they that had maried a Woman put away should be counted for Adulterers Quest What do you think of this case when a Husband remains a certain time from a Wife whether another man may mary with her Answ The absent party is either beyond seas or in his own countrey If beyond seas there must be a greater time granted to hear of him By the Law of Constantine if the Wife did not hear of the safety of the Husband in four years she was permitted to mary to another To give my opinion there must be a precise time set down wherein if the Wife do not hear of the Husband it may be lawfull to mary as if being in the same Nation he do not send to her in two years or if being in a foreign Nation he do not send to her in four years for in such a space of time it may be supposed a man may write from any part of the Earth unless he be in captivity such a Man not sending to his Wife in such a space of time may be supposed to put her away howbeit I think in these cases to consider seriously what the Laws of the Nation are is most expedient and so far as they concur with lawfulness and expediency to follow them For Application 1 Caution Not to put away Wife or Husband there are four Mischiefs in it 1 Such an one is a Murderer because he hates his Wife If Christians are commaâ—ded to love their Enemies how much more then their yoke-fellows who may have vitia but not flagitia perâ—â—ps faults but not heinous offences 2 Such an one is guilty because he hath put away one who hath not committed Adultery For this cause onely putting away ought to be for though there be other failings yet ought there to be reconciliation Lactantius saith He is an Adulterer who hath maried her that is put away and he is an Adulterer who hath put away his Wife except for Fornication that he may mary another 3 He is guilty because he makes her commit Adultery 4 Because he that takes her that is put away becomes an Adulterer 2 Exhort To keep the Bond of Matrimony inviolate in no wise to break it as being the Covenant of God Prov. 2.17 3 Learn not to put away a Wife or
onely instrumental to obtain pardon for our Enemies as the prayers of Christ and Stephen did but are arguments or evidences of Gods pardoning us What a blessed thing will it be at the day of Christ to appear to have been a mean by thy prayers of saving the soul of a persecuting Enemy When David's Enemies compassed him with words of hatred and became adversaries to him for his love to them he gave himself to prayer Psalm 109.3 4 5. V. 45. That you may be the Children of your Father which is in Heaven for he maketh his Sun to rise on the evil and on the good and sendeth Rain on the just and unjust Christ here gives Reasons why we should love our Enemies as 1 That ye may be the Children of your Father which is in Heaven not that love to our Enemies is the form of our Adoption but a demonstration thereof that ye may be Phil. 2.15 that is that ye may be made manifest to be He that performs not this duty is none of Gods children Love to Enemies doth manifest our Adoption because Love to our Enemies doth flow from that Love God hath shewed to us when we were Enemies 1 John 4.10 11. Of all duties Christians should be carefull to practise those which evidence assurance 2 Peter 1.10 This duty tends thereunto What shall we think of those who are so far from loving their Enemies that they do not love their Friends these are like the rebellious Angels who having had a blessed nature from God set him at nought Many have such a frame of spirit as Achitophel had to David Psalm 55.12 13. and Joas to Jehoiada 2 Chron. 24.22 Many men lay aside not onely grace but even the light of nature Also that ye may be the Children of your Father that is like to your Father as Children to their Father your Father doth good to his Enemies giving them the Sun to shine on them and the Rain to fall on their Land to make it fruitfull be ye like him Ephes 4. ult compared with cap. 5.1 2. He that is like another is proverbially said to be his Son Who maketh his Sun to rise and his Rain to fall All Nations refer the effects of Nature to the God of Nature hence these phrases it rains it thunders that is God rains and thunders Psalm 19.4 5. In the Heavens hath he set a Tabernacle for the Sun which is removed as a Tabernacle from place to place The day is thine and the night is thine thou hast prepared the light and the Sun Psalm 74.16 To him that made great Lights Psalm 136.8 9. Also for the Rain it is from him He saith to the small Rain and to the great Rain Be thou on the earth Job 37.4 Learn 1. To acknowledg the highest cause on whom all second causes depend As in bodies politick inferiour governments depend on the superior or as in artificial motions the inferiour depend on the superiour as in motions of Clocks and Watches So the secondary causes depend upon the first He gives the early and latter Rain In droughts therefore seek to God for Rain 2 Chron. 7.13 Jer. 14.22 In immoderate Rains seek to God for fair weather Isai 38.8 2 Praise God for fruitfull Seasons Psalm 147.7 8 9. 3 See outward things fall alike to all the Sun shines to all the Rain falls on all Eccles 9.1 2. V. 46. For if you love them which love you what reward have you Do not even the Publicans the same Here 's a third Reason from the unprofitableness of other love which arises from natural friendship or that which arises from our own profit and benefit which hath no Reward with God whereas love that is done for Gods sake hath a Reward with God He that loves not his Enemies declares that he loves not his Friends for Gods sake but for his own sake because his Enemies in some sense may be said to bear the Image of God as well as his Friends Do not even the Publicans the same They are called Publicans from publick because they gathered the publick Tributes wherein too oft they oppressed the poor and so became infamous among the Jews not because they gathered the Magistrates Tribute nor as if these Publicans were the worst of men but Christ speaks according to the received opinion of men for Matthew and Zacheus were Publicans It 's like in all the Roman Provinces and so in Judea the Romans farmed the Customs but they let it out to the Jews and so this became abominable to other of the Jews that they should be Instruments of their slavery and therefore Publicans are joyned with Heathens and sinners and therefore as appears out of the Thalmud they were not admitted to be Witnesses before the Jewish Judges What Reward have ye i.e. No Reward for you receive a Reward from your Friends even like love but if from faith in Gods Command you love both your Enemies and your Friends you may hope for a gracious Reward Sylla boasted that he overcame his Friends with Benefits and his Enemies with Mischiefs and therefore as Plutarch in his Life saith he cruelly tore Marius but let Christians overcome Enemies with good turns How much better did Phocion who being condemned to death being askt of his Friends what he would have told to his Sons answered I will that he forget the Wrong the Athenians have done to me If Heathens did thus what should Christians do V. 47. And if ye salute your brethren onely what do you more then others Do not even the Publicans so Here 's a fourth reason because salutations belong and ought to be performed not onely to brethren and friends but also to enemies Under salutations Christ comprehends all signes of good will as putting off the hat embracement asking how they do So that the fourth reason is taken from the difference of Christian love and that which is worldly the one salutes friends onely the other salutes enemies Unless then your love extend to enemies you differ nothing from the Publicans charity These duties of salutation as asking Is all well 2 Kin. 9.17 18 19 22. three times this salutation is mentioned Is it peace how do you all at home These duties the Jews did onely to their fellow Jews judging all others unworthy of salutation now Christian religion teaches us to salute all except it be those who are Apostates from Christianity 2 Epist of John v. 10. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed for he that biddeth him God speed is partaker of his evil deeds For that command of Luke 10.4 Salute no man by the way Christ means they should make such hast in divulging and publishing the Gospel that they should not spend their time in salutations V. 48. Be ye therefore perfect as your father in heaven is perfect In the words 1 A duty Be perfect 2 The pattern of this duty As your
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
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
might help their faith Whereunto some apply those prophetical Scriptures Ezek. 36.25 I will powr or sprinkle clean waters upon you and you shall be cleansed and Zach. 13.1 In that day there shall be a fountain set open for sin and for uncleanness This was called the baptism of repentance to show that none of right ought to take it up but those that repented first and those that believed first Act. 19.4 John there taught that they that were to be baptized should believe on Christ and hence his baptism was called baptism for forgiveness of sins for this John in his ministry made known Luk. 1.77 All Judaea That is persons of all age condition and sex not every individual person And all the region round about Jordan That is from all places of both sides of the river of Jordan Were baptized of him in Jordan confessing their sins That is they first confessing their sins were baptized of him together with the confession of their sins they profest a belief of the doctrine which he preached Tertul. in his book of repentance saith We are not therefore washed that we should cease to sin but because we have ceased because we are already washt in heart This very baptism in the manner of it Apol. to Antoninus was continued in Justin Martyrs time Whosoever are perswaded and believe those things to be true that are taught and spoken by us and have received that they can so live they are taught to pray fasting and to beg of God the forgiveness of their former sins we praying and fasting together with them then are they brought thither of us where there is water and with the same manner of regeneration that we our selves are regenerated are they regenerate in the name of the Father of all things and Lord God and of our Saviour Jesus Christ and of the Holy spirit then they are made a sacrifice in the water Tertul. to Quintilla cap. 1. Happy is the Sacrament of our water because the offences of old blindeness being washt away we are freed into an eternal life For the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it out of Grotius The propriety of the word showes that this rite was wont to be done by dipping or covering all over with water not by sprinkling Also the places chosen for that rite prove it Joh. 3.23 John was baptizing in Aenon near to Salim because there was much water there Act. 8.38 39. The Eunuch and Philips going into the water and coming out of it and many allusions of the Apostles which cannot be referrd to sprinkling Rom. 6.3 4 5. We are buried with him by baptism into death that like as Christ was raised from the dead by the glory of the Father so we should walk in newness of life Paul proves they should not live in sin because they were dead he proves they were dead because they were buried in baptism Heb. 10.22 We finde the dipping of the body our bodies washed in pure water not the sprinkling of the brow So that it appears that sprinkling was not the baptism of John or Christ 1 From the subject of baptism It was not a part but the whole body 2 From the form It was not sprinkling but burying Col. 2.12 Buried with him in baptism wherein ye are also risen again 3 From the matter or element It was much water Joh 3.23 which needed not if sprinkling had been enough 4 From the adjuncts of going into the water and coming out practised by Christ Matth. 3. and by the Eunuch Acts 8.38 39. Magnus writing to know Cyprians judgment of them that were baptized onely by sprinkling in sickness answers in the end of his 66 Epistle 1 That divine benefits in nothing should be either lamed or weakned 2 Necessity compelling and God pardoning divine abridgements bestow the whole benefit on believers 3 He mentions that those so baptized were called Clinici or bed Christians 4 If any man thought they had got nothing because they were sprinkled he saith If they escape their sickness let them be baptized Whereby we may gather first That the right way of baptizing was by burying 2 Because the opinion of those times was that baptism took away sin and therefore many put off their baptism till near the time as they thought of their death but death coming upon them suddenly they took sprinkling of a little water in their beds instead of baptism with an intention to be buried in water in case they recovered Moreover the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drown dip or plunge as Scapula in his Lexicon interprets it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle Mar. 1.9 John baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan which he could not have said had not the word baptize signified an application of the subject to the water not of the water to the subject Pareus on the 6th of the Romans saith The ancient rite in the Apostolical Church was this the persons baptized were dipped all over in a River with some tarriance under the water then they rose up again Dipping shewed crucifying and death because it was not without terrour and coming up out of the water signified resurrection with Christ Par. in Rom. 6. Mr. Fox saith Augustine and Paulinus baptized persons in rivers and not in hallowed fonts as witnesseth Fabianus cap. 119 120. Acts and Monuments Part. 1. pag. 138. After speaking of Austin he saith He departed after he had baptized ten thousand Saxons or Angles in the West River that is called Swale besides York on a Christmas day where note by the way Christian Reader saith Mr. Fox That whereas Austin baptized then in Rivers it followed then there was no use of Fonts See Acts and Mon. Part. 1. pag. 154. Also pag. 156. he saith During the life of King Edwin Paulinus christened continually in the Rivers of Gwenye and Swala in both Provinces of Deira and Bernitia Confessing their sins That is professed themselves guilty of sinful purposes and sinful customs and many sinful actions and that now they repented for them all Acts 2.37 38. Peter's hearers professed their faith and repentance for killing the Lord of life and were instantly baptized With this confession there went an holy hatred of their sins as the Ephesians shewed their wicked deeds so they burnt their conjuring books Acts 19.17 18. and if the confession of the sins of persons in these times baptized were more particular and with more grief it would come nearer the Apostolical practise Truly it argues a great change of heart when persons formerly proud unclean intemperate and unrighteous shall not onely confess themselves sinners but also such kinde of sinners Moreover they profest they fear'd the anger of God and desired to escape it at the day of judgement Also they confessed other believables that they believed on the Messias that was to come after and begin his preaching Act. 19.4 Also no doubt they made professions of their self-denial
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
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
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
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
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
fine houses pleasant gardens and costly apparrel hath the late cloud of war overshadowed Esa 23.9 The Lord hath stained the pride of all glory and brought into contempt all the honourable of the earth But could Satan give the glory he pretends yet should you have it upon exceeding hard terms He said to Christ Fall down and worship me and all shall be thine 4 As the Lines meet in the centre and the beams of the Sun in a burning-glass so let your scattered affections meet in God Solomon having let his affections go out to pleasures mirth wine buildings vineyards gardens pools of water possessions of cattel treasures of gold and silver musick c. Eccles 2.1 2 3 4 5 6 7. came to see the vanity and to centre himself in the fear of God and keeping his commandments Eccles 12.1 5 Consider the things of the world which are sutable to others God can make them disproportionable to thee Ahab had a Kingdom but could take no comfort in it but was sick for one poor Vineyard Haman had wealth honour and the favour of the Prince in abundance yet the want of a cringe from Mordecai a small matter one would think made all bitter If inferiour causes can bring forth contrary effects as the Sun can soften Wax and harden Clay cannot the highest cause much more produce it Many have vast Estates but an unequal yoke-fellow or the reproach of some sin they have committed or a guilty conscience takes away the comforts of them 6 Consider it 's a Christians duty always to have a disposition to leave all for Christ Luke 14.26 Now how can we perform this duty if our hearts be set upon the World Thou sayest thou canst not leave thy stately dwelling and accommodations thou dost in effect say I cannot be a Christian Paul saith Gal. 6.14 God forbid that I should rejoyce save in the Cross of Christ 7 Be convinced of the vanity in all earthly things Practise often follows conviction there 's a mask upon riches pleasures honours which is false opinion which must be pulled off How was Achan cozened with a Wedg of Gold and Gehezi with two Talents of Silver The Labours of worldly men are not unfitly by some resembled to the sports of children their buildings to the houses children make of cards and trenchers their gathering wealth to the others gathering sticks their immoderate sorrow in the loss of them to the cry of children when their houses are cast down Whether it be a thing more to be laughed at or pitied I shall not determine to see man that hath an eternal soul and eternal objects to look at upon the terms of highest necessity his eternal weal or wo to spend the strength of his spirit upon earthly vanities We count them mad men who leaving serious things are disposed to play with pins and straws such are worldly men The Prophet said He saw an end of all perfections Psalm 119.96 May we not say the same we have seen an end of all perfection of beauty save of Gods image Holiness of all perfection of pedegree save spiritual adoption of all perfection of wealth save of riches laid up in Heaven of all perfection of buildings save of that City whose Builder and Maker is God of all perfections of joy save the joy of a good conscience which is a continual feast 8 Beware of being deluded by worldly pretences as 1 the hardness of the times in hard times let us be less worldly then should we open our hands freely 2 The greatness of their charge true we are to provide for our charge else we are worse then Infidels but thou provides for thy self being loath to part with any thing till death put thy children in possession whether thou wilt or not nay if God take half their charge away they are not more lib eral 3 The great necessities of the Church a faire pretence if true but consider what hast thou done for the Church do not thy proportions come short not onely of others but also of thy own ability we read of some who parted with all for the Church but they were not men of this temper Acts 4.34 35. 9 Be much in prayer that God would cure thy worldly frame of heart say Lord I can savour nothing but oxen and farms If any man speak a word of any heavenly discourse it 's unsavory I have a heart just like the Inn at Bethlehem room enough for others none for thee Be large in thy confessions say Lord this is a sin that makes me sometimes neglect duties of religion and commonly chop them off that makes me so many times in a week go to bed prayerless and abroad in the morning prayerless This sin hath oft exposed me to lying over-reaching for which I doubt I have not made full restitution my own interest hath made me seek the ruine of the whole this hath made me take a bribe in my office to sell justice in my magistracy cheat in my weights and measures flatter in my ministry sell things unlawful to be sold as the Christians in Tertulian's time sold images to the heathens As a Land-lord I have rackt my Tenants grinding their faces because I knew they must have my farms as a labourer I have extorted because I knew they could not get another As a servant I have cozened my Master now and then of a penny as a Master I have griped my Workmen making them take so much in commodity at a racking price because I knew thy were tied to my Work these confessions when they are feeling and not historical will much take off the heart from the World 10 Set your affections in Heaven when a man is upon an high Pinacle things below seem very small so get your spirits up on high and the things below will seem small The Christians in Justin Martyr's time in his Epistle to Diognetus inhabited their own countreys as strangers they had all things common with others as Citizens but suffered all things as strangers every strange countrey is their countrey and every countrey is strange to them they live in the earth but have their conversation in heaven That which is the soul in the body that are Christians in the World the soul is dispersed through all the members of the body and Christians are dispersed through the Cities of the World the soul dwells in the body but is not of the body so Christians dwell in the World but are not of the World Then are our affections in Heaven when the soul is longing after the presence of God the soul is not so much there where it lives as where it loves The soul looking upon better things than the World can easily bid adieu unto the World It was a Christian speech of a certain Bishop mentioned by Augustine that when the Gothes had taken the City and spoil he said I am not sorry for my Gold and Silver thou knowest where my treasure is 11 Believe the
of danger Psalm 3.5 6. I will not fear ten thousands that have set themselves against me Psalm 27.1 2.46.1 2. 4 A mighty spirit of Prayer that will take no denial from God Matth. 15.28 The Woman of Cana would take no denial from Christ hence Christ says O woman great is thy faith 5 A comfortable apprehension of Death and Judgment which days are feared by weak Christians Luke 2.29 Phil. 1.23 6 To have a clear manifestation of Gods love without any questioning of his Estate Rom. 8.38 39. and thereupon to triumph in Gods love over all both sin Satan and afflictions Rom. 8.33 34 35 36 37. Quest Whether may not a man of great faith so decline that his faith may become weak Answ As some of weak have become strong so some of strong have become weak Heb. 11.34 Asa had a great faith that he feared not a Million of Ethiopians yet after became weak See 2 Chron. 16.7 8. yea so weak that we might question his grace did not the Scripture say His heart was perfect with God all his days 1 Kings 15.14 This is caused partly from want of the means of grace or disuse of them as want of Preaching Prayer and good company Shut up a strong man from food and diet him thus and his strength will decay Partly from falling into some sin against conscience Psalm 51.10 11. or a frequent giving way to ones daily corruptions without lamenting and reforming of them and partly from love of the World and multitude of worldly businesses hence many who have shewn much forwardness in their youth have decayed in their affections to the Lord and to his people V. 31. Therefore take no thought saying what shall we eat or what shall we drink or wherewith shall we be clothed 32 For all these things do the nations of the world seek after Here is a fifth argument against earthly sollicitude or carking because this inordinate carking for meat drink and apparel is proper to heathens which are ignorant of God and his providence and not to Christians who acknowledge and experience both The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a certain vehement desire As ye my disciples differ in your profession from the Gentiles see that ye differ also in your practice they are still carking what they shall eat drink put on but let your questions be how shall we live for ever Few of the heathens look for any happiness after death and therefore no wonder they are so eager after the things of this life but you are born to better things and called out from them therefore though you have great charge and perhaps but little means to maintain them though you have now and then a cross in the world do not you distrustfully say as they say What shall we eat c. For your heavenly Father knoweth that ye have need of all these things This is a sixth argument against earthly sollicitude taken from Gods fatherly care of you he knowes what your means and charge is what the hardness of the times the contingent charges that befall you he is a Father and therefore will not neglect his children an heavenly Father and therefore will give you the best of blessings he is also your Father one in whom you have a property what need you then doubt what childe is there that casts not his care upon his father It 's the fathers reproach if he either will not or cannot provide for his children will it not redound to Gods reproach when we shall be carking for our selves as if we had no God to care for us Psal 23.1 The Lord is my shepherd I shall not want If we could conceive God were our Father and we his children the world would be base to us with all its glory wealth and pleasures we would not be sollicitous for livelihood we would not be so confident earthly things being present nor cast away our confidence they being taken away Luth. Tom. 4.127 V. 33. But seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you We have heard of Christs dehortation from worldliness and carking now followes the exhortation to true care but seek ye first the Kingdom of God In the words 2 things 1 a duty Seek ye first the Kingdom of God 2 The promise All these things shall be added Seek ye first Threefold firstness 1 of time 2 of estimation 3 of opportunity He that forsakes opportunity shall be forsaken of it Opportunity is like a ship under sail to which you must call presently else it is gone Hannibal when he could would not destroy Rome after he could not when he would Though we are to give God our youth Exod. 22.29 Thou shalt not delay to offer the first of thy ripe fruits Prov. 3 9. Honour the Lord with the first-fruits of thy increase Eccles 12.1 Remember thy Creator in the days of thy youth And those that have been most eminent in grace have been wrought upon young Obadiah feared the Lord from his youth Samuel was called when a childe Timothy and many others and it is a mans honor to begin to know God betimes Yet this firstness is not all but we must understand a firstness of dignity and estimation that we prize spiritual things above temporal those temporal things are to be sought in order to the Kingdom of God Carnal men say seek money first and vertue afterwards But Christ sayes seek grace first if not we shall be as foolish virgins who too late sought for oyl Mat. 25. So that here is a seventh argument against distrustful care viz. all temporal good things are the rewards of godliness therefore cark not for them Psal 34.9 10. There is no want to them that fear him they that seek the Lord shall not want any good thing 1 Tim. 4.8 Earthly things are added over and above alluding to that 1 Kings 3.11 Because Solomon asked an understanding heart and not long life riches or the lives of enemies God gave him that which he did not ask over and above riches and honour The Kingdom of God and his righteousness The Kingdom of God as the mark righteousness as the way So Matth. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of God He that seeks the Kingdom of God above all other things and all other things for it need not be sollicitous for other things for they shall be added Also by Kingdom of God understand right and title to the Kingdom of God And his righteousness which is 1 Imputative righteousness of Christ which is also called the righteousness of God Rom. 1.17 Rom. 3.21 Rom. 10.3 2 The righteousness of sanctification as integrity of love hunger and thirst after doing Gods will innocency charity and all other graces Now that sanctification is called righteousness appears Deut. 6.25 It shall be our righteousness if we observe to
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
fearlesly he feared no mans angry looks Let not faithfull Preachers expect glory but ignominy and contempt not wealth but poverty violence prisons and death as Michaiah and John Baptist and when others shall be cast into hell such shall have place in heaven As Caesar hath his Electors the Turk his Princes so our King hath his Ministers Augustine is a Prince Elector so Irenaeus Quadratus are Princes and Counts Luth. Tom. 3.495 let us not then fear the opposition of men how great opposition did Noah suffer in his ministry for hundreds of years A Preacher must be vir rixarum a man of strife 6 He was not vain-glorious but still sought the glory of his Father Joh. 6.38 39. so let faithfull Preachers Joh. 7. say I began not to preach the Gospel that the world should honour me and I will not cease from preaching because of the worlds reproach 7 He was in his Ministry convictive of gain-sayers yet did he not according to the guise of the times tye up his convincing arguments to syllogisms in mood and figure but he brought unanswerable reason Without this gift Churwill be wasted and scattered See Titus 1.9 CHAP. VIII SOmetimes Christ goes from miracles to doctrine but here having laid down his doctrine he comes in this Chapter to confirm it by miracles Before he began his sermon he healed all sicknesses and diseases Matth. 4.23 that he might make way for his doctrine For doubtless the miracles Christ and his Apostles did were a great cause why their doctrine in so great measure was believed Acts 8.6 The people with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did And now Christ when his sermon was ended on the Mount he went down and the multitudes followed him before whom he wrought sundry miracles V. 1. And when he was come down from the Mountain great multitudes followed him These multitudes were of divers humours hence upon divers ends they followed Christ some followed out of love to his doctrine the sweetness whereof they had already tasted some out of curiosity that they might hear some new thing some out of desire of confirmation that they might be assured of his doctrine whiles they saw it confirmed by miracles some to be cured of their maladies some for loaves John 6.27 Christ hath multitudes of followers but few that follow him for a right end Look we to the end why we follow Christ whether it be for glory and earthly praise or profit or whether it be for himself in all conditions even in adversity persecution Matth. 16.24 Let him deny himself and take up his cross and follow me Virgin souls follow the Lamb whither soever he goeth Rev. 14.4 yea though to prison banishment death the world pretend to follow Christ but it 's at a distance always with the exception of the cross V. 2. And behold there came a Leper and worshipped him saying Lord if thou wilt thou canst make me clean We have here Christ his first miracle set down wherein three things 1 The Lepers devotion set down in two branches 1 He worships Christ 2 He acts faith in Christ Lord if thou wilt thou canst make me clean 2 Christs compassion v. 3. I will be thou clean Amplified first from the efficients 1 From the instrumental efficient cause Jesus put forth his hand and touched him 2 From the principal efficient I will be thou clean 3 From the effect Immediately his Leprosie departed from him 3 Christ his direction which was 1 Silence See thou tell no man 2 To shew himself to the Priest and offer the gift which Moses commanded V. 1. And behold there came a Leper Luke c. 5.12 saith It was in a certain City that is near to a City for Lepers for fear of infection were put out of Cities Levit. 13.46 2 Kings 7.3 Leprosie is abundance of burnt choler and salt phlegm diffused from the Liver all over the body breaking out into a filthy scab or scurf There are other evils besides accompany this disease viz. the hairs fall off the nostrils are widened the bones are eaten into by it the tongue swells the breath stinks It 's an universal Gangrene which is incurable and hereditary and abounds most in hot countreys as in Judea Egypt c. This disease Physicians call Elephantiasis It 's used ordinarily as an Embleme or Looking-glass to express our natural defilements Isai 1.6 And worshipped him The manner of the worship Luke sets down which was he fell on his face cap. 5.12 So that he touched Christ his feet as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not kneeled as the word is translated Mark 1.40 So that he lay at Christs feet imploring and beseeching him as a Dog at his masters feet as Zanch. de Red. renders the word which shews that this Leper lookt upon Christ more than a Prophet or a holy man and that believing he was God and so able to heal him if he would he gave him religious worship He came to know Christ was God partly by inspiration partly by the miracles which Christ did cap. 4.20 He doth not say to Christ Lord if thou wilt pray to God or to thy Father for me I shall be whole but Lord if thou wilt I shall be whole He acknowledges the Leprosie curable by Christ which he and all men knew was incurable by others which was a plain argument of his faith for though the Psora or scabbedness may be cured yet that which is called Lepra Physicians acknowledg incurable for if a particular Cancer cannot be cured much less can an universal Cancer as Avicen observes Yet in a miraculous manner some Lepers have been cured as Miriam Num. 12.14 Naaman 2 Kings 5.14 Saying Lord if thou wilt thou canst make me clean Here is the profession of his faith Of no Prince or Potentate can this be affirmed save of God himself no nor of any Disciple or Apostle for they did not do Miracles when they would but when God would Heb. 2.4 onely of God is that true which Job speaks cap. 42.2 I know thou canst do every thing Gen. 18.14 Is there any thing too hard for the Lord Rom. 4.21 Heb. 11.19 How great soever is the will of God so great is his power Psalm 115.3 Whatsoever the Lord pleased that did he in Heaven and Earth yea he can do more than he will do See Matth. 3.8 9. Matth. 26.53 However God deal with us give him the glory of his power If thou wilt See his resignment to the will of Christ under affliction So Eli 1 Sam. 3.17 So Christ Matth. 26.39 Not my will but thine be done The Brethren Acts 21.13 When Paul would not be perswaded they cried out The will of the Lord be done I will be thou clean I will both as I am God and Man Ambrose in 5. Luke 12. saith Christ saith I will for Photinus he commands for Arrius he touches for Manicheus Photinus taught
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
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
the Lord. Besides what ever evils befall us God can turn them for our good as in Josephs case he saith to his Brethren Ye meant it for evil but God meant it for good Loss of goods hath proved a gain of grace Heb. 10.34 Restraint of outward liberty a means to set the conscience free Acts 16.25 Disgrace a motive for God to manifest his approbation torment an occasion of easing the minde Heb. 11.35 3 Look on God not onely as the cause of the being of things but the cause of their not being That the fire did not burn the three men Dan. 3. nor the hungry Lions devour Daniel why men favour us not and why their hearts are turned against us Psalm 105.25 God hath a work in men hearts as in Absalom who refused the best counsel Nothing is so high that is above his providence nothing so low that is beneath it nothing so large but is bounded by it nothing so little that he overlooks it nothing so confused but he can order it nothing so bad but he can draw good out of it nothing so wisely plotted but he can supplant it nothing so unpolitickly carried but he can give a prevailing power to it both is to be taken heed of Be not proud of thy wisdom and counsels if they succeed not do not despair because God governs and prospers the errours of the godly I have often committed the greatest rashness and follies but I did it not with a desire to hurt but unwisely desiring to counsel faithfully hence I prayed that God would amend my errour Luth. in Gen. 27. 4 Exhort to resign up all our actions to God in times of suffering 1 Peter 4.19 Let them that suffer according to the will of God commit the keeping of their souls unto him in well-doing as into the hands of a faithfull Creatour When we have a Jewel in times of danger we trust it in the hand of a father let us in suffering times leave our souls with God Let us also in the disposal of our conditions submit to poverty disgrace imprisonment banishment death even as the Lord in his providence shall please to dispose of us Even as the Patient doth to his Physician who hath seen his Water or felt his Pulse All the afflictions wherewith Saints are afflicted are no other thing than a pleasant and sweet play wherewith God plays with us as a father with his little ones whom he bids do something above their strength which when they endeavour diligently to do the father also puts to his hand Luth. in Gen. 43. V. 32. Whosoever therefore shall confess me before men him will I confess before my Father in Heaven Here 's a third Reason not to fear death because he that confesses Christ even to loss of Life Christ will confess him before his Father See Rev. 2.13 Quest What Confession is here meant Answ Habitual in the purpose of the heart for it 's not enough to confess Christ in one act onely 2 Seasonable Confession with the mouth When men shall oppose or deny Christ and his Truth or when Tyrants shall examine us of our Faith we shall unmoveably and constantly profess our belief in Christ and our cleaving to his Truth even to death and tortures Be we exhorted to confess Christ before men 3 Properties in Confession 1 Let it be with boldness Mark 15.33 1 Tim. 4.16 2 Plain without any equivocation So Peter and John answered the Council Acts 4 7. 3 With meekness and fear 1 Peter 3.15 See this fully in my Treatise of Denial of Christ p. 27. V. 33. But whosoever shall deny me before men him will I deny before my Father which is in Heaven Christ doth not here mean actual denial for Peter denied Christ yet is in Heaven And so Bilney the Martyr and many others under temptation so denied Christ yet stuck to him in the habit and purpose of their hearts but Christ means habitual denial of Christ in the purpose of the heart when a man for the saving of his Lands Liberty or Life will deny Christ or any part of his Truth Actual denial of Christ is dangerous though but in one act especially when the soul hath time to deliberate and for such a treachery God is wont to fill the soul with horrour that a man would give all the world to be eased of it as in Spira c. how much more dangerous is habitual denial Christ is denied 1 Silently when persons can hear the Truth spoken against his Servants railed on Idolatry cried up and they sit still as if the thing nothing concerned them against this see these places Psalm 119.46 1 Kings 22.8 Matth. 11.19 2 Christ is denied expresly and that 1 In a vicious Life Titus 1.16 2 Tim. 3.5 Jude 4. 2 Christ is denied in word this is 1 Publickly when being asked by the Magistrate concerning our Faith for fear of Prisons or Death we shall not acknowledg it Acts 4.8 9 10. This also is committed when we present our selves at worship which our own Conscience judges false for the substance thereof 2 In private when we conferring with men shall for fear of loss or hope of gain deny that Truth we inwardly acknowledg 3 Christ is denied in writing when we shall subscribe to any thing as truth which we are perswaded in our consciences is an errour or subscribe to the recantation of any truth Satan may tell you such a thing is soon done but know that is done in a moment which may be lamented for ever 4 Christ is denied in worship when we shall present our selves at such worship as we loath in our hearts Hosea 13.2 Let the men that sacrifice kiss the Calves 5 There is a denial of Christ in asserting Principles when for fear of loss we shall withhold the asserting of our Principles being thereunto called this was Peters sin Gal. 2.12 6 Christ is denied implicitely when though we do not deny Christ in life word or writing because we are not put to it yet we would deny him were we put thereto We must to mend this have the purposes of our hearts right to forsake all we have for Christ take we heed we deny not Christ for Church-communion John 9. John 12.42 This denial of Christ as to the acts of it is twofold 1 Sudden when a man is surprized on a sudden and denies Christ so Peter 2 Deliberate when a man notwithstanding reluctations checks and deliberations about confessing some truth yet for fear he shall hang back and deny it See my Treatise of Denial of Christ p. 12. V. 34. Think not that I am come to send peace on earth I came not to send peace but a sword Christ comes to propose another hardship his Disciples should encounter with to wit the contentions and oppositions not onely of strangers but also of near relations Think not that I am come to send peace on earth Many thought from the misunderstanding of that Scripture Isai 11.6 The
escape the danger of death for the profession of Christ so Peter to save his life denied that he knew Christ Shall lose it that is unless with Peter he repent of his treachery upon a sincere repentant purpose to dye in truth for the confession and profession of the name of Christ our former treacheries we believing pardon in Christ and bewailing them shall not be charged upon us Whatsoever men talk of faith we see none are saved but Martyrs those that either actually or habitually in the preparation of their hearts do dye for Christ Hence sprange those noble resolutions of sundry of the Saints Acts 20.24.21.13 Gal. 6.14 2 Cor. 4.11 12. Rev. 2.13.12.11 Tertul. in Scorpiaco cap. 11. saith he hath found his life that hath denied Christ by gaining life but he shall destroy it in hell he that thinks in denying to gain his life shall lose it at present qui confessus occiditur he that confesses is kill'd but he shall finde his life into an everlasting life How can we better expend our life then to lay it out for Christ which in a short time will dye of it self how many lay down their lives for the Princes of the world and shall not we dye for Christ And he that loseth his life for my sake shall finde it that is had rather dye then deny the profession of my truth and Gospel they shall finde it in the day of the resurrection this is not easie as men think Thy letters pleased me not because I smelt in them I know not what spiritual presumption do not boast that thou wilt do and suffer many things for the word of God he that stands let him take heed that he fall not Thou hast not yet fought with death It s not so easie a thing as it is easily spoken of it c. Therefore walk in the fear of God and contempt of thy self and pray God that he would do all thy works and thou do nothing but be a sabbath to Christ Luth. Tom. 2 epist fol. 62. ad Gabrielem Didimum Pastorem Aldinburgensem Learn we then to contemn our life for the witness of Christs truth Rev. 12.11 They loved not their lives unto the death and so overcame by the word of their Testimony If life be to be contemned much more are estates friends and liberties for the cause of Christ seeing nothing is more dear unto us then life Happy is that day happy is that death with joy and chiefest thankfulness if at any time it fall out that I be apprehended and be destroyed in that cause Tom. 2.302 When one Christian is slain ten are begotten Luth. V. 40. He that receiveth you receiveth me and he that receiveth me receiveth him that sent me Here is the last suffering which the Disciples might fear viz. That no man would receive them being so miserable to this Christ saith Look as there will be those who will receive me and my Father so will there be those who will receive you to their houses and that kindness they do to you I will take it as done to my self Matth. 25.40 What good man would shut out Jesus Christ no more will they shut out you Look as in the receiving of an Ambassadour the King is received in receiving him Preachers are Ambassadours for Christ 2 Cor. 5.20 Therefore in receiving them Christ is received All believers are members of his body in the happiness of whom the head is wont to sympathize Thus was Paul at first received by the Galatians as an Angel of God even as Christ Jesus Gal. 4.14 15. They being willing to have given their eyes unto him Preachers and other godly men might in the midst of so much hatred of the world be ready to think how shall we do to live therefore Christ opens the doors of all godly men to them to excite them whereto Christ proposes a great reward so that as the Princes of the world reward the kindnesses that are done to their Ambassadours and friends so and much more will Jesus Christ Receiveth him that sent me as if he should say he that receiveth my Apostles receiveth me and not onely me but also him that sent me Now he that receiveth God receiveth everlasting blessedness much whereof is seated in the beholding of God We may see wherein the Law of hospitality consisteth not in keeping open house for tag and rag but in the receiving the Messengers and Saints of Christ Luke 14.12 They cannot recompense thee but thou shalt be recompensed at the Resurrection of the just Heb. 13.2 Be not forgetfull to entertain strangers for some thereby as Lot and Abram have entertained Angels unawares Take heed your hearts grudge not at the charge of receiving such 1 Pet. 4.9 Remember Gaius who was not onely Pauls host but also the host of the whole Church Rom. 16.23 In receiving such we are fellow helpers to the truth 3 Epist of John v. 8. It was the wickedness of Diotrephes v. 9. That he would not receive the apostle nor yet the poor Saints but cast those out of the Church that did receive them When at the day of Christ Christ shall acknowledge himself to have been relieved in his Saints many hard hearted men will wish they had received him V. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Here 's a second consolation against fear of not receiving taken from the Reward that will redound to such as shall receive good men Quest What is meant by Prophet Answ One that is enabled to expound the prophetical places of Scriptures There are three sorts of Disciples here mentioned 1 Apostles v. 40. The second sort are Prophets 3 Righteous men In general by Prophets he means Teachers of the Gospel these are in several places put next to the Apostles Ephes 2.20 Ye are built upon the foundation of the Apostles and Prophets Ephes 3.5 Which in other ages was not made known as it is now revealed to his holy Apostles and Prophets Ephes 4.11 He gave some to be Apostles and some Prophets 1 Cor. 12.28 First Apostles secondarily Prophets These Prophets are distinguished from righteous men as a sort of men abounding in spiritual wisdom 1 Cor. 12.29 Are all Apostles are all Prophets 1 Cor. 14.37 If any man think himself to be a Prophet or spiritual man So here in the Text they are distinguished from ordinary righteous men by the name and by the reward Now for Prophets we finde them in several of the Churches as at Rome Rom. 12.6 He that prophesieth let him prophesie according to the proportion of faith At Antioch also Acts 13.1 there was in the Church that was at Antioch certain Prophets and Teachers as Barnabas Simeon Lucius Manaen Saul In the Church at Jerusalem there was Judas and Silas Acts 15.32 who being Prophets exhorted Acts 11.27 the
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
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