deliver our selves in temptation but Gods grace is sufficient for us 2 Cor. 12.9 10. For his strength is made perfect in our weakness 3 To learn watchfulness against Satans temptations and against all temptations 1 Cor. 16.13 Watch ye stand fast in the faith quit you like men be strong 4 See the providence bridling tempters and temptations that though they come never so violently upon us they cannot prevail further then God permits for Satans temptations see Luk. 22.30 31. Satan hath desired to have you that he may sift you but I have prayed for thee Job 1.12 Rev. 2.10 And as Gods providence bridles Satans temptations so doth it the temptations of wicked men 1 Cor. 10.13 5 We do not onely pray against Satan who is the great artificer of temptations and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one 1 Joh. 2. 1 Joh. 5. but also against every thing that may either draw us to sin or hinders us from godliness Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Burgomaster of Hell 6 We are here taught that we are not yet in that estate wherein we shall be free from all temptations it will be the happiness of Heaven that we shall neither have Devil nor lust to combat with 7 That God would temper all temptations according to the strength we receive either by increasing our strength or lessening the force of the temptation Rev. 3.10 I will keep thee from the hour of temptation 2 Pet. 2.9 The Lord knowes how to deliver the godly in time of temptation for want of which assistance unsound men in time of temptation fall away Luke 8.13 8 See who are most apt to be tempted even Gods children who call him Father The devil hath carnal men sure and so never tempts them Luke 11.21 When a strong man armed keepeth his palace his goods are in peace 9 See what a filthy nature we have which is ready to betray us to every temptation If God withdraw his grace we are presently ready to fall as the staffe doth when it is forsaken of the hand that held it We see it in Gods children Sampson David Solomon Hezekiah Peter Noah Lot Nay they forsaken of God not onely fall into sin but lye in it how much more wicked men 10 That as we desire to be delivered by God from the evil of temptation so it should be our care not to run into provocations and occasions Joseph Gen. 39.10 though Potiphars wife tempted him from day to day yet he hearkened not to lye by or to be with her so not to go into houses hanted with the devil upon any pretence of the strength of our faith This is as if we should go within the reach of a Lion or mad Dog Remember the sons of Sceva Acts 19.14 16. who going in the devils reach without a call the devil both tore off their cloaths and wounded their bodies and therefore if godly people shall be invited to pray in such a place let them know they have no call to it 11 We desire not onely to be delivered from evils of wicked things but that even good things as riches strength health beauty friends may not become a snare to us For thine is the Kingdome the power and the glory for ever and ever These words are the conclusion not expressed by Luke It contains three motives or encouragements to come to God in prayer as 1 Thine is the Kingdome that is all Kingdomes are thine the Kingdome of providence or government of the world the Kingdome of grace and glory as if it were said Thou O Lord hast all Kingdomes in thy own hand and therefore thou art able to give all good things to thy subjects whether grace or glory even all things necessary for soul and body and to deliver them from all evils and to bring them to eternal redemption Under the name of Kingdome is meant the power of right Now the Kingdomes are Gods 1 Proprietarily that none can lay claim to it in this manner but himself also efficiently Psal 95.3 4. 2 Derivatively or hereditarily so the Kingdoms of the world are given to carnal men Dan. 4.25 and the Kingdomes of grace and glory to Saints so Satan is called the Prince of the power of the ayr Eph. 2.2 because devils are suffered there to rule and tempt and to speak to our spirits but yet with subordination to the Lords providence The power Here 's another argument to strengthen our faith in prayer as his fatherly affection on the one hand so his kingly power on the other may assure us that he is both willing and able to grant our requests There is such power in God that there is nothing too hard for him thou hast not onely potestas or authority of all things as a King but thou hast power that is a working power thou alone canst grant us these things and no other can grant them thou hindering them therefore we come to thee for them Also saying Thine is the power we learn that his power is not derived from any other the power of creation is thine and the power of sustentation of all things Heb. 1.3 and in particular the power whereby he sustains his Church 1 Chr. 29.11 12. Thine O Lord is the greatness and power thou raignest over all and in thy hand is power The power of God is seen in these things 1 In making Heaven and Earth Psalm 124.8 2 In that he made it without matter Man cannot work without matter God made the World of no matter that doth appear Heb. 11.3 3 In making them so easily even by the word of his mouth Gen. 1. 4 This power in God is seen in raising up the Body of Christ and the bodies of Saints which rose with him and the bodies of Saints which shall arise John 5.28 Ephes 1. 5 In bringing over a soul to believe Ephes 1.19 God inclines our wills whither he willeth having them more in his power than we our selves A man may sit under Ordinances all his life and not be converted if this power put not forth it self This power in God is twofold 1 Absolute and that is twofold 1 Independent in that none hath power to call him to account Job 33.13 He giveth not account of any of his matters None hath power to ask him why he makes one crooked another straight why he calls one and passes by another why he gifts one and not another why one is a King and another a Slave this power is authority 2 Infinite and unlimited whereby God is able to do more than he doth he never so puts forth his power but he could put it forth further if he pleased Matth. 9. God is able of stones to raise up children to Abraham he hath made a World and could make more if he pleased Matth. 26.55 Thinkest thou not that I could have prayed to my Father and he would have given me more than twelve Legions of Angels 2 There is an actual
18. We see it in Devils who believe and tremble Matth. 8.29 Contrarily filial fear hath quiet of heart joyned with it The heart is never in so good a temper as when it is most fearfull of sin Acts 9.31 The Churches walking in the fear of the Lord walked also in the comfort of the Holy Ghost Mal. 4.2 Unto you that fear my Name shall the Sun of Righteousness appear 4 Those that have slavish fear would fain be rid of it 1 Kings 22.26 Zedekiah goes from chamber to chamber to hide himself the wicked in fear of Gods judgment call to mountains and hills to hide themselves Revel 6.16 Contrarily Saints would still have the fear of God continue upon them nay if they finde it decaying they complain Isai 63.17 Lord why hast thou hardened my heart from thy fear 5 Slavish fear is from 1 The sting of a guilty conscience Deut. 28.65 66. The Lord shall give thee a trembling heart and thou shalt fear day and night Saul 1 Sam. 13.7 when he was near the battle all the people followed him trembling Hypocrites in Sion looking on God as devouring fire fearfulness surprized them Isai 33.15 Paul preaching to Faelix of righteousness temperance and judgement to come he living an unrighteous and an intemperate life trembled to think of the judgement to come and was so stung with it that he was driven to make Paul leave off his preaching 2 From the expectation of future wrath Heb. 10.27 they have a certain fearfull looking for of judgement and fiery indignation Contrarily filial fear 1 Ariseth from faith Heb. 11.7 By faith Noah was moved with fear Isai 50.10 Or 2 From godly sorrow 2 Cor. 7.11 Fear was one effect that godly sorrow wrought in the repenting Corinthians the soul having felt much inward sorrow for the evils it hath done is affraid to do the like evils again 3 From love to God we are affraid to offend those whom we love an husband fears to offend his wife a good childe fears to offend his father so the soul that loves God fears to offend him Motives to this Godly fear 1 Gods fear is a perpetual duty Some duties are but for a time and then at an end but this is perpetual Prov. 23.17 Be thou in the fear of the Lord all the day long Yea We are to pass the time of our sojourning here in fear 1 Pet 1.17 Psal 19.9 The fear of the Lord endureth for ever Hence this duty is practised by glorified Saints who in heaven know evil as well as good but by the fear of God in them their wills are eternally determined to the choice of good 2 It 's a principal duty lying upon Saints above all people in the world Psal 34 11. Fear the Lord ye his Saints for God is wont to punish them more sorely then other men in this world when they sin against him Exod. 23.21 Provoke him not for he will not pardon your iniquities Deut. 32.19 Amos 3.2 As men that have more to lose then others are affraid to offend Princes so the Saints that have more to lose then the rest of the world should be affraid to offend the King of heaven they may in case they sin lose Gods face Isai 50.10 the peace of their consciences and be smitten with temporal strokes 1 Cor. 11.32 3 It 's an honourable Character to be a man fearing God 1 Kings 18.12 It 's said of Obadiah That he feared the Lord from his youth Job 1.1 Job was a man fearing God and eschewing evil Hananiah Neh. 7.2 Cornelius feared God and all his house feared God Yea a woman that feareth the Lord she shall be praised Prov. 31.30 4 The children of God have found much comfort in this grace Neh. 1.11 Let thine ear be attentive to thy servants that desire to fear thy Name Yea when they finde no other grace in their hearts but this grace yet are they commanded to stay their hearts herein Isai 50 10. Contrarily they have been much troubled if they have found either a want or a decay of this grace 5 Gods fear as at other times so especially in evil times is a principal treasure to good men Isai 33.6 The fear of the Lord is his treasure The meaning of the place is from Gods fear arises all prosperity to supply us as out of a treasure arises money to supply our needs 6 Gods fear is the most watchfull affection as being conversant about danger How often would temptations captivate us were it not for this in-dwelling grace in Saints Jer. 32.40 This grace doth as it were stand Centry for the soul Psal 119.11 7 The attributes wherein God stands related to us 1 His power and justice Job 37.23 24. He is excellent in power and judgement and plenty of justice men do therefore fear him 2 The pitifull affection or disposition God bears to them that fear him Psal 103.13 As a father pities his children so the Lord pitieth them that fear him Psal 147.11 The Lord taketh pleasure in them that fear him in what ever Nation such Saints be God being no respecter of persons they are accepted of God with a favourable respect Acts 10.35 8 The relations wherein we stand ingaged to the Lord 1 Of servants If earthly servants must have a fear of their masters according to the flesh Eph. 6.5 ought not we to the Lord Hence the Lord expostulates Mal. 1.6 If I be a master where is my fear 2 Of children What dutifull child stands not in fear of offending his father Heb. 12.9 We gave earthly parents reverence shall we not much rather be in subjection to the Father of Spirits and live 9 Gods fear sweetens a low condition Prov. 15.16 Better is a little with the fear of the Lord then great revenues and trouble therewith that is then great revenues got with a wounded and troubled conscience Psal 37.16 10 Such men as fear God are blessed Prov. 28.14 Blessed is the man that feareth alwayes They are often blessed in this world especially when a delight in Gods law is joyned therewith Psal 112.1 Blessed is the man that feareth the Lord his seed shall be mighty upon earth wealth and riches shall be in his house c. Also in the world to come they are blessed Rev. 11.19 When the time comes that the dead shall be judged there is a reward to be given to all that fear Gods Name both small and great Come we to the second thing viz. The true fear of God where it is eats out the fear of men we see it in Moses parents Moses himself in the Mid-wives Exod. 1.19 in Shadrach Meshech and Abednego Psal 27.1 3 The third point is God is able to destroy soul and body in hell This is called the second death Rev. 20.6 called a double destruction Jer. 17.18 The bodies of all that are in the graves shall come forth John 5.28 They that have done evil to the resurrection of damnation death and grave gives them
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
King cometh meek riding upon an Ass 2 Cor. 10 1 I beseech you by the meekness and gentleness of Christ 1 Peter 2 23 Isai 53 7 2 We have Saints commended for it Num 12 3 Moses was a very meek man above all the men of the earth Stephen Acts 7 60 Jer 11 19 3 It 's a great point of prudence to be of a meek spirit Jam. 3 13 q d a meek and a temperate carriage doth point out a prudent man 4 God hath promised sundry blessings to such as 1 Guidance and teaching in his way Psalm 25 9 2 Satisfaction Psalm 22 26 5 The infirmities and ignorance of those among whom we live Gal 6 1 We live not among perfect persons but among those who are apt to be overtaken with faults 6 Meekness will make our lives comfortable and pleasant This meekness hath these properties 1 It moderates anger impatience and revenge John 8 48 49 when the Jews told Christ he had a Devil he answers I have not a Devil with this caution that when Gods glory lies at stake then it speaks as in Moses Exod 32 27 who broke the Tables though a meek man 2 It shews it self by gentle answers and calm speeches Prov 26 11. Means to Meekness 1 Get poverty of spirit that you seeing your own wants and weaknesses may carry meekly towards others Gal 6.1 Restore him in the spirit of meekness considering thy self lest thou also be tempted 2 The ornament of this grace before God and men 1 Pet. 4.3 4. Hence it 's propounded to women instead of other ornaments 3 The wofull effect of a passionate frame of spirit Prov. 29.22 A furious man aboundeth with transgressions it 's apt to stir up strife 4 Consider we cannot walk worthy of our Christian calling without it Eph. 4.2 Walk worthy of the vocation wherewith you are called with all meekness 5 As to have the sea calm the windes must be quieted so to have a meek spirit we must mortifie our lusts Jam. 4.1 Whence come wars and fightings come they not hence even from your lusts Though you may lay the cause on something else yet turbulency of heart ariseth from pride impatiency envy revenge c. 6 Consider the times wherein thy self was sinful and outragious Tit. 3.2 3. showing all meekness to all men for we our selves were sometimes foolish and disobedient living in malice and envy and thou then stood'st in need of forbearing so do now to others Obj. But if we must be thus meek how shall sin be reproved and Gods glory preserved and sinners gained A. As a good Musitian must know when he must strike the string of a lower sound when of a higher so must a Christian wisely consider from due circumstances where is place for meekness where for holy anger hence 1 meekness must be with conservation of Gods glory as in Moses 2 With a due witnessing against sin in the compass of our callings both by reprehensions and punishments herein Eli failed towards his sons 1 Sam. 2.23 3 With an endeavor to amend the sinner by reproof Gal. 6.1 We must not let him lie being faln for fear of grieving him no more then we would let a man lye that hath broken his leg for fear of putting him to pain onely as the one is done by a gentle hand so should the other be by a meek spirit There may fall out times and places where the exercise of meekness may be suspended and other graces take turn as to make good musick all the strings must be in tune but it 's not for all to sound but some at some times must be silent that others may do their part and their sound be heard For they shall inherit the earth q. d. Whereas it may be said If we be thus meek we shall expose our selves to all losses Christ saith Nay such shall inherit the earth Obj. Such as revenge themselves and will put up no wrongs are rather Lords of all things Ans Though they be Lords yet the tumultuousness of their lives keeps them from a comfortable possession of any thing Some by earth understand heaven Psalm 27.13 hence heaven is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the land over against us see Psalm 142.5 thou art my portion in the land of the living q. d. ye meek are driven from your possession but you have a better in heaven He shall inherit the earth That is he hath not onely right to all at present 1 Cor. 3.22 All is yours but he shall partake of the new heaven and new earth 2 Pet. 2.13 They are not onely possessors of all by having contentation which is in stead of all but they shall actually reign on earth with Christ Apoc. 5.10 and hath made us unto our God Kings and Priests and we shall reign with him on earth Hence the text saith not the meek do inherit as if they had such a measure of earthly things as others or more but they shall have it for an inheritance Those that have followed me in the regeneration shall sit upon Thrones Matth. 19.28 the Kingdome and Dominion and the greatness of the kingdome under the whole heaven shall be given to the people of the Saints of the most high Also Heb. 2.5 Unto the Angels hath he not put in subjection the world to come there Saints have an inheritance To apply this 1 Comfort your selves in that small measure of earthly possessions As Abraham comforted himself that he should be heir of the world Rom. 4. though as yet he had not a foot thereof so should we comfort our selves in the promise 2 In all our spoil of goods when persecutors drive us from our possessions 3 In banishment whithersoever thou art driven thou art in thy own earth 2 Exhortation 1 Not to take any thing upon pretence of right to all for thou hast them but onely in promise 2 Moderate thy affections to the world thou shalt have earth enough one day be not like them Esai 5.8 They lay field to field that they may be placed alone in the midst of the earth 3 To have a greatness of mind in hope of these enjoyments Earthly heirs are apt to have greatness of mind and to swell because of their estates 1 Tim. 6.17 but let us have a spiritual greatness of mind to contemn the pomp of the world Eccles 2.11.4 To press after the qualification 4 To get weanedness of affection to present possessions knowing though now you have a right in them for a time yet they shall be given to others though you shall have your share if godly notwithstanding any assurance in law that they are made over to you and your heirs for ever 1 Cor. 7.30 5 To have your faith and hope raised up to the expectation of the promise of new heavens and new earth Esa 65.17 2 Pet. 3.13 6 To press after meekness in hope of this inheritance V. 6. Blessed are they which do hunger and thirst after righteousness for
the Confirmation of the Truth and of the Promise made Besides he to whom an Oath is sworn I mean the Christian though he requires an Oath doth not require a corrupt Oath Quest Whether it be lawfull to lay the hand upon the Book and to kiss it in taking of an Oath when it is imposed on us by a lawfull Magistrate Answ No because an Oath is part of Gods worship see Deut. 6.13 and this is a Superstition or a Super-institution in it 1 Because it confines our outward Worship to a bodily Service which was never commanded by God nor exemplified by Saints Now as the Christians twenty years ago opposed Bowing before the Altar bowing towards the East when it was imposed though herein they were required onely to bow to the God of Heaven and Earth placing an absoluteness in that which God left indifferent so we in like manner may oppose this Superstition of Confinement in Laying our Hand upon the Book and kissing the Book in taking of an Oath when God hath left it indifferent what gesture or outward signification we will express Hence the Scripture mentions variety of gestures sometimes the Putting the Hand under the Thigh Gen. 24 9. sometimes lifting up the Hand to the most high God Gen 14.22 2 Because in the Worship of God there is introduced a humane Invention which ought not to be seeing he that ows the Worship must appoint the manner how he will be worshipped That there is a humane Invention brought in appears because that together with their swearing they are at the same time required to lay their Hands upon the Book now as some of the Non-conformists brought it as an unanswerable Reason that the Cross ought not to be used in Infant-baptism but was will-worship because it was joyned with the worship of God as it was then accounted and that it was joyned with the supposed worship of God appeared because the worship was a good while begun before the Cross was used and after the Crossing there was the saying the Lords Prayer and a Thanksgiving for the Regeneration of the Infant This Argument I producing once to a great learned Bishop he was not able to answer it but was in a manner silenced at it Let those then be silenced who will offer to introduce Laying the Hand upon the Book in the Worship of an Oath and impose it on others to observe their Invention 3 It 's unlawfull because Magistrates in some places place the essence of an Oath in Laying the Hand upon the Book hence it 's unlawfull now in that they place the essence of an Oath in laying the Hand upon the Book appears because they will not give you an Oath unless you will swear in that manner 2 Because they think the Oath is not full without it for though in the most religious manner you call the Searcher of hearts to witness and though you are willing to lift up your hand to Heaven to the most high God yet nothing wil serve unless you lay your Hand upon the Book they will not give you an Oath witness Ald. Hook one of the Judges for Probate of Wills at Dublin who thus refused the Testimonies and Oaths of me and another who were Witnesses to a Will wherein the Legatees were onely a Widow and three very small fatherless Children As the calling of God to witness to confirm a truth by a person that discerns what an Oath is is one part of the essence of an Oath so these men would have Laying on of Hands on the Book to be another part of the essence thereof unless we may suppose that they make Swearing in the Worship of God to be the thing signified and Laying the Hand upon the Book and kissing it to be the outward sign thereof so that the Worship shall be from Heaven and the sign from man a grosser presumption than which there were not many in the Prelacy 4 If there be any outward visible gesture required in taking of an Oath there being none commanded by God it must be such as is exemplified by God Angels and godly men but not laying the Hand upon the Book but lifting up the hand towards Heaven is such as is exemplified by God Angels and godly men therefore if any gesture be required lifting up of the hand to Heaven must be it See it 1 In God Deut. 32.40 I lift up my hand to Heaven and say I live for ever 2 See it in Angels Revel 10.5 6. And the Angel which I saw stand upon the Sea and upon the Earth lifted up his hand to Heaven and sware by him that liveth for ever and ever who created Heaven and Earth 3 See it in a godly man the Father of the faithfull Gen. 14.22 Abraham said to the King of Sodom I have lift up my hand to the Lord the most high the Possessour of Heaven and Earth that I will not take from thee a thred even to a shoe-latchet Moreover Dan. 12.7 I heard the man cloathed in Linnen which was upon the Waters of the River when he held his right hand and his left hand unto Heaven and sware by him that liveth for ever 5 I have read of a conscientious Witness in the Book of Martyrs about three hundred years ago who conscientiously opposed this Abomination 6 I have heard upon good Information I trust that there was an Ordinance of Parliament to dispense with tender Consciences herein which it behoves all tender Consciences to have if it may be had to produce it against the rigidness of 〈◊〉 who will either force them to lay their hands upon 〈…〉 or else give no Oath There was a Witness of Christ that opposed laying his hand to swear upon a book See Acts and Mon. vol. 1. P. 701. Col. 2. also P. 702. In the life of William Thorp a Priest A certain Clerk asking William Thorp if it were not lawful to kneel down and touch the holy Gospel book and kiss it saying So help me God and this holy doom William Thorp answered out of a discourse betwixt a Lawyer and a Master of Divinity The Master of Divinity said it was not lawfull to give or take any such charge upon a book for every book is nothing else but divers creatures of which it is made of therefore to swear upon a book is to swear by creatures and this swearing is ever unlawfull this sentence witnesseth Chrysostom plainly blaming them greatly that bring forth a book to swear upon Also pag. 702. being askt to lay his hand upon the book and swear William Thorp answered If Chrysostom proveth him worthy of great blame that bringeth forth a book to swear upon It must needs follow that he is more to blame that sweareth on that book After a Clerk bidding him lay his hand upon the book touching the holy Gospel of God William Thorp answered I understand that the holy Gospel of God may not be touched with mans hand ibid. that is not unadvisedly V.
sometimes have enlargement of words in Prayer but never of holy affections as the face of God was hid from Cain Gen. 4.14 so from all carnal men As Haman's great misery was that he was covered from beholding the Kings face Esther 7.8 so it is with these 2 The godly mourn under their straitnings Isai 63.17 Why hast thou hardened our hearts Psalm 13.1 How long wilt thou forget me O Lord how long wilt thou hide thy face from me but wicked men are not sensible of their straitnings because they never had any holy enlargements 3 The godly are wont to rejoyce in the removing of their straitnings as a man that was a close Prisoner is glad when he gets his liberty Psalm 6.8 Carnal men never have them removed therefore they can never rejoyce therein Use For application 1 Be exhorted to pray 2 To pray in a right manner Motives to Prayer 1 The readiness in God to hear our Prayers Psal 65.2 and his readiness to help our wants Psalm 50.15 Call upon me in the day of trouble and I will deliver thee 2 The manifold relations Christ stands related to us he is our Advocate 1 John 2.1 He is the great Favourite of Heaven if we had a Brother so near related in a Princes Court we should be emboldened to present our Petitions to that Prince why Christ is our Brother and he appears at the right hand of God for us 3 The former speedings that our selves and others have had with the Lord as Jehosaphat Hezekiah c. 4 Our own wants A Beggar 's necessity makes him full of expressions Psalm 28.1.143.7 Luke 15.17 18.18.13 5 Our hope of speeding Where a Beggar hopes to speed he begs earnestly but if the Beggar be perswaded that he shall get nothing this blunts his begging and makes him give over his sute so will it do with the soul when it prays without hope as we see in Judas Matth. 27.5 Judas had no heart to pray for mercy because he thought it impossible to get it There 's a twofold Despair 1 Of extremity as a Souldier when he sees nothing but kill or be kill'd this makes him fight eagerly so when the soul sees its extremity that it is in the deeps Psalm 130.1 Out of the deeps have I cried that it must either get grace or be damned for ever this makes a man pray eagerly 2 There 's a Despair of Infidelity when a man becomes heartless in Prayer and thinks it 's all to no purpose this takes away endeavours this is a secret soul-murderer These discouragements are hideous cases in Prayer and a man may perish and go to Hell that hath them yet they are signs that a man doth look towards God a little else he could not know what they mean Nourish then your hope in Prayer Psalm 42.11 Let thy mercy be upon us according as we hope in thee Psalm â—3 22 onely know that sometimes gracious hearts may in temptation cry their strength and hope is perished from the Lord and yet after finde grounds for their hope as we see the Church did Lam. 3.18 compared with v. 21. 6 Prayer sets God awork for us and God sets all the Creatures awork I will hear the Heavens and the Heavens shall hear the Earth and the Earth shall hear the Corn and Wine and they shall hear Jezreel Hosea 2.21 Many when in trouble set their Friends to work and their wealth to work but few set Prayer on work Hezekiah gave to the King of Assyria three hundred Talents of Silver and thirty Talents of Gold to depart from the City of Jerusalem 2 Kings 18.14 yet did it not help him for in a short time he came and besieged it again but when he sought to God by Prayer God did utterly remove him 7 In the Ordinance of Prayer God is wont to meet his people both to the turning away of judgements and to the obtaining mercies To the turning away judgements Psal 106.23 Had not Moses stood in the breach to turn away his wrath he had destroyed Israel compared with Exod. 32.10 11. Ezek. 22.30 in Ezekiels time God sought for a man to stand in the gap and to make up the breach but found none therefore Gods wrath was powred on them So to the bestowing of mercies Jer. 33.3 Call unto me and I will answer thee and shew thee great and mighty things Philimoâ— 22. I trust through your prayers I shall be given to you Matth. 7.7 8. Psal 4.4 I sought the Lord and he heard me and delivered me from all my fears also v. 6. in prayer God gives the spirit Luk. 11.13 8 In prayer we have intercourse and communion with God If it be a priviledge to have communion with Princes what is it then to have communion with God Psal 73.28 9 The desperate cases wherein persons have been heard the Jews delivered from Hamans cruelty Peter brought out of prison Acts 12.5 Daniel brought out of the Lions den Jonah out of the Whales belly David when the pestilence raged very hot 2 Sam. 24.10 Jehosaphat when in great straits 2 Chron. 20.12 compared with v. 15 17. 10 The delight God takes in his peoples prayers Prov. 15.8 The prayer of the upright is his delight As Princes have their delights so God Song 2.14 he loves the voice of his own spirit in the hearts of Saints 11 We are worthy to miss good things if we will not ask them Spare to speak spare to speed When God bids us ask and have how unworthy are we if we will not ask 12 The dangers we expose our selvs to when we do not ask Such prayerless persons are fit objects for the vengeance of God Jer. 10.25 Powr out thy wrath upon the Nations that have not called upon thy Name Ezek. 23.30 There died 14000. of the Plague Numb 16 49. but had not Moses and Aaron stood betwixt the dead and living to intercede the whole Congregation had been consumed in a moment v. 45 46 47 48 49. 13 In the exercise of prayer our graces are exercised to send out a sweet smell in the nostrils of God our faith in eying Christ our love and desires in breathing after him our repentance in bewailing sin our thankfulness in acknowledging benefits our expectation in waiting for answers As sweet perfumes when rubb'd send out a fragrant smell then the spirit blowes upon the soul that the spices thereof may flow out Song 4.11 to the end especially v. 16. these graces are compared to the smell of sweet flowers in a garden and to the smell of perfumed garments and to the smell of oyl of Spikâ—nard Calamus Cynamon Frankincense trees Myrrhe and Aloes and all chief spices 14 Prayer is the way to be enabled to all other duties and to become successful in them Eleazar having first prayed prospered in getting a wife for his masters son 15 Prayer is the abridgement of divinity therefore to call fervently on the name of the Lord is to be a godly
goodness in David wisdom in Solomon patience in Job zeal in Phineas but then all Saints shall have all graces God being all in all Then God shall be all in all in the praises of glorified Saints they shall not so praise one another as praise God there will then be no need of the Sun or of the Moon to shine there for the glory of God will enlighten it Revel 21.22 Thus with his fulness will he fill all in all Ephes 1.23 He will be a perpetual Light without interruption Isai 60.19 3 We shall then be for ever with the 〈◊〉 1 Thess 4.16 Where there will be fulness of joy and pâ—â—osâ—râ—s for ever more Psalm 16. ult Which eye hath not seen â—or â—ar heard nor hath entered into the heart of man to conceive 1 Ger. 2.9 I might have shewn other properties of the former Temporary Kingdom as 1 The universality The stone cut out without hands filled the whole earth Dan. 2.44 45. See Dan. 7.26 27. Revel 11.15 Isai 24.21 22 23. and no Monarchy shall be after it Isai 2.17 See Zach. 14.9 the Lord i.e. the Lord Christ shall be King of all the Earth Then de facto all will be the Saints 1 Cor. 3.22 Revel 217. they shall inherit all things 2 Removing of miseries as 1 Sin Isai 35.8 Isai 60.21 Zeph. 3.13 2 Peter 3.13 In this new Heaven dwells Righteousness Revel 21.1 2 3. compared with v. 27. 2 Sorrow Isai 14.1 2 3. Isai 25.8 Tears wiped from all faces Isai 54.13 14. Isai 60.14 20. The days of thy mourning shall be ended Isai 65.19 Revel 7.16 17. 21.4 These things never yet fulfilled Isai 65.19 Isai 35.9 10. 3 Fear None shall make them afraid Jeremiah 23.3 4. Jeremiah 30.10 Ezek 28.24 Mic. 4.1 2 3. Zeph. 3.13 14 15. 4 Death This shall then be swallowed up in victory Isai 25.8 Hosea 1â— 13 14. Paul cites both these places upon this occasion 1 Cor. 15.54 55. Hence there will be no sickness nor procreation of children because no Mariage Luke 20.35 36. 5 No need of political or ecclesiastical Government because free from sinfulness yet shall Kings bring their glory hither Rev. 21.24 6 No wants either 1 Of Meat or Drink Revel 7.16 2 Nor of Gods presence Revel 21.4 7 Freedom from Temptations as Christ after his Resurrection was never tempted so our bodies shall be like his Phil. 3.21 Satan is bound up that he should not seduce the Nations any more Some render the word Seduce to wander up and down for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wander as Planets Then that Promise will be fulfilled Rom. 16.20 3 The obtaining of Privileges as 1 Revelation of Mysteries Revel 11.19 The Temple of God was opened and there was seen in his Temple the Ark of his Testament This was after the seventh Trumpet sounded That is God in Christ who is typified by all Temples both that in Ezekiel and elsewhere opens his minde and mysteries to the Saints which formerly was shut up as the Book of the Law was in the Ark. Christ now opens something to us by his Spirit in faithfull Teachers and by the fallings out of things but then will be teach us in plainness to conceive Mysteries They shall be all taught of God 2 Union of Saints throughout the World both in affection and judgment Zach. 14.9 There shall be one Lord and his Name one Zeph. 3.9 They shall serve the Lord with one consent 3 Estimation of holy persons and things Isai 60.13 The Church shall be as the Stones of a Crown lifted up Zach. 9.16 That is highly esteemed as the Jewels in a Princes Crown 4 Glorious contemplation of God in Christ Rev. 22.4 beholding his face accompanied with great Hâ—llâ—â—â—â—â—hs of Praise Revel 19.1 to v. 9. For this see Doctour Holms his elaborate Discourse where you will see much of this additional yet with divers abbreviations and alterations I have finisht this discouse Of this twofold Kingdom forespoken of Justin Martyr saith The holy Prophets have foretold his twofold coming 1 One given as of a man despised and subject to passions 2 When he shall come from Heaven with glory and with his angelical Host when he shall raise up the bodies of all mortals that ever were and shall cloath the worthy with a nature void of all corruption but shall send the unrighteous with the Devils into everlasting fire Apol. 2. pag. 68. also in his Book against Tripho pag. 19â— Tripho having alleged that sundry Scriptures as that of Daniel the seventh compelled him and others to look for an illustrious and great one who from the ancient of dayes as the Son of man is to receive an everlasting Kingdom he your man who is called Christ was so without honour and glory that he fell into the utmost curse of the Law of God for he was crucified to which Justin answers There was a twofold coming one when he was prickt of you another when ye shall acknowledg whom ye have prickt and your Tribes shall lament the women by themselves and men by themselves Thy will be done in Earth as it is in Heaven In this is required 1 A denying of our own corrupt wills Matth. 16.26 Hereby we deny our selves Gal. 5.16 Walk in the spirit and ye shall not fulfill the lusts of the flesh Matth. 6.24 2 That we take up any cross the providence of God shall lay upon us without fretting or murmuring 1 Sam. 3.17 It is the Lord let him do what seemeth him good Job 1.21 The Lord giveth and the Lord taketh away blessed be the Name of the Lord. Acts 9.6 Matth. 16.23 3 That we follow the Lord in doing what he shall command Mic. 6.8 He hath shewed thee O man what is good 1 Thess 4.3 This is the will of God even your sanctification Also the will of God is for us to believe on his Son John 6.40 Grounds to do the will of Christ 1 It 's a good will Rom. 12.2 Eph. 1.5 Whatsoever God commands is grounded upon righteousness yea upon most perfect reason 2 It 's a known will Had God kept his minde in his own breast we might have pleaded for our selves and might have had a cloak John 15.22 but now we know it therefore our sin will be great if we do it not John 9.41 Luke 12.48 That servant that knew his Lords will and did it not was beaten with many stripes 3 It 's an acceptable will The Lord onely knowes what will please himself Rom. 12.2 Voluntary services though never so seemingly glorious are not regarded of him because not commanded Esai 1.11 12 13. Esai 66.3 Amos 5.22 23. 4 The pattern of Christ who was still ready to do his fathers will Father not my will but thine be done Matth. 26.39 42. yet was it in a most hard case even in the enduring the cursed death of the cross Yea saith Christ I do always those things which please him John 5.30.8.29 5 Possibility of doing Gods will
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
grace 2. From the punishment of sin 1 Thess 1.10 Jesus who delivered us from the wrath to come 3. From the guilt of sin Rom. 8.1 There 's no condemnation to them that are in Jesus 4. From the weariness and burden of sin Matth. 11.28 Come unto me all ye that are weary and heavy laden I will give you rest 5. From the remainders of sin this will be in another World Rom. 7.24 25. Who shall deliver me from this body of death I thank God through Jesus Christ 1 Cor. 15.57 3. The means whereby Christ sayes viz. his Death and Intercession If when we were Enemies we were reconciled by the Death of his Son much more being reconciled we shall be saved by his Life Rom. 5.10 1. By his living to make Intercession for us as it is expounded Heb. 7.25 wherefore he is able to save to the utmost them that come unto God by him seeing he ever liveth to make Intercession for them This is one Argument of Christ his Godhead to save his People from sin for it 's applied to Jehova Psalm 130.8 He shall redeem his People from all their iniquities If there were a Physician in the World that could save a man from all Diseases multitudes of Patients would come to him how should Believers then come to Christ who saves his People from all their sins Psalm 103.1 2. As the Woman that had the Bloudy Issue touching Christ was healed so we touching Christ by the hand of faith the bleeding wounds of our sins are stanched This is true tidings of joy to all believing souls that such a Saviour is born Luke 2.10 11. V. 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying The Evangelist sets down a third ground to stablish Joseph's heart and together with him the hearts of all other Believers viz. that this Prediction of a Virgins bringing forth was foretold seven or eight hundred years ago in the Reign of King Ahaz Isai 7.14 Joseph at first was ready to be startled at these strange News the Angel told him but when he heard that all that the Angel told him was confirmed by the Scriptures this brought full satisfaction The sum of the Promise was that not onely that God would save the House of David Isai 7.13 from the Syrians and Men of Israel their Enemies v. 8 9. but that also he would save the believers among them from their spiritual Enemies and because the matter seems hard to believe the Lord gives them a sign to confirm it viz. Behold a Virgin remaining a Virgin still shall be with childeâ— so that as in Painting or Building there are first rude Lines or Draughts made by the Painters who after by degrees perfect that which they had conceived in their mindes according to the Idaea therein so as the Lord had prophesied of a Virgins conceiving so now he perfects and fulfils it so that as the calling of the Israelites out of Egypt Hosea 11.1 was a Shadow of the Deliverance of the Sons of God out of the spiritual Egypt of Hell so these things told then by Isai did shadow out what was now fulfilled V. 23. Bernard thinks the Devil fell out of envy envying men that Dignity that God should become Man Behold a Virgin shall be with childe and shall bring forth a Son and they shall call his Name Emmanuel which being interpreted is God with us The Evangelist sets forth not onely the sum of the Prophesie but the wonderfulness of it Behold this Adverb still points out attention and admiration Behold as if he should say Men and Angels wonder at this strange unheard of thing that a Virgin should conceive and bring forth Emmanuel that is God-Man Jer. 31.22 The Lord hath created a new thing upon earth A Womam shall compass a man Some men will not wonder at any thing to conceal their own ignorance but here is a providence to admire all And they shall call his Name Emmanuel that is being interpreted God with us that is not onely spiritually that is reconciled to us 2 Cor. 5.19 but because the Word was made Flesh and dwelt among us John 1.14 They shall call all the saithfull and many others shall so call him God with us for this Pronoun Relative they hath respect unto a plurality See Luke 12.20 Luke 16.9 Quest How can Jesus be called Emmanuel Resp Not in sound but in sense Christ was called Emmanuel from the Dignity of his Person and he was called Jesus from his Office and effects of it and in all this it sell out that the Prophesie of Esaias was fulfilled Shut your eys without Christ and say that you know no other God but he that was in the bosom of Mary and suckt her Breasts Where that God Christ Jesus is there is whole God or the whole Divinity found the Father and the Spirit Luth. in Ps 130. I shall also add what a late Writer adds to interpret this Prophesie viz. that within a space of time wherein a Virgin might marry and conceive and bring forth and the Childe come to the distinguishing of good and evil Isai 7.14 15. Rezin and Pekah Ahaz his two Enemies should be brought low and from this he calls an high improved sense over and above the vulgar sense which belonged to the words that from this place the Spirit should gather that a Virgin should bring forth a Son V. 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him and took unto him his Wife Here we have Joseph's obedience to the Angel seen first in taking unto him his Wife as the Angel bad him When we are convinced of Gods Commands we must neither dispute them nor delay them Psalm 119.60 now Joseph takes both Mother and Childe into his tuition V. 25. And knew her not untill she brought forth her first-born Son and called his Name Jesus Here is the second thing wherein Joseph's obedience to the Angel was seen viz. in not knowing his Wife he means in a matrimonial way as it is taken Gen. 4.1 to make it appear that Christ was not conceived of Joseph but of the Holy Ghost So the phrase is taken Num. 31.35 1 Sam. 1.19 No doubt the Angel had given Joseph command herein not to know her because he did as the Angel commanded this was done as for the stablishing of our Faith on Jesus Christ as being conceived in such a wonderfull manner so for to verifie the Promise that the Seed of the Woman should break the Serpents head Gen. 3.15 Untill she brought forth her first-born Son It is not for us to contend to finde whether the Virgin Mary were a Virgin ever after she brought forth her first-begotten Son it is curious to seek and more curious directly to define that son is said to be the first-born before whom there was none though he were the onely begotten This word untill oft signifies an
they came to Jerusalem Some think 12 or 13 days after they saw the star at first hence the Feast of Epiphany or Manifestation but it 's like the next day after they saw his star they came forward though it 's probable that it was near upon a year before Herod put the infants of Bethlem to death that while being spent in acquainting Caesar with the designe and in the plotting and projecting of the business V. 2. Saying Where is he that is born King of the Jews for we have seen his star in the East and are come to worship him Here is the question the Wise men propound 1 See the greatness of their faith they ask not whether he be but where he is presupposing he was born They acknowledge his natures his manhood in that he was born his Godhead in that they call the star his he the owner of it they also acknowledge his Kingly office so freely that it came to Herods ear they were neither afraid of Herod nor ashamed of Christ a politick bosome faith becomes not them that enquire after Christ The question was full of danger and amazement as casting down Herod from his throne and to set up a new King which was no less then capital 2 The ground of their faith For faith must have both a ground and an evidence Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differences a believer and a credulous person who believs every thing Prov. 14.15 The ground of it was for we have seen his star in the East For this star it was not an ordinary star for it moved as they went and shone on the day time placed lower then the fixed stars perhaps like a blazing star Chrysostom thinks it was some invisible power or Angel figured in the shape of a star And the Lord cals them by a star rather then by an Angel as condescending to their weakness because they were much imployd about the stars Now if you ask how they came to know what this star did portend Though some think they living in the East might know it from Balaam's prophesie Numb 24.17 I shall see him but not now I shall behold him but not nigh there shall come a star out of Jacob and a scepter shall rise out of Israel and shall smite the corners of Moab yet I suppose they came to know this star by Divine revelation onely but whether soever they came to know it But whereas some from hence would conclude the lawfulness of Judicial Astrology it 's groundless onely this I must confess 1 That the stars have an influence here below Judges 5.20 The stars in their paths or courses fought against Sisera But I say it 's groundless 1 Because Astrologers proceed by way of observation as in such a year and such a concourse of Planets wars and rebellions to have been therefore this year the same will happen in the like concourse but here no experience or observation went before for never had a Virgin brought forth before Some have thought stars to be the causes of things But Christ was not therefore born because the star appeared but therefore the star appeared because Christ was born Others in this Age are apt to think them signes of our actions as if heaven were the book wherein God writes all future actions and events the stars are for signes oft-times as dayes and years but it seems to me in no wise signes of those things which depend upon the will of man the future motions whereof are onely known to God That Astrologers alledge experience it nothing moves me for all the predictions of Astrology are mere particulars but although they had any certainty yet it were better to be always in the fear of God then to be tormented with fear of events Luth. in Gen. cap. 1. We are not to heed Astrologers Jer. 10.2 Be not dismayed at the signes of heaven for the Heathen are dismayed at them If they fore-tell us prosperous things and they lye we shall be wretched by hoping in vain if they fore-tell to us adversity and lye they make us miserable by fearing in vain if they fore-tell unhappy things to us and speak truth to what purpose is it to fore-know those things we cannot prevent and if they should truly fore-tell prosperity expectation would weary us out Lapide in Jer. 10. King Muleasses fore-told in the year 1544 that he should lose his kingdome and his life be in danger to shun it he went out of Africa and in his departure brought upon his own neck that which he would have shunn'd To conclude these Astrologers and Star-gazers and Monthly Prognosticators cannot save us from the things that shall come upon us no more then they could Babylon Jer. 47.13 They enrich your ears with words that they may enrich their own purses with money In the East By this is meant not so properly the region of heaven as the land from whence they came q.d. we living in the East saw there a star shining in the East which accompanied us these Wise men as the pillar of fire and cloud did Israel This star or such an one like it was seen in the West towards the end of Augustus reign and Pliny saith it was held to be a happy star but the Western men for want of light did misapply it And are come to worship him Here was the end of their coming viz. to worship him yet do they not finde him in a worshipful case but in a stable in a manger yet by faith they over-look all this and worship him worship is a great matter in that heaven and earth stars and prophets lead us to it for this end the Eunuch came out of Aethiopia and the Wise men from the East The world was made for this end that he that created it might be worshipped the Scripture was made for this end that he that inspired it might be worshipped The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the gesture of the body lying down to give honour Zanch. in 4. Praecept of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dog to fall down as dogs do at their masters feet The Wise men being perswaded that a Kingdome was appointed for this childe after the manner of the Eastern nations who are generally known to have worshipped their Kings they fall down to worship yet did they not onely apprehend him to be a King and so worshipped him with a civil worship but also they apprehended him to be the King of heaven and so worshipped him with a Religious worship V. 3 When Herod the King had heard these things he was troubled and all Jerusalem with him We have here the effects of the inquiry of the Wise men which is 1 Herod was troubled Fearing as if this King would drive him out of his Kingdome and because he was a tyrant and distrusted the faithfulness of his subjects Besides Herod living long among them knew their
They hatch Cockatrioe Eggs and weave the Spiders Web he that eateth of their Eggs dieth and that which is crushed breaketh out into a Viper Besides John hereby would not onely inform them of their poysonous malice and hypocrisie but would inform them of their natural pollution they bring into the world Who hath warned you to flee from the wrath to come As if he should say Ye live so securely as if there were no vengeance after this Life you Sadduces think there is no Hell and you Pharisees are so presumptuous that you think you need not fear Hell but who hath told you so It is your own carnal confidence 2 You were never brought to the sight of your sin and the punishment due for it why then will you come to my Baptism which is a sign of remission of sins 3 Some take it as a word of Admiration as if John should say I cannot be brought to think that you do repent though you profess it but if it be possible for you to escape it it must be by Faith and Repentance certainly that your Consciences may be awakened know there 's much difficulty herein Matth. 23.31 Serpents Generation of Vipers how can ye escape the Damnation of Hell From the wrath to come He means not destruction by the Romans but principally hell fire the other is not excluded wrath hath lain upon them sixteen hundred years of which Christ speaks Luke 23.28 29 30 31. Zach. 5.11 The Ephah or the full measure of the sins of the Synagogue were caried into the Land of Shinar that is they were scattered all abroad as the inhabitants of the earth were at the confusion of tongues in the Land of Shinar and the ephah was stablished upon her own base to signifie that by their new blasphemies against Christ and hardness of heart that all the world may look upon their banishment and misery as they do upon a pillar set upon a base or foundation without hope of deliverance till their conversion be accomplished Rom. 11.25 2 John means hell fire Matth. 23.33 which he opposes against the Kingdome of heaven v. 2. q. d. the Souldiers and Publicans and common people have come to me Luk. 3.12 13. What shall we do and what shall we do and I have shewed them a way to escape wrath but what shall I do with you you see not your sin and then how can you be healed and being not healed how can you escape wrath even hell fire Obs The judgements of God ought seriously to be applied to hardened and impenitent sinners Psal 11.6 7.68.21 Rom. 2.5 8. 2 Thes 1.8 1 Peter 4.17 V. 8. Bring forth therefore fruits meet for Repentance John layes down next after his reprehension an exhortation to the Pharisees and Sadduces to bring forth fruits that is to say Works worthy of Repentance Acts 26.20 He means not a worthiness of merit as if our Works could deserve any thing at Gods hand nor as if our Works of congruity or the moral Works of natural men could deserve so much of God that he should be bound to enable us to do Works of Repentance or condignity to deserve any thing from God but he means a worth of sutableness as a bountifull Lady is worthy of a liberal Lord or Gentleman that is she is sutable So bring forth Fruits worthy of Repentance that is sutable or declarative of your Repentance as if he should say Shew that you do not come with a counterfeit Repentance but let your outward signs of Repentance as care of pleasing God hatred of former sins good Works contrary to your former evil Works tears and sighs evidence the inward Repentance of your hearts and this is the way and means of escaping the wrath to come wherewith I have threatned you You O Sadduces repent of your Atheism you O Pharisees turn the pride of your own Righteousness into self-abasement your seeming sanctity into real sincerity your covetousness and griping to Alms and Restitution your secureness to godly fear let there be some sutableness though we do not enjoyn a Popish commensurate equality betwixt your Sorrow and Humiliation and your former sins as Peter for Denial wept bitterly Matth. 26.75 Not to give satisfaction to God which onely Christ his Bloud doth but to shew your turning away from sin and your grief for what is already done and to shew you earnestly wish it were undone and that you would not upon any terms do it were it to do again Besides Fruits worthy of Repentance implies a vehemency of affection for God as formerly we have had for sin a burning affection to God as formerly we have had to sin to yield our members weapons of righteousness as formerly they have been weapons for sin Rom. 6.13 19. Finally know Repentance is an inward Grace seated in the Heart but the Fruits of it are brought forth in the course of our Life V. 9. And think not to say within your selves We have Abraham to our father for I say unto you God is able of these Stones to raise up Children unto Abraham The words are a Discovery of the false rests these Phariand Sadduces had which the Baptist lays open in order to their repentance As whereas thou calls us a generation of Vipers we are Abrahams seed whereas thou exhorts us to repent we are a holy nation whereas thou threatens us with the wrath to come if any such thing be it belongs to Reprobates But we are the elect people of God if God should cast off us that are the sons of Abraham then his promise would take no effect Rom. 9.5 but he would be unfaithful To this John answers The Children of the promise are counted for the seed and not the children of the flesh Rom. 9.8 Birth priviledges may inright you to the Land of Canaan but it cannot inright you to the promise of spiritual blessings here nor glory hereafter You do not imitate the Faith and works of Abraham but the wickedness and treachery of your ancestors since Abraham therefore you are not the Children of Abraham nor an holy Nation but a generation of Vipers and in vain do you as many in these days do imagine the promises to belong to the carnal seed This still was the Jews foolish boasting that they were Abrahams seed Joh. 8.33 and thence thought themselves free and needed no other freedome when Christ at the same time tells them they were the Bond-slaves of sin till such times as he freed them and tells them v. 39. that if they were Abrahams children they would do the works of Abraham The words are as if John should say Though you Pharisees and Sadduces go to Hell the promise made to Abraham will not in the least jot be made void being it is not made to them that succeed in the flesh but to them that succeed in the faith and works of Abraham whether they be Jews or Gentils God is able of these stones to raise up Children unto Abraham
words in what thing every Kingdom excelled Others think the Devil flew with Christ through all the Kingdoms of the World and in a little time shewed them to him But the Text saith The Devil took him into an high Mountain and shewed them to him Some think the Devil by an imaginary Vision presented all the Kingdoms of the World But this Tentation was outward not inward Therefore I lean to the first that the Devil from that high Mountain shewed Christ onely the coast and situation of all the quarters and Kingdoms of the World saying this is Europe this is Africk this Asia this England this France Spain c. And because he shewed him the glory of them it 's like the Devil like a Painter represented unto Christ all the glorious things that were in every Kingdom by thickening of the air wherein the Devil made certain Images of things which were no less apparent to Christ than Colours in the Rain-bowe to us for neither were the eys nor imagination of Christ deluded 3 Satan shewed the Kingoms of the World by way of proportion shewing the wealth pomp and glory of some one Kingdom that was nigh that high Mountain For the Kingdoms of the World have onely a greater quantity of that which may be seen in one Kingdom We may by the way observe the order of the Tentations The first Tentation was of Distrust from which Satan being driven away by the Promise the Devil sets upon Christ by a second which was If thou ascribe so much to the Promise then cast thy self down for it is written He shall give his Angels charge over thee His third Tentation was taken out of Psalm 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the earth for thy possession which though it were the speech of the Father to Christ yet so much Satan gathered that all the Nations of the World belonged to Christ The Devil therefore shews them to him as if he should say to Christ That way thou goest in humbling thy self thou shalt never subject the Kingdoms of the World to thy self for thou seest they are possest of them that are my Servants therefore if thou wilt worship me thou mayst become Lord and Heir of all these Kingdoms more easily speedily and surely than if thou trustest to that voice that sounded unto thee from Heaven V. 9. And saith unto him All these things will I give thee if thou wilt fall down and worship me Here is the Devils proffer to Christ All these things will I give thee The condition If thou wilt fall down worship me All these things will I give thee In this Proffer see the Devils Lyes 1 He challenges that to be his which belongs to Christ for he is Heir of all things Heb. 1.2 All power is given unto him in Heaven and Earth Matth. 28.19 2 That he had power to give the Kingdoms of the World to whom he will as Luke sets it down Whereas this onely is Gods property Dan. 4.25 for though Satan be called the Prince of the World John 12.31.14.30 and the God of this World 2 Cor. 4.4 yet this is meant onely of the World of the Wicked in whom he reigns Ephes 2.2 Not that he is Proprietary of any Kingdom of the World Quest But how durst Satan to have the impudence to speak thus to Christ Answ Because he had seen Christ again and again to forbear to do any Miracle though sollicited thereto therefore Satan began more certainly to think he was not the Son of God 2 Because he feigned himself to be the Son of God and to be God in that he says The Kingdoms of the World were delivered to him and that he gives them to whomsoever he will Luke 4.6 3 He was blinded with the ambition of God-head even from the first and therefore he desires so to be worshipped 4 He hereby thought to try whether Christ were the Son of God for it 's like he reasoned thus If this Christ be the Son of God he will be angry at me for taking his Dignity from him and counterfeiting my self to be Gods Son wherefore being angry he will reply whence is this arrogance of thine how dares thou thus blasphemously speak thou proud and lying spirit I am the Son of God thou art Satan it 's thy duty to worship me how dares thou then require me to worship thee If thou wilt fall down and worship me Here is the condition None get any thing of the Devil at a cheap rate For falling down in worship it was the manner of the Eastern People not onely to their Kings but to their God yea it was the manner of the Jews so to worship God Psalm 95.6 Dan. 3.7 Ezra 9.5 Nathan speaking to David about Adonisah's reigning he fell on his face to the ground 1 Kings 1.23 That outward sign of Reverence was not proper to divine worship when it was used out of divine worship We may know when it is done â—ightly or otherwise by the meaning of him that gives it and of him that requires it therefore Grotius out of Sozomen praises a certain Christian who having worshipped the King of Persia in a civil way being after sollicited to fall off from Christ in the same manner to worship the King again he refused Now there being no manner of Worship neither civil nor divine due to Satan Christ abhorred so much as to give him civil Worship Now for the Tentations wherein he tempted Christ they were 1 To Covetousness for the Devil knows how unsatiable the heart of man is after earthly things and to many the Devil need not proffer so largely neither a house-full of Gold as Balaam nor all the Kingdoms of the World for a handfull of Gold nay a far less matter will serve the turn Also the Devil tempts Christ to a false faith thâ—â—â—e may believe him to be the Son of God also to Idolatry that he might worship him as God also to Pride If thou wilt worship me I le make thee the greatest King in the World Now whereas most men among us would spit in their faces that should say they worship the Devil know that when thou art overcome of Covetousness and Pride in the reign thereof thou worships the Devil and on this condition Satan helps many men to glory and riches From Christ his Repulse of Satan learn we to drive him back drive back his Temptations of Unbelief by faith in God and in his providence his Temptation to Presumption by keeping our selves in the fear of God and the duties of our callings his Temptations of Covetousness and Ambition by a weaned affection to the world Not to love the World or the things thereof 1 Joh. 2.16 His Temptation to Idolatry by giving God both inward and outward worship V. 10 Then Jesus said unto him Get thee behinde me Satan for it is written Thou shalt worship the Lord thy God and him onely shalt
persons at difference so should we as much as in us lies be at peace with all men Rom. 12.18 The Apostle is full of exhortations herein 1 Cor. 1.10 2 Cor. 13.11 Col. 3.17 We are called to peace God calls to it who then calls to contention save Satan Means to peace 1 Mortifie your lusts James 4.1 Whence come wars come they not of your lusts The sea would be calm were it not for strong windes so would your hearts were it not for your lusts now the sins to be mortified are 1 pride Prov. 13.10 2 tale-bearing Prov. 26.20 21. 3 unrighteousness Prov. 15.27 4 provoking speeches Gal. 5.26 5 immoderate meditation of wrongs we have suffered 6 hatred Prov. 10.12 7 forcing of wrath Prov. 30.33 8 Let every one do his duty in that kinde of life to which God hath called him let him not lift up himself above others nor reprehend the works of others and praise his own as better but let one serve another by love Luth. Tom. 4.167 9 Practice Christian moderation in remitting of your right for peace sake Phil. 4.4 the word is epieikeia which signifies a yielding of our right 2 Study peace 1 Thes 4.11 The Apostle bids the Thessalonians to study to be quiet We study books arts sciences but this is an excellent study Sit down and think this man and I are at ods how should I make up the matter This is the pursuing of peace Psal 34.14 Seek peace and pursue it 3 Practice Christian kindness as giving lending c. One end why God gives us the things of this life is that we may maintain peace with them Every man is a friend to him that giveth gifts Prov. 19.6 Jacob took off a malice of twenty years standing by a gift Gifts are compared to precious stones Prov. 17.8 so that as persons that wear precious stones do oft delight to look upon them so do such persons look upon gifts Also mutual entertainments mutual visitings mutual counsellings and comfortings 4 Where you are damnified put up small wrongs Mat. 17.26 27. though Christ were free from paying tribute yet that he might not offend he bids Peter pay a piece of money for tribute Where you have damnified others give satisfaction for the least wrong Jacob Gen. 31.39 for peace sake gave satisfaction to Laban for that which was torn of beasts or stoln by day and night 5 In case of offence with any man proffer reconciliation both in your speeches and cariages Imitate the Lord who though the person offended yet sought to us 2 Cor. 5.19 As when an house is on fire every man brings water to quench it so let us meet one another in the midst to quench the fire of contention Luke 12.58 Agree with thine adversary whiles thou art in the way with him 6 Beware of stigmatizing one another with nick names take heed lest ye put off the name of Christ from those that have put on Christ Gal 3.28 by calling them Puritans Sectaries Anabaptists If every natural body no less desire its own unity then its being why should not the mystical body in like manner 7 Get the peace of Christ to rule in your hearts Col. 3.17 Creatures of a meek and peaceable nature though you use them never so harshly yet are they peaceable because they have principles of meekness and patience in them whereas creatures of fierce natures as Lions and Wolves though you use them never so gently yet will they be fierce because they have such principles so wicked men have not known the way of peace Rom. 3.17 but godly men usually are of peaceable spirits because the peace of God rules in their hearts Motives to Peace 1 Peace is a blessing that comprehends all blessings under it Psalm 29 1â— The Lord will give his people the blessing of peace What is our joy but the peace of our consciences What is our health but the peace of our humours If a man were in heaven and could not have it in peace it would not be comfortable Everlasting peace is part of our joy in Heaven 2 That which is the excellentest life every one desires to live Such is a life of peace not onely in that the most flourishing Commonwealths have lived it but God and Angels that which is the worst life devils and wicked men live such is a lite of contention Hence Christ the Prince of peace lived this life called the Prince of Peace Esai 9.6 gave it for a legacy to his Disciples John 14.27 Esai 11.6 7 8. 3 The universal peace that is among all creatures The heavenly bodies Sun Moon and Stars keep their course the Sea keepeth within the girdle of the Sands and doth not invade the earth the Windes blow not together but successively the contrary qualities in the world heat and cold drought and moisture are so tempered together that like musical discords they make a perfect harmony Woods of trees fields of corn grow without molesting one another creatures not onely of the same kinde but of different kinde feed peaceably one by another If peace be among all bodies let it be much more among the mystical body of Christ Psalm 133.1 How good a thing is it for brethren to dwell together in unity 4 The common enemy should set us at peace I mean the Popish and Prelatical combinations So that the question is not so much what kinde of government we shall have in Protestant Churches but whether we shall have any Protestant Church at all At the Battle of Lepanto when there was great differences and animosities betwixt the three generals Don John and Venereus and the third general yet when the battel came to be fought they united against the Turk and got a mighty victory against his navy the like whereof hath hardly been heard of Phil. 1.20 Jude 3. contend for the common salvation 5 Herein consists the form of charity not in this that we are all of one minde for that is kept for heaven but that we are peaceably affected in our hearts and wish well one to another When Luther had vented some hard speeches against Calvin sayes he though Luther count me a dogge yea a devil yet I 'le count him a famous servant of God 6 The smalness of matters which causes a breach of peace many are as angry for rejecting their opinions as Jonah was for his gourd I know the smallest thing in Religion ought to be made conscience of yet those points without the knowledge whereof many have come to heaven though they may obstruct publick communion yet know I no cause why they should hinder peace and private communion among those that fear God Learn we of the Romish Churches if it be expedient and lawful so to call them among which there are controversies of far more moment viz. of the infallible judge in all points of the Christian faith the Spanish and Italian Churches defend the Pope to be the supreme judge affirming him so to be inspired with
1 That as such sufferings abound so shall consolations abound 2 Cor. 1.5 so that what ever they lose they have an hundred fold with persecutions Mark 10.29 30. 2 It 's no new thing to be persecuted Abel was persecuted of Cain 1 John 4.12 Isaac of Ishmael Gal. 4.29 As he that was born after the flesh persecuted him that was born after the spirit so it is now yea whosoever will live godly shall suffer persecution 2 Tim. 3.12 so that we are not to count fiery trial a strange thing 1 Pet. 4.12 Brother shall persecute brother Matth. 10.21 and three shall persecute two in the same family Matth. 10.35 3 In the greatest violence persecutors can inflict believers shall not be forsaken of God 2 Cor. 4.9 persecuted but not forsaken not tempted above strength 1 Cor. 10.13 2 Tim. 4.16 17. All men saith Paul forsook me but the Lord stood with me when he came before Nero that Lion Matth. 10.17 I le give you a mouth that all your adversaries shall not be able to resist 4 God is wont to deliver his people from persecuting hands Persecutions befeâ— Paul at Iconium Lystra and Derbe but out of them all the Lord delivered him 2 Tim. 3.11 God delivers 1 Sometimes by setting one wicked man against another Acts 23.6 7 8. the Pharisees contended against the Sadduces for the resurrection and so took Pauls part 2 Sometimes by making the earth to help the woman Revel 12.16 3 Sometimes by providing some City of resuge Matth. 10.23 If they persecute you in one City stye to another 4 Sometimes by death when the death of his Saints shall set forth Gods glory John 21.18 Means to suffer persecution 1 Get assurance of pardon Guilt makes a man cowardly What made Paul so to triumph Rom. 8.35 Why he had assurance of pardon v. 38 39. I am perswaded neither life nor death shall separate me from the love of God 2 Pray and endeavour for a patient frame of heart When great troubles and an impatient heart meet how hardly are troubles born when Christ had told them they must be betrayed by brethren and friends and be hated of all he bids them possess their souls in patience Luke 21.17 18 19. strengthened unto all patience Col. 1.11 that is to patience in all things Hence be contented to be emptied from vessel to vessel you know how to live with your estates but learn how to live without them Phil. 4.12 13. 3 Look that the cause you suffer for be good 1 Pet. 4.16 If any man suffer as a Christian let him not be ashamed 4 Strive not to meddle with much of other mens estates no more then for meer necessity so that if we lose for Christ we our selves alone may be losers for such debts in persecuting times will be apt to contract disquiet 5 Go in Gods strength Peter going in his own strength came to deny Christ Mark 14.29 30 31. how came Paul to stand when others shâ—unk God stood with him and strengthned him 2 Tim. 4.17 6 Get clearness of light When a man comes to suffer he will not go a jot beyond that he hath cleer light for Hâ—b 10.34 after they were illuminated they endured a great sight of affliction Though the heart be upright and cause good yet the person suffers fearfully for want of 〈…〉 7 Look upon God in his greatness and so shall you not fear men how great soever Psal 27.1 The Lord is my light and salvation whom shall I fear Mat. 10.28 Fâ—â—r him that is able to cast soul and body in to hell fiâ—e 〈◊〉 51.12.13 Wheart thou that art afraid of a man thâ—â— shall are and 〈◊〉 the Lord thy maker Heb. 11.27 Moses indured and was not affraid of the wrath of the king for he looked upon him that was invisible 8 Beware of the threats and flatteries of persecutors Be not scared with their threats Dan. 3.16 when they threaten fiery furnaces Lions dens nor yet allured with their flatteries Dan. 11.32 9 Be content to live in a low condition Many will comply to any thing because their spirits are so great they must live in such an height low conditions are crosses that must be taken up as well as other crosses Luke 14.26 27. 10 Either you must suffer with men for confessing truth or with God for denying it If it be the will of God its better that you suffer for well doing then for evill doing 1 Pet. 3.17 11 Get a holy resolution to choose persecution or any other affliction rather then to sin against thy conscience Job 36.21 Take heed regard not iniquity for this hast thou chosen rather then affliction 12 When thou choosest persecution rather then to sin against God the kingdome of heaven is thine as in the text Mens minds are apt to be broken and cast down in persecutions hence Christ promises a kingdome Matth. 19.29 Hence let us not under persecution bewail our condition as if it were most miserable seeing this kingdom will be yours V. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake V. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the prophets which were before you Here are 4 things considerable 1 The sufferings revilings set down by two aggravations 1 Saying all manner of evil against you 2 Saying it falsely 2 The cause for Christ his sake 3 The affections Christians must have under these sufferings viz. they must rejoyce and be exceeding glad 4 The grounds of this affection of joy which are two 1 The greatness of the reward in heaven 2 Their conformity herein to the Prophets and other holy servants of God 1 The sufferings which are revilings Obs The people of God in this present life are exposed to the worst and most false revilings for Christs sake Luke 6.22 They shall reproach you and cast out your name as evil for the son of mans sake Reas 1 From that enmity that is betwixt the seed of the woman and the seed of the Serpent Gen. 3.15 2 Because the Saints do not suite themselves to the manners and customes of the world but by a contrary course condemn the wicked manners of the world hence the world to justifie themselves and to condemn Gods people they load them with reproaches John 15.19 If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hates you 3 Because wicked men have a principle of hatred against Christians Matth. 10.22 Ye shall be hated of all men for my names sake Prov. 26.28 A lying tongue hateth those that are afflicted by it Use Be not discouraged under revilings seeing it is for the cause of Christ Heb. 13.13 Let us go forth therefore unto him without the camp bearing his reproach That is be not ashamed if
laid down in the Old Testament which was not either ceremonial or proper to the Jewish Common-wealth onely and peculiar to their Church-state onely or hath not been nullified by some Commandment of the New Testament is and ought to be of perpetual observation by all Christians as being holy just and good and I must say as Justin to Tripho I am altogether perswaded there is no Scripture diverse from another I will rather confess I understand not the things that are spoken Page 225. For to diminish any thing from Gods Word is far from me onely I have endeavoured to reconcile where any thing seems contrary in the New Testament to the Old One Title of the Word is greater than Heaven and Earth said Luther Among all the gifts of God this is one of the largest he that takes away this doth as it were take away the Sun out of the World for take away the Word what is the World but a Hell notwithstanding all the glorious things in it Howbeit I shall not forbear to write what Justin Martyr who when he writ his second Epistle to the Emperor Antoninus he saith it was then 150 years from the birth of Christ from which taking the 33 years of Christ his being on earth and the years of the life of Justin he was within much less then an 100 years after Christ his ascension yet see how he disputes against Tripho p. 175 Apol. 2. p. 65. 176. Justin have you nothing against us but that we are not circumcised nor keep your Sabbaths and holy days nor live according to the prescript of the law Tripho we wonder at you that boast of true Religion and would excell other men when your life differs nothing from them as that ye keep neither holy days nor Sabbaths neither have circumcision moreover you place your hope in a crucified man hast thou not read that the soul that is not circumcised shall be destroyed you slighting this Covenant and Testament you have no respect of the following commands and ye go to perswade your selves that you know God doing nothing of those things which those that fear God do Justin we worship no other God but him that made heaven and earth and hope not in any other God but in him in whom you hope but we hope not by Moses nor by the law for then should we do as you but now I have read O Tripho that there hath been a latter law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Testament most soveraign of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Testament I say it behoves all mortal men to keep whosoever aspire to inherit the kingdom of God for the law which was proclaimed in Horeb is now old and is onely yours but this is common to all seeing that a law brought against a law the latter abolishes the ancienter and the latter Testament derogates from the former Christ the everlasting and final law is given to us and a faithful Testament after which Testament there will not be further law precept nor any command These and much more Justin saith I cite this to abate the heat of some who are too much inclining to Jewish observations for my self I judge as before the old Testament to be in force the former restrictions and limitations by me laid down being observed and so doth Justin pag. 190. Dost thou acknowledge these things O Tripho they are laid up in your writings yea rather in ours then in yours for we believe them and obey them but ye whiles ye read them do not attain the mind and sense of them cont Triph. and we confess those Commandements are sweeter then hony and the hony comb as appears by that that we do not deny his name unto death Ibid. see the same more fully pag. 202. ibid. V. 20. For I say unto you except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Christ retorts the accusation of the Scribes and Pharisees that they opposed and depraved the law not in the least Commandements but in the greatest which Christ sets down generally in this verse specially in the following verses in this verse because they teach such a righteousness as excludes out of heaven for they did not onely teach a righteousness of works but obliged their hearers onely to outward duties so that if they did not kill a man or lye with another mans wife nor take away with their hands another mans goods they were just in those commands respectively Except your righteousness exceed That is except your righteousness overcome that obedience which they require The righteousness of the Scribes and Pharisees He names these sects because they had gotten an opinion of holiness above other sects as the Herodians and Esseans from which holiness they were far enough but if you ask what this righteousness was we may see from Paul brought up at the feet of Gamaliel 1 Phil. 3.6 which consisted 1 In an outward unblameableness and in opposing such sins as hindred civil society Now whereas the law forbad heart sins as well as outward offences the Pharisees interpreted sin rather according to to the mind of their counsel then to the mind of Gods law and for these inward sins they were done away by their daily sacrifice And therefore Tripho disputing against Justin saith The commandements of the Gospel seem to be so great and wonderful that they cannot be performed of any man to wit the commands of inward innocency And therefore Josephus censures Polybius for ascribing the death of Antiochus to an intentional sacriledge though not committed For the Pharisees outward righteousness see Matth. 23.25 26. 2 In civill righteousness and just dealing with men otherwise they could never have gained that opinion of sanctity 3 In partial righteousness for doubtless they observed some of Gods commands with much seeming devotion as in paying tithe of Mint Annise and Cummin Matth. 23.23 mean time they omitted judgement mercy and faith Hence 1 See the folly of men Carnal professors who content themselves with either 1 Civility in dealing justly with men as the Pharisee Luke 18.12 Or 2 With formality because they pray read fast give almes yet all these things did the Pharisees External righteousness is that most look after never looking to the evils of their hearts as malice pride c. neither to suppress them nor to be humbled for them 2 See how far many are from heaven who have not so much as these Pharisees had not so much as an external righteousness open swearers drunkards scoffers at goodness 3 See that if you come to heaven you must get a righteousness exceeding all pharisaicall righteousness this is had onely by Christ who being made over unto us for righteousness by faith Gal. 2.16 Phil. 3.9 is made over also for sanctification 1 Cor. 1.30 working in us uprightness which is called by the name of righteousness Job 27.5 6. Psal 32. ult If
Husband for Idolatry Infidelity 1 Cor. 7.12 13. onely if the Idolater will depart and put the Believer away the Believer is free Nor for Errour in person as if a man think he mary a Virgin and doth not because she hath done nothing since his Wife nor for Errour of Estate as supposing to mary one rich but she is poor nor for Idolatry Ezra 10.2 3. Compare Rom. 7.1 2 3 4. nor Heresie 1 Cor. 7.12 no nor yet for poverty is a person to put away his Wife no nor for frigidity or coldness because not able to perform the duty of Mariage nor for some incurable Disease these may hinder a Mariage from being but not break it after it is solemnized 1 Cor. 7.10 11. Let not the Wife depart from her Husband and let not the Husband put away his Wife Quest But what if the Wife be of contrary Religion as a Papist and will not live with her Husband in such Countreys where the Husband may safely profess the Faith Answ It was the judgment of Calvin and the other Helvetian Preachers that there might be a Divorce whereof there were two Examples one of Pizarro who maried a Wife who would not live with him save in the Roman Territories where he must either deny the Faith or lose his life After Divorce he was maried as I remember for I have not the Book by me to one Magdalen Moor. The other is of Galeazeus Caracciolus whose Wife refusing to live with him save in Italy where he was either in danger of denial of Christ or loss of life he was divorced from her and maried to a Gentlewoman of Roan who fled for the Gospel sake 1 Cor. 7.15 But if the unbelieving depart let him depart a Brother or Sister is not in bondage in such a case but God hath called us to peace that is to peace of conscience herein as Martyr expounds it Now the reason is because such a person totally puts away such a yoke-fellow for doing his duty or if retained it is with an intention to murder him 4 Exhort To be wary in choice of yoke-fellows seeing the Bond of Mariage is an indissoluble Bond it cannot be broken save for Adultery beware how you chuse let Women beware how they consent if it were as common Bargains that a man might be rid of them losing his Earnest or if they were taken as some take Apprentices upon liking or as some buy Horses to lose so much if they dislike and return them but this is an eternal Bond therefore ought to be done with much deliberation as being onely once to be done Beware then how you chuse for Beauty Portion Many Women are soon won for person kindred riches because he that hath her is able to deck her in fine Apparel and Jewels never looking what ability such a man hath to instruct her and to bring up the Children they shall have in Gods fear And so much more ought we to be advised because Mariage is that point upon which depends in a great measure our eternal Estate for the Estate it self it is but for a few years but eternal things both of our selves and posterity much depend upon it How angry was God for his peoples matching themselves with Idolaters Nehem. 13.23 24 25 26 27. Ezra 9.2 3. such kinde of mariages are in danger of turning us from God Deut 7.3 4. 5 To stablish the consciences of competent Judges in granting divorces when one of the persons is a fornicator it is of the light of nature that he that keeps not the conditions of a contract or bargain should lose the benefit of it and the contract be made void that whoredome was a just cause of divorce in Moses time was in respect of gentle husbands who would not have their wives put to death such an husband was Joseph to Mary or in respect of such husbands who though they believed their wives were strumpets and perhaps found them so yet they were not able to prove it in judgement the proper punishment thereof was death either burning Gen. 38.24 or stoning Levit. 20.10 Joh. 8.5 but now Christ warrants any Judge to proceed to divorce in this case of adultery But for other cases as for a woman against her husbands will to go to the banquers of strangers or without just cause to lye out all night or to go into the Baths with men these are no sufficient grounds of divorce though they may be grounds of suspicion 6 To rest contented in the state of marriage wherein God hath placed us and hate putting away Mal. 2.16 as God hates it so should we And so much more because God joyns persons in mariage Matth. 19.6 What God hath joyned together let no man put asunder Besides they are one flesh V. 33. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine oaths V. 34. But I say unto you Swear not at all neither by heaven for it is Gods throne nor by the earth for it is his footstool c. In the words are two propositions 1 Thou shalt not forswear thy self Levit. 19.12 Ye shall not swear by my name falsely 2 Thou shalt perform to the Lord thine oaths Numb 30.2 If a man swear an oath to binde his soul with a bond he shall not break his word he shall do according to all that proceedeth out of his mouth Out of these two places are the words of this text taken in the bare words there appears no corruption but in Christs answer the depravement appears in three particulars 1 Thou shalt not forswear thy self that is swearing by the name of God but if thou forswears by creatures thou mayest 2 For the latter but shalt keep or perform thy oaths that is oaths made by the name of God but to break oaths made by the creatures is no perjury 3 They taught that rash and needless swearing was no prophanation of the name of God so that they swore truly In opposition to these corruptions Christ saith Thou shalt not forswear thy self that is thou shalt perform that thou hast sworn to the Lord or by the Lord that thou wilt do Thou shalt perform thy oaths as all other oaths so in particular vows confirmed by an oath Besides to perform to the Lord thine oaths signifies that if we will swear we must swear by the true God not by idols From this thus explained observe Obs Perjury is an heynous sin before God There 's a flying rowl of curses that goes out against false swearers Zach. 5.2 3. It 's called a rowl because the Jews books were not distinct by leaves as we have but one piece of parchment wrapt upon a stick like a map which was called a rowl because rowled together In this was writ their perjuries and the punishments of them it 's said to be flying to signifie the swift vengeance that hangs over impenitent persons it hangs as
matters of no moment nor tumultuously and in haste nor when thou knows that which is sworn will not or cannot be performed as some judges were wont to swear Church-wardens in times past nor to make a person to accuse himself which is contrary to nature that a man should punish himself Oaths are good and profitable but they are to be used as medicines when there is necessity of them not else 3 Take heed of easiness in swearing yea and in calling God to witness ease brings custome and custome blasphemy 4 Rid thy heart of impatience and vain glory In an angry mans mouth oaths are very frequent and vain glorious men think it a bravery to swear prophane swearers would have other men think them so stout that they care neither for God nor man 5 Let it be with a due fear and reverence of the name of God and of his Majesty Eccles 9.2 Good men fear an oath that is they fear the glorious name of the Lord in their oath So Athanasius Serm. de passione et cruce domini purging himself to Constantius in this manner God is my witness and his Christ that I never made mention of thee for evil to thy brother Constans Augustus neither stirred up him against thee Pliny as Grotius saith mentions that the Christians were wont to bind themselves with an oath not for any wickedness but that they would not commit thefts robberies or adulteries that they would not deceive nor deny a thing committed to their trust when it was called for So David Psal 119.106 I have sworn to keep thy commandements But I say unto you Swear not at all That is not by any formes of oaths which are after mentioned as by heaven or earth to swear falsly is destructive to swear truly is dangerous not to swear is safe The scope of Christ is to discover the Pharisees jugglings who excused persons from perjury when they swore by heaven and earth though they broke their oaths yet they declared them innocent from perjury provided they swore not by the name of God 2 Christ speaks against all rash and common swearing whether by God or creatures Neither by heaven for it is the throne of God q. d. a perjury that is made by heaven redounds unto God for in the creatures the Creator is understood for they are created of God and all that they have they have it from God Vainly then do you Pharisees say If an oath be made by God it bindes but it bindes not if it be made by creatures He that swears by the creature either makes it God which is Idolatry or understands God in it So that Christ shows that all rash swearing and all irreverence and abuse of the name of God was forbid contrary to the scribes doctrine who taught the command was onely broken by perjury The scribes had another errour that he that swore by the temple and altar was not bound but he that swore by the gold of the temple or the gift of the altar was bound Mat. 23.16 because gold and the gift upon the altar tended to the priests gain The Jews were wont to swear by heaven the Pharisees made nothing of it hence Christ shows that he who swears by heaven and earth swears by God who hath heaven for his throne and earth for his foot-stool he alludes to Esai 66.1 Heaven is my throne and earth is my foot-stool Neither by Jerusalem because it is the city of the great King Alluding to Psal 48.2 where it is so called he that swears by Jerusalem swears by him that hath set his throne at Jerusalem as he that swears by the temple swears by him that dwelleth therein for whosoever swears intends to call the first and infallible truth for witness Neither shalt thou swear by thy head because thou canst not make one hair white or black As if he should say Think it not lawful to swear by thy head as diverse heathens and Jews did because it is not thine own but Gods and that which is Gods thou oughtest not to curse as thou doest if thou forswears thy self he that swears by his head swears by God the maker of it and he desires he may receive his life or soul for a pledge that if he forswear himself his life and soul may be forfeited Because he cannot make one hair white or black It 's a proverb for doing the smallest thing such as to adde a cubit to our stature If we cannot do the least thing as to colour one hair how can we do such a great thing as make a head that we should venture to swear by it as if it were our own making Quest Whether it be lawful to swear by creatures as by the starrs light bread drink c. Answ No 1. Because it is Idolatry Men hereby invest the creatures with Gods properties For men make those things their God whereby they swear and they hereby apply the religion of an oath to a creature which is onely due to God Polycarpus would rather be burnt then swear by Caesars fortune Euseb Hist l. 4. c. 15. Nor would the Christians swear by the Genius of their Prince Tert. Apol. 2 Oaths are onely to be by the name of God Deut. 6.13 Thou shalt fear the Lord thy God and swear by his name Deut. 10.20 He that sweareth on the earth shall swear by the God of truth Esa 65.16 After the emperours had given their names to Christ the oath given to souldiers as Vegetius mentions was by God and Christ and the holy Spirit and by the majesty of the Emperor which according to God is to be loved and embraced of mankind This was a corruption for we are to swear onely by God The Prophet Zeph. 1.5 reproves them who swore by the Lord and by Malchom 3 No creature whereby we swear can search our hearts no Saint nor Angel to know whether we swear true or false nor reward in case we swear truly nor take vengeance in case we swear falsly 4 We are to swear to none but him we are to serve and worship Deut. 6.13 Thou shalt serve the Lord thy God and swear by his name but God onely is to be worshipped and served Matth. 4.10 Him onely shalt thou serve therefore him onely shalt thou swear by Martyr saith in the councel of Carthage it was forbid that any man should swear by creatures and if a clergy man so swore he was to be excommunicate 5 Such a kind of swearing by creatures takes away the reverence of an oath and causes persons to use it rashly and 〈◊〉 〈◊〉 But whether may a Christian take an oath of him 〈…〉 will swear by Idols or creatures 〈…〉 swears by the God of Nahor when Nahor 〈…〉 Gen. 31 5◠Jacob he takes his oath and swears by the fear of his father Isaac And so Christians may take an Oath of a Mahumetan swearing by Mahumet because he to whom the Oath is sworn looks not at the Errour of the Oath but at
That all hinderances that stand against this Kingdom may be removed as sin c. Rom. 6.15 sin shall not have dominion over you Rom. 6.12 5 That those things going before the glorious Kingdome of Christ may be fulfilled as the fall of Antichrist the conversion of the Jews and the bringing in of the fulness of the Gentiles 6 That Christ would gather preserve and increase his Church and rule therein Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 There is a Kingdome of glory we desire this may come This is 1 Temporary 2 Eternal 1 Temporary on earth 1 By hastening and longing for his final appearance 2 Tim. 4.8 that he may reign and all his Saints with him Zach. 14.5 The Lord my God shall come and all the Saints with thee Concerning which King dome observe 1 The beginning of it which will begin at Christ his second appearance to judge the world 2 Tim. 4.1 He shall the quick and the dead at his appearance and his Kingdome 2 For the end of this Kingdome it shall be after the sum of a thousand years Revel 20.4 5. Then cometh the end when he shall have delivered up the Kingdome to the Father 1 Cor. 15.24 and it shall not be after the second resurrection for it is bounded with two resurrections the first resurrection being the beginning thereof and the second the conclusion thereof Revel 20.5 for then it shall be delivered up 1 Cor. 15.24 3 The gloriousness of this Kingdome set down 1 By similitudes of glistering stones Saphires and Carbuncles Esai 54.11 streets of pure gold Revel 21.18 of a Bride trimmed for her husband Rev. 21.8 for that is meant of a Kings oâ—â—e on earth because this descends out of heaven This Bride shall have her wedding garments on Rev. 19.8 all that are called to this mariage are blessed Revel 19.9 Rev. 21 5 6. 2 By clear Scriptures peruse Esai 11. Esai 30.26 Esai 54.11 to the end Esai 60. throughout Zach. cap. 13 14. Rev. 20. also cap. 21. 3 The excellent things therein as 1 The restitution of all things in order as at the beginning before the fall Acts 3.21 Whom the heavens must contain till the time of the restitution of all things Rom. 8.19 20 21 22. Wait for manifestation in heaven glory is hid from creatures but the creatures shall be restored from vanity brought on them by mans corruption to serve man in perfection the creature and Saints are distinguished v. 22 23. 2 The subjects of this Kingdome shall all be holy not onely professionally but really Esai 35.8.60.21 Zach. 14.20 21. Rev. 21.27 Dan. 7.27 The Kingdome and Dominion and the greatness of the Kingdome under the whole heaven shall be given to the people of the Saints of the most high 3 The exaltation of these subjects thrones shall be placed Dan. 7.9 10. and the Saints shall sit on them compared with Rev. 20.4 Matth. 19.28 They that have followed me in the regeneration when the Son of man shall sit upon his throne they also shall sit upon thrones 2 Judgement shall be given to them Dan. 7.22 compared with Rev. 20.4 1 Cor. 6.2 3 The Saints possessed the Kingdome Dan. 7.22 or as in the Revelations cap. 20.4 the Saints reigned with Christ a thousand years 4 The place of this Kingdome It is this world that now is formerly divided into many Kingdomes shall upon the sounding of the seventh Trumpet become the Kingdomes of our Lord and of his Christ Rev. 11.15 and this is just when the time of the dead is come that they should be judged v. 18. he speaks not they shall be Christs in respect of his Diety for so they were always his but in respect of his manhood also Rev. 5.10 5 From the length It shall continue a thousand years They lived and reigned with Christ a thousand years Rev. 20.4 the life of regeneration cannot here be meant for here 1 They all begin to reign at once not so in regeneration 2 The reign of regenerate persons in heaven is for Eternity this is onely for a thousand years and that upon earth 6 From the quietness and peace that shall be in this Kingdome as 1 Satan bound up Rev. 20.1 2 3. for the space of this thousand years 2 A general peace over the world that they shall beat their swords into Plow-shares and spears into pruning hooks Esai 2.3 Mic. 4.2 3 Antipathies taken away the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid Esai 11.6 none of these ever was fulfilled 4 Antichrist thrown down and destroyed 2 Thes 2.8 5 Universal peace Ps 72.3 7. Esai 65.25 7 A putting down of all rule authority and power in the Empires and Governments of the world 1 Cor. 15.24 subjecting all enemies v. 25. see Dan. 7.14 8 From the victories that Christ shall have in this Kingdome 1 At the battle of Armagedon Rev. 16.16 when the Kings of the earth are gathering together from all parts and were conjoyned therein before they could make their general randezvouse Christ makes his appearance and slayes many of them Esa 66.16 Joel 3.14 Rev. 19.21 In this battel are not onely the remainders of the Papacy but even Turks and Idolaters 2 At the end of the thousand years Satan being let loose to deceive the nations gathers Gog and Magog an innumerable company to battel whose designe will be to compass the camp of the Saints about and the beloved city and fire comes down from Heaven and devours them Rev. 20.7 8 9. And the Devil that deceived them was cast into Hell ver 10. upon which follows the judgment of small and great see ver 12.13 14. 2 There 's an eternal Kingdome of glory 1 Pet. 1.3 4 5. When after the Saints reign and expiration of these thousand years and after the delivery of this Kingdome into the Fathers hands by Christ as Mediatour 1 Cor. 15.24 God shall be all in all ver 28. Christ as Mediatour administers this Kingdome Now as Viceroyes or deputy Princes give up their power to Emperors or Kings that send them so at the end of the thousand years shall Christ give up this Kingdom to the Father that is essentially considered and then 1 The Son himself shall be subject unto him that put all things under him 1 Cor. 15.28 That is the humane nature of Christ shall be a glorious creature in the beholding whereof part of our glory will consist 2 Then God will be all in all 1 Cor. 15.28 All things shall be full of God the Saints shall be as it were united unto God as the beams of the sun to the body of the sun in the glorious aspect of him God will be all in all by being instead of all things to the Saints as life glory honour peace plenty yea the very wish or rather satiety and satisfaction of all our desires Now God is not all in all but part in every one for example
Some men are hard to please that do what you can you can never content them they are so humerous but it is not so with God If there be a willing minde and an holy sincere endeavour God accepts it 2 Cor. 8.12 If God should require obedience in rigour we could not please him Psal 130.3 but he requires obedience on easie terms even Gospel obedience and if there be some slips the Lord will be well pleased for his righteousness sake Esai 42.21 Matth. 17.5 6 It is a duty sutable to our consciences for when we do the will of God how doth conscience approve of it and how doth the conscience fill us with comfort herein 2 Cor. 1.12 when Paul's conscience witnessed that he endeavoured in godly sincerity to do Gods will it filled his soul with rejoycing 7 No formal professions are regarded of God how glorious soever unless we do Gods will Matth. 7.21 Not every one that saith Lord Lord but he that doth the will of my Father which is in heaven Mat. 21.29 31. The Father there had two sons one said he would go work in the Vineyard and did not the other said he would not and yet did and he is said to do the will of God Hence Christ saith Whosoever doth the will of my Father the same is my father and mother sister and brother Mark 3.35 8 It 's an everlasting duty When we come in heaven we must still be doing the will of God let us begin it then on earth Some duties cease when we die as prayer repentance mortification but this duty still continues for ever Ps 19.9 Pray we that God would grant us his grace not as to the wicked to do his will in being unwilling to do it but as to his children at leastwise to be willing to do it even in not doing it Du Ples c. 13. of Christ Relig. 9 This is the way to be stablished in conscience What is the will of God when we inure our selves to do it John 7.17 whereas others are wavering and uncertain 10 It hath been the commendation oâ— Christians that they have done the will of God It was Enech's praise that he pleased God Heb. 11.5 It was the praise of Zachary and Elizabeth Luk. 1.6 They walked in all the Commandements of God blameless for this Epaphras prayed that the Celossians might stand perfect in all the will of God Col. 4.12 11 To do Gods will is the way to have our own will bring your will to Gods and so you shall always have your will Because wicked men will not bring their wils to Gods they shall eternally suffer that they would not In earth as it is in heaven Though it may be interpreted of the course of the Stars that in a continual motion obey God yet Christ means it of the Angels Psal 10 â— 22 21 Praise him all his hosts ye ministers of his that do his pleasure We need not be ashamed of doing that our betters will do Herein we desire that we may serve the Lord on earth as the Angels in heaven serve him they do his will 1 Universally 2 Out of love 3 With cheerfulness 4 Perpetually so ought we this is to converse in heaven or to dwell in heaven to be like the Angels of heaven 5 Speedily as in the Angels sent to destroy Sennacheribs host and the seventy thousand in Davids time and young and old in Ezekiels time cap. 9.4 6 Faithfully The Angel tells the Lord I have done as thou hast commanded me Ezek. 11 9. We should endeavour to be â—â—ke them not that we can attain such perfection but that we should follow after without setting any measures or scâ—â—â—â—ings to our holiness In order to which patterns of holiness let us not onely look upon the Angels who are ready to serve us because the Lord biâ—s them for they all are ministring spirits Heb. 1.14 but we must use all means whereby we may more and more come to such an end which are the leading of the Spirit Rom. 8.14 and the guidance of the word and frequent prayer 2 Cor. 10.5 From all this four inferences 1 That not onely Angels but men ought to take notice of Gods will God ought not onely to rule in heaven but in the world 2 To mourn under our natural rebellion and long that God would heal it Rom. 7.15 16 17 23. 3 Pray to know the whole will of God Psal 143.10 Teach me to do thy will O God And that God would incline your hearts to do it It was Solomons prayer 1 Kin. 8.58 that God would incline the peoples hearts to walk in all his ways 4 That it 's not enough to do Gods will but we must do it like Angels we must do Gods will by being humble in conversation stedfast in faith gracious in words righteous in deeds exemplary in manners living peaceably with brethren enduring the wrongs of enemies and not retaliating To love God soveraignly and dearly to awe him reverently yea we must do it as Angels with an as of simitude though not of proportion Give us this day our daily bread Now we come to ask things which concerns our selves This Petition shews 1 That we must have a continual dependance upon the providence of God for earthly things Psal 145.15 16 The eyes of all wait on thee and thou givest them their meat in due season as the Israelites had for Manna 2 That we are onely to pray for necessities not for superfluities to pray for silk garments gold rings and jewels c. we have no command but onely for bread and clothes 1 Tim. 6.8 Having food and raiment be content but if God make our cup run over we owe more to God and his people the more we receive Prov. 8.9 Feed me with food convenient for me Therefore some Translations render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to our substance or the bread of want Jacob desired food to eat and raiment to put on Gen. 28.20 3 Christ would caution us herein against a carking sollicitude for to morrow Matth. 6. ult yet may there be a lawful care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the following day day after and under day is not meant onely one day but after the manner of the Hebrews the time of our life to come so that Christ would have us to commit the care to God that so long as life lasts he would give us nourishment Christ herein would remove from us as distrustfulness as not to doubt of Gods care of us so greediness whereby some pretend the expectation of old age for their covetousness So that Christ means give me sufficient for all my life following if thou pleasest not to give yearly give monethly if not monethly give daily bread and what ever thou givest more comes in over and above 4 Under bread is meant health peace and all temporal blessings Gen. 3.19 2 Kings 6.22 Job 42.11 houses strength 5 It showes all
a thing is the end of fasting is to get off hardness of heart and to get a melting frame and communion with God now to what end is thy fasting if you attain not the proper end thereof 9 Beware of the Rocks thou mayst dash thy self against in thy fasting as 1 To think thy fasting any satisfaction to divine justice as some Hypocrites seem to make it Isai 58.3 2 Beware that thou make not that a matter of gain which God hath made a matter of punishment hence what thou savest from thy family give to the poor Isai 58.6 7. The fast that God hath chosen is To lose the bands of wickedness and to deal thy bread to the hungry and bring the poor that are cast out to thy house 3 In thy fasts look not primarily at the removing of judgments and obtaining of mercies but primarily look at the return of Gods face and favour to thy soul and then at these benefits in the second place 4 If God in thy fasting shall at any time give thee enlargement of heart beware thou be not lifted up with it and so thou grow careless and thine heart harden upon a presumptuous conceitedness that thou hast found favour with God This was Hezekiah's case 2 Kings 19.15 compared with 2 Chron. 32.25 5 Think not fasting to be enough without turning from thy particular iniquity Isai 58.6 Thou must loose the bonds of wickedness In not turning from sin with thy fasting but retaining it thou must look to be plagued as Jezabel was after the fast in Jezreel 2 Kings 10. who profaning such an Ordinance came to have a more seared conscience and hardened heart after her fasting than before 6 Beware of feeding thy self without fear before or after a fast for Satan may lay snares both ways 7 Seen not to men to fast but to thy Father who sees in secret and will reward thee openly by granting thee that which thou prayest for and a Crown of Glory hereafter 8 Do not forbear the duty because of the painfulness of it when God calls thee to it Augustine saith What Storms are merchants exposed to to get wealth what Heats and Colds and Dangers do Hunters suffer from Horses Ditches Precipices from Rivers and wilde Beasts what hunger and thirst what straits of most mean meat and drink that they may take the beast and sometimes the flesh of the beast proves not fit to eat To what torments almost of daily strokes is the tender age of boys subject with what troubles of watching and abstinence are they exercised in their Schools not for to learn wisdom but for wealth that they may learn numbers he means figuring and cyphering I say if men will suffer such hardships for earthly things shall not we follow the Lord in painfull duties Aug. de verbis Domini Serm. 9. V. 18. Lay not up for your selves treasures on earth where Moth and Rust doth corrupt and where Thinges break thorow and steal but lay up for your selves treasures in heaven where neither Moth nor Rust doth corrupt and where Thieves do not break thorow nor steal for where your treasure is there will your hearts be also In the words two things 1 A prohibition v. 18. Lay not up for your selves treasure upon earth 2 A precept but lay up for your selves treasures in Heaven For both which there are three Reasons 1 From the corruptibility of all earthly things Rust and Moth corrupts them and Thieves steal them 2 From the incorruptibility and certainty of heavenly things neither Moth nor Rust doth corrupt them nor Thieves steal them 3 From the proneness of the heart to be where the treasure is v. 20. Lay not up for your selves treasure on earth Not as if Christ forbad the enjoyment of riches houshold-stuff apparel but he here condemns 1 A love of earthly things immoderately either by setting the heart upon them Psal 62.10 If riches increase set not your heart upon them or delighting Job 31.25 and rejoycing in the bare possession of them Luke 12.19 20. or tenaciously holding from good uses as the rich man that fared sumptuously every day but had nothing for Lazarus or through unbelief not disposing them to good uses for fear our selves or ours should come to want 1 Where moth and rust doth corrupt Here 's the first reason why we should not there lay up treasure on earth but in heaven because earthly treasures can hardly be kept but heavenly treasures will easily be kept earthly things can hardly be safe there are so many casualties to destroy them rust moth thieves Jam. 5.2 3. Your riches are corrupt and your garments moth eaten your gold and silver is cankred and the rust of them shall be a witness against you But lay up for your selves treasure in Heaven That is God and Christ and good works 1 Tim. 6.17 18. Ready to distribute laying up in store a good foundation against time to come Luk. 12.33 Sell that you have and give alms provide for your selves bags that wax not old a treasure in the Heaven that fades not It 's a folly for a man to lay up treasure there whence he is to go and not to send it thither whither he is to go It will appear that our treasure is not on earth but in Heaven 1 when our consciences witness with us that we love God soveraignly Psal 73.25 Whom have I in heaven but thee whom is there on earth I desire in comparison of thee 2 When the heart is ever and anon at spare hours running after God Psal 73.28 It 's good for me to draw near to God 3 By the dissatisfaction the soul hath in any thing without God but when God comes into the soul the soul as it were runs over Eccles 5.10 He that loveth silver shall not be satisfied with silver give such a man all the world he is not satisfied till God come in the souls of good and bad men rest in their treasures 4 By the tendency of our endeavours as carnal men are still laying up one pound after another one field after another so a Christian is laying up one good work after another fruits that may abound in the day of account Phil. 4.17 And these not one or two or a few good works but many for a treasure is made up of much riches heaped together 5 By our vast desires after God when we can never have enough of him we never are satisfied with assurance enough we never have answers of prayers enough we can never have communion with God enough Carnal men have vast desires after the world because their treasures are there Psal 42.1 2. 6 By the consolation the soul takes in God and heavenly things Psal 4.6 Wordly men say who will shew them any good But a gracious heart saith Lord lift up the light of thy countenance upon me As carnal men draw their chief comfort because they have so much goods so much in gold and silver so much in Bills and Bonds
so a Christian drawes his comfort from his spiritual treasure I saith he have so many answers from God such a measure of the spirits sealing so much peace of conscience such and such promises made over to my soul 7 By your pains in getting care in keeping and fear of losing Gods people spend much pains to get this heavenly treasure Joh. 6.27 They labour for the food that endureth to everlasting they will take pains with their souls and bodies they go from strength to strength till they appear before God in Sion Psal 84.7 Also they have a care to keep this treasure as men hide here and there and put lock upon lock for to guard it Achan he hid his two hundred shekels of silver and wedge of gold in the earth Josh 7.21 So Saints carefully keep their consciences pure carefully nourish communion with God carefully eschew sin Psal 119.11 called the hidden man 1 Pet. 3. So they are afraid of losing their treasure lest any lust should rob them of God or of peace of conscience 8 By the longings of the soul Whatsoever is the souls treasure the heart longs after it whether it be riches honour praise so if heavenly things be thy treasure thy soul will vehemently long after them if the Lord be thy treasure thy soul will long for him Psal 63.1 My soul thirsteth for thee my flesh longeth for thee in a dry and barren land wherein no water is The whole earth is as a barren land when the soul cannot enjoy God 9 By the references of the soul Men usually make all their references serve for their treasure their buying selling chopping changing so if heavenly things as Christ 〈◊〉 grace be thy treasure all will be refer'd to these Rom. 〈…〉 8. 1 Cor. 10. â—1 10 Treasures are prefer'd before all other things In any straits or difficulties persons are carefull to preserve these though with the loss of all their goods so if Christ and grace be thy treasure thou wilt sell all for him Matth. 13.44 The Kingdome of heaven is like a treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Paul counted all things dung in comparison of Christ Phil. 3.8 Gal. 6.14 God forbid I should rejoyce in any thing save in the cross of Jesus Christ 11 By the contentation the soul findes in it Whatsoever treasure the soul hath it is contented in it and not without it so if the Lord and heavenly things be thy treasure thou wilt be content with him and them Psal 16.3 4. The Lord is the portion of mine inheritance and my cup thou maintainest my lot the lines are fallen unto me in pleasant places yea I have a goodly heritage See how contented he was in having God for his treasure Lam. 3.24 2 Use And as it serves for Trial so 2 for Caution not to lay up treasures on earth Not that earthly treasure is simply unlawfull Pro. 21.20 There is treasure to be desired in the dwelling of the wise but a foolish man spendeth it up Christ had his bag which Judas bare There was treasures in the house of God 1 Kin. 15.18 We finde sundry godly Princes have had treasures as David 1 Chro. 29.3 4. and Asa 1 Kin. 15.18 There was a treasury into which the poor Widow threw her mite Luk. 21.1 the Wise men that came to Christ had treasures of gold and other precious things But Christ here taxes the inordinate treasuring up of earthly things as 1 an unboundedly immense and exceeding large multiplying of earthly things The Prince himself was commanded not greatly to multiply to himself silver and gold Deut. 17.17 much less must private persons that have not half those wants that Princes have Jam. 5.3 Some rich men had so much gold and silver lying by them that it cankered and rusted yea they heaped up treasure together to the last day Some persons having but one or never a childe heap up earthly things in as great a measure as if they had twenty children 2 The loving of earthly things soveraignly as the young man who left Christ rather then his estate Matth. 19.22 and Demas who forsook Paul to embrace this present world 3 When we shall seek earthly treasures primarily Matth. 6.33 First seek the Kingdome of God 4 When we treasure them up ultimately or restingly as that wherein our souls rest The Glutton thus fill'd his Barns and his soul rested in them Luk. 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry The Apostle bids love not the world 1 Joh. 2.16 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greatly to rest in it 5 When we treasure them up unnecessarily for we are onely to desire things necessary for the state and condition wherein God hath placed us for us and ours for the present and for future 1 Tim. 6.8 Having food and raiment let us therewith be content Against this the Wise man speaks Eccles 4.8 There is one alone and there is not a second yea he hath neither childe nor brother yet is there no end of all his labour neither is his eye satisfied with riches neither saith he for whom do I labour and bereave my soul of good Men that thirst for abundance can hardly keep conscience pure 6 Lay not up treasures on earth with neglect of spiritual graces and comforts The wicked had abundance of wealth Job 21.10 13. Hence v. 14. Therefore they say unto God depart from us for we desire not the knowledge of thy wayes 7 When we onely lay up treasure to our selves Men that labour with their hands are not onely to treasure up for themselves and families but also to give to him that lacketh Eph. 4.28 much more others Men that lay up treasure to themselves and theirs onely are called fools Luke 12.21 so is he that layeth up treasure for himself and is not rich towards God We ought to have the cause of God and poor Saints and godly uses to lye upon us as well as family wants the same commandement of God that tyes us to our children tyes us to the poor and to other good uses though not in the same measure of ministration Grounds why we should not lay up treasure on earth 1 Those that have had the most of them have confest a vanity in them Eccles 2.8 Solomon gathered Silver and Gold and had peculiar Treasures yea v. 9. he was increased more than all that were before him in Jerusalem yet v. 11. he saith All was vanity and vexation of spirit 2 Earthly Treasures are liable to consume and perish Thieves Moth Rust consume them It is not our calling them Fee-simples Inheritances Perpetuities or the Conveyance of them to us and our heirs for ever that will make them durable They are like fugitive Servants which oft
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
of the Earth Luke 13.28 29. They shall come from East West North and South as this Centurion came from far You are of this people O then come in Shall come That is to me and to the faith of this Centurion being called by the Word of Christ and drawn by the Spirit of Christ even all that are given to Christ shall come and he that comes shall not be rejected John 6.37 compared with 44. And shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Metaphor from a Banquet wherewith we shall be satisfied when Christ shall appear Psalm 16.11 36.8 They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the Rivers of thy pleasures Luke 14.15 Blessed are they that shall eat Bread in the Kingdom of God See Luke 22.29 30. Revel 19.9 This was signified by the Parable of the Mariage Matth. 22.2 Luke 14.16 The things of grace and glory were like a well furnished Feast or Banquet set before Jews and Gentiles but the Jews cavilled at it and railed against it and persecuted it but the Gentiles that had but a Crum they embraced it so that this Banquet is the glorious things of the Gospel and the Inheritance of Heaven With Abraham Isaac and Jacob in the Kingdom of Heaven He names these three 1 Because he styles himself their God Exod. 3.6 2 Because the promise of Canaan a Type of Heaven was made to them 3 For their faith and holy examples these shall as it were sit at the upper end of the Table and the Gentiles shall come to sit down by them for there is one Communion of all Saints There being a common Inheritance it supposes a common Faith So that the sense is as this Centurion and stranger being perswaded of divine power in me hath obtained health for an afflicted body so very many of the Gentiles flying unto me by like perswasion shall obtain grace here and eternal salvation hereafter Besides whereas the Jews think themselves so holy that they will not eat with a stranger many strangers shall eat Bread with Abraham Isaac and Jacob the Jews Ancestours whose names they brag of the Jews being shut out But the children of the Kingdom shall be cast out into outer darkness The children of the kingdom are they to whom by priviledge of covenant the kingdom was appointed before others unless themselves withstood it 2 Because the word of the kingdom the doctrine of salvation was sent unto them Act. 13.26 Children of the stock of Abraham to you is the word of this salvation sent 3 Though they were not the kingdom to whom the inheritance was promised Matth. 25.34 Yet because they possessed a place in the visible Church they are called the children of the kingdom The Jews could have borne it that the Gentiles should have been planted in with the Jews to be one body but that the Jews should be cast out and the Gentiles taken into an empty place they could not bear this Shall be cast into outer darkness Here 's a commination and punishment against the ungrateful Jews If a King should make a sumptuous feast for his courtiers and they should not onely despise it but rail upon the King and persecute him for it would not the King not onely keep them from his Table but cast them into a most filthy prison so these Jews refusing Christ his banquet they have blindness hardness and extream outward calamities here and hell hereafter Into outer darkness Its called outer to understand this know that formerly people were wont to eat very sparingly in the morning and then to satisfie and chear themselves at supper giving themselves to their business on the day time hence they used to have their feasts at supper Mark 6.21 John 12.2 1 Cor. 11.20 See Clem. Alex. 2. Paedag. 2. Athenaeus de Caenis sapientium See for this 1 Thess 5.7 Matth. 22.2 Luk. 14.16 Rev. 19 9. Now when they had supt they had plenty of light in the house where the feast was but without it was darkness so these that partake not of this glorious supper whereof Christ had before spoken they shall be cast into outer darkness such as believe not on the Son of God shall not partake of this supper with the blessed but be cast out into outer darkness thus he that wanted the wedding garment was bound hand and foot and cast into outer darkness Matth. 22.13 Such persons when they shall see Abraham Isaac and Jacob in the kingdom themselves shall be cast out Luk. 13.28 the door shall be shut against them Luk. 13.25 The contrary is promised to believers and conquerors Rev. 3.12 Rev. 22.15 Without are dogs wicked men are still said to be without 1 Cor. 5.12 Col. 4.5 These damned souls shall not onely have inner darkness whereby their minds shall be deprived not onely of the light of mysteries vvhich Saints shall have the Tabernacle of heaven being open to them and of the beatifical sight and light of Gods countenance and all inward comfort but also they shall be punished with outward sensible darkness which excludes sensible light 1 Concerning curious questions as 1 Whether in hell there be fire without or whether the fire of hell shine so far that the damned can behold their own and others torments I leave it undetermined 2 Where the place of hell is whether in the centre of the earth which is judged to be from the superficies three thousand five hundred miles if so the so great darkness in the earth must needs cause great darkness in hell Some think its without this visible world and the region of the blessed to which Iâ—ncline So that the damned in hell shall not onely be punished with an obstinate blindness to hate God and holiness and all good because God torments them in hell and to love all evil out of their rage against God and despair of their own salvation but also with sensible darkness Jude 6. They are reserved in everlasting chains of darkness to the judgement of the great day And marke who the persons are who are thus punished they are the children of the kingdom fruitless and carnal professors Let such as have a forme of godliness without the power tremble at this that they shall have the sorest place in hell even outer darkness which is the furthest removed from light whereas they that have a great faith as the Centurion had shall have chief place in heaven and shall sit down with Abraham Isaac Jacob. Where there is weeping and wailing and gnashing of teeth Metaphor from prisoners who partly from the hunger cold and nastiness they endure and partly from the fear of the stroke of death ready to surprise them weep and wail and gnash their teeth or as men in great torments weep and gnash their teeth so shall the damned they shall have the worm of conscience eternally gnawing of them Isa 66.24 Mark 9.44 Moreover men gnash their teeth
will trust in thee Fervent prayer we see is wont to excite the Lord to help us in our distress Jesu Christe fer opem aut actum est de salute meâ was a saying of Luther which I have often used to the Lord saying Jesus Christ come and help me or else I am undone for ever This is according to the promise Psalm 50.15 Call upon me in the day of trouble and I will deliver thee Psalm 12.5 We perish They lay open their misery before Christ Psalm 142.1 2. I poured my complaint before him I shewed before him my trouble Isai 26.17 2 Chron. 20.12 13. They cry not to the heathen Neptune nor Aeolus which Heathens thought gods of Windes and Seas but to Christ Psal 89.9 nor cry they to Nicholas Mary Barbara and Christopher to whom Papists think government of waters is committed Chem. in loc The grounds why in trouble we lay open our misery to the Lord is 1 Because of our own helplesness Hosea 14.3 Ashur shall not save us Psalm 108.12 Give us help from trouble for vain is the help of man 2 Because of the fulness of salvation in God Psalm 3.8 Salvation is of the Lord Psalm 44.1 2 3 4 5 6 7. 3 Because of the insufficiency of all outward helps in time of danger Psalm 142.4 5. I looked on my right hand and behold refuge failed me then cried I unto thee O Lord. 4 Gods peoples extremities are Gods opportunities for deliverance and salvation Psalm 102.18 19. From Heaven did the Lord behold the Earth to loose those that are appointed to death Judges 20.26 27 28. V. 26. And he said unto them Why are ye fearfull O ye of little faith then he arose and rebuked the Windes and Seas and there was a great Calm Here is a third circumstance in the journey Christ reproves them Why are ye fearfull O ye of little faith Much fear argues little faith Faith foresees evils before they come and opposes Christ against all Prov. 22.3 The prudent man foresees the evil and hides himself so that he is not affraid of evil tidings Psalm 112.7 Not as if Christ condemns little faith but reprehends it in them who had great means of a strong faith and had seen many of Christs miracles and heard many of his Sermons Little faith brings to Heaven but not without doubts and fears Their faith was little 1 In that they did not so fully believe his divine nature Joh. 14.1 Also 2 In that they did not believe in his providence as they ought from the experiences they had of him 3 That they thought Christ being asleep in his humane nature could not help them in his divine nature 4 In that they doubted of Christ his care of them 1 Peter 5.7 Casting all your care on him Quest Whether is all fear contrary to faith Answ No true filial fear is duty Blessed is the man that feareth always Prov. 28.14 It springs from faith Heb. 11.7 By faith Noah was moved with fear but perplexing and solicitous fear when in times of danger we cannot rest on God with quiet and confidence which is so much more because God will keep him in perfect peace whose heart is staid on him Isai 26.4 5. This perplexing fear doth not declare we have no faith but that we have a weak faith Obs Persons may be Believers and yet be fearfull Psal 119.120 My flesh trembleth for fear of thee and I am affraid of thy judgments Psalm 55 4. My heart is sore pained within me and the terrours of death are fallen upon me Heb. 12.21 Moses exceedingly feared and quaked 2 Cor. 7.5 Without were fightings within were fears These terrours are compared to Souldiers set in battel array Job 6.4 The arrows of the Almighty stick in me the terrours of God do set themselves in array against me Yea Christ was not exempted from these sears Mark 14.33 He began to be sore amazed and to be very heavy There 's a twofold fear 1 Natural with this was Christ affected This was in Moses Heb. 12.21 2 Sinfull this is 1 Perplexing 2 Discouraging 1 Perplexing Job 9.34 Let not his fear terrifie me 2 Cor. 4.8 Perplexed but not in despair Esai 7.2 The people of Judah by reason of Israel and Syria's coming against them were moved as the trees of the Wood are moved with the winde This is a sore judgement Deut. 28.65 The Lord shall give thee a trembling heart and sorrow of minde and thy life shall hang in doubt before thee and thou shalt fear day and night in the morning thou shalt say would God it were evening and at even thou shalt say would God it were morning for the fear of thy heart wherewith thou shalt fear 2 Discouraging Heb. 12.13 14. Lift up the hands which hang down and the feeble knees Now this discouraging fear is when a soul looks upon the approaching evil above it's strength not looking on the strength of God as when a man meets with a Lion or a subject contests with his Prince both tremble in their spirits because the strength of a man is not comparable to a Lion nor the strength of a subject to a Prince Thus the Spies were discouraged looking on the sons of Anak and comparing themselves with them Num. 13.28 The mischief of discouraging fear is this that a man hath no heart to put forth his strength in time of danger The Israelites being dismaid with Goliath durst not make head against him but fled before him 1 Sam. 17.11.24 hence when God gave Joshua his command he bade him not be afraid nor dismayed Jos 1.9 Use 1. Raise up your hearts if not above perplexing fears yet above discouraging Luke 21.9 Christ bids the Disciples when they should hear of wars and commotions not to be terrified These discouraging fears are a great judgment Levit. 26.36 I le send a faintness into their hearts and the sound of a shaken leaf shall chase them These Disciples were affected with perplexing fear and a little spice they had of discouraging fear 3 Grounds against discouraging fear 1 The promise of Gods assistance in all troubles Esai 41.10 Fear not for I am with thee be not dismayed for I am thy God Heb. 13.6 We may boldly say The Lord is our helper and not fear what flesh can do unto us 2 From the respect God hath to the strength of his people 1 Cor. 10.13 He will not suffer us to be tempted above that we are able Jer. 46.28 Yea the cup what ever it be comes from a fathers hand Joh. 18.11 3 Because there 's no troubles can make a Christian truly miserable because no troubles can sever him from the love of God Rom. 8.35 38. We are troubled on every side yet not distressed or straitned but that a door of deliverance is opened we are perplexed or void of counsel and troubled with fear yet do we not despair as Judas and Achitophel did cast down like a man by his adversary but not destroyed
Laws set by him in the creation without taking advice of any creature I have oft endeavoured to prescribe to God certain ways which he should use in the government of his Church and other things I said ah Lord I would have it done in this order this event but God did altogether the contrary from that which I had requested then did I think but my counsel is not strange from the glory of God but will conduce much to sanctifie his name It 's well thought but doubtless God laught at this my wisedome and said Go too I know thee to be wise and learned but it was never my manner that Peter or Martin should teach lead form govern me I am not a passive God but an active Luth. Tom. 4. in Gen. fol. 56. 2 Extraordinary when God works against or besides his appointed order as in dividing the waters of the red Sea Reas 1 Because all things yea the most contingent things in the world are ordered by it as the falling of a tyle Exod 21.13 the flying of the head of the ax from the helve and killing a man Deut. 19.5 yea the ordering of a lot Prov. 16.33 2 The order of things in the world prove it 1 Natural order the motions of the heavens the Sun warms the earth the ayr moistens it the earth brings forth the grass the beasts feed on it and man feeds on them Look on the fowls God appoints them their residence Psal 104.17 18. and so doth he for other creatures Yea the fowl knows her appointed time and changes her country according to the season of the year That there 's a place appointed for the waters that they may not overflow the earth Psal 104.7 8 9. that there are springs of waters in the Valleys to give drink to the beasts of the field v. 10. that there should be an intercourse of light and darkness that the wilde beasts should get them to their dens on the day time that man may follow his work that there should be such provisions made for all the inhabitants of the world all this proves to us a providence 2 Politick order In Courts of Justice one Officer depends on another as wheels in a clock and moves not without the first wheel How many thousands are provided for in their several trades one depending upon another How hath God made the City to depend upon the Country and the Country upon the City how do all creatures move at his command as soldiers at the command of the General 3 From the reasonable actions God puts into unreasonable creatures Prov. 6.6 7 8. the Pismire having no guide over-seer nor ruler provideth her meat in the summer Jer. 8.6 7. the Stork Crane Swallow know their appointed time Who hath put wisdome in their inward parts Job 38.36 4 Should God not take care of things below it 's either because he will not or cannot or knowes them not but to affirm any of these were blasphemy 5 In his provision he makes for all creatures Psal 145.15 The eyes of all wait on thee and thou givest them food in due season thou openest thy hand and satisfiest the desire of every living thing Psal 104.28 That thou givest them they gather thou openest thy hand they are filled with good v. 30. Every Spring God renues the face of the earth Psal 147.9 He giveth to the Beast his food and to the young Ravens which cry compared vvith Job 38.41 See Job cap. 36 37 38 39. 6 In ordering the sins of men for his own glory and good of his Church The envy of Josephs brethren for the advancement of Joseph and the preservation of Jacobs posterity The treason of Bigthan and Teresh for the advancement of Mordecai Cyrus his ambition for the Churches deliverance Titus Vespasian who persecuted the Christians at Rome God orders his passion that he goes to revenge Christs death at Jerusalem Sennacheribs covetousness and pride to punish the hypocrisie of the Jews Isai 10.5 6 7. the covetousness of Judas and malice of the devil to accomplish the work of our redemption 7 In a special respect to the good of his people Besides a general providence in the world he hath a special providence for their good 1 Cor. 9.9 He is the Savior of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preserver of all but specially of them that believe 2 Tim. 4.9 10. 2 Chron. 16.9 The eyes of the Lord run to and fro through the whole earth to show himself strong in the behalf of those whose hearts are perfect with him Zach. 2.8 He that toucheth you toucheth the apple of mine eye 8 In snaring the wicked in the work of their own hands Psal 9.16 The Lord is known by the judgment which he executeth the wicked are snared in the work of their own hands Higgaion Selah a thing to be meditated as Hierom renders it When Nebuchad-nezzar in his boasting is bereft of his wits Herod in his pomp eaten up of Worms the Philistims in their jollity have the house fall on them Judg. 16.30 who will not say they are taken in a snare 9 In making wicked men whether they will or no to do Gods will Acts 4.28 To do whatsoever thy hand and counsel had before determined to be done As in a kennel of hounds every one of them runs according to his natural inclination yet all of them serve the purpose of the Hunter And as in an Army of men one fights for honour another for spite another for pay yet all of them fight for victory for the Prince who sent them into the field so whatsoever wickedness evil men do they do but serve Gods providence and fulfill his will God sometimes changes their will sometimes stops it by offering consideration of good or ill danger or profit so that still he makes their wills serve his decree Use 1 Acknowledg this Providence in all thy undertakings God keeps us not onely waking but sleeping when we know not that we live then he observes our dreams in opposition of that tenent that God considers nothing but himself and is onely delighted in the beholding of himself in thy appointing future businesses James 4.15 16. Go to ye that say We will go to such a City and buy and sell c. Prov. 3.6 In all thy ways acknowledg him and he shall direct thy steps So did Eleazar for his Master Abraham Gen. 24. that he might get a Wife for Isaac but yet Eleazar did not neglect the use of means he that rightly looks to Gods providence is most carefull to use means When thou findest a treasure in digging of a field when thou escapest a fall in walking on a plank was it not God who brought thee to the one and saved thee from the other 2 Not to fear men to the balking of duty seeing Gods provicence takes care of us this stayed Davids heart when at Ziglag his Souldiers were at the point of stoning him 1 Sam. 30.6 He encouraged himself in
Wolf shall dwell with the Lamb and the Leopard shall ly down with the Kid and the Calf and the young Lion they shall not hurt nor destroy in all my holy mountain these things being promised at the conversion of the Jews or at the Reign of Christ here on earth they lookt to have them fulfilled at his first coming in the flesh when in stead of this expected peace all was on fire by wars and persecutions now Christ speaks these things to them that they should not be offended when they see all things tend to commotion and violence John 16.4 They shall cast you out of the Synagogues and whosoever kills you will think he doth God good service these things have I spoken unto you that when the time comes you may remember that I have spoken to you Quest What peace is this we must not think Christ to bring Answ 1 A quiet estate free from persecution and the cross 2 Tim. 3.12 John 16.33 In the world ye shall have tribulation but in me ye shall have peace If all the world would subscribe to the Gospel it were easie to be a Christian but because the greatest part is opposite to Christ and his Truth therefore we cannot confess Christ but we must be hated and opposed by the world 2 Christ did not bring a peaceable agreement in wickedness Psalm 94.16 Prov. 28.4 There was a peaceable agreement in those who agreed to build the Tower of Babel Gen. 11.4 and in Pilate and Herod in persecuting Christ 3 The peace Christ brings is peace of conscience John 14.27 Ephes 2.17 Rom. 5.1 Christ being the Prince of peace brings peace to the hearts of Saints Isai 9.6 Col. 1.20 Ephes 2.14 and slays the enmity betwixt God and us v. 16. but he brings not peace betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 Quest What is meant by a Sword Answ War is not meant but Separation and Division as Luke 12.51 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disagreement in Faith and Religion and from thence opposition and persecution disagreement of understanding draws with it a disagreement of will as an agreement of understanding especially in the things of Faith draws with it an agreement of wills How came the multitude of believers to be of one heart Acts 4.32 Why because they were of one minde Hence 1 Cor. 1.10 that the Corinthians might have no divisions among them and might all speak the same thing he beseeches them that they would be joyned together in the same minde and in the same judgment as if he should say unless that be there will be divisions now for such an agreement it must be in very generals or else no two Saints can agree together Besides if there be a defect in unity of opinion it must be supplied by a conjunction in the judgment of charity if this grace be in us though there may some light differences arise yet as boughs of the same tree being severed one from another by windes they soon come together again because they are united in one root so will dissenting Christians united in Christ and in love to one another soon come together again Quest How can Christ be said to bring a Sword or contention among men is not this a sin Answ The proper end of Christs coming or the Gospels coming is not to set men together by the ears for what a blessed Life should we have would every man obey it but by accident so Luke 2 34. Christ is said to be for the fall and rising of many in Israel so he is called a stone of stumbling and rock of offence which is by accident 1 Peter 2.8 2 Christ is said to bring a Sword from the necessitated opposition and separation Saints have to the worlds practises 3 Christ is said to bring a Sword from the slanderous calumnies of the World because they impute that to Christ which their own Lusts are the cause of Now this division arises 1 From the contrary dispositions in wicked men and godly Contraries oppose one another The Gospell calls for Saints to shew humility self denial c. now the principles of the world are contrary 2 Neither side can make abatement of their principles Christ and the Gospel cannot give ground wicked men will not hence arises contention 3 The Gospel of Christ offers violence to Satans Kingdom hence the Devil rages himself and inrages his instruments as the Princes of the world when a Foreign Prince invades their Territories arms his subjects against that Prince so doth Satan stir up instruments against the Saints of God and Preachers of his word Acts 14.1 2 4. Acts 16.19 Acts 17.4 5 6. Acts 19.24 Acts 22.22 Acts 24.5 Acts 28.22 Let the Devil alone he will let you alone Luke 11.20 21. But if once you assail him then look for sore opposition Psalm 2.1 2 3. The nations will rage and the Kings of the earth stand up against the Lord this is the cause why Antichrist makes war with the Saints of the most high Rev. 14.7 8. 4 Saints count the Gospel wisdom the world counts it foolishness if thou art a King or Prince or Teacher of Churches and seriously embracest the word the world will count thee mad and foolish Luth. Tom. 4.140 Use To apply this 1 Think not that to be truth because all are in peace Jer. 5.31 The Prophets prophesied falsly and the Priests bear rule by their means and the people love to have it so In a Family or City when all went in one way of prophaneness all were in peace but if some of them by Gods grace shall be called home Oh what a storm doth Satan stir up against them Peace is a singular blessing yet better there should be thousands of tumults and seditions then that either Satan should hold the souls of men in peace or that errour and confusion should be throughout the Churches 2 Exhort 1 Wonder not at the factions and divisions in Towns Churches and Families about matters of Religion Christ hath foretold it as Ishmael persecuted Isaac Gal. 4.29 so is it now Christs kindred thought he was mad Mark 3.21 2 Exhort Carry wisely under oppositions made against thee for the truths sake 1 Arm thy self with patience against their revilings so did Christ 1 Pet. 2.21 23. answer their reasons but pass by their railings If we must not rail against the Devil much less against opposers of truth 2 Tim. 2.25 26. 2 Confute their oppositions by the holiness of your lives Many arguments how strong soever will not do the cause of God so much good as one scandalous practice doth it hurt 1 Pet. 2.12 Let your conversation be honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorify God in the day of visitation 3 Do not unbosome your selves to them who are contrary to you in point of religion Many out of
course of the world Eph. 2.2 3. the guise of the times 6 The holy example of Christ hath a mighty transforming power to change us Sight works upon the imagination of bruit beasts as when Jacob laid the party-coloured rods before the sheep much more let us beholding the glorious grace of Christ in the Gospel be changed into the Image thereof 2 Cor. 3.18 Use 1 Be exhorted to follow Christ You say you do you are baptized into his name well but have you put on Christ Gal. 3.27 As many as are baptized into Christ have put on Christ Can we say a man hath put on his clothes that hath never a rag on him neither doublet shirt c. so when thou hast not Christ in thy words in thy shop in thy conversing in thy company c. how canst thou say thou hast put on Christ A Christian should be like that Martyr who to all demands answered he was a Christian when they asked his name he answered Christian when they asked his calling he answered Christian To rule over others to be in a better condition then others to be rich and to offer violence to inferiours is not to be blessed neither can any man imitate God in any of these things But he that bears his neighbours burden and being above doth good to him that is below what he hath from God gives it to them that are in want he is a follower of God thou so doing and living on the earth shalt behold God in the heavens governing the earth as a Common-wealth then shalt thou begin to speak the mysteries of God then shalt thou both love and wonder at those that are punished because they will not deny the Lord then wilt thou contemn the error of the world when thou hast learned to live in heaven then shalt thou begin to be a contemner of that which is here counted death and to fear death which indeed is death I speak not of strange things but being a Scholar of the Apostles I am become a Teacher of the Gentiles and what things were delivered to me I deliver to disciples Just Mart. ad Diognetum pag. 387. In imitation we chuse the rarest pattern in writing in building what pattern so excellent as Christ to follow we are apt to admire a picture drawn to life No person is so resembled by his picture as Christ is resembled by a humble holy walking Christian that hath the same graces stampt upon his soul that were in Christ though not in the same measure Joh. 1.17 Phil. 2.5 Means to follow Christ 1 Get the spirit of Christ 2 Cor. 3.18 We are transformed into the same image from glory to glory that is from one glorious grace to another but how as by the spirit of the Lord so that as the spirit put a mighty impulse upon Elisha to follow Eliah so doth the Spirit in Saints to follow Christ As in property of speech it is not the eye that sees but the man that sees with his eyes it is not the knife that cuts but the man that cuts with the knife it is not the ear that hears but the man that hears with the ear so in the body of Christ it 's no more the man that speaks but the truth of Christ that speaks in the man 1 Cor. 2.16 If we be in Christ Christ speaks in us thinks in us walks in us works in us The life of a Christian is not of himself but of Christ living in him A Christian lives not speaks not works not suffers not but Christ in him Luth. Tom. 1. fol. 438. 2 Take heed of impediments as 1 Love of credit Joh. 5.44 How can ye believe that seek honour one of another 2 Slanders Acts 28.22 As concerning this Sect we find it every where spoken against 3 Shame of the world Mark 8.38 Whosoever shall be ashamed of me and my words 4 Weights Heb. 12.1 2. Let us lay aside every weight Many a man by the weight of his calling and the weight of earthly employments and estate is so prest down that he cannot follow Christ 5 The pull-back of alliance and acquaintance He hath a devil and is mad why hear ye him Joh. 10.20 When the Officers began to be acquainted with Christ saying never man spake like this and Nicodemus began to be taken with Christ how did the Pharisees labour to take them off Joh. 7.45 to v. 53. 6 The poverty and meanness of Christ and of his Disciples in this world Matth. 8.19 20. Matth. 11.6 7 Mistakes in Christian religion Joh. 6.66 because Christ had spoken of eating of his flesh and drinking his blood many of his Disciples went back and walked no more with him 3 Take up the cross what man can follow Christ without it Hence Christ conjoyns them Many follow Christ as cowardly soldiers do their Captain till the battle be to be fought and then they flie Matth. 19.27 4 Get love to Christ Song 3.1 2 3. Motives to follow Christ 1 He is our Shepherd we are his sheep Joh. 10.27 My sheep hear my voice and they follow me 2 It s the badge of Christs redeemed ones to follow Christ Rev. 14.4 They follow the lamb whithersoever he goeth they follow him in the regeneration Matth. 19.28 they follow him in glorification 1 Thes 4.15 16. 3 Our former haltings between Christ and the world We have walked as a serving man that followes two Gentlemen a stranger cannot tell as they walk to which of them he belongs Heb. 12.13 4 Where Christ is entertained we that follow him shall be entertained Matth. 10.40 He that receiveth me receiveth you as he that followes a Gentleman is entertained where his Master is entertained 5 It s an indispenceable duty if thou dost not follow Christ thou art not worthy of him That is Christ will never think thee worthy of him Many things may be dispensed with but duty to God cannot be dispensed with 7 The perfect example Christ hath left us 1 Pet. 2.22 leaving us a copy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Metaphor from Schollars who begin their lines and make their letters like their Masters though they cannot write so exactly so let us imitate Christ in speaking acting c. V. 39. He that findeth his life shall lose it and he that loseth his life for my sake shall finde it Christ speaks after the opinion of men who think they have found their life Liberty or Estate when by denying of the truth they have saved them contrariwise they that have parted with their life Liberty and state for Christ sake carnal men think such men have lost them 1 But Christ tels the contrary saying he that findeth his life to wit with the loss of his conscience shall lose it and he that loseth his life for the witness of any truth of Christ shall be sure to save it eternally Findeth his life To finde the life is to invent tricks and evasions and cunning distinctions to
Lord to remember his kindnesses he had done for the house of the Lord and the offices thereof Neh. 13.14 and for the consecration of the Sabbath he concludes Remember mee O my God concerning this also and spare me according to the multitude of thy mercy See he begs sparing from God in his best services Psal 143.2 Enter not into judgement with thy Servant The very servants of God cannot stand in judgement by their own righteousness 4 Paul after conversion desires to be found Having Christs righteousness upon him and not his own at the day of judgement Phil. 3.9 The dangers of those who seek to be righteous by their own righteousness are 1 So long as thou stablishes thy own righteousness thou wilt not submit to Christs righteousness Rom. 10.3 4. They being ignorant of Gods righteousness and going about to stablish their own righteousness have not submitted themselves to the righteousness of God In the world the Law and works are so to be urged as if there were no promise but Christians are so to be taught to live as if there were no Law Luth. By grace we are made heirs the works which follow do not make us heirs or sons but are done of heirs and sons to testifie thanksgiving and obedience Luth. in Psal 130. A person will not seek out for a Phisician till he feel himself sick Matth. 9.13 If thou puttest thy deliverance from sin and wrath upon the performance of that righteousness the Law commands as any cause thereof thou makes thine own righteousness as great an idol as can be because thou makes thy righteousness to be that which Gods righteousness onely is and as thy righteousness will speak thou wilt have peace or bitterness this is in effect to make our own righteousness our Mediator Suppose your righteousness were a fullfilling of the whole Law one point excepted that very failing makes you guilty of the breach of all the rest and when men stand guilty before God Jam. 2.10.11 shall they plead that which is guilty to finde acceptation In the business of justification no man can enough remove the Law out of his sight and behold the promise alone Luth. Tom. 4.103 Bernard and other Doctors when they are out of disputation teach Christ purely but when they go into the field of the Law they so dispute as if there were no Christ at all Luth. in Psalm 130. The best righteousness we ever performed is not able as a deserving cause to turn away the least sin or wrath or to procure the least favour from God Gen. 32.10 I am less then the least of thy mercies said Jacob onely God having promised these mercies of his free grace we are in the use of means to seek hope for and expect a conveyance of them Quest But doth not our righteousness move and melt the Lord and prevail with him to do this or that good for his people Answ No It was not Hezekiahs prayers and tears Cornelius his prayers and alms Daniel his prayer and fasting Dan. 9.17 That melted and moved God but his own son hence Daniel prayes Cause thy face to shine upon thy sanctuary which is desolate for the Lords sake vers 17. Obj. But if we get nothing by our righteousness then we had as good sit still and do nothing Answ I overthrow it onely in point of satisfaction to divine justice in point of merit If works alone be taught as it happens in the Papacy faith is lost if faith alone be taught presently carnal men dream works are not necessary without the cause of justification No man can enough commend good works Who can enough declare the profit of one good work which a Christian doth from and in faith It 's more pretious then heaven and earth therefore the whole world in this life cannot give a worthy reward for such a good work Luth. Tom. 4. fol. 109. But for righteousness as it is one with uprighness I establish it Psalm 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart See whom he calls righteous even them whom he calls upright Psalm 125.4 Do good to them that are good who are they even them who are upright in heart yea further God will crown the righteousness of his servants 2 Tim. 4.8 henceforth there is laid up for me a crown of righteousness and not to me onely but to them also who love his appearing yea the righteous shall shine in the Kingdom of their father Matth. 13.43 And God hath a special eye of providence over such 1 Pet. 3.12 The eyes of the Lord are over the righteous and his ear is open to their cry See Gods care of righteous Noah Gen. 6.8 9. and of Lot 2 Pet. 7.8 9. 2 Moreover we ought to look upon our performances of prayer fasting baptisme supper c. as the ordinances of God wherein the Lord hath appointed us to meet with him and wherein he will make good the things he hath promised therein Esa 64.5 Thou meetest him that rejoyceth and worketh righteousness He comes with his handfull and poures out that which his own freeness hath engaged him to do for us Good works are no other thing then thanksgiving they are not done for righteousness but for witness they please not God simply for themselves but for the person believing Luth. We do confess our sins to him but what is the ground of forgiveness not our confessions prayers or tears but his own free grace because he delights in mercy Mic. 7.19 3 It 's base selfishness when thou wilt do no righteousness but for thy own sake who if thou shouldest know before hand thy righteousness would get thee nothing wouldest sit still and do nothing quere whether such a man had not indeed as good sit still and do nothing 4 Righteousness of sanctification and uprightness is evidential in point of assurance 2 Pet. 1.6 7 8 9 10. 1 Tim. 6.17 18. 5 To testifie our thankfulness Rom. 12.1 2 Danger by establishing thy own righteousness thou unthrones Christ of the principal part of his Office which is to be the righteousness of his people Jer. 23.6 Rom. 5.17 18. By the obedience of one shall many be placed righteous It s Christs Office to place persons at his Judgement seat righteous hence some read it constituentur This mistery was shadowed Exod. 25.17 18 19. The Law or Testimony was to be put in the Ark and the Mercy-seat was to be set upon the Ark v. 21. Christ is this Propitiatory or Mercy-seat Rom 3.25 1 John 2.2 Let us not take the Law out of the Ark as our righteousness but cast our eye upon the Mercy-seat which covers the Ark and Testimony 2 Use Consolation to the Saints that though made infamous by the world God counts them righteous our Principal comfort is that Christ takes away our filthy garments and gives us the righteousness of his Son Zach. 3.4 That all accusations that Satan can put
nature hence we had need look our actings be sincere Job 10.4 Hast thou carnal eys as man or seest thou as man sees Had we men onely to look upon us we might trifle as we would but we cannot beguile God Heb. 4.13 All things are naked and open before the eyes of him with whom we have to do man looks upon the appearance God upon the heart 1 Sam. 16.7 Rom. 1.9 Paul served God in his spirit Joh. 4.23 24. They that serve him must serve him in spirit and truth those that are built up a spiritual house must offer spiritual sacrifice 1 Pet. 2.5 5 There shall be a general discovery of the secrets of all hearts Luk. 12. take heed of hypocrisie why For there is nothing covered that shall not be revealed nor hid that shall not be known The very counsels of the hearts shall be opened 1 Cor. 4.5 Eccl. 12.14 6 The comfort of sincerity at all times especially in an evil day at all times sincerity comforts when enemies accuse Psal 139.1 The widow had more comfort in giving her two mites then all they that had given large gifts One shilling given sincerely is more comfortable then pounds given vain-gloriously Luk. 1.75 Especially this comforts in an evil time Isai 38.3 Psal 112.4 7 8. In that time conscience will not so much ask what you have done as to whom you have done it In that day those things wherein we have had most respect unto God and least unto men will bring most comfort Hezekiah had done much for God but his chief comfort was not the things done as the manner of doing them Many have received righteous men but they will have comfort that have received righteous men as such 7 Sincerity gives a lustre and beauty to the services we do Luk. 1.6 Zachary and Elizabeth are said to be righteous before God Paul praises the graces of the Thessalonians that they were in the sight of God and our father 1 Thes 1.3 Hezekiah is commended that he turned his face to the wall and wept Isai 38.2 Hence all the duties of worship are required to be in sincerity as prayer Psal 145.18 hearing 1 Pet. 1.2 receiving 1 Cor. 5.8 yea all our service in holiness and righteousness must be before him Luk. 1.75 So that as the varnish gives a lustre to the picture the diamond to the ring so doth sincerity to our actions As hypocrisie stains all a mans actions as the burning of his body the parting with all his goods to the poor so sincerity adorns them a Ministers preaching a Tradesmans dealing a Magistrates governing a Servants working 8 There 's nothing will carry us through variety of temptations but sincerity so that sooner or later we shall discover our selves if we be not sincere as Saul Jehu Judas c. 1 Tim. 5.52 They that are otherwise cannot be hid 9 God takes pleasure delight in the sincerity of his servants Jer. 5.3 Are not thine eys upon the truth Ps 51.6 Thou desirest truth in the inward parts Such are Gods delight Prov. 11.20 Sincere men whether present with God or absent from him labour to be accepted of him 2 Cor. 5.9 If such souls pray God delights in their prayer Prov. 15.8 10 The Saints are wont to be jealous of the want of this grace above any other Psal 139.24 Try me and search me O Lord see if there be any way of wickedness in me Job 13.23 Make me to know my transgression and my sin Saints know the comfort of sincerity is great the corruptions that hinder it many the trials and sufferings to preserve it not a few hence are they so jealous of themselves hence the Disciples hearing that one of them should betray Christ all the eleven that were sincere suspected themselves Master is it 1 The ground of this jealousie in sincere souls is because they finde so much crookedness and falshood in particular actions hence they doubt lest they should be unsound in the main yea they know their comfort or misery doth in a great measure depend hereon 11 No Preacher under heaven can speak comfort to a person in an evil day unless he be sincere Job 33.23 The Interpreter one of a thousand declares comfort unto a sick man but how doth he it Even by declaring unto him his uprightness Afflicted souls send to Preachers in an evil day we speak peace to them if they be upright Prov. 2.7 He is a buckler to them that walk uprightly Prov. 10.9 He that walks uprightly walks surely 12 All sincere souls and none else have cause to rejoyce in God Psal 97.11 Light is sown for the righteous and joy for the upright in heart Yea all such are bid to rejoyce in God Psal 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart Though they have many imperfections hanging upon them and though their grace be sometimes like a grain of Mustard seed yet are they to rejoyce Many poor Christians are apt to be discouraged by their failings yet know that sincerity may stand with the having many weaknesses but not with the allowing excusing maintaining wilfull winking or denying of any All sins which we acknowledge and defend not are pardoned but the sin which is defended is unpardonable Luth. Tom. 3. Lat. 104. Others are discouraged because of their fruitlesness let this humble thee not discourage thee Because thou brings forth fruit onely thirty fold and not sixty charge thy self with weakness and negligence not with hypocrisie Grounds why sincere souls have cause to rejoyce in God 1 Such have their sins pardoned Psal 32.1 2. Blessed is the man to whom the Lord will not impute iniquity but who is that viz. in whose spirit there is no guile that is no allowance of guile or no reign of guile for in the holiest heart there is but too much guile Isai 63.8 Surely they are children that would not lye therefore was he their Savior 2 The more the afflictions and disasters of such abound the more in Gods time shall comforts abound Job 8.20 Behold God will not cast off the perfect man Psal 97.11.112.4 3 Such persons have the special presence of God determined unto them Psal 11.7 His countenance doth behold the upright Psal 140.13 The upright shall dwell in thy presence Job 13.16 he also is my salvation but an hypocrite shall not come before him that is into Gods special presence as I do and other Saints 4 God hath special care to protect such in time of danger 2 Chron. 16.9 The eyes of the Lord run to and fro through the whole earth to show himself strong in the behalf of those whose hearts are perfect with him Isai 33.15 He that walketh uprightly his place of defence shall be the munition of rocks 5 In the dispensation of rewards among professing people in this life God hath special respect to those who are sincere Psal 18.23 24. I was upright before him therefore hath the Lord