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.
man act uprightly and the execution hereof declares him to walk perfectly 2 Cor. 4 5. We preach not our selves but Christ Jesus the Lord. That is in our preaching we onely aim that the Lord may be exalted Unsound men have God in admiration for advantage but when they have got what they would and are delivered from what they fear they start aside Contrary sound men have not onely a constant good opinion of God but also make him their end in all things Psal 101.3 4. I will walk with a perfect heart how doth that appear I will set no wicked thing before me that is I will eye God and not iniquity Carnal men eye their credit profit pleasure and herewith are they moved to act but a perfect man is moved with this that God beholds him that this thing he doth is pleasing to God and that God sees and approves it as when he doth alms in secret Matth. 6 c. If it be asked how I shall know whether Gods eye moves me to do what I do or other ends of credit or profit We may know it hereby a perfect man will do duty though other ends be taken away he will suffer for a good conscience though no praise but reproach accompany it Secondary respects may make a perfect man move with more chearfulness but Gods eye moves the soul to act without any of these without whose command the soul stands still as the servant doth at the command of him who is not his master As your Father which is in heaven is perfect Perfection in God is his essential fulness of all goodness and vertues Perfection is two-fold 1 That which is perfect in its kinde so the light is perfect light 2 For self-sufficiency so God is perfect As the Sun hath a self-sufficiency of light in it self standing no need of the Moon or stars so God hath a self-sufficiency in himself not standing need of any creature yea he hath all the perfections of creatures in himself Acts 17.25 Neither is he worshipped as though he needed any thing seeing he gives to all life and breath and all things Perfection in God is an essential property whereby he hath the perfections of all creatures in himself from everlasting to everlasting and nothing is wanting to him but he is the patern and cause of all perfection of nature and grace that is in the creature Properties of the perfection in God 1 It 's independent The creatures may be perfect in their kinde yet they depend on something else as a River though it be a perfect River yet it stands need either of the fountain or of the sea to maintain it He stands not in need of Princes of men or Angels Though he use them as instruments it is not because he cannot act and bring about his ends without them for he that could make the heavens and earth by the word of his mouth Psal 33.6 what cannot he do 2 It 's incomprehensible Canst thou by searching finde out God Canst thou finde out the Almighty unto perfection Job 11.7 It is as high as heaven what canst thou do deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the sea v. 8 9. there is no searching out of Gods perfection but God searcheth out the perfection of every creature Job 28.3 3 It s uncapable of addition there 's nothing can be added to it our righteousness cannot adde any thing to him nor our wickedness derogate any thing from him Job 22.3 Job 35.7 8. if the blasphemer reproach God God is not the worse if we worship him he is not the better 4 It s unspeakable Nehem. 9.5 he is exalted high above all blessing and praise Though we are commanded by our lives Mat. 5.16 and praises to glorifie God yet we do not adde any thing hereby to his essence but onely declare him glorious if we call him holy just righteous c. he is all these in the abstract holiness it self justice and mercy it self so that we cannot flatter him 5 It s an unmixed perfection The creatures have perfections in their kinds but they are mixed with imperfections Saul was a proper man but wicked Absalom beautifull but unhappy Naaman honourable but he was a leper but in God there 's wisdom without folly truth without falshood Tit. 1.2 light without darkness 1 Joh. 1.5 God is light and in him is no darkness at all holiness without sinfulness Psal 5.4 Hab. 1.13 6 Gods perfection is self existing the perfection of his understanding that he conceives things at once and not successively the perfection of his will Rom. 12.2 whereby he wills whatsoever is good at once now the perfection of creatures is a borrowed perfection If a man would be perfect in any thing he propounds unto himself a perfect pattern the perfections of all creatures sun moon stars wine gold pearls are from him Rom. 11.36 of him are all things every creature without his influence is as the aire without the sun a dark and comfortless body Psal 30.7 By thy favour thou madest my mountain strong thou didst hide thy face and I was troubled For Application 1 To magnifie Gods perfection depending servants magnifie bountifull Lords we praise the sun not onely because of its glorious splendor but because we receive of its heat and light Moses saith ascribe ye greatness to our God why because his work is perfect Deut. 32.4 2 Be content with God alone seeing all perfection is in him as we count it day when the sun shines though never a starr appear so should we be content with God alone the heavenly Hierusalem had no need of the sun or of the moon to shine in it for the glory of God did enlighten it and the lamb was the light thereof Rev. 21.23 though the figg-tree should not blossom and there were no fruit in the field and the herds were cut off from the stall and the vine should not give her increase yet will I rejoyce in the Lord Hab. 3.16 17. yea though thou wert in banishment poverty slavery imprisonment be content with God David 1 Sam. 30.6 when all was gone and the people spoke of stoning him he encouraged himself in God also Paul and Silas Act. 16.25 As death and imprisonment is nothing to those who are filled with the joy of the holy Ghost so all outward comforts are nothing to fill the soul till God come with them 3 To make up all our imperfections we meet withall in this world in God when we loose honours estates liberty relations country How did God make up Josephs name when it was taken from him unjustly and Davids name when it was justly gone so that he dyed full of honour 1 Chron. 29.28 Job lost his estate and children and God doubled them to him Job 42.12 how much more when any enjoyment is forsaken for a good conscience Mat. 19.27 Mar. 10.29 30. 4 Be humbled in sight of thy own imperfections
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
God 2 Cor. 7.9 3 Reformation Jon. 3.10 No man begins a new life that repents not of his old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post sactum sapere opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Doctrine was preached by Christ Matth. 4.17 by Paul he testified Repentance towards God from whom we have gone astray and faith towards Jesus Christ as the way of our return unto him Acts 20.21 In Repentance there is a Transformation or turning from Darkness to Light and from the power of Satan to God that they might obtain Forgiveness Acts 26.18 Sometimes Repentance is divided into 1 Mortification or dying to sin Heb. 6.1 1 In the reign so the Apostle How shall we that are dead to sin live any longer therein Rom 6.1 2. 2 In the Reliques this is gradual step after step 2 Cor. 4 16. As the outward man is perishing the inward man is renewing penitent Souls are purg'd to bring forth more grace and less sin John 15.2 2 Vivification or living to God of this see Rom. 6.11 13. 2 Cor. 5.13 The Fruits of this Repentance are besides those mentioned 2 Cor. 7.11 as care of pleasing God in all things and fear of offending him in any thing Gen. 39.9 Indignation against all sin especially our own Isai 30.22 Hosea 14.3 8. Zeal of God's glory rejoycing to see his Name glorified and mourning to see it dishonoured What are all the Palaces of the World to a contrite heart yea Heaven and Earth seeing it is the Seat of Divine Majesty Luth. Tom. 3.457 Psalm 119 139. and others mentioned there there are also 1 A shunning occasions of Evils Gen. 39.10 2 An hatred of all sin as being contrary to that Life we live Psalm 97.10 3 A sadness and grief of heart for sinning against such a Father Psalm 51.3 Luke 15.17 18. The Soul wishes O that it were to do again I would never have done it neither is this onely in the first Repentance when we first turn to God but in the repeated acts thereof after any slip or backsliding 4 Heart-bleeding Confessions that the Soul doth not onely historically but meltingly declare his sins to the Lord Psalm 38.17 5 A forsaking of all sin Isai 55.7 8. Mead in loc Diatr par quar Prov. 28.13 To have sinned condemns not but not to repent this condemns For the Kingdom of Heaven is at hand That is the Kingdom of the God of Heaven so interpreted Dan. 6.24 The Heavens do rule that is the God of Heaven rules Luke 15.18 I have sinned against Heaven that is the God of Heaven The Baptism of John was it from Heaven or of Men That is from God or men Matth. 21.15 This Kingdom is not outward like the Kingdoms of the World having power over the Body nor of this World for then would his Servants fight to defend it John 18.36 Not stablished by Armies Swords and Garisons but a spiritual Kingdom within us Luke 17.21 Sutable to those spiritual invisible Enemies we war against who now and then employ wicked men in their Service who are but the Horses in the Devils Battels the Devils and the Angels being the Riders This Kingdom is partly militant fighting against Devil World Flesh partly triumphant 1 Cor. 15.24 Christ then ruling till he have put down all power This is called the Kingdom of Heaven 1 Because the King thereof hath his Throne in Heaven 2 Because the beginning thereof is from Heaven not from Earth 3 Because it 's governed by the power of Heaven not by earthly Magistrates Is at hand This Kingdom is said to be at hand as a Woman with childe when her tenth Moneth is come may truly say her Travel is at hand so might the Baptist say when the last Weeks of Messiah's Weeks was begun the Kingdom of Heaven was at hand To understand which consider Dan. 9.14 Seventy Weeks are determined upon thy People and upon thy holy City to finish transgression and to bring in everlasting righteousness and to seal up the Vision and to anoint the most holy The meaning is the Jews counted their years by sevens every seventh year being a year of rest for the Land and so called a Sabbatical year according to which Account the Angel tells Daniel that seventy of those Weeks of years were allotted for the standing of their Temple and Common wealth when both should be restored again after the Captivity which make in all four hundred and ninety years Now these four hundred and ninety years being expired as appeared by the coming of the Messiah and Jerusalem being destroyed within forty years after John might very well say the time was at hand V. 3. For this is he that was spoken of by the Prophet Esaias saying The voyce of one crying in the Wilderness Prepare ye the way of the Lord make his Paths straight The Baptist gives a Reason why he preaches Repentance and that in the Wilderness because he is that voice of one crying in the Wilderness prophesied of by Esaias cap. 40. and commanding that a way should be prepared for the Messias now come in the flesh by repentance This is the same with John 1.23 I am the voice of one crying in the Wilderness Prepare ye the ways of the Lord The literal sense was that the Jews in captivity in Babylon would prepare themselves to return into Judea though the Countrey of Judea were waste and the Journey long because all Impediments were to be removed by the bounty and kindness of King Cyrus whom God stirred up to shew mercy to the Jews but mystically he sets forth the Deliverance of Gods People from sin and death by Christ The way of the Lord That is 1 Do not cause any block by absenting from the present proffers of grace 2 Believe and hope and receive this Son of God who is now offered to you and the tenders of grace that your wills may not be contrary when he calls Matth. 23.37 John 5.40 Apoc. 3.20 Make his Paths straight That is by walking in an universal obedience both by doing and suffering that we may not turn out of the way of duty because of dangers and hazards Prov. 4 25. Let thine eys look right on and let thine ey-lids look straight before thee as a man that winks with one eye taking level at a Mark that seems not so much to see with his eys as with his ey-lids Heb. 12.13 Make straight paths unto your feet avoiding all crooked walkings because of the cross lest that which is lame be turned out of the way Whiles a poor Soul goes out in crooked paths it is with him as with a Traveller who going out of his way arrives not without some difficulty at his Journeys end V. 4. And the same John had his Raiment of Camels hair and a leathern Girdle about his Loins and his Meat was Locusts and wilde Honey Here John is set forth from his Apparel and Feeding The Law of the Nazarites was to consecrate themselves to God
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by
humours do on our stomachs it cloys us and makes us loath all spiritual food 6 Converse with them that are spiritual that have tasted heavenly things when we see them contemplate Christ and his benefits the soul reasons there 's some excellent thing in Christ and his benefits and in an holy life that takes up these mens mindes 7 We know not how soon these Dainties may be taken from us let us as those at a Feast who having neglected eating at the latter end fall to afresh While the Jubilee is take out a pardon while the Physician is present get out a Medicine imitate Joseph to lay up against a Famine no man ever repented the pains he hath taken for his soul but many have lamented their neglects 8 Exercise gets stomach Exercise in prayer in bearing crosses in resisting temptations will sharpen our affections to an holy life 9 In order to hungring and thirst get a tast of the sweetness of an holy life 1 Peter 2.2 He that hath tasted any sweet thing the more he hath tasted it the more he will desire it as in learning sweet meats c. Love the best life and custome will make it sweet to you 10 Rellish holiness Where there 's a rellish of any good thing we will the more desire it If we rellish spiritual things we will hunger and thirst after them Rom 8.5 They that are after the Spirit savour the things of the Spirit 11 Consider the durableness of this Food Other meat when it is eaten the sweetness is presently gone but holiness and Christ is a Food that endures to everlasting life John 6.27 All food else is perishing even the knowledg of natural and civil things yea the speculative knowledg of divine things the truths of God are the food of the soul but unless the goodness of truths be the food of the will and affections they are but perishing food In religious discourses all ornaments besides that which quickens and strengthens is but perishing food V. 7 Blessed are the mercifull for they shall obtain mercy Two things 1 A Proposition Mercifull men are blessed 2 The Reason For they shall obtain mercy Obs Mercifull men are blessed Reas 1 Such shall finde mercy with God 2 Tim 1.16 The Lord grant mercy to the house of Onesiphorus for he oft refreshed me the Lord grant unto him that he may finde mercy of the Lord in that day v. 18 Come ye blessed of my Father for I was hungry and ye gave me meat I was thirsty and ye gave me drink Matth 25.34 2 From the rules of contrary Merciless men are cursed why they finde no mercy with God The glutton would not give so much as the crums to poor Lazarus Luke 16.21 hence he could not get a drop of water to cool his tongue being in torments James 2.13 He shall have judgment without mercy that hath shewed no mercy Now as merciless men are cursed so mercifull men are blessed 3 All the good things that have been done for God are promised not onely to be acknowledged Philemon 6 Every good thing in you shall be acknowledged but also promised to be rewarded Heb 6.10 God is not unrighteous to forget your work and labor of love which ye have towards his Name in that ye have ministred to the Saints and do minister Prov 11.17 The mercifull man doth good to his own soul For application let it inform us of our duties The very Heathens praised it much more the Scriptures see the compassionate Samaritan Luke 10.30 ad 38 there 's a story of a man that fell among thieves for I do not think it to be a parable but a story the Levite and Priest past by pretending it 's like either the haste of their journey or the danger of their stay lest they should be robbed but the Samaritan he takes care of him 2 Exhortation to mercifulness 1 This is the way to lay up in store a good foundation against the time to come Luke 16.9 Make you friends of the unrighteous Mammon that is of your earthly goods so called because mostly found among unrighteous persons and most accounted by them and therefore it appears they are not the true good that when you fail of your Mammon or Wealth they may receive you into everlasting Tabernacles For so the word signifies 2 Cor 5.1 that is either the Angels may receive you or that the poor whom you have helped through their daily prayers for you may be instrumental for your admission into Heaven Luke 12.33 Sell that you have and give alms Some pretend they have no money but you have money-worth mercy is such a piece of service that you must sell corn and cattle in order thereto yea the necessity of Saints may be so great that lands and all must go Acts 4.37 What is the issue you will hereby provide bags that wax not old a treasure in the Heaven that faileth not 1 Ti 6.18 Be ready to distribute willing to communicate laying up in store for themselves a good foundation against time to come As if he should say The foundation of earthly things is a sandy and uncertain foundation and therefore build not upon it but lay up works of mercy in the bellies and backs of the poor these works of mercy are compared to a foundation because as from an hidden foundation the house riseth to a great height so from these good works the degrees of a glorious life ariseth Prov 11.17 2 Such mercifull men shall finde mercy with God where the Lord meets with a common objection most men are ungratefull and ready to lift up the heel against their benefactors however such shall finde mercy with God Eccles 11.1 Cast thy Bread upon the Waters and thou shalt receive it after many days also with men they shall finde mercy God bowing their hearts to favour mercifull men Psalm 112.4 to v. 10. 3 Mercy is one of the principal things which God requires hence it 's put before Sacrifice Matth 9.13 so that Sacrifice may be dispensed with that Mercy may take place hence it 's called one of the great points of the Law Luke 11.42 4 By mercifulness to others we become like to God Luke 6.36 If we do not resemble him in this but will be cruel and harsh we may look that God will so carry himself to us Psalm 18.25 Mat 18.32 33 he that was cruel for an hundred Pence himself being forgiven ten thousand Talents was cast into Prison till he paid what was due v. 34 35 James 5 11 The Lord is pitifull and of tender mercy 5 There is no love of God in us if there be no mercy 1 John 3.17 He that shuts up Bowels of Compassion how dwells the love of God in that Man 1 John 4.20 The Apostle with love to God joyns love and mercy to men He that loves not his Brother whom he hath seen how can he love God whom he hath not seen 6 It 's the note of God's elect
Because such persons are believers Acts 15.9 purifying their hearts by faith that is every believer from the blood and spirit of Christ draws power to purifie and purge the heart from that filth which ariseth therein Now to every true believer there is a promise of blessedness 3 Because a purifying of the heart and hope of blessedness are inseparably annext or joyned together 1 John 3.3 Every man that hath this hope in him that is to see the Lord to his comfort whereof he had spoken verse 2. purifieth himself as God is pure A man may have other hopes without this as hope to be rich to be honourable but he cannot have this hope without purity Use 1 Exhortation to follow after purity of heart When the heart is pure thy hands will be pure clean hands and a pure heart go together Psalm 24.4 thy prayer will be pure Job 16.7 Mal. 1.11 thy conscience will be pure that it will witness thou lives not in sin 1 Tim. 3.9 Means to purity of heart 1 Get the blood and spirit to purifie thy heart As the blood of Christ purges the soul from guilt Heb. 9.14 so doth the spirit from filth 1 Peter 1.22 Seeing you have purified your hearts through the spirit Psalm 51.7 9 10. 2 Purifie your hearts from double mindedness James 4.8 Cleanse your hands ye sinners and purifie your hearts ye double minded Now that is double mindedness when a man thinks to grasp grace and sin and holds them in an equal poise as the young man Matth. 19. he would fain have held Christ and the inordinate love of the world together Contrarily Nathaniel John 1.47 3 Content not your selves with outward purity The Pharisees by an outward shew of purity by making clean the out-side of the cup and platter got great authority among men Matth. 23.25 though their hearts were full of rottenness and they that followed after inward purity of heart were contemned but in opposition Christ commends to his Disciples inward purity Many are pure in apparel but few in this 4 Nourish Gods fear in you cleanse your selves from all filthiness 2 Cor. 7.1 how shall we do it Perfecting holiness in the fear of God Gods fear makes a man afraid to let any sin have a quiet abode in him Psal 19.9 The fear of the Lord is clean 5 Believe the promises By the belief of the promises we partake of the divine nature and to escape the corruption of the world 2 Pet. 1.3 4. 2 Cor. 7.1 6 Purity of heart is a preparative for communion with God Psalm 24.3 Who shall ascend into the hill of the Lord Who shall stand in his holy place He that hath a pure heart verse 4. For they shall see God Here 's the reason of their blessedness for they shall see God 1 In this life as a pure glass receives the image proposed to it 2 Cor. 3.18 we beholding as in a glass the glory of the Lord are changed into the same glory 2 In the life to come Men of pure heart are not seen in the world or taken notice of but in another world they shall see God Now in the sight of God is fulness of joy Psal 16. ult Matth. 18.10 setting forth the glory of Angels he saith They always behold the face of my Father in heaven For as the sun is not beheld but by sound eyes so God that is a most pure light cannot be seen but by a pure heart For the former of these the beholding God in this life is 1 The beholding of God in the creatures Psal 19.1 The heavens declare the glory of God and the firmament showes his handy work Rom. 1.20 The eternal power and God-head of God are cleerly seen by the things that are made God left not himself without witness whiles he gave fruitfull seasons Acts 14.17 Carnal men might oppose many things against Atheisme but they consider not the works of the Lord nor the operation of his hands Psal 28.5 2 The beholding of God in his word By this was Christ set forth evidently crucified Gal. 3.1 The word enlightens the eys Psal 19.8 In the glass of the word we behold God with open face 2 Cor. 3.18 which sets him forth 1 By removing all imperfections from him 2 By ascribing all perfections to him 3 The beholding of God in the light of his countenance Psal 17.15 I shall behold thy face in righteousness Job 13.16 An hypocrite shall not come before him that is to behold the light of his face Psal 140. ult the upright shall dwell in his presence The beholding of this is the earnest desire of every holy man Psal 4.6 7. If there be so much comfort in this when we behold it here what will there be in future blessedness 2 In the life to come we behold God This beholding is an eternal fulness of joy 1 Its a fulness of joy Psal 16. ult In his presence is fulness of joy If Solomons servants were blessed that stood in the presence of Solomon 1 Kings 10.8 and beheld his wisdom much more they who behold the glorious presence of God in heaven 2 It s eternal If a man were to leave heaven after a thousand years it were not happiness but we shall for ever enjoy this happiness 2 Cor. 4.18 2 Cor. 5.1 1 Thes 4.18 This joy consists 1 in the absence of all evils as 1 freedome from sin both original wherewith now assail'd Rom. 7.15 and actual 1 Cor. 15.55 We shall set our feet on our corruptions as Joshua did his feet on the necks of the Kings 2 Freedome from temptations especially those of Satan which often make the life comfortless 3 From labours Rev. 14.3 The dead in the Lord rest from their labour They have the rest of an eternal sabbath Heb. 4.10 All things rest when they come at their proper place this is a maxime among men but true of glorified persons 4 From society of wicked men The Egyptians whom you have seen you shall see them no more for ever Exod. 15.13 shall then be made true all that do iniquity shall be gathered out Matth. 13.41 and turned into hell Psal 9.17 5 From all necessities of nature We shall need no house to dwel in no fire to warm us no meat to feed us no Physick to cleanse us for our bodies shall be spiritual not needing any of these 1 Cor. 15 43. 6 From all sorrow and mourning Revel 21.4 2 This joy consisteth in the enjoyment of all goods as 1 Light Psal 36.9 In thy light shall we see light darkness is part of the torment in hell 2 Pleasures and that for evermore Psal 16. ult hence heaven is called paradice Luke 23.43 3 Life of this shall mortality be swallowed up as time is swallowed up of eternity 2 Cor. 5.4 mortality shall be swallowed up of life 4 Perfect knowledge of God We shall see him face to face that is plentifully and cleerly as two men that behold one another 1 Cor. 13.12
we shall then know the mysteries of the Scriptures of Providence of the Trinity of the incarnation 5 Communion If the communion betwixt the mother and her litle smiling infant betwixt husband and wife betwixt friend and friend be so sweet which communion is not so appropriate to any but that all saints enjoy it as all creatures enjoy the sun which yet is enjoyed of every individual creature 6 Joy The joy of the holy Ghost is onely the earnest hereof Eph. 1.14 The joy of the holy Ghost exceeds the joyes of the world 1 Pet. 1.8 the joy of heaven exceeds the joy of the holy Ghost as the whole bargain doth the earnest but the joy and glory of heaven which Saints shall have at the last judgment or manifestation of Gods sons shall exceed what they have now hence they grone for the adoption of their bodies Rom. 8.23 the Saints departed till their fellowes come to them shall not be made perfect Heb. 11.40 when the whole number of the faithful shall come together there shall be a new treasure of glory broken up 2 Thess 1.10 He shall come to be glorified of his Saints and to be admired of all them that believe now their admiration must needs arise from some new glory they had not seen before in that day heaven it self shall be opened there shall not be onely a drop the whole God-head shall manifest himself there we shall rejoyce at this voice I am Joseph This joy is demonstrated 1 From the object the beholding of God alone though there were neither Saint nor Angel makes us happy Rev. 21.7 He that overcometh shall inherit all things How I will be his God he hath all things that hath him that hath all things 1 Cor. 15.28 God shall be all in all you need not in glory to step to any creature 2 The subject of this joy is the general assembly of the first born whose names are writ in heaven The righteous shall shine as the Sun Matth. 13.43 so that as a drop of water powred into a vessel of wine loses both taste and colour and becomes wine or as Iron put into the fire doth after a sort take the nature of fire or as the air inlightned with the sun seems not so much to be inlightned as to be light it self so shall we in the future glory be transformed that we shall not so seem to be glorified as glory it self So far as this present World surmounts that Life we lived in our Mothers Womb so far doth the Life in Glory surmount this present Life When we were in our Mothers Womb we could not have imagined that we were to come into such a spacious World so full of glorious Objects why should we then doubt of the glory of that future state 3 The propriety of this glory and joy it 's not barely the beholding of glory that makes us happy for some think the Goats shall behold the happiness of the Sheep at the last to increase their misery Therefore all this glory shall be yours John 17.22 The glory which thou gavest me I have given them Ephes 1.19 there 's a Riches of Glory in the Saints Use For Application let it provoke us to holiness and purity Heb 12.14 Follow holiness without which no man shall see the Lord. Psalm 17.15 I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness q d when mine Enemies abound with earthly happiness and delights and leave their treasure to their children I shall be satisfied with the beholding of thee I shall appear before thee in righteousness that is in the righteousness of my cause Of which v 1 and when I awake out of these present troubles and at the Resurrection I shall be satisfied with thy likeness that is if there were neither Saint nor Angel thou wouldst fully satisfie me Thus Paul like a stout Runner prest towards the Mark of Holiness for the Prize of Glory as he that runs in a Race runs towards the Goal for the Prize Phil 3.13 1 Cor 9.25 26 Where God means to bestow Heaven he first bestows heavenly qualities If Heaven vomited out unholy Angels or at least they left it of their own accords Jude 6 then will it not receive profane persons Without are Dogs Revel 22.15 and thereinto entereth nothing that defileth nor that worketh abomination 2 Exhortation to holy persons to long for this sight of God We shall see him not quantus sed qualis est not according to his greatness but according to his glory 1. John 3.2 We shall see him as he is We shall not see God infinitely in himself but comprehensively so far as we shall be able to comprehend as Bottles cast into the Sea cannot receive the whole Sea but onely according to their capacity This was Job's comfort when his Reins were consuming within him yet that he should see God Job 19.25 If in this World we take such delight in the beholding of beautiful Creatures as Sun Moon Stars Medows Fountains Rivers Children Pearls what delight shall we take in the beholding of God the beholding of whom shall dim all other Beauties as the Light of the Sun doth the Light of a Candle But wofull will wicked men be who shall be severed from the blessed presence and face of God 2 Thess 1.9 It was the aggravation of Haman's misery that he had his face covered that he might not see the King Hester 7.8 much more wofull will the case of wicked men be after they have received their Sentence they shall never see the Kings face more Object But God is invisible Col. 1.15 Whom no man hath seen nor can see 1 Tim 6.16 John 1.18 No man hath seen God at any time Answ In this present life no man can see Gods face and live Exod 33.20 We cannot see God with bodily eys in this life because the act of seeing presupposes a visible object but in God there is neither bodily light colour nor figure Besides the Father never took any visible shape upon him in the Old Testament the Son was wont to appear by assuming some Creature upon him and the Holy Ghost appeared in the shape of a Dove and of fiery Tongues but the Father seldom or never took any shape upon him Foolish is that Idolatry that must have a visible God These are thy gods O Israel Exod 32.4 Object Exod 23.9 10 11 Aaron and Moses Nadab and Abihu and seventy of the Elders went up into the Mount and saw the God of Israel and there was under his feet a paved work of a Saphire-stone and the body of Heaven as it were in his brightness Also v. 11 the Nobles of Israel saw God and did eat and drink Answ They saw not God in his essence but in a shadow that is in some sensible shape which God was pleased to chuse and mans frailty could bear For that Saphire-pavement that was under his feet was meant the glorious majesty of
God which excells all the shining of Heaven and the brightness of precious stones This shadow or resemblance the Nobles and Elders of Israel saw yet upon them laid he not his hand nor slew them for they ate and drank delighting in the glorious resemblance they saw the common people did not see God in this shape for fear they should make an Idol or Image of him but the Nobles and Elders because they were wise men and men fearing God they saw this shadow or sight this is mentioned in opposition to that common fear Judges 13.22 Manoah saith to his Wife We shall surely die because we have seen God Object Moses saw Gods back parts Exod 33.18 20 compared with 22 23 having desired to see Gods glory v. 18 Answ Moses desired to see the divine essence not in it self but in some shape or figure that so he seeing the glorious majesty of God might declare it to the people He heard the voice of God and he would fain see the form of him that spoke to him as appears by Gods answer Thou canst not see my face for no man can see my face and live v. 20 but God answers Thou canst not see it for this shining of my face though it be bodily and assumed yet because in some respect it shadows out the brightness of my essence and majesty hence it is so great that no mortal eye can behold it but he would be dazzled and blinded with the shining thereof but there 's an hollow Rock in Sinah get thee in there and I will cover thee with a Cloud till my glorious Face pass by and then I will take away the Cloud that thou maist see my back parts like the hinder part of the Train of a Prince when he is past by so that the light there was so tempered that Moses could behold it and was greatly refreshed with it 2 There 's the sight of God in the Life to come and so Saints with glorified eys shall behold God Job 19.26 27 Though Worms destroy this Body yet in my Flesh shall I see God whom mine eys shall behold and not a stranger or a strange pair of eys though my Reins be consumed Matth 18.10 In Heaven their Angels do always behold the face of my Father which is in Heaven 1 Cor 13.12 We see him now through a Glass darkly then face to face apprehensively according to our capacity not comprehensively according to his immensity and greatness V. 9 Blessed are the peace-makers for they shall be called the Children of God Quest What is meant by peace-makers Answ Not onely those who interpose or come betwixt persons at ods but also shew themselves desirous of peace and in order thereto have their affections composed to peace themselves having first obtained peace from God Rom 5.1 Two things first the persons pronounced blessed viz. peace-makers and such as earnestly follow peace 2 The Reason For they shall be called the Children of God what ever the World account them they are most like to God In this World God calls them his Children though the World slight them and in the World to come they shall be called that is publickly manifested to be the Children of God Obs Persons that interpose to set others at peace and diligently follow peace themselves are blessed persons Reas 1. Because this peaceable disposition whereby we are thus peaceably affected flows from that peace persons have inwardly in their own hearts for as you see impure spirits are very unpeaceable as devils and wicked men Rom 3.17 so holy men are very peaceable as being the fruit of Christ's atonement Ephes 2.13 Glory be to God on high on earth peace good will towards men Luke 2.14 q d This was one fruit of Christ's Death to stablish peace among men 2 Because peace-makers are little accepted among men for those who undertake the Task of making peace sometimes they provoke one side Exod 2.13 Moses reproving the Israelite that wronged his fellow presently that person shews his spleen Who made thee a Judg over us Wilt thou kill me as thou didst the Egyptian Sometimes peace-makers provoke both sides that both sides have such persons hence many will not take upon them that office being so thankless Christ therefore pronounces such persons blessed and therefore would have us to go on in this duty Cautions We are not to make sinfull agreements or peace-makings Nehem 5.6 7 8 as Jehu to Jehoram What peace so long as the Whoredoms of thy Mother Jezabel are many 1 Kings 9.22 Who will stand up with me against the evil doers Who will take my part against the workers of iniquity Psalm 94.16 2 The endeavours of Christians will not always take effect to obtain peace Psalm 120.5 6 7 Matth 10.34 Use Exhortion 1. To peace-making 2 To peace Follow peace-making and to put an end to Divisions betwixt man and man famous was Abraham who set all the Herdsmen at one by proffering to take the left hand or right Gen 13.8 Means to peace-making 1 By Exhortations breed in persons an eager desire after peace 1 By letting them see the mischief of strife Prov 17.14 The beginning of strife is as when one lets out Water therefore leave off strife before it be meddled with A similitude from those who digging away the dam or bank of a River the Waters flow out on every side so that there is no way either to call back them that are gone out or keep in those that yet are not gone out See it in Abimelech and the men of Sechem who falling at odds they destroyed one another Judges 9.23 If ye bite and devour one another as so many Dogs take heed ye be not destroyed one of another Gal 5.15 See the wofull end of strife James 3.16 There 's confusion and every evil work Knowest thou not that it will be bitterness in the end 2 It 's honorable to be at peace Prov 20.3 It 's an honor to a man to cease from strife 1 Sam 10.27 It was Saul's honor when children of Belial despised him and brought him no presents that he held his peace As one said to Luther Vince animos irámque tuam qui caetera vincis 2 For all Societies and Cities to chuse prudent holy men to make peace betwixt man and man Then would Courts of Justice have little to do whereto if there were the authority of a Prince to interpose to cause persons to stand to just arbitrations it will be of the more force and this practise well becomes Magistrates in Cities Elders in Churches 1 Cor 6.6 7 3 Make Propositions that may meet in the midst that neither party may have their whole desire in litigious cases with this Exception that it be not in matters of Religion here we can abate nothing we cannot bend the faith to politick ends This was Jeroboam's wickedness who altered the time and place of worship to accommodate his subjects 2 Exhortation to peace As we should make peace among
he is pure thou sinful he stands in need of nothing Psal 16.3 Thy goodness extends not to him thou needs every thing Psal 19.12 Psal 130.3.143.2 Luk. 17.10 when we have done all we are unprofitable 5 That we should have a holy greatness of mind arising in us from the interest we have in such a God of such perfection As carnal men have a greatness arising from riches honour learning kindred office which is like the greatness of a swollen member arising not from the strength but weakness thereof so Saints should have a greatness of minde from having such a perfect God for their portion If countrey-men are puft up their wealth being enlarged why should not we be lifted up in the confidence of so great a God that hath all things in his hand Luth. in Psalm 121. Psalm 16.5 The Lord is the portion of mine inheritance and of my cup thou maintainest my lot It 's a Metaphor from the custome of dividing Inheritances wherein every Heir hath his portion as if he should say When others have lands moneys Princes favours for their portions The Lord is my portion Also He is the portion of my cup a Metaphor from the manner of banquets wherein every one hath a cup of sweet-meats given so others have a cup of wealth of honour c. but God is the portion of my cup. Such a greatness of minde had David Psalm 119.96 I have seen an end of all perfection 6 Look upon God as a God of perfection other lords need the service of their servants but God needs none of our services And being of such perfection we should pursue after his service as the men of the world pursue to be servants to great Princes 7 Make God the patern of thy actings in all imitations we chuse the most perfect patern CHAP. VI. V. 1. Take heed that ye do not your Alms before men to be seen of them otherwise ye have no Reward of your Father which is in Heaven THis Chapter hath six parts in it the first is of avoiding hypocrisie and vain-glory and following after secrecy and sincerity in the giving of Alms. Whether this Chapter be a continued Sermon with the former is not much material Take heed ye do not your Alms before men to be seen of them Either of the party to whom you give that they should tell of your liberality and cry you up or of others Most men have a greater thirst of credit than of virtue Vain-glory and spiritual pride is ready to intrude into all our services unless we be watchfull Quest But is it not lawfull to give Alms publickly Answ Yes we may do good every where but we must not do them that we may be beheld of men but our consciences must witness that if no eye were upon us we would do the same in secret that we do publickly God doth not turn away the eys of men from our Alms but our heart from their eys The Lord doth not forbid others from seeing our bounty but forbids us to do it for to seem bountifull for in no duty more than this the heart is apt to be carried out after sight of men Vain-glory is like that Worm which eat up Jonah's Gourd Object But do not the Commands of Christ Matt. 5.16 Let your light shine forth before men and this Command contradict Answ No. Suppose two men one doth Alms in secret so that no man knows of it no not he that receives it he offends this Command Let your light shine forth now no man sees his good deeds and so doth invite to imitation others shall be barren whiles they think no man doth that which God commands and a greater mercy is done to him that hath an Example of Imitation than to him that is relieved Another gives Alms onely to be praised he doth not offend against this Command Let your works shine forth but against this Command Let thine Alms be in secret Aug. Serm. 31. de quatuor questionibus he there compares these to foolish Virgins which did shine but had no Oyl that is no conscience of pleasing God in their good works He observes both these Precepts that doth good before men not that others may praise him but that others may imitate him Otherwise you have no reward of your Father which is in Heaven That is if you make your own praise your end and not God you cannot look for any Reward nay in stead of a gracious Reward you may look for Punishment for your vain-glory No Reward This word Reward doth not note an equality betwixt the Work and the Reward Merces the Latine word as Varro saith is derived of Mereri to obtain so that it seems to signifie a Gift so that that Reward bestowed on our obedience is founded on the free Promise of God for else all our doings and sufferings are not to be compared to the future glory Use For application 1 Be attentive over your hearts in giving Alms. 2 Look upon vain-glory as that which doth unhallow your Alms it 's a sweet Poyson it 's the Mother of Hell as Chrysostom calls it the Moth of Liberality It 's equal that every man have his Reward from him he labours for now when you give to men it 's equal you have mens praise it 's not equal that there be a double but a single Reward for one labour V. 2. Therefore when thou doest thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have glory of men verily I say unto you They have their Reward Sound a Trumpet It 's a Proverb for the Hebrews were wont to call the people together by a Trumpet Num. 10.2 Joel 2.15 Psalm 81.3 4. Though Lyra and Pareus think they called both the poor and beholders in the Synagogues and Streets where there were any concourse of men So that to sound a Trumpet is a Proverb for to call the people for witness these Pharisees pretended they onely called the poor together by sounding a Trumpet but the thing they intended was vain-glory and therefore they sought the most eminent places that they might have many Witnesses As the Hypocrites do in the Synagogues Christ alludes to the calling together on the Stage for the people is called together with a Trumpet to behold the Play for in profane Writers Hypocrites are called Stage-players 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à simulando from the counterfeit person they bear so these Pharisees pretended to be the Servants of God when indeed they were the Servants of vain-glory Verily I say to you they have their Reward That is Praise with men not with God Chemnicius thinks it was a custome that the poor in Israel did not beg from door to door but that the poor of every place at set times were called together into a certain place by the sound of a Trumpet that they might receive Alms either out of the Tithes of the poor Deut. 14.28
condemn all forms seeing we read of sundry in Scripture as Psal 102. v. 1 c. Esai 63.15 to the end of cap. 64. ult Numb 6.24 Yet to use a form doth argue thou art a very babe who go by a form because they cannot go alone and to use a form when thou art able to powr out thine own heart more and better then any form can teach thee is to to offer to the Lord a corrupt thing when thou hast a male in thy flock Thou art a very babe till thou art able to express thy wants in conceived prayer what man is there that is sensible of his wants that cannot declare them to man and canst thou not declare them to God Christ hath given us this breviary of prayer as a looking-glass to see our wants Himself never used it nor could he in truth say Forgive us our trespasses seeing himself had none We never read the Apostles used this prayer but onely framed their petitions according to it Acts 1.24 Matth. 26.39 We ought then to look upon this as a pattern without which we might have wandred in our requests often asking things hurtful for us we ought then hence to draw the matter of our prayers This form or patern is usually divided into three pâ—rts 1 A Preface Our Father which art in Heaven 2 Petitions which are six or according to some of the Ancients seven 3 The Conclusion For thine is the Kingdom c. 1 The Preface Our Father which art in Heaven We call him Father 1 To shew that we are not to look upon him as a Tyrant or a Stranger that knows us not or as an hard Master but as a Father 2 To embolden us to come unto him 3 To shew his readiness to do you good Luke 11.13 If evil fathers will do good to their children will not our Father do good to his children 4 To shew that we believe our Election and Adoption 5 Assurance of his readiness and willingness to help us whereas formerly we durst not lift up our eys to Heaven Luke 15.18 Our 1 This word Our teacheth that however we believe for our selves yet Charity teacheth us to pray for others 2 To denote unto us a Communion of Saints how that they are so joyned together as if the want of one were the want of all 1 Cor. 12.26 If one member suffer all the members suffer with it 3 That we may not disdain the meanest Christian from being our Brother in Christ if God have adopted him for his Ephes 4.5 yet may a Christian in private say My Father Matth 26.39.27.46 4 To keep us from arrogating to our selves above others remembring we are of the company of sons On earth some Saints have more noble fathers than others but to the Father in Heaven all Believers are alike related 5 To encourage the weak that they may believe that God is no less their Father than the Father of Peter Paul c. 6 That we should not onely pray for our own necessities but also for the necessities of others James 5.16 applying in private Prayer that common Fatherhood to our selves And this Father we call upon we may look upon some times personally Ephes 3.14 1 Cor. 8.6 sometimes essentially for Father Son and Spirit so Christ is called the everlasting Father Isai 9.6 7 To teach us mutual sympathy 1 Cor. 12.26 If one member suffer all the members suffer with it Heb. 13.3 8 To teach us unity and agreement with our Brethren as members of the same body hence before we bring our gift we are to agree with our Brother Matth. 5.24 Which art in Heaven 1 To shew that how ever earthly parents have a good will to help their children yet want power yet our Father being in Heaven and being the God of all might hath power to do for us above all that we can ask or think Ephes 3.20 Psalm 115.3 2 To take away erroneous conceptions of God wherein carnal men are ready to think of him like earthly parents 3 To denote unto us his special presence he hath in Heaven there his power wisdom goodness do most shine forth and from thence are manifested to us Psalm 19.1 The Heavens declare the glory of God 4 That when we come before him we should come with reverence and lifting up of heart Lam. 3.41 Let us lift up our hearts with our hands to God in the Heavens where God is not circumscriptively as the body of man bounded by such a place nor definitively as the Angels but repletively filling all place for the Heaven of Heavens is not able to contain him 1 Kings 8.27 5 To shew to us that though God be every where Psalm 139.7 8 9. Whither shall I flee from thy presence If I ascend up into Heaven thou art there if I make my bed in Hell behold thou art there if in the uttermost parts of the Sea thou art there Amos 9.1 2 3. yet he is said to dwell in the Heavens Psalm 2.4 Hear from Heaven thy dwelling place 1 Kings 8.30 there his majesty and glory most shines forth Psalm 112.5.123.1 yet doth he dwell in humble and holy hearts Isai 57.15 1 Cor. 3.16 As the soul of man which is wholly in the whole and in every part yet is said to be in the head or heart more than elsewhere because there more than elsewhere it exerciseth his power and effects so though God be essentially every where and in all places wholly yet he works not grace and gifts equally in all parts but he works in Heaven more than in Earth in the godly more than the wicked and in one of his children more than in another in the Saints in Heaven 〈◊〉 than in the Saints on Earth and in the humane nature of Christ more than in any creature Hallowed be thy Name This is the first Petition and Christ his meaning is 1 That Gods glory be every where magnified it 's put in the first place because Gods glory must be preferred before all things Prov. 16.4 The Lord hath made all things for himself Thus must every one do that calls God Father So that if our credit or profit come in competition therewith we are willing to renounce not onely them but every thing else for the Lord. 2 That the Name of God which is God himself be magnified The Name of God is not so many Letters but God himself Holy and reverend is his Name Psalm 111.9 It was the speech of the men of Bethshemesh Who is able to stand before this holy Lord God 1 Sam. 6.20 God is glorious in holiness Exod. 15.11 The Trinity is said to be holy Isai 6.3 Holy holy holy Lord God of Hosts The Father is holy John 17.11 The Son holy Luke 1.35 Acts 4.27 The Spirit is holy Ephes 4.30 Grieve not the holy Spirit of God God is not onely holy but holiness in the very abstract Amos 4.2 The Lord hath sworn by his holiness that is by himself Saints are holy