will have it done saith Christ Suffer it to be so now so that in opposition to Johns arguments Christ brings two reasons 1 I am not yet declared to be the Christ by the descent of the spirit of God upon me and by the opening of the Heavens and by a voice from Heaven but come unto thee as a private man and therefore thou oughtest not to refuse me though I am greater then thee and therefore suffer it to be so now 2 For thus it becometh us to fulfil all Righteousness this is the second reason The meaning is 1 I am not baptized for that cause that others are for to signifie forgiveness of sin for I have no sin but to sanctifie Baptism that it may be a mean or an instrument of the application of the righteousness of Faith So Luther 2 Though I be greater then thee It 's the Fathers will I should receive baptism from thee and consecrate it in my body that they that are baptized into me may acknowledg me to be one of their brethren 3 This word righteousness must not be taken strictly but broadly not onely to signifie what belongs to the law but for whatsoever hath respect either to equity or honesty The Law of Moses had set down nothing of this Baptism and the Heavenly command John had received belonged onely to Repenting sinners yet Christ being a pattern of perfect innocency the sign Baptism was not in vain in him which signified a purpose of innocency neither could it be shewn more effectually how great an honour was due to the Rites appointed by God than if Christ should by his Example commend the use of them to us Again Christ by this Ceremony was as it were imbodied with us and to confirm to Believers that are baptized as they ought that they shall have the Heaven open unto them and the Spirit coming upon them 4 Christ understands not a justice of equality and of the Law but of equity and of his calling Therefore Christ answers to the Argument of the Baptist by a Distinction which was this The more unworthy ought to be baptized of the more worthy Christ answers Yea unless the righteousness of calling require the contrary that the more unworthy be called to baptize the more worthy but thou art called to baptize me for I am not here now as a Lord but as the Servant of the Lord to be entered into the Church of the New Testament and to my duty therefore I will do what belongs to me and do thou what belongs to thee and so both of us will fulfill the righteousness of our respective calling I taking up Baptism and thou dispensing of it thou baptizing me with the Baptism of Water I baptizing thee with the Baptism of my Bloud 5 It is a point of Righteousness that Masters and Teachers should practise that they commend to others that by their own Example they may teach others Acts 1.1 Jesus began first to do and then to teach 6 By Righteousness he means whatsoever the Father hath commanded whatsoever is just holy and acceptable to God Then he suffered him We have here John's modesty that denying his own opinion he obeys Christ and receives him to Baptism It behoves our Reasons to fall down when stronger Reasons are brought and not to defend them because they were ours Though John thought it absurd and uncomely yet when he heard the Righteousness of both their Callings were fulfill'd thereby he gives way So did Peter John 13.8 that would not let Christ wash his Feet till Christ told him If I wash thee not thou hast no part in me then Peter suffered Christ to wash his Feet so John here it 's like kept Christ by his hands from entering into Jordan not out of stubborness but out of misguided reverence now Christ bidding John to suffer it to be so now and giving him Reasons thereupon he suffered him V. 16. And Jesus when he was baptized went up straightway out of the Water and lo the Heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him We have here Christ his receiving of Baptism set down 1 From the Adjunct when he was baptized he went up straightway out of the Water Because he was let go without the confession of sins when others were not as some think but rather because all made their profession before they came in and so straightway went out therefore little can be gathered from hence save that when he came out of the Water he went to Prayer to teach us to partake of Batism and the Supper with reverence Luke 3. Now for Christ's Baptism it was a burying of the whole Body in Water for it was with his Members thus Col. 2.12 Rom. 6.4 Heb. 10.22 He is not said to go out but to ascend because the Earth or Land is higher than the Water And lo the Heavens were opened We have the signs accompanying Christ his Baptism and confirming the same viz. the Heavens opening The Heavens were opened to him not that the Heavens were opened upon all the Earth but that part of Heaven where Christ prayed on the Bank of Jordan or upon the rest as John and other baptized persons but upon him The manner of the Heavens opening Mark sets down by cleaving the Heavens were cloven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rend and cleave as he that cleaves Wood. This opening of the Heaven was a testimony of this heavenly Teacher and of his Doctrine that both he and his Doctrine were from Heaven which by the Dispensation thereof opens the Gate of Heaven to Believers Doubtless there was glorious Light that by the Beams thereof shone upon Christ like that which shone upon Paul going to Damascus Acts 9. By this Mystery the Lord signified that Baptism was now consecrated in the Body of Christ to be a sign of heavenly grace It 's very like that all the heavenly Orbs were open that men might have lookt into the Empyraean Heaven or the Heaven of the Blessed which also fell out when Stephen was stoned who saw the Heavens open and the glory of God and Jesus standing at the right hand of God Acts 7.55 56. Out of this 〈◊〉 of the Heaven came down the holy Spirit in the bodily shape of a Dove and sensibly let down it self till it abode on Christ And the Spirit of God descending like a Dove and lighting upon him We have here the second sign confirming the calling of Christ and installing him in his Office visibly This was for the fulfilling of the Prophesie Isai 61.1 The Spirit of the Lord is upon me Not as if Christ were without the Spirit before but now it was made visibly manifest to others Like a Dove Quest Whether was it a real Dove or onely a similitude Answ It was a bodily shape like a Dove Luke 3.22 It 's like it was not a true Dove but onely the form of a Dove formed by the Angel and
Mar. 5.5 which shows that they were mad else would they not have thus cut themselves now they being so troublesome no man would receive them into their houses And in that Satan met Christ it appears he is not omniscient for he would not have suffered the possessed to have come that way had he known Christ to have been so near nor did Satan know whither Christ would send him vvhether into the wilderness or into the hogs or whither else So that no man might pass that way We have no call to go where Satan is not upon pretence of any strength of faith in us Doubtless there were some believers living but none would go that way and note Christ makes the devils to meet him whether they will or not see the greatness of Christ his love and mercy who out of compassion to these two poor men crosses the sea to cast the devil out of them V. 29. And behold they cried out saying What have we to do with thee Jesus thou Son of God art thou come hither to torment us before the time What have we to do with thee Here 's the devils complaint what have I to do with you That is why do you trouble me 2 Sam. 16.10 what have I to do with you ye sons of Zerviah See Judg. 11.12 Pharaoh Necho saith to Josiah 2 Chron. 35.21 What have I to do with thee thou King of Judah Now this speech of the devils or of the legion in the man was after Christ had bid him or them come out of the man Mark 5.7 8. Luke 8.29 Besides What have we to do with thee may signifie what evil have we done thee that thou castest us out though we have hurt others we have not hurt thee Quest Whether did the devils know Christ to be the Christ Answ Not before his temptation for had they known him so to be they would not have tempted him but afterwards they knew him to be the son of God Mark 1.34 Christ suffered not the devils to speak because they knew him Luke 4.41 Devils came out of many crying Thou art Christ the Son of God and he rebuking them suffered them not to speak for they knew that he was Christ But for the mystery of the death of Christ it 's like Satan knew it not for had he known it he would not have put it into the heart of Judas to betray him he was hindered by God from knowing that which of his own nature he might have known Art thou come hither to torment us before the time The devils do not alledge for themselves nor refuse to be cast into bell at the day of judgement Jude 6. so that they may have liberty in the mean time to vex and torment The 〈◊〉 think it a torment when they cannot do that mischief they would also they were afraid of being sent back to the prison of hell for the devils are glad to be in the ayr because then they have liberty to wander up and down into divers Provinces and somethâ—â—â— they have power to stir up storms and pestilences Hence Luke faith The devils besought him that he would not command them 〈…〉 the deep abyssum Luke 8.31 Yet are not the 〈…〉 out torment at present for besides that it was a 〈…〉 for them to come out of them they possessed they 〈◊〉 the torment of a guilty conscience and a fearfull expeâ—â—â—tion of indignation and wrath hence they desire they 〈◊〉 not be cast into abyssum into hell so taken Rev. 20.3 Abyssus is the same with Tartarus hell not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unseen world of good and bad Us He means the Legion of devils in the two possessed persons Mark 5.7 A Legion was a Roman Brigade consisting of 6666 men as Hesychius according to Suidas they were six thousand Varro counts 12500 souldiers to a Legion as in Brigades now adayes they are sometimes more sometimes less so then the devils acknowledge they were many which appears because when they went out of the man they possessed two thousand hogs These devils cruelly tormented the possessed persons that they cried out day and night and cut themselves with stones An Emblem of natural men who are Satans slaves to do what he will have them 2 Tim. 2.26 Joh. 8.44 and gave their members to the devil to fight against themselves and tears off their clothes from them to expose them to scorn and laughter and what he doth to these he would do to others yet he thinks Christ an unjust Judge to torment him before the time They complain of torment when them selves do so much mischief Before the time Not as if the devils knew the time of the judgement for the good Angels know it not nor the humane nature of Christ onely they knew the judgement was not yet come and therefore they complain they were tormented before the time V. 30. And there was a good way off from them an herd of many Swine feeding About two thousand Swine If they were Jews they brought them up to sell them to the Gentiles but if they were the remainders of the Canaanites as before is proved then might they keep them and eat them V. 31. So the devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine We see the power of Christ is greater then the power of a Legion of devils he is stronger then that strong one and bindes him Luke 11.21 22. about this power of Christ we may observe sundry circumstances 1 That Christ silences Satan and would not suffer him to speak Mark 1.25 2 That against the devils will he makes them meet him and to adore him not with religions veneration but with extorted humiliation 3 That they could not go into the Swine unless Christ permitted them The power of the devil is not so great as it seems to be he is compel'd to leave the fishes in the Rivers the fowls in the ayr men and cattel in Cities Luth. in Gen. 32. To cast the devil out of the man was the work of Christ but for the going of the devils into the Swine was the bare permission of Christ The devils by their own power could do that if they were not hindered by a greater power Christ therefore did not act in the devils entering into the hogs but onely withheld his power which was able to have hindered 4 In that he tames these devils which no body else could tame they brake all chains no man durst go that way for fear of being wounded or kill'd for the devil had a great wrath knowing he had but a short time Rev. 12.12 but Christ here bindes these strong devils 1 Learn we then to acknowledge the power of Christ to be greater then the power of the devils All power in heaven and earth is given to him Matth. 28.19 Also in Hell Revel 20.1 2. Christ makes the Devils come creeping to him Luke 8.28 When he saw Jesus he cried out
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
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
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
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.
1 Peter 2.5 And Angels are called holy Mark 8.38 but there is none holy as the Lord 1 Sam. 2.2 Saints and Angels are holy with a derivative holiness but in God it is essential Holiness in the creature is a quality in God it is his being and nature in the creature it 's finite and in such a measure in God it 's infinite and without measure Being then so infinitely and essentially holy let us sanctifie his Name by 1 Acknowledging him to be the true God Psal 103.1 The gods of the Heathen were impure Lechers 2 By being abased when thou comest into his presence after Jobs eye had seen God he abhorred himself in dust and ashes Job 42.5.6 Peter out of the apprehension of that great vileness in himself and holiness in Christ saith Depart from me for I am a sinfull man O Lord Luke 5.8 3 By extolling and praising this holiness in God Glorious in holiness and fearfull in praises are joyned together Exod. 15.11 Psalm 30.4 Give thanks at the remembrance of his holiness Without Gods holiness what were his wisdom but subtilty his will but wilfulness his power but oppression his love but dotage his justice but terrour but his Holiness declares the perfection of all his Attributes 4 By removing all causality of sin from God he can no more be a cause of sin than the Sun of darkness Shall not the Judg of all the World do right Gen. 18.25 God may will the being of sin but man the nature of it as in a Chain that breaks none is in fault but that which breaks so in the concurrent causes of sio none is to be faulted but the immediate cause the will of man God withdrawing his restraint which he is not bound to give corruption boils out and the creature sins necessarily but voluntarily He that drives a lame Horse is the cause of his going not of his halting God is the cause of the actions of the sinner for in him we live and move Acts 17.28 but not of the corrupt turning of the will 5 By avoiding all prophanation of his holy name When a man and his father went in to the same maid they prophaned Gods holy name among the heathen Amos 2.7 so the Babylonians seeing the unholy lives of the Jews cryed These are the people of the Lord and so Gods holy name was prophaned Ezek. 36.20 A small impeachment to the name of a Prince stirrs him up to arms and will not the Prince of Princes be jealous for his holy name See Ezek. 36 2â— Ezek. 39.25 Give unto the Lord the glory due unto his name Psal 96.8 6 By imitating God in holiness be ye holy for I am holy 1 Pet. 1.16 as a little white is like a great white differing onely in degrees so let our holiness be like Gods Are we not Gods temples wherein his spirit dwells and were not temples severed from common uses Was Belshazzar so punished for abusing a material temple and shalt thou escape if thou prophanes a spiritual temple The lives and families of too many proves that they live the lives of heathens under the name of Christians some cry out as Corah Are not all the Lords people holy Numb 16.3 others think there 's none holy but glorified Saints but there is a people who are called to holiness and who so walk making holiness their Element wherein they live as the birds in the aire and fishes in the water Hereunto were we elected that we should be holy 2 Thess 2.13 we cannot climbe up into heaven to behold our election yet may we read it in our sanctification Without holiness we cannot prove our justification seeing the water and spirit witness with us as well as the blood 1 Joh. 5.8 Ere long heaven and earth will be on fire holiness at that time will be like pure gold which will not be consumed by the fire 2 Pet. 3.11 3 Gods Name is his Attributes which name God proclaimed Exod. 33.19 compared with cap. 34 6. I will proclaim my name before thee and the Lord passed by and proclaimed the Lord merciful gracious c. the name of God is every thing which is truly affirmed of him Thou shalt fear this glorious and fearful name the Lord thy God Deut. 28.58 to derogate from any attribute of God as to tax his justice to limit his power to question his faithfulness to ascribe that to fortune which is due to providence is a prophaning of the name of God 4 Gods Name is his ordinances Mal. 10.14 as the word Psal 138.4 Prayer Act. 9.14 The supper 1 Cor. 11.29 There ought to be a discerning of the Lords body so baptisme Matth. 28.19 Baptizing them into the name of Father Son and Spirit onely God magnifies his word above all his name Psal 138.4 5 Gods Name is taken for the honour of God and credit of Religion Rom. 2. â—4 My Name is blasphemed every day through you that is you Jews who profess my name and live loosly Ezek. 36. â—0 the loose Jews in Babylon prophaned Gods name when the heathens reported These are the people of the Lord Esa 52.5 Hallowed be thy name To hallow is taken 1 for the making of a person or thing that was unholy to become holy 1 Cor. 6.10 thus we cannnot hallow Gods name 2 For the declaration or for an appearing to be holy so God will have his name appear to the whole world that he is an holy God not onely by a reverend speaking of his essence and Attributes avoiding all swearing cursing c. but also by a holy conversation Thus we are to sanctifie God in our hearts 1 Pet. 3.15 and in our lives 1 Pet. 1.16 Be ye holy for I am holy We by our holiness should show forth the glory of Gods holiness that if there be so much holiness in poor Saints how much is there in God 3 For the publishing of a thing to be holy so we are to publish the name of God to be holy Ps 105.3.111 9. Holy and reverend is his name Psal 30.4 4 For the manifestation of Gods holiness in a way of judgement when sinners will not show forth his holiness in a way of practice so when God destroyed Nadab and Abihu he saith I will be sanctified in them that come nigh unto me Levit. 10.3 so God was sanctified in the destruction of Zidon Ezek. 28.22 so God will be sanctified of God in the eyes of the heathen Ezek. 38.16 23. Thy kingdome come There 's a twofold kingdome 1 of grace 2 of glory 1 Of grace this kingdom we desire may come 1 By casting down the kingdome of Satan in us 2 Cor. 10.4 2 By setting up Christ to raign in every one of our hearts thus the kingdom of God is said to be within us Luk. 17.21 governing us by his Word and Spirit 3 By stablishing all means towards the building up of this Kingdom as the preaching of the Word which is called the Gospel of the Kingdome 4
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
him sins not that is lives not in a purpose of sin Prov. 19.16 He that despises his way shall dye 1 Tim. 5.6 Shee that lives in pleasure is dead Luk. 15. ult 2 Want of feeling A man may be alive and want all other sences as seeing hearing smelling tasting but if once he loose his feeling he is dead so when a man shall be past feeling of sin Eph. 4.19 or past feeling of the miseries of a Christian he is a dead man 1 Cor. 12.26 3 Separation from the living As when persons shall voluntarily separate themselves from Churches Jude 19. These be they who separate themselves sensual having not the spirit or when Churches shall separate men whom they judge to live in sin from their Communion 4 Stiffness and wilfulness in sin Jer. 44.16 The Word which thou hast commanded in the name of the Lord we will not do Joh. 8.44 The works of your father the devil ye will do as dead bodies are unbendable so are dead hearts Luk. 19.27 We will not have this man reign over us 5 Dead men move not so when thou hast not spiritual motion towards spiritual duties in the compass of thy calling as to prayer to do good to poor Saints to promoting the glory of God to gain others to the faith by thy holy example art not thou dead They which live live not unto themselves Rom. 14.7 8. 6 When men are loathsome A dead body how adorned soever is loathsome yea though our nearest friend Abraham when Sarah was dead said Bury her out of my sight Gen. 23.4 so are all dead men to God Prov. 13.5 so are they to Gods people so far as they are renewed 7 When a soul is pluckt up by the roots Jude 12. Twice dead pluckt up by the roots not onely dead in the state of Gentilisme but of Christianity so that he is severed from the root Christ Joh. 15.5 and so can do nothing no more then a tree pluckt up by the roots nor can bring forth any fruit Many men are not onely pluckt up from the power of religion but also from the very profession 2 Tryal whether thou hast spiritual life in thee 1 Love to the means which maintain it 1 Pet. 2.2 As new borne babes desire the milk of the word As young ones by natural instinct run to the teats of their dams every life loves that which maintains it the natural life loves meat and drink and Apparel the sinful life loves that which maintains it so doth the spiritual life 2 Life is seen by breathing so if thou be spiritually alive thou wilt breathe after God Psal 42.1 2.28.1.63.1.143.7 3 By contending as we contend to the utmost for saving temporal life so for preservation of spiritual life the soul will contend to the utmost It will let lusts go friends go enjoyments and country go As the body endeavours to expel poyson or hurtful things by vomit so Saints sometimes shame themselves even by confessing not onely to God but to men some lust that holds in combat 4 Groaning under deadness and complaining against it Psal 119.25 37 50 93. This very sensibleness of deadness helps to prove life 5 Where life is there will be a conveyance of a life of sanctification whereby the soul will be quickned up to all the wayes of God Rom. 6.13 together with the life of justification which is nothing else but the obtaining of a pardon Rom. 5.18 a Prince may pardon a malefactor but he cannot put a principle of love and fidelity in him but Christ conveyes a principle of love Luk. 7.47 and holiness 6 It stayes upon a promise Psal 119.49 50. Joh. 6.37 Heb. 7.25 Yet grace growing sometimes unperceivably as in young converts who have been bred religiously See Mark 4.26 27. We must not be too strict to limit young converts in their professions to a right judging of the work of grace either to the time of their conversion to declare that or to the promise that sustained them in the hour of conversion Promises in the hour of conversion made over to the solu are rather supports against temptation then absolute sole measures to judge of spiritual life as the trials sine qua non as if the soul not remembring the promise that first staid him were to be put by as an unconverted person what if from preaching in general promises the soul came to see the worth of Christ and to close with him with a disposition to part with all for him whether lust or enjoyment is not this enough Yet where there are promises made over to the soul in the hour of conversion which the soul well remembers and wherein it found the sense of Gods love in pardon it tends so much the more to manifest spiritual life which if they were truly so made over and were not delusions they were accompanied with the forenamed disposition of parting with all lusts and enjoyments for Christ 7 Condescention in indifferent things with an unmovable resolution in the things of God you will not bate any thing of the peace of your consciences for any mans pleasure If they take away goods liberty let it go but if they go about to take away our faith here we are to give way to none Means to spiritual life 1 Get union with Christ the members must needs be alive being united to a living head 1 Joh. 5.12 Christ is a head over his Church by way of provision and dominion but this is most comfortable that he is a head by way of union He that will work well let him begin not from working but from beliving What makes a person gâ—ood but faith or evil but unbelief Luth. Tom. 1. Fol. 469. The Angels are united to Christ by knowledge and love but we by faith and the Spirit that member is a dead member that draws not quickning from the head As the sea fills all vessels yet is not emptied thereby so doth Christ fill all in all Eph. 1.22 Yet hath not he less 2 Set faith on work to draw life from Christ Christ is compared to a garment but to have benefit by him we must ut him on by believing Rom. 13.14 to bread but to have nourishment by him we must feed on him by faith John 6.50 51 53 54. As we cannot have the strength of Bread unless we eat the substance of it so in this case And as the soul by virtue of sight doth joyn it self with the body of the Sun though the Sun be in Heaven and we be on Earth so the eye of faith enlightened by the Spirit doth joyn it self with Christ though he be in Heaven and the believer on earth and from him draws influence John 1.17.4.10.7.38 39. And as there are degrees of light from the Sun according to the clearness or dimness of the eye that beholds it so there are degrees of union with Christ and inhabitation according to the clearness or dimness of the eye of faith 3 Hear the
resurrection after we have slept the sleep of death 2 In sleep there is such a binding of the sences that the body seems to be liveless so that it neither moves nor regards any object that is before it nor any relation that is next unto it Quest But seeing Christ saith that the maid slept whether do the souls sleep in the bodies till the resurrection or are they annihilated till that time Answ They are not annihilated being they act intellectually and the souls being absent from the body are present with the Lord 2 Cor 5.1 2. They that dye in the Lord are pronounced blessed from henceforth the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the moment of their departure Rev. 14.13 Now all blessedness consists in action which is contrary to annihilation 2 They do not sleep if so why would Paul have desired to be dissolved and to be with Christ Phil. 1.23 why doth Paul say we would not be unclothed but clothed upon that mortality might be swallowed up of life 2 Cor. 5.4 As the souls of the wicked are at present tormented so the souls of the godly are at present in bliss Jude 7. The souls of the Sodomites in Judes time were suffering the vengeance of eternal fire So the rich man Luke 16.24 saith I am tormented in this flame Not I may be or shall be but am at present Besides the souls under the Altar cry How long Lord Rev. 6.9 Therefore though Saints have not a personal blessedness before the day of judgement yet have they a blessedness of soul the receiving whereof doth not exclude ful personal blessedness at the coming of Christ but is an earnest peny thereof as we see in the thief who was admitted the same day he suffered not into an earthly paradise which by the flood was dissolved but into a Paradise of glory whereinto Paul was taken up 2 Cor. 12.2 compared with v. 4. That which ver 2. he calls the third heaven ver 4. he calls Paradise And they laughed him to scorn Being carnal and not considering the power of Christ they laughed him to scorne as thinking it absurd and impossible that Christ should restore her to life Christ rejecting them takes three Disciples to witness this miracle Luk. 8.51 for they were not worthy to see that they did not believe V. 25. But when the people were put forth he went in and took her by the hand and the maid arose Mark hath it Talitha cumi Damosel I say to thee Arise Talitha cumi Christ did not use these Syriack words to be used by way of inchantment as some have done supposing by the repetition of these and such like they could do wonders but that the power of Christs words in raising up the dead might be made manifest In that he uses the words I say to thee Mark 5.41 He puts a difference bewixt those who raised up others to life by his power as Peter did Dorcas and himself who raised this Damosel up by his own word and power q.d. I the Lord of life and death command thee who though thou art dead as to nature yet thou sleeps as to me I command thee that thou arise and stand up The learned say Cumi is a Syriack word which signifies to stand which is the posture of men in health in opposition to lying which is the posture of sick men Took her by the hand Luke adds he said Maid arise such a voice after to Lazarus Lazarus come forth The voyce was from his humane nature the power from his divinity It was the omnipotent Word of God and of the man Christ Luke adds that her Spirit came again and she arose cap. 8.55 straightway the immortal soul of man is separable from the body so Eliah stretched himself upon the child and said I pray thee O Lord let this childs soul come into him again 1 King 17.21 in death the body returns to dust and the Spirit to God who gave it Eccles 12.7 now when God permits a soul to return to its body it 's quickned and rises again as we see in Ezekiels dry bones cap. 37.7 Mark cap. 5.42 adds that her Parents were astonished with a great astonishment as such suddain sights are wont to do Luke cap. 8.56 adds He charged them that they should tell no man what was done not that he would hinder persons from believing on him through the fame thereof but to stop the rage of the Pharisees against him who were sorely provoked by his miracles 2 To teach us from his example to shun all desire of vain glory seeing he would have so great a work concealed 3 That the ruler and his wife might not be proud of this priviledge And the maid arose Mark adds Christ commanded to set meat before her cap. 5.53 to shew not onely that she was alive but also was well and in health V. 26. And the fame hereof went abroad into all that Land Lest any man should think the Miracle was feigned Christ adds The fame hereof went abroad into all that Land The whole Countrey were witnesses and doubtless praised the work as a new unheard of thing and consequently acknowledged Christ as the Messias There were three Christ raised from death this Maid the Widows so n of Naim and Lazarus V. 27. And when Jesus departed thence two blinde men followed him crying and saying Thou Son of David have mercy on us In this History three-things 1 The Petition of two blinde men set down 1 From their following Christ and crying unto him in the way v. 27. 2 From their following him to the house v. 28. 2 We have Christ his grant amplified 1 From the antecedent Question Believe ye that I am able to do this together with the blinde mens Answer They said unto him Yea Lord. 2 From the present cure v. 29. Then touched he their eys saying According to your faith be it unto you 3 From the following effect v. 30. Their eys were opened 4 From the Injunction Christ lays on them v. 30. Jesus straitly charged them saying See that no man know it 3 The unthankfulness and disobedience of the blinde men They when they were departed spread abroad his fame in all that Countrey Two blinde men These whether from the reports of his Miracles or whether from the Prophesie of the Messiah Isai 35.5 The eys of the blinde shall be opened desire Christ to restore their sight The loss of sight is a great loss 1 Sight is the largest of senses whereas the ear onely takes in sounds the smelling takes in odours but the eye takes in not onely quantities and motions but colour and figure The eye is not satisfied with seeing Eccles 1.8 2 Sight is the most comfortable sense There are many glorious objects in Heaven and Earth but little content should we have had we not sight to behold them Hence to behold the glorious objects of Heaven the eys shall be raised up so that we shall see our Redeemer
Josephs knowing her so to be but Joseph was slow in believing her till the Angel appeared to him Qu. Is there no use to be made of dreams now Answ 1 There are d vers sorts of dreams as 1 Natural so the things which the sense on the day time carries over to the understanding being more deeply setled there are sent back again to the fancy or common sense and this not only in men but in bruits A dream cometh through multitude of business Eccles 5.3 2 Moral which arises from wise discourses and reading books 3 Diabolical which come from Satan such are filthy dreams of which Jude 8 against these the ancient Church prayed Hâ—stemque nostrum comprime ne polluantur corpora Bridle our enemy that our bodies be not defiled 4 Divine so God appeared to Solomon 2 Chron. 7.12 13. Sometimes God hath appeared thus twice Job 33.14 15. twice he appeared thus to Paul Acts 16.9.18.9 and so he appeared to Pilates wife Matth. 27.19 2 There may be use made of dreams as the Urine or Pulse are signes of sickness or health so dreams may shew us what our natural complexion is and what humour is predominant where yellow Choler abounds there we dream of fire strife and fightings where black Choler abounds men dream of smoke darkness funerals where Phlegme abounds men dream of showers of rain wells of water rivers and such things as have a cold moisture where Bloud abounds men dream of things beautifull clear and sweet Martyr out of Galen tells of a man that dream'd he had a thigh of stone and in a few days after he fell into a palsey and of another that dream'd he fell into a cistern of bloud which signified aboundance of bloud and that he stood in need of bloud letting Sometimes in sleep men seem to have such a burthen they cannot bear it sometimes to be so light that they do as it were flye which is nothing else but the excess and defect of humours To conclude dreams of preferment do too much point out ambition in us unclean dreams do too much point out wandring imaginations on the day time or excess of gluttony at night terrible dreams may put us in minde what we might look for if God were not more merciful favorable and successful dreams may put us in minde what we might expect if our sins did not stand in the way But for Divine dreams when they are it s like the understanding on the day time hath been well employed in Divine things and the frequenter they are they denote perhaps a better frame of spirit aspiring after Divine things Yet as we are not to expect direction from them God having spoken cleerly by his Son so are we not altogether to slight them seeing God hath formerly manifested himself by them besides God hath not lost any of his prerogative but that he can manifest himself by them yet The third part is the ground of Josephs consolation which is For that which is conceived in her is of the Holy Ghost because fear will not be cast out by words but by reasons the Angel gives a reason why Joseph should not fear viz. because that which Joseph feared was an act of adultery was of the Holy Ghost and therefore he had cause rather to rejoyce then to grieve because of his spouse Mary the long lookt-for Messias was now to be born Such a message Joseph had at another time when he was in his fear Luk. 2.10 the Angel said Fear not for behold I bring you good tydings of great joy for unto you is born in the City of David a Saviour which is Christ the Lord. And therefore thou Joseph mayest take her from her friends or kindred to be thy wife and thou mayest with a quiet conscience live with her Moreover the Angel calls him the Son of David to raise up Josephs heart to consider that he as well as his wife was of that family to descend from whom the Messias was promised to all the believers of the Old Testament and so he the said Joseph should have the honour to be the civil father of this Messias as the Virgin his wife had the honour to be his natural mother And therefore vers 16. it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which in the feminine gender Christ was begotten not of whom to prove that Joseph was onely a civil father provided to take care of the Virgin and the Messias she went with V. 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins Here is a second ground to quiet Josephs heart taken from the quality or excellency of this son whom the Virgin should bring forth he should be a Saviour to save his people Bring forth a son Not as the Valentinians who taught that Christ brought a heavenly body from heaven and passed through the Virgin as a channel but as the Virgin truly conceived Christ so she brought him forth according to Esa 7.14 Behold a Virgin shall conceive and shall bring forth a son and therefore thy spouse is not an adultress but a most pure Virgin This the Angel Gabriel told the Virgin Mary Luk. 1.31 That she should bring forth a son and call his name Jesus and here the Angel tells the same in effect to Joseph And thou shalt call his name Jesus Fathers usually gave names to their children Jacob called his son Benjamin though his mother called him Benoni Gen. 35.18 Zacharias named his son John Luk. 1.63 yet sometimes the mother as Hanna called her son Samuel 1 Sam. 1.20 His name Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his saving Christ is the name of his Office Jesus of his Nature and Person the name in the Old Testament is Jehoscua ascribed unto Joshua the Captain and to Joshua the Priest in the Type but to Christ in the truth because he is the alone Saviour of his People Acts 4.12 Heb. 7.25 He is able to save them that come unto God by him for though Baptism is said to save 1 Peter 3.21 and Preachers 1 Tim. 4.16 Baptism doth save by way of signification Preachers as Instruments by way of publication For he shall save his People from their sins three things are considerable 1. Whom Christ saves Resp All Believers because by faith alone this salvation is received all his Body for he is called the Saviour of the body Ephes 5.23 2. From what Christ saves Resp From their sins which would bring them to Hell as a Physician brings a Potion to his Patient not to kill Death but to kill the Disease that would bring the Patient unto Death so Christ came not to quench the Flames of Hell but to save his People from their sins which would bring them to Hell Now Jesus saveth us 1. From the power of sin Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under
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
because no man could certainly shew him who or where that Childe was unless that he was of the House and Linage of David and born in the City of Bethlem hence he came to this bloudy Result that if he were in Bethlem or in any of the Coasts thereof Herod's Executioners should kill all the Infants therein and so him among the rest And lest there might be any errour in the Children he computed the time from the Appearance of the Wise-men and lest the Computation should not fully answer Herod adds something both above and below the Compute Two years old and under From two years old and under How Herod could gather all the Infants together is no difficulty seeing no doubt he had the like pretence that he had to the Wise-men some one or other specious pretence Macrobius writing the Jeasts of Augustus Saturnal lib. â— cap. 4. saith that when Augustus heard that by the Command of Herod the Children in Syria under two years old were slain and that in the company his own Son was slain said I had rather be Herod's Hog than his Son Joseph mentions also Lib. 17. Cap. 3. that the Pharisees foretold that it was decreed of God that the Kingdom should be taken from Herod and all his Offspring and past over to a new King for which cause he slew many of the Pharisees he slew also as Philo mentions the Sanhedrim or 72 Judges who were of the Family of David about the same time It 's thought he slew these Judges as a Preparative to his wickedness of Infant-killing that he might not give account thereof in judgment Now Herod deferr'd the killing of the Infants so long 1 That he might inform himself of the Rise Person Parents and Place of Christ 2 That he might obtain leave of Augustus to do it 3 That he might get a Catalogue of all the Infants names which was easie to get among the Jews that had Books of their Genealogies and perfect Registers in order to the Birth of the Messias Now perhaps this slaying their Infants might be some Judgment upon them for their not receiving the Son of God but causing him to lodg in a Stable Nor did Herod act all this wickedness without punishment for a little after he was taken with an insatiable Appetite of taking Nourishment sharp Ulcers of his Bowels also with a Rottenness in his secret parts which brought forth Worms a difficulty of Breathing and a drawing together of his Sinews which brought him into intolerable pain of which in a short time he died and a little before his death he secured sundry principal Jews and calling his Sister Salome and her Husband Alexander said I know these Jews will triumph at my death but if you will execute my Commands I will make them to bewail me those men that I have in custody as soon as I shall dy without delay kill ye that all Judea and every particular house even against their wills may bewail my death Euseb lib. 1. cap. 8. ex Joseph lib. 17. cap. 8. also lib. 1. cap. 21. The Coasts thereof or Territories A Territory is all those Fields which ly within the ends of every City so Grotius out of Pomponius the Lawyer I suppose he means the Liberties of every City we reade Matth. 15.39 of the Coasts of Magdala V. 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying V. 18. In Rama was there a voice heard lamentation and weeping and great mourning Rachel weeping for her Children and would not be comforted because they are not Fulfilled that which was spoken by Jeremy Cap. 31.15 There the Prophet because the living Jews of Judah and Benjamin were not moved with their going into Captivity by a kinde of Prosopopeia he brings in dead Rachel bewailing their misery now because something like it fell out it may be said analogically to be fulfilled 2 Rachel was buried near that place where the Infants were slain Gen. 35.26 28 29. That therefore the Prophet might shew the tragicalness of that dolefull sight he brings in Rachel weeping as if the Misery both of the Captivity and of the killing the Infants were so great that the living could not sufficiently bewail it It 's usual in Tragedies to call up the spirits of dead persons In Rama Rama was a City in the Tribe of Benjamin Josh 18.25 Bethlem in part of the Tribe of Judah near to the Coasts of Benjamin Gen. 35.16 19 20. neither was Rama far from Bethlem Judges 19.13 compared with v. 18. The Prophet shews the mourning was so great that it should be heard unto the Tribe of Benjamin Rachel weeping for her Children By Rachel may be understood the Mothers of the Infants who by weeping and crying out did in vain endeavour to resist the Executioners whom Herod sent And would not be comforted It 's credible the Executioners in the Kings name excused the slaughter of the Infants and comforted the weeping Mothers that the King would recompense their loss with other benefits but they would not be comforted because they saw they were deprived of their most dear Infants Because they are not In vivis they are not alive To be is the same with to live Psalm 39.14 Before I go hence and be no more that is live no more Psalm 37.36 It 's said of a wicked man He passed away and lo he was not that is he was not alive Gen. 5.24 Enoch was not that is lived not among the sons of men here for God took him up to Heaven Quest But seeing the Son of Man came not to destroy but to save why would he suffer so many Infants so near allied to him in Bloud and Affinity to be slain for him Answ In the thirtieth Chapter of Jeremy the Prophet speaks comfort of restoring Israel by Christ so here Christ shews the way to his Kingdom was by a bloudy slaughter either actually or habitually It 's like these Infants were all saved because though their wills did not consent yet as soon as they came to knowledg in a glorified estate they did actually consent to have not onely done that but much more for Christ In the Gospel-times Salvation is by Destruction Life by Death Matth. 10.39 He that loseth his Life for me shall finde it eternally Now when these Infants could have no will to undergo their sufferings by reason of their not understanding the very suffering it self was a material Martyrdom for Christ the formality whereof was made up in the free grace of God Besides whereas Rachel Jer. 31.15 weeps for her Children and would not be comforted because they were not that is she feared the Promises of the Messias profited them nothing seeing they were so cut off from the Land of the Living the Lord answers her v. 16. Refrain thy voice from weeping and thine eys from tears for thy works shall be rewarded that is the work of the patience of the Mothers who willingly part with them for
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
accompanied his Baptism which were three 1 The opening or cleaving of the Heavens so that something might be beheld above the Stars and Planets 2 The Spirit of God descending like a Dove and lighting upon him v. 16. 3 A Voice from Heaven testifying that Christ was the welbeloved Son of the Father in whom he was well pleased V. 13. Then cometh Jesus from Galilee to Jordan to John to be baptized of him To be baptized Quest Why doth Christ come to be baptized seeing he had no sin and John's Baptism was a Baptism of Remission of sins Answ 1 For the fulfilling of all Righteousness that is all the righteous promises of God Matth. 3.15 2 To allow of John's Baptism as instituted by God which was cavilled at by many 3 That in Baptism Christ might have the testimony of the Holy Ghost in the shape of a Dove that he was the Son of God and therefore to be believed on 4 Because Christ took our sins upon him and therefore as a guilty person and a penitent he offers himself to John's Baptism that being baptized by him he might as it were wash away our sins in himself he did as it were bury the old Adam under Water in his Burying and rising up from under the Water he did as it were lift up the World of Believers that were drowned 5 That for as much as baptized ones were the Subjects of his Kingdom that he might be like his Brethren in all things hence he took up Baptism to be imbodied with his People that he and they might be one Body 6 To bring in credit such a hazardous and contemptible Ordinance 7 That as God had instituted Circumcision the sign of the old Church so Christ would ordain Baptism as the sign of the new Church and that not onely by word but also by deed 8 That the Baptist might then declare unto the Multitude that this baptized person was the Messias so long hoped for John 1.29 30 31 32 33 34. Then When the Baptist had been a while preaching and baptizing and preparing the People for Christ and had told them that the Messias was speedily to be manifested to them and the people were on fire to have him manifested and as the people were in expectation and all men mused in their hearts whether John were the Christ then comes Jesus to Jordan where not onely signs from Heaven manifested him to be the Messias but John also openly declared him partly because the people were apt to think John the Messias to clear himself thereof and partly to make the Messias known being it was fully revealed to him John 1.33 The people being therefore instant that he would shew the Messias whom he preacht to come after him John answers that he had not seen him by face but onely had received this answer from God That he should in his Baptism be manifested to Israel and in this manner that the Holy Ghost in the bodily shape of a Dove should descend upon him See John 1.29 to v. 35. From Galilee The 2 thing is the circumstance of place Christ comes from Nazareth in Galilee least any should think the business was carried politickly betwixt John and Christ therefore providence orders it that till the 30th year of their age they live and are brought up in diverse places that John could say I knew him not Joh. 1.32 and when John began his ministry about Jordan Jesus did not adjoyn himself to him but abode in Galilee that John might know and preach this that the Messias was come into the world but was not yet made manifest and that he knew him not by face but that he should be manifested in his Baptism Moreover Christ when he comes to John doth not talk familiarly with him before he desires Baptism but then when he desired baptism he came out of Nazareth of Galilee Neither was Christ baptised in secret but when all the multitude were baptized Christ was Baptized Now it appears when Jesus was Baptized all the multitude was baptized Luke 3.21 It was the providence of God that a great concourse of people should be Baptized when Jesus was Baptized that so besides Johns testimony they might see the visible signs confirming him to be the Messias all which did so clearly confirm it that this was called his manifestation unto Israel Joh. 1 3â— In Jordan Christs Baptism is set down from the place viz Jordan It was that River through which the people were brought into the Land of Promise Not as if Baptism were confined to a River but that it may be adminstred in a Pond or Lake or Sea or Brook or in any other water wherein there may be burying V. 14 But John forbad him saying I have need to be Baptized of thee and comest thou to me But John forbad him saying I have need to be Baptized of thee as if he should say if one of us must be Baptized I have more need to be Baptized of thee as the most worthy person then thou of me Quest But how doth this agree with that Joh. 1.31 33. I knew him not but he that sent me said unto me upon whom thou shalt see the Spirit descending like a Dove and remaining on him the same is he that baptizeth with the holy Ghost Ans That phrase of I knew him not must be limited to that circumstance of time before his coming out of Galilee when it was that the spirit revealed Christ to John I have need to be Baptized of thee as if he should say I le give reason of my refusal 1 My Baptism is a Baptism of Remission of sins but thou hast no sin therefore thou hast no need of Repentance nor no need of Baptism and I am afraid of prophaning Baptism if I should dispense it otherwise then it is appointed 2 Thou art not onely without sin but thou takest away the sin of others and into the Faith of thee others are Baptized for Remission of sins 3 It 's thy spirit onely that applies the Grace given in Baptism and I of my self cannot deserve it and therefore I have need to be Baptized of thee with the spirit and thou hâ—st no need to be Baptized of me with water Obs Holy Persons are sensible of their own corruption yea the more holy the more sensible 2 Obs The holiest Persons have need to be Baptized of Christ that is to be washed from their sins with the bloud and Spirit of Christ Joh. 3.5 3 Obs Though water Baptism must be but once yet the Baptism of the Spirit ought to be repeated again and again 2 Cor. 4.16 V. 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness then he suffered him Suffer it to be so now We have here Christs Reply acknowledging Johns arguments to be true in respect of his person but in respect of his office it being a state of emptying and abasement and humiliation therefore I
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
contemplation of 40 days For though Christs natural heat might be suspended by his deep contemplation so that he might slowly digest for the powers of the soul when they go into contemplation they have little left for digestion and nourishment as we see generally in great students and so might keep him alive without meat the longer yet not forty days He was afterwards an hungred When Christ began to be hungry the tempter came to him hitherto he stood doubtful and durst not come partly because of the voice he had heard out of heaven and partly because his forty dayes fast did portend some great thing but now seeing Christ to be hungry he comes the more impudently as he came to the head so to the members when the feeling of affliction begins to touch them He was not hungry all the forty days but after he was hungry to show he was man Some think Christ by his hunger did objectively allure Satan to tempt him that so he might overcome him as a party of souldiers sometimes feign a running away that they may allure the enemies to follow them and so cut them off either by an ambush or by an orderly facing about so the devil tempted Christ as man not knowing him to be God or if he did know him to be God Christ doth as it were encourage his cowardly enemy that durst not set upon him as God shewing himself to be man V. 3. And when the tempter came to him he said If thou be the Son of God command that these stones be made bread We have here the first of the three temptations wherewith the devil assaults Christ And when the tempter So he is called 1 Thes 3.5 from the first temptation wherewith he supplanted Eve he is called the Tempter not because he is the alone tempter but because he is the chiefest for sometimes our flesh and sometimes the world tempts This tempting of Satan was nor barely by way of suggestion for that would easily have been repelled from the holy heart of Christ but in some outward and bodily form perhaps of a man To tempt is to try but Satan is an ensnaring trier He said unto him If thou be the Son of God Meaning as that voice at thy baptism declared and as John Baptist hath preached thee to be do not thou suffer hunger having whereby thou mayest asswage thy hunger Satan thought either by the miracle or by Christs inability to do the miracle he might know whether he were the Son of God or no that so he might vent his old wrath and envy against him It 's like the devil did not come abruptly upon him but first saluted him courteously as what Sir art thou meditating of I saw thee to be baptized of John in Jordan I heard a voice from heaven saying This is my beloved Son I would fain know whether the voice meant that thou art truly the Son of God by nature or an adopted Son by grace I see also by thy long fast of forty days that thou art hungry if therefore thou art the Son of God succour thy hunger and turn these stones into bread for thou canst easily do it The scope of Satans temptation was to tempt Christ 1 To unbelief as if he should say Thy father hath hitherto forgâ—â—ten thee and sent thee no meat now thou seest thy God fails thee therefore necessity puts thee upon to provide for thy self The scope of Satan was to draw Christ from resting on Gods word and to follow what unbelief should suggest and this appears by Christ his answer Man doth not live by bread alone So that though I will not deny but Satan might tempt Christ to a vain boasting of his own power yet specially he tempts Christ to unbelief either that he should not believe that testimony that was given at his baptism or to doubt that God would fail him of necessary livelihood As he overcame the first Adam with unbelief of the threatning Gen. 3.3 so doth he endeavour to overcome the second Adam with unbelief of the promise And seeing Satan dare call in question the Son-ship of Christ no wonder if he tempt Saints to call in question their son-ship Where we may see Satans craft Christ being hungry is tempted to provide bread in such a way as Satan prescribes He usually fits his temptations according to mens present conditions marking in his temptation whereunto persons are inclining or wherein they are wanting so that as Fowlers lay several baits for the birds and Hunters for the wilde beasts and Fishers for the fish and lays for every one their proper bait for to catch them so to the hungry or poor Satan sets before them bread and livelihood to the full idleness and sloth to the proud honours to the covetous gain to the revengefull wrongs and discontents to the curious Magick and inchâ—ntments to the adulterer beauty to the drunkard wine c. as he tempted the head so doth he the members to the afflicted despair to the idle wantonness to the busie trouble to the severe cruelty to the mercifull flattery V. 4. But be answered and said Man shall not live by bread alone but by every word that proceedeth out of the mouth of God But he answered and said We may see the defence Christ had against Satans temptation it was the Scripture for that is our sword we are to fight with Ephes 6.17 which the Papists taking from the people expose them to Satans open violence A man that is to go where thievs way-lay him will be sure to have his sword yet is not the bare repeating the word in an heartless manner a defence against Satan but to repeat it believingly after which the temptation uses presently to vanish But herein we must joyn precept promise and threat precept forbidding such a sin and commanding such a duty the promise in case we consent not nor obey Satans temptations this we must set against all Satans proffers the threatning in case we yield to the temptation because Eve set not the threatning against the devils temptation and minc'd off the temptation which was In the day thou eats thereof thou shalt die which she minc'd into this Lest ye die Gen. 3.3 she was overcome of the tempter Man shall not live by bread alone but by every word that proceedeth out of the mouth of God As if he should say Man shall live of every thing which the Lord hath commanded or appointed to the sustenance of mans life and not onely of bread as the Jews lived of Manna 40 years So that if the Lord should command us to eat grass and snakes c. we should live by them as by the most delicate meat yea if he should command it we should live without any meat as Moses and Elias did Therefore by word here is not onely meant the promises but the decree for the word that goes out of a man is his will pleasure or decree So that by word is meant the
thou serve We have here a twofold Answer of Christ to Satan's Argument First he answers to the person of the Tempter and then to the Temptation 1 To the person of the Tempter Get thee behinde me Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hupage Get thee gone depart appear no more before me but get thee behinde me for I will neither hear thee nor look upon thee thou dost not onely promise false things but also thou requirest wicked and blasphemous things of me to wit that I who am thy Creatour should worship thee who art my Creature This word behinde me is not in some Copies This word begone is used when we reject those whom we have a while endured with some trouble and tediousness Blasphemous words should not be patiently heard of Christians no more than they were of Christ but to be rejected with great indignation Also we may learn when the Devil grows troublesom with blasphemous Temptations not to dispute with him but to drive him away with anger saying with one of the Ancients Thy uncleanness be upon thee O Satan because thou art an unclean Spirit uncleanness is thy work Let not Satans blasphemous thoughts which he casts into thee fill thee with doubting whether such Injections can befall Gods children and so put thee into an habit of heavy walking but drive him back as Christ doth by the Word Satan being he cannot torment Saints in Hell will labour to torment them here on Earth It 's a point of wisdom to draw some spiritual good out of Satans blasphemous Tentations When he suggests there is no God say Nay Satan the Word to which I am confined says there is besides in the Lights of Heaven I see a shadow of his divine countenance in the Creation of the World I see his infinite greatness in his universal provision I see his goodness let these motions make us see Satans malice that he hath against the Majesty of God let us also with more dearness adore and love the Majesty of God Be also humbled that thou canst not with greater abhorrency abominate such hellish Blasphemies also strive to be more strongly settled that there is a God that there is a Heaven and Hell because Satan endeavours to instill the contrary Let it also be a strong Argument that thou in more likelihood than formerly belongs unto God for so long as thou liest dead in thy sins the Devil never affrighted thee with blasphemous thoughts but now since thou camest home to God and begannest to imbrace his ways Besides gather experience by these blasphemous thoughts to comfort others in the same kinde For it is written Thou shalt worship the Lord thy God The meaning of Christ's words are those things which properly belong to the Worship of God are not to be given to any Creature neither ought a Dispute concerning any such thing to be received but angerly to be rejected as Christ here doth Yea those things which belong to Worship they are to be given to no Creature nor to be divided betwixt God and Creatures This place is taken out of Deut. 6.13 in stead of Worship there it is Fear Thou shalt fear the Lord thy God for the Hebrews put Fear for all the Worship of God hence Rabbi Juda in libro Chasidim saith If any man see the Devil and be afrid of him he falls down before him And him onely shalt thou serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreuseis this word render'd serve neither in the rise or use of it is proper onely to God See Acts 7.42.10.25 And therefore their distinction of Latreia that it is onely due to God and Doulia to Saints and Hyperdoulia to the Virgin Mary This word onely excludes all others save the Lord from divine Worship And therefore the popish distinction of Adoration which they acknowledg onely to be given to God and that of Invocation wherein they acknowledg Saints may give good things and drive away evil is vain All Invocation presupposes three things 1 Omniscience that he that is called on may hear our Groans 2 Omnipresence that he every where hears our Prayers 3 Omnipotence that he can succour us in our miseries now can Saints departed do any of these and therefore why should they be invoked and therefore that it 's not lawful to give divine Service or Worship to any save God onely I le give these Reasons 1 We have a Command onely to call upon God in the Name of Christ John 16.23 24. Ephes 2.18 Heb. 7.25 Now we have no Command to call upon any Saint departed 2 We have no Promise of being heard if we so call 3 We have no Example of one godly man that did so 4 The Saints departed know not our Wants Isai 63.16 Abraham is ignorant of us and Israel knows us not 5 It darkens and derogates from Christ's Mediatorship to whom it belongs to intercede for his People which they blasphemously ascribe to Saints especially to the Virgin Mary Now Christ alone conveys the things that are Gods to us and ministers the things that are ours to God Now we are commanded to come in our Wants not to Saint departed or Angel but to this Mediator Heb. 4.14 15 16. 6 By calling thus upon Saints we put them into the Throne of Christ and invest them with Gods properties as to hear Prayers and to know our Wants Rom. 10.14 We are onely to call upon him on whom we believe Yea hereby we invest them with Gods properties for we acknowledg the person we pray to the searcher of our heart and the authour of our good And therefore Chemnicius writes The Papists in their Temples paint Christ threatening and casting Darts against sinners the affrighted sinners they fly to Mary who puts her self betwixt as a Mediatress and drives back the Darts this honour Christ gets hereby that he is less loved less sought and counted less mercifull 7 He that we call upon must know the states of all that call upon him every where that he may judg what is expedient or not expedient for them but this is proper to God alone Psalm 65.2 neither doth it help them to say that Saints departed know the states of all by the revelation of the Angels or in the glass of the Trinity or from those that dy for our Prayers ought not to be founded on such Dreams but on plain Scriptures and so much more in that the Saints the Papists call upon are scarcely any where to be found save in the Popes Kalender Yet do we not think slightly or speak reproachfully of the Saints departed whose Memories are celebrated in Scripture Psalm 106.16 for there 's Memory of Saint Moses and Saint Aaron as well as of Saint Matthew Saint Mark c. In the New Testament there 's a Catalogue of many Saints Heb. 11.32 Yet doth it not follow that Saints are to be called upon we are to praise God in his Saints and to acknowledge the grace of God in them and to imitate them
hence it was called his own City Faithfull Teachers when they are rejected by one they are received by another Matth. 10.23 37. What then though thy person and Doctrine be contemned by some it will be received by others Some persons fearing God probably drew Christ thither here being come he works Miracles preaches pâ—â—â—â—ull Sermons and calls the People from their Pride and Riot asserting no doubt the doctrine of John for which he was cast into prison yea he preached upon the same text asserting the doctrine of repentance saying Repent for the Kingdome of God is at hand Christ indeed began his Ministry at Nazareth Luk. 4.16 and preached a gracious sermon to them and some wondered at the gracious words that proceeded out of his mouth v. 22. but the greatest part being contemptuous of him and being inraged from a close application of his doctrine to their consciences thought to break his neck from v. 23. to v. 31. he went through the midst of them and came to Capernaum where the people were astonished at the powerfulness of his doctrine v. 32. In the borders of Zebulon and Nephtali The Prophet Esaias mentions these places to have been harassed by Tiglath Pileser King of Assyria 2 King 15.29 in the days of King Pekah as Ijon Abel-Bethmaacah which were in these Tribes c. and carried them captives to Assyria by occasion of which calamity Esaias cap. 9.1 2. comforts them that in recompence of their grievous vexation above the rest of their brethren they should have the first and chiefest share of the presence of the Messiah who should preach and work miracles among them and he showes how this should be v. 6 7. Unto us a childe is born and unto us a son is given and the government shall be upon his shoulders c. And this was that which was fulfilled in this time when Christ came to Capernaum and the adjoyning places making Galilee the place of his preaching and Capernaum the chief seat thereof V. 14 15. That it might be fulfilled which was spoken by Esaias the Prophet saying The land of Zebulon and the land of Nephtali by the way of the sea beyond Jordan Galilee of the Gentiles That it might be fulfilled which was spoken by Esaias The Evangelist means that prophesie mentioned Esa 9.1 2. which Mr. Mead translates thus According as he the first time debased the land of Zebulon and the land of Nephtali so in the latter time meaning by the incursions of the Assyrians he shall make it or them glorious Meaning by the coming of the Messias who should converse among them referring the former part of the Verse to the last Verse of the eighth Chapter which makes the sence most plain and easie If any ask why the Messias should make these people glorious it follows The way of the sea by Jordan Galilee of the Gentiles the people that walked in darkness viz. of affliction have seen a great light the meaning is the way of the Sea-coast from Capernaum and through Bethsaida supposed to be the great road from Syria to Egypt By the side of the red Sea or Mediterranean and then by the Mountains of Trachonitis and the Cities of Cedar and Chorâ—zin and the River Jordan and then to Capernâ—um and then by the sea of Galilee near Bethsaida Adrichom p. 115. which is supposed to be meant by the way of the sea even these inhabitants were much enlightned by the doctrine and miracles of Christ according to the prophesie of Esaias By the way of the Sea He means the inhabitants dwelling on the Sea-coasts beyond Jordan were enlightned by Christs ministry It 's said to be beyond Jordan in respect of Jerusalem in respect whereof the Scripture sets down the situation of places Galilee of the Gentiles So called either because part of it was long and even till Solomon's time inhabited by Gentiles or because that Solomon gave to Hiram King of Tyre twenty Cities in the land of Galilee which its like were peopled in a great measure with the King of Tyre's subjects who were Gentiles or because it was the outmost part of the Land and so next unto the Gentiles Because of the adjoyning sea it was inhabited with men of several sorts of nations as Aegyptians Arabians Phenicians as Strabo notes and therefore some think it was called so of old for tion is made of Tidal King of Nations Gen. 14.1 see also Jos 12.23 V. 16. The people which sate in darkness saw great light and to them that sate in the region and shadow of death light is sprung up The people which sate in darkness saw great light He means such as lived in darkness and in the shadow of death so expounded Luk. 1.79 Darkness is taken for affliction Ps 112 4. Unto the upright ariseth light in darkness also it 's taken for ignorance and unbelief Acts 26.18 both are here meant whereas formerly the inhabitants of Zebulon and Nephtali had a mixture of Judaism and Gentilism now they come to see the truth of the Gospel And to them that sate in the region and shadow of death light is sprung up By the region and shadow of death he means a natural estate for by nature all are dead in sins and trespasses Eph. 1.2 Luke 15. ult Col. 2.13 V. 17. From that time Jesus began to preach and to say Repent for the Kingdom of heaven is at hand Here was the sum of Christs preaching to invite men to repentance This doctrine was preached by John Baptist his fore-runner and confirmed by Christ See my Treatise of repentance also the notes in Matth. 3.2 V. 18. And Jesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the sea for they were fishers We have from v. 18. to v. 23. 1 Christ calling sundry of his Disciples amplified 1 From the place which was as Jesus walked by the sea of Galilee 2 From the occasion which was their fishing saying I will make you fishers of men v. 19. 2 Their obedience to the call of Christ They immediately left their nets and ship and followed Christ v 20 22. And Jesus walking by the sea of Galilee There 's a twofold call of Christ 1 To discipleship that they might be instructed in the doctrine of Christ of this the Evangelist speaks Joh. 1. There were sundry besides the twelve thus called 2 To Apostleship thus Christ took out of the number of his Disciples twelve whom he appointed to preach whom he appoints to be fishers of men of this the Evangelist Matthew speaks and it 's supposed there was a year betwixt these two Now Christ called them as he was walking by the sea of Galilee elsewhere called the sea of Tiberias because Herod had built a City there and called it by the name of Tiberius Caesar to ingratiate himself with the Emperor Tiberius Caesar Joseph Antiq. l. 8. Saw two brethren Simon called Peter and Andrew his brother
his heart and thereby to humble him for his pride 2 Chron. 32.31 compared with 26. Peter after he had fallen to deny Christ he went out and wept bitterly Mat. 27.75 3 This is the end why God lays outward poverty on us that which pride feeds upon is some outward thing that the flesh takes occasion to swell with now when the fewel is taken away the fire goes out Manasses was hereby brought to inward poverty riches are mostly the nourishment of sin and hardly can a rich man come to heaven Matth. 19.23 You see your calling brethren not many mighty not many noble are called 1 Cor. 1.26 Contrarily Hath not God chosen the Poor of this world Jam. 2.5 Poor men do usually more readily believe then rich men because they are less wrapt up in cares and earthly hindrances hence Christ doth with his people as a Physician with his Patient that hath a foul body he purges him almost to skin and bone that having made the body poor there may be a spring of better bloud and spirits Thus providence serves to predestination that poverty among other things serves to the good of the elect Rom. 8.28 4 Spiritual Poverty makes us successeful in the things of this life Many going in their own wit and strength prove very unprosperous Prov. 3.5 6. Trust in the Lord with all thine heart and lean not to thine own understanding in all thy ways acknowledge him and he shall direct thy steps Psal 78. He took David from following the Ewes to feed Jacob his people The reason is because God delights to lift up them that give glory to his name 1 Sam. 2.7 8. he makes such to be the pillars of the earth Psal 113.7 8. 5 Spiritual Poverty is that emptiness God is wont to fill Luke 1.53 He filleth the hungry with good things but the rich he hath sent empty away Such an heart is a spiritual emptiness so that as every thing in nature is filled with something so in grace 6 Men spiritually poor have their prayers answered Psal 34 6. This poor man cryed and the Lord heard him Psal 9.18 The needy shall not always be forgotten the expectation of the poor shall not perish for ever When the sorrows of death compassed David the Lord heard him out of his holy temple Psal 18.4 5 6. So Jonah chap. 2.7 When my soul faiâ—ted within me I remembred the Lord and my prayer came in unto thee into thine holy temple 7 Persons spiritually poor are wont to trust in God Zeph. 3.12 I will leave in the midst of thee an afflicted poor people and they shall trust in the name of the Lord. Such persons seeing the uncertainty of all other refuges are wont to refuge themselves in God Psal 142.4 5. Trials of spiritual poverty 1 Persons spiritually poor are full of sence of wants out of which they mightily pour out their souls You need not dictate words to a man that is sensible of wants A poor Tenant that hath had an hard bargain can sufficiently tell his tale to his Landlord See examples Psal 34.6 Psal 142.2.102.1 2. Job 29.12 2 In persons so qualified there is a care of using and frequenting ordinances See Psal 84.6 7. Poor Persons go to all places to get riches Psal 107.36 to 42. so they that want grace and comfort will attend upon all means they will go to Gods ordinances Persons that think there 's too much reading and hearing and preaching were never humbled why complain they not of the sun for light and of the earth for plenty 3 Persons spiritually poor are very much in esteeming any measure of grace Col. 1.12 13. 1 Tim. 1.12 the woman of Canaan esteems crumbs Matth. 15.27 A soul that sees the want of grace and the excellency of it is thankful for every good motion A Christian knowing he deserves nothing is thankful for every thing 1 Sam. 25.32 33. Psal 116.12 13. 4 Persons spiritually poor are fearful to offend God because the dependances of their grace comfort and glory is upon God Phil. 2.12 13. Even as poor people are afraid to offend those upon whom their earthly dependance is for maintenance or countenance Hos 3.5 Jer. 32.39 5 Such persons are teachable you may lead a man poor in spirit with any Counsel having smarted for sin Acts 9.6 Lord what wilt thou have me to do Esa 11.6 and because they are teachable God delights to teach them Psal 25.9 6 Such persons are not wont to upbraid others with their conditions they are so taken up with their own Luke 15.16 17. compared with v. 30. The prodigal he looks onely on his own misery the elder brother upbraids the prodigal This thy son hath devoured thy living with harlots and thou hast killed for him the fatted calf 7 Men that are spiritually poor are especially troubled for spiritual wants as blindness of mind hardness of heart unbelief Mark 9.24 Esa 63.17 Why hast thou hardned our heart from thy fear 2 Cor. 12.7 8. for this thing that is for removing the thorne in the flesh I besought the Lord thrice Jer. 17.14 Heal me and I shall be healed Hos 14.3 Take away all iniquity 8 Persons spiritually poor are wont to clear God in all his proceedings against them Ezra 9.13 All that is come upon us is for our evil deeds and great trespass and thou hast punisht us less then our iniquities deserve Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee See Psal 51.4 Levit. 26.39.40.41 Psal 145.17 Dan. 9.8 9. 9 He is not vain glorious but ascribes all to grace 1 Cor. 15.9 10. he hath low thoughts of himself whatsoever others think of him Matth. 8.8 Psal 115.1 Means to spiritual poverty 1 Look upon the mixture of corruption in your best and holiest services this will make you cry out with sighs Oh that my ways were directed that I might keep thy statutes Psal 119.5 Oh wretched man who shall deliver me Rom. 7.13 Neh. 13.22 Remember me O my God concerning this and spare me according to the greatness of thy mercy 2. Look on thy woful estate both before and after calling before calling poor and blind and wretched and miserable Rev. 3.17 owing ten thousand talents and not able to pay a penny Matth. 18.24 and after calling not able to think a good thought without grace 2 Cor. 3.5 What have we that we have not received 1 Cor. 4.7 3 Look on the humble dispositions of Saints of most grace Abraham counts himself dust and ashes Gen. 18.27 Job abhors himself in dust and ashes c. 41.6 Agur saith I am more brutish then any man Prov. 30.2 Asaph saith So foolish was I and ignorant I was as a beast before thee Psal 73.22 Jacob I am less then the least of thy mercies Gen. 32.10 John Baptist I have need to be baptized of thee I am not worthy to loose the latchet of his
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
the spirit of truth that in all his decrees and determinations he cannot erre on the other side the French cry him out of his infallible chair and conclude him subject to errour and deposable by a general counsel yet in this brawling there 's no universal breaking of communion why then should not private communion be granted among those that fear God 7 The multiplicity of relations that tyes Christians to peace worship of the same God profession of the same faith expectation of the same hope suffering for the same cause begotten by the same word children of the same father have the same comfort of love the same fellowship of the Spirit Phil. 2.1 8 The benefits that come by it 1 The kingdome of God consists in it Rom. 14.17 Some Christians thought that others could not come to heaven if they did not eat such meats as they but Paul tells them The kingdome of God consists not in meat and drink but in righteousness and peace and joy of the holy Ghost 2 It 's the way to a long and an happy life 1 Pet. 3.11 3 The fruit of righteousness is sown in peace Jam. 3.21 q. d the crop of grace and glory is not reap'd of proud and contentious persons of such as make rents in Churches and would be many masters of which he speaks v. 1. nor of those who boasting of themselves and their opinions would alone seem to be wise but it will be reap'd of peaceable Christians who being of a peaceable spirit themselves endeavour to make peace among others and sow the seed of peaceable discourses in order thereto 4 By peace we resemble God for when in God there are three subsistences yet there is one will one love and one consent whereas in contention weresemble the Babel builders 5. Peace is the way to have the presence of God with us 2 Cor. 13.11 Live in peace and the God of love and peace shall be with you Some creatures are by artificial means invited as Pigeons by looking glasses and Larkes by the resemblance of the Sun in a looking glass by peace the God of peace is invited who unites those one to another that are united to him John 17.21 I le conclude with Bernards Distich Nullum turbavi discordes pacificavi Laesus sustinui nec mihi complacui 6 The peaceable carriage of you to others will cause others to carry peaceably to you Judg. 8.3 Gideon peaceably answering the men of Ephraim who did unjustly in proud wrath chide him their spirits abated towards him For they shall be called the children of God that is they who evidence their Christianity out of conscience of the command by stablishing peace among them with whom they live are and ought to be acknowledged among men as regenerate and thereupon called Gods children 1 They are his children in likeness as God sent his Son into the world to make peace 2 Cor. 5.19 so do they 2 They are like Christ who being God and man made peace with the blood of his cross Eph. 2.14 Col. 1.20 and took away all enmity betwixt God and us 3 They shall be called the children of God in heaven though sometimes in this world they are not seen nor acknowledged 1 John 3.1 4 They shall be so called because having first made peace with God they feeling the sweetness of it make peace with men Ob. But how can such as make peace with men be called Gods children seeing we find many carnal men good arbitrators and make-peaces among neighbours Ans 1 Such persons do it not out of conscience of the command but either out of vain glory or to keep themselves imployed in business and so to keep off their consciences or at most out of a principle of good neighbourhood whereas Gods children do it from the command 2 They make peace not out of the sence of inward peace they have with God but out of the beneficial concernment of neighbourly peace 3 Carnal men making peace it 's usual in matters of claim betwixt man in meum and tuum but peace-makers to whom the promise belongs make peace where there are heart boylings and sinister conceptions and heart grudges betwixt man and man 4 Carnal peace makers are stir'd up to do what they do upon sollicitations and intreaties but those to whom the promise is made are stirred up to their duty by the belief of the promise and it is done many times in secret where no man knows what they aime at but themselves know that they aime at a right understanding betwixt neighbour and neighbour Christian and Christian in order to peace Use Exhort to peace-making that this promise may belong to you as God is called the God of peace Rom. 16.20 1 Cor. 14 33.2 Cor. 13.11 Phil. 4.9 1 Thess 5.23 2 Thess 3.16 Heb. 13.20 So by endeavouring after peace you shall be like unto him V. 10. Blessed are they which suffer persecution for righteousness sake for theirs is the kingdom of heaven In this verse 3 things 1 The suffering its persecution 2 The cause not for wickedness but for righteousness sake 3 The crown theirs is the kingdom of heaven Quest What is meant by righteousness Answ Neither universal or paticular morral righteousness for many of the heathens suffered for honest interests and for righteous causes but spiritual righteousness is here meant as for the profession of their faith for conscience towards God 1 Pet. 2.19 This is thank worthy if a man for conscience towards God suffer wrongfully and endure grief So that righteousness signifies obedience to all the commands of God Here is inrightment to blessedness when we will rather suffer then transgress the commandment of God Observ They that are persecuted for Christ and his cause and commandements are blessed persons Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the crown For Application 1 Be exhorted to suffer persecution 1 For Christ's sake 1 Hereby thou wilt prove thy soundness of heart Dan 3.17 18 Shadrach Meshech and Abednego and Daniel cap. 6 shewed their sincerity herein unsound men will not suffer Persecution Gal 6.12 The denying of Circumcision was the Object of Persecution hence the false Teachers would have the Galatians circumcised lest they should suffer Persecution Matth 13.21 See it in the Stony Ground 2 This is the principal difficulty in Christianity to witness truth before Kings Psalm 119.46 and Councils Matth 10.17 To resist to Bloud Heb 12.4 and not to love our Lives so much as our Duty to God Luke 14.26 27 Rev 12.11 17 3 In all Persecutions for Christ thou shalt have wisdom to answer the Persecutour Luke 21.15 I le give you a Mouth and a Tongue that your Adversaries shall not be able to gainsay Acts 6.10 They that reasoned against Stephen were not able to resist the wisdom and spirit in Stephen 4 Thou shalt have strength to overcome the Persecutours 1 John 4.4 Greater is he that is in you
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
vices of Christians when their lives are holy they draw many to Christ when they are corrupt they turn many from Christ Neither do men light a candle and put it under a bushell but on a candlestick A fourth Metaphor or similitude is taken from a candle set in a candlestick that gives light to them in the room such was Joshua and Zerubbabel Zach. 4.11 this was signified by the candlestick in the midst of the tabernacle and temple yea the seven Churches are called candlesticks Rev. 1.20 Churches ought not to meet in secret I mean for worship unless in some unusual case V. 16. Let your light so shine before men that they may see your good works and glorifie your father in heaven Let your light so shine before men n this verse 2 things 1. A duty Let your light shine before men 2 The ends of the duty 1. That men may see your good works 2 may glorifie Gods 1. The duty let your light so shine before men Obs Christians ought to shine as lights to others Ob. But we are bid to do good in secret Ans Augustine answers he doth good not that he may be praised but God glorified in him he that doth this need not fear to be seen of men 1 From the state of conversion Eph. 5.8 Ye were once darkness now ye are light in the Lord walk as children of the light 1 John 1.6 2 That men may see your good works not to ambition as the Pharisees who gave alms to be seen of men Matth. 6.1 but to conversion to draw others to the faith not that you may be seen save in the praises of God Aug. in loc Tom. 10. de verb. dom 3 That men may glorifie our heavenly father 1 By receiving and approving the heavenly doctrine that you profess Song 6.1 The daughters of Jerusalem ask the Church Whither is thy beloved gone that we may seek him with thee 2 By conversion to the same faith 1 Pet. 2.12 Having your conversation honest among the Gentiles that they may by your good works which they shall behold glorifie God in the day of visitation 3 By thanksgiving for so great a favour 1 Pet. 2.9 Praise him who hath called you from darkness to his marvellous light For application let your light shine forth to others for these ends testimony of conscience before God and testimony of a holy life before men 2 Cor. 8.21 Providing things honest not onely in the sight of the Lord but of men be not content to shine onely by doctrinals for so did the Jewish teachers Rom. 2.17 18 19. they were lights to them that were in darkness and rested herein but shine forth also in practicals Moreover in all your holy walking propose this end not that you may be magnified and lifted up above the stars but that God may be glorified as the authour of that little good you do the glory and praise of Christians in heaven is Christ as they are his glory praise on earth Luth. Tom. 2.94 So did John Baptist Joh. 3.30 He must increase I must decrease 2 Cor. 4.5 We preach not our selves but Christ Jesus the Lord John 7.18 1 Cor. 10.31 Rom. 14.7 8. If any praise be cast on thee as God hath made honour to accompany virtuous actions as the shadow accompanies the body so hath God appointed estimation and praise to accompany a holy life give this glory to God Psalm 115.1 Not unto us O Lord not unto us but to thy Name do we give praise There is a secret influence in holy example though we speak never a word It will afflict our souls in death not onely to think of our personal evils but of our exemplary evil 2 Exhort Where you see holy Examples to follow them Luke 10.32 Shall God kindle Lights for us as Sun Moon and Stars and shall we not walk by their light Shall God give us holy Examples and we not walk by them Rom. 11.11 The Example of the Gentiles shall at length provoke the Jews to believe As Christians wrong the souls of wicked men when they do not give them an holy Example so do wicked men wrong their own souls when they follow not that Example which is given them A mans Life shews what his minde is for by the endeavours of our daily conversation our natures not appearing are understood Justin Martyr ad Zenam Serenum p. 394. That they may see your good works 2. things 1. What a good work is 2. What properties are requisite 1 What it is Answ It 's any thing commanded by God and done by a regenerate man so that 1 it must be commanded by God Mic. 6.8 He hath shewed thee O man what is good and it must be the work of a man whose person is accepted in Christ Matth. 7.16 Make the Tree good that the Fruit may be good Rom. 8.8 They that are in the Flesh cannot please God For as the sins of believers do not redound to their persons to make their persons wicked no more do the works of wicked men materially good as almes bounty c. redound to the persons of wicked men to make their persons righteous Prov. 15.8 Esa 66.2 2 The properties of a good work besides these two laid down as 1. commanded of God 2. done by a person accepted so 3. It must be done in a right manner as God hath set down Heb. 8.5 See thou make it according to the pattern shewed thee in the Mount John 14.31 as my father gave me a command so I do not onely what he commanded but as he commanded 4 It must be done to God Zach. 7.5 To whom hav eye fasted to me even to me Alms is a thing God commands yet if therein we have vain-glorious ends we have no other reward but the praise of men Matth. 6.1 2. Yet this single circumstance is not enough to make a work good for some thinking to do God service have killed his servants John 16.2 and some meerly out of zeal to God opposed Christianity and went about to stablish their own righteousness 5 That which is a good work must be brought about by just and holy means Rom. 3.8 We must not do evil that good may come we must not lye for God Job 13.6 7. herein Rahab the Midwives Exod. 1.19 and Jacob are supposed to fail Gen. 27.24 6 It must have a good end This is first in intention though last in execution Rom. 14.7 8. None of us That is of us that are Christians though the world do otherwise that lives to himself and no man dies to himself 2 Cor. 5.15 Jehu did a good work in destroying Baal out of Israel 2 Kings 10. and Amaziah did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25.2 they had some selfish ends as all carnal men have in what they did Use Learn how to judge of good works they are good when thus qualified Many things glorious in the
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
you ask how the righteousness of one can save so many I answer even as the sin of the first Adam could condemn many Ye shall in no case enter into the kingdom of heaven That is into the state of glory because the kingdom of heaven is joyned with the word enter See Matth. 18.3 Matth. 19.23 Joh. 3.5 Acts 14.22 2 Entering into the kingdome of heaven is opposed to hell fire Mark 9.47 48. This name of the kingdome of heaven was never mentioned in the old Testament but onely wrapt up in certain signes shadowes and types And therefore this not entring into the kingdome of heaven is not meant of a Church consisting of Pastor of People as if such persons that practised external or partial righteousness were unworthy to be teachers in the Church but Christ speaks to all his disciples that they look that they have a righteousness both of doctrine and life exceeding Scribes and Pharisees Now Christ doth not show what this more abundant righteousness is because his scope was not here to teach what this righteousness is but onely to convince the Pharisees who were teachers of a false righteousness V. 21. Ye have heard that it was said by them of old time Thou shalt not kill and whosoever shall kill shall be in danger of the judgement Christ proves in speciall to the end of the Chapter that the Pharisees were falsifyers of the law and so retorts the accusation that was by the Pharisees cast upon him upon themselves because either they depraved the words of the law as concerning murder divorce and swearing c. or else coldly expounded it of the letter never looking to the obedience of the heart Ye have heard that it was said by them of old These words are refer'd to the time of Moses 1 Because the word old hath respect unto a long continued oldness Luk. 9.8 19. Act. 15.21 2 Pet. 2.5 Revel 12.9 2 Because the words that Christ recites and mentions are the same that are found in the Law sometimes without addition of any Interpretation as v. 27 31 33 38. So that Christ speaks not onely to them that had spoken to him but to the Disciples and to the multitude and to the imperfections of the Mosaical Law This Covenant of the new Testament much excels that Covenant given on Mount Sinai Gal. 4.24 Heb. 8.6 Christ was the mediator of a better Covenant which was stablished upon better promises But indeed both these interpretations are to be taken for Christ doth oppose himself to the Law of Moses as to the Scribes and supplies the imperfections and defects of them both for the Law of Moses was imperfect and therefore Christ perfected it by the Law of the Gospel Thou shalt not kill Many thought that by this Law onely murther was forbid but Christ teacheth that wrath strokes reproaches and murtherous words the fore-going of murther was forbid And whosoever killeth shall be in danger of judgement That is shall be put to death by the Civil Magistrate Exod. 21.12 14. Levit. 2.17 Numb 34.16 17 18 19.30.33 this was to be done lest the land should be defiled with bloud for though now judgement of life and death was executed by the Romans yet was their manner of judgement known to all and fresh in every mans memory Josephus saith there were seven of these Judges to which there were fourteen Assessors who were mostly of the Levites to these there were one or two supernumeraries which make up three and twenty which the Hebrews generally say was the number Now to speak a little concerning this command of killing there was a two-fold killing 1 Casual when a man meant no harm yet accidentally kil'd a man as by throwing a tyle from an house or an axes head flyes off and kills a man as he was hewing wood in this case the thing being done ignorantly there was a City of refuge Exod. 21.13 Deut. 19.5 6. Numb 35. Such a man was to remain in the City of refuge till the High Priests death and if the avenger of blood took him without that City he might kill him 2 Voluntary when persons have murtherous intentions either by sword pistol club or poyson to take away any mans life so those that hinder conception or procure abortion by potions ignorant Physicians so those who shall desire the death of their parents or friends to have their estate or the death of their husbands or wives or children because they are straitned to maintain them or out of a desire to enlarge their condition so those that shall not feed the poor in some cases when they are in danger of perishing This command is a hedge for the preservation of the life of man 1 This murther is either of the heart as wrath envy hatred c. 2 Of the tongue as to wish evil to our neighbour as to wish him dead or to give him provoking speeches 3 Of the hand This is so much more hainous by how much the person is more near related to us in consanguinity By the Cornelian Law among the Romans such were sowen in a sack and cast into the sea as being unworthy to partake of any of the Elements Nor is the inventor onely but also the shedder of blood guilty Not onely David who contrived Uriahs death but also Joab who was the shedder So not onely Ahab and Jezabel were guilty of Naboths death but also the Judges and Elders of Jezreel and the sons of Belial who witnessed against him were all murtherers 1 Kings 21.8 to verse â—5 Now that murther escapes not without punishment we see not onely in Abimelech who slaying Gideons sons had his brains beat out with a piece of a Milstone Judg. 9. But also in Zachariah the son of Jehojada whose blood was shed by Joas and by his Nobles in which same year came the Syrians with a small Army and slew all the Princes 2 Chron. 24.23 24. and the Servants of the King conspired against him and slew him v. 25. Joab that murdered Abner was put to death by Solomon and Absalom that murdered Amnon was himself slain by Joab Yea the intentional Murder of Haman was punished with the actual destruction of himself and his sons Yea the Jews that murdered Christ his Bloud is yet on them and on their children The old World before the Floud much guilty of Murder as appears Matth. 23 35. in the end the Floud sweeps them away If it be askt whether the Revenger of Bloud may transact with the Murderer for satisfaction I answer He may not Deut. 19.12 If it be asked whether Intercession may be made for a Man-slayer Answ Yes for casual Man-slaughter but not for voluntary Murder If it be askt whether the Magistrate may put any Malefactour to death Ans Yes Gen. 9.6 He that sheddeth mans bloud by man shall his bloud be shed which was a Law of Nature before the Jewish Laws As when the Chirurgion cannot provide for the safety of the whole body without
37. But let your communication be yea yea nay nay for whatsoever is more then these cometh of evil The meaning of Christ here is not to forbid swearing in just cases but prophane and rash swearing whether by God or creatures This is mentioned Jam. 5.12 as if he should say Let your speech usually be a bare affirmation or denial For that which is added to these by calling God or creatures to witness cometh of evil Yea yea nay nay Christ notes to us the constancy that should be also in our speeches without faltringor deceitfull equivocating 2 Cor. 1.19 20. Our word among you was not yea and nay Besides Christ teaches that in promises not sworn our faith ought to be kept in like manner as if they had been sworn Psal 15.4 He that sweareth to his own hurt and changeth not So much appears Jam. 5.12 Let your yea be yea and your nay nay lest you fall into condemnation In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub judicio Grotius reads out of some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest you fall into hypocrisie that is lest ye be found deceitfull which becomes not Christians Joseph speaks of the Essens Every thing that was spoken of them was stronger then an oath Some there are that think promises have not a binding power but a simple affirmation of a thing that in future we would do ought to proceed from that minde that at that time would do that thing which we say we would do in future Yet he is not bound thereby nor we are bound thereby because the will of man hath a power to change his decrees neither can he take away that right from himself by the alone respect of himself So that we must distinguish 1 Betwixt the declaration of our minde wherein we show our present intentions but yet with the reservation of our future liberty of changing our present determination upon new reasons we yet see not 2 And betwixt a promise For in a promise there is the translation of a mans right to another as a man that owes an horse may pass him over to another by some signe of his will now because by such a signe some right passes over to another therefore the will cannot honestly change it self Now that a promise may be of force there are four requisites 1 That the promiser be capable of promising and therefore those that want reason as children and mad men their promises are of none effect there can be no willing without understanding 2 That the things promised be just herein Herods promise was of no force when Herodias desired John's head 3 That we promise what is in our own power If a servant promise his service to him that is not his master this promise is nothing because it is beyond the power of the promiser so if a man should promise to reach heaven it is out of his power 4 After our promise is made to any person upon consideration that we look upon it as an absolute debt which we cannot in conscience nullifie unless the person to whom we promise do acquit us Whatsoever is more then these cometh of evil Evil in the masculine Gender signifies the evil spirit the devil who tempts to swearing as well as to other sins without any necessity of an oath If we take these words of evil in the Neuter Gender then we must understand that this sin of vain swearing comes of the evils that are in the hearts of men As from 1 Irreverence of the name of God 2 Distrust when men will not believe without an oath 3 From a custome of swearing wherein persons have been bred 4 From the custome of men in not standing to their promises and not using faithfulness in their speeches so that it is as if Christ had said think not you will be excluded from the society of men if you refrain from swearing for the manner of swearing springing up from mens unfaithfulness if you shall honestly perform your words and promises you will sooner be believed without an oath then others with an oath Yet know that Christ doth not count oaths evil or unlawfull in the whole but things that are not to be used save in matters of very great moment as bring called before a Magistrate or when something is committed to the trust of another or for purging our own innocency when suspected Num. 5.19 or when persons are slow to believe that which is profitable for them to believe or for Gods glory Ro. 9.1 Oaths are not to be used but in these and such like cases as have been named For Application learn to keep vvithin the bounds of yea and nay avoiding all prophane swearing If the Princes of the world will not suffer their names to be abused vvill God suffer it Will Christ suffer his vvounds his heart his bloud his foot to be sworn by Also all prophane cursing to vvish they might sink be hang'd be damn'd be burnt never to come in the Kingdome of heaven never see vvife or children or the face of God that this bread may be their last if it be not so Moreover beware of swearing by creatures as by the cross by light by heaven by faith troth by Jerusalem by thy head remember vvhatsoever is above yea and nay is sin Avoid the calling of God to witness in trivial things as even many professors do using such vvords as the Lord knowes God can vvitness vvith me Moreover learn to be constant in your vvords and promises that your faithfulness may perswade men to believe you vvithout oaths V. 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth Here 's another Commandement depraved by the Pharisees vvhich vvas the law of like for like or retaliation Exod. 21.23 24 25. This law of giving eye for eye tooth for tooth vvhich vvas appropriated to the Judge they applied it to private persons that every man might avenge himself That it belonged to the Judges onely see Deut. 19.21 the scope of which law vvas to keep men from avenging themselves seeing they had the Magistrate an avenger of their vvrongs Onely vvhere Magistracy cannot be had there may be an unblameable defence The law of the 12 Tables vvas if he hath broken a member let there be like for like Now the Pharisees expounded the law of God to serve the corrupt humours of the Jews vvho vvere much given to private revenge yea it is natural to every man to think revenge sweeter then milk then life Corrupt teachers are ready to expound the law of God according to the manners of men as Princes frame their governments according to the manners of their people V. 39. But I say unto you Resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also Resist not evil Christ in answer forbids all private revenge We should onely desire to defend our selves and ours not thirst to hurt our Enemy For that
or other Alms of charitable minded people this appointment had some reason in it 1 That wandring Beggars might not by their importunity get away Alms from others and the true poor be neglected and this was done in the Synagogue where the Law and Prophets were read that both the Givers and Receivers might be warned of their duty Christ doth not blame this custome but the Pharisees would not give their Alms in common but by themselves and when they did it they would have a Trumpet sounded when they went through the City to the place of Alms hence they had the praise of men for reward V. 3. But when thou doest Alms let not thy left hand know what thy right hand doth The words are a Proverb that is If thy left hand had eys it might not see the Charity which the right hand doth though the left hand be most serviceable to the right hand of all the members Hereby Christ would have us content with the testimony of Gods eye we must be so far from publishing our Alms to others that we must do what we can to keep it from our selves that we do not applaud it or wonder at it or feed our eys or mindes with the meditation of it neither of the quantity given nor manner of giving nor persons to whom it is given The righteous say Lord when saw we thee an hungry and fed thee and thirsty and gave thee drink Matth. 25.37 He that giveth let him do it with simplicity Rom. 12.8 This will be a means to prevent pride and upbraiding of the poor and enslaving the poor to us whom we are apt to think we have obliged to us by our benefits Augustine interprets the left hand the carnal desire of the minde the right hand the spiritual love of the minde If a man out of pure love to God give Alms here the left knows not what the right hand doth but if a man in giving Alms seek for profit he mingles the conscience of his left hand with the works of his right hand Aug. Serm. 31. de quatuor questionibus V. 4. That thine Alms may be in secret and thy Father which seeth in secret himself shall reward thee openly That thine Alms may be in secret i.e. Removed from the eys of men and done to God If so Thou shalt have praise before men Christ and Angels in the day of judgement Matth. 25.34 35 36. 1 Cor. 4.5 Obj. But if we do alms in secret we shall lose them A. No it 's enough to have God a witness who will one day recompence it Luke 12.14 and acknowledge it Here the hypocrite hath some hundreds looking on in the day of Christ thou shalt have millions beholding Not as if always secrecy of place were required for sometimes we give in publick either to stir up others by our example or to relieve a poor person we meet in an open place but here our hearts ought to be removed from the eys of men and there is more occasions of vain-glory by giving in publick then in secret And thy father which seeth in secret himself shall reward thee openly As if he should say Though there be no witness nor rewarder among men yet do not think thou hast lost thy labour though men bury thy alms in forgetfulness or unthankfulness yet God beholds thee Heb. 4.13 he looks on thy heart 1 Sam. 16.7 Rom. 2.30 Openly Not in a corner or before a few witnesses or the inhabitants of one City or Country but before the whole world Matth. 25.34 Thou shalt be recompensed at the resurrection of the just Luk. 14.14 Obs The Lord sees all our secret actions all our thoughts and imaginations Jer. 4.14 yea long before thinking Ps 139.4 no thought hid from him Job 42.6 What Adam did in the garden what Cain did in the field what Lot's daughters did in the night is known to him Reas 1 Because he judges every secret thing which he could not did he not see it Eccles 12.14 1 Cor. 4.5 He will reveal the counsels of the heart Psal 90.8 2 Because he is omniscient Darkness and light are alike to him Psal 139.12 Job 11.11 Psal 94.7 8. Hebr. 4.13 For application 1 Reprehension to those who think God sees not their secret wickedness because in the height of heaven Psal 10 11. and think that he cannot judge through the dark cloud Job 2â— 12 13. Ezek. 8.12 yes God sees thy evils and will set them in order before thee Psal 50. â—0 21. I know the things that come into your minde every one of them Ezek. 11.5 2 Comfort when we do holy actions in secret as prayers alms fasting Esa 38.3 He saw Hezekiahs tears and truth of heart We have a witness in heaven to all our actions Job 16.19 20. this comforted Peter Thou knowest all things thou knowes that I love thee 3 Admonition not to sin in secret Carnal men think that bread eaten in secret is pleasant Prov. 9.17 many venture to do shamefull things in secret which are a shame to speak of Eph 5.12 but know God sees thy secret sins thy secret accepting of persons Job 13.10 he will surely reprove thee for it also thy secret smiting thy neighbour Deut. 27.24 thy secret uncleanness 2 Sam. 12.12 thy secret malice and murther Psal 10.8 compared with v. 11. thy secret hypocrisie Luke 12.1 2. thy stifling thy conscience when thou wilt not suffer it to speak out 1 Joh. 4.20 thy tricks to keep off conviction thy rovings of heart in holy duties Ezek. 33.31 Prov. 5.14 thy hudling and posting over prayer for form sake in thy closet Esai 43.22 1 God doth not onely see our secret actions but also ponders and considers them He seeth wickedness will he not then consider it Job 11.11 Prov. 5.21 2 He remembers thy secret sins Jer. 17.1 The sin of Judah is written with a pen of Iron and point of a Diamond so also are thy secret prayers and alms Acts 10.4 3 He will convince thee of thy secret actings Joh. 4.18 how did Christ convince the woman of Samaria of her secret adultery 4 He will discover thy secret actions before men and Angels 1 Tim. 5.25 26. 2 Sam. 12.12 so that there 's nothing secret that shall not be made manifest nor hid that shall not be known Matth. 10.26 The children of Israel did secretly those things which were not right before the Lord 2 Kings 17.9 Contrary if thou be sincere in secret the Lord will discover thee Joh. 1.47 48. he saw the widow casting in two mites and took notice of it Luke 21.2 he wil discover the intention of the man that gave a cup of cold water to Christ and could give no more Mat. 10.42 5 He will discover thy secret intentions as well as thy actions The Prophet told Gehezi not onely what he had got from Naaman but to what intention he meant to imploy it even to buy olive-yards and vine-yards sheep and oxen therewith 2 Kings 5.26 so
him that prayes is enlarged the rest are like to hold out the better yet we must have respect unto them and consider whether their hearts be like to hold out so long as thy heart who hast the enlargements of God upon thee As in preaching we must have respect to the hearers ability in bearing of it John 16.12 so must we in prayer Christ spent a whole night in prayer but it was not his usual wont 6 As there may be occasion of long prayer so may there be occasion for short prayer as in ejaculatory prayer also when we have but little time also when some prevailing business falls in which cannot be dispensed with onely herein pay the Lord another time for the time thou hast taken from him Sometimes a marvellous indisposition comes upon the soul occasioned by weariness in our callings sleepiness journeying Sometimes we want vital spirits in these cases we may be short And it 's wisedome usually so to pray with sick persons that they may not lay aside attention nor be weary of the duty Also in the closing of Church exercises when much time hath been before spent in prayer Onely let this shortness of prayer be upon due occasion and not usual 1 Because in these short prayers the soul can be but little drawn up to God 2 The soul in them gets little answer for assoon as the heart begins to be up the prayer is done 3 Short prayers argue either strangeness from God persons not using to hold long discourse with strangers or irreverence towards him in that being a God of such greatness we can so slightly take our leaves of him V. 8. Be ye not therefore like unto them for your Father knoweth what things ye have need of before ye ask him Be ye not therefore like unto them Two Reasons first from unprofitableness of such Prayers neither in unprofitable babbling and speaking superfluous things as in the Papacy who mumble over a great many prayers without any devotion thinking they are heard ex opere operato meerly for saying words so many Lords Prayers and Ave Maries This they do often with such volubleness of tongue that they cannot understand themselves and with such distraction of minde and irreverence of body that the Heathens dare not so call upon their gods nor mortals pray unto their Prince 2 Neither be ye like them in much speaking as if your God did not know your wants unless you told him of them and made long stories unto him For your Father knoweth what things ye have need of before ye ask him A second Argument why we should neither use Battology or vain speaking nor much speaking in prayer is from the all-knowledg and goodness of God he knows what we have need of therefore we need not tell him of them in many words Yea sometimes he prevents our prayers Yet this doth not hinder that we should not be sensible of our wants and from the sensibleness of our misery call on God The Heathens thought God did not understand their miseries unless they told him of them but your God knows your wants and knows how to help you and is ready so to do 1 Peter 5.7 casting all your care on him for he cares for you Deut. 4.7 What nation is there that hath God so near unto them as the Lord is unto you when you call upon him Isai 65.24 Before they call I will answer and whiles they are yet speaking I will hear Object But if God know our wants before we ask what need is there to tell our wants to him that knows them already Answ We do not call upon God as if he 〈◊〉 us or as if we would put him in minde of any 〈…〉 us for our prayers or as if we would move him of hard to become gentle but we come to him in the duty of prayer as an ordinance wherein he will be found and 〈◊〉 promised to convey good to us 2 Though he know our wants before ye◠be will 〈◊〉 us sensible of them as in the case of the blinde man Mark 10.51 who Matth. 20.33 begged mercy of Christ but got none till he was sensible what mercy he lacked even the recovery of his sight which no sooner was he sensible of but Christ granted his Request 3 God will be called upon because he will have this glory given to him that he is the authour and giver of every good thing James 1.17 Every good gift comes from the Father of Lights 4 That we may unburden our cares into the bosom of 〈…〉 37 5.55.16 17. compared with v. 22. 5 That1 we may come into familiarity and acquaintance with God Job 22.21 Acquaint thy self with God and be at peace Psalm 73.28 It 's good for me to draw near to God 6 That we may better prize blessings when we have got them by prayer Psalm 116.1 2. I will love the Lord because he hath heard the voice of my supplication 7 For the venting of their holy affections they have to the Lord as faith in his faithfulness James 1.6 7. love to him for his goodness Song 4.16 desires and breathings after God Psalm 42.1 Joy in their interest and property in God Psalm 116.7 8 From the prevalence that praying Saints have with God as Moses Hezekiah Jehosaphat Object God hath in his eternal counsel determined what he will do for us which all our prayers cannot alter Ephes 1.11 Answ It 's a sign God hath determined to do us some good when he stirs up our hearts to be earnest for it Jer. 29.12 13. When the Lord was about to bring his people out of captivity he stirr'd up Daniel to be earnest to seek him Dan. 9.4 as God hath determined what to do for us so hath he determined to do it in the use of prayer Ezek. 36.37 We are not commanded to inquire into Gods secret counsels which cannot be found out but to his revealed will which requires us to seek him for every good thing and reproves the neglect hereof V. 9. After this manner therefore pray ye Our Father which art in Heaven After this manner pray ye Where we see 1 Prayer is a duty we ow to God 2 We must pray in a right manner 1 Prayer is a duty Call upon me in time of trouble Psalm 50.15 Ask and ye shall have 2 We must pray in a right manner Now that we may so pray 1 Pray in Christ's Name Whatsoever ye shall ask the Father in my Name he will give it you John 16.23 Our prayers are not heard for any excellency in them but for Christ's sake When a Servant comes for Wares in his own name the Merchant will not deliver them but if he bring a Ticket from his Master the Merchant will deliver what Wares the Servant asks for so when the soul comes in its own name it speeds not but if it come in the name of Christ it speeds It 's an Argument we come in Christ's Name when we come with a
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
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
Deut. 8.2 Judg. 2.22 2 Chron. 32.31 God left Hezekiah to try him that he might know all that was in his heart 2 We in this Petition desire that if God do lead us into temptation we may not be overcome of it nor catch'd by it Many are like fishes and birds which when a bait is set before them fall to nibling at it and so are ensnared in the net for when God leaves the creature to a temptation the creature sins necessarily but voluntarily If God take away his restraint and assistance corruption boyls out and we are ensnared and taken It 's dangerous upon presumption of our own strength to desire temptations but rather pray against them but if we cannot prevail so far but that we must encounter with them then that God would not leave us to be overcome of them and Christ herein both warns us of our own weakness and cautions us not to throw our selves into temptation Temptations are 1 Good when God by proving a man makes manifest unto him what is in his heart Jam. 1.2 Job 23.10 2 Evil which is a motion to sin as in straits to use unlawfull means There 's a twofold temptation 1 Of trial 2 Of seducement 1 Of Trial so God rain'd Manna upon the people to prove them whether they would walk in his Law or no Exod. 16.4 Thou shalt remember the way that God led thee in to humble thee and to prove thee and to try what was in thy heart Deut. 8.2 2 Of Seduction Thus Satan tempted David 1 Chron. 21.1 and thus corruption tempts Esai 44.20 a deceived heart hath turn'd him aside that he cannot say Is there not a lye in my right hand The former of these ways both God and Satan tempts us Gods temptations of Trial are 1 By abstaining when an object is set before us that may be an occasion of sin whether we will refrain from that occasion and so Joseph being tempted by his Mistress withstood it Peter refused Magus his money Acts 8.20 2 By enduring and suffering when though we be tempted with threatnings of banishment imprisonment loss of goods yet we will not violate our consciences for the escaping any such evils Rev. 2.10 the devil shall cast some of you into prison ten days that ye may be tried But be thou faithfull unto death and I will give thee a crown of life Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive a crown of life Heb. 11.35 36 37. Now God in trying of us doth it not to better his experience of us but 1 that the lustre of our graces may shine forth to others so Abraham Gen. 22.12 and Job 2 That a man may see what is in his own heart and so Hezekiah was tempted to show his treasures to the Embassadours of Babylon that he might know all that was in his own heart 3 We know not the measure of our graces nor the measure of our weaknesses till God discover them by temptations No man is so good but God will let him sometime fall into evil for his further humbling as we see in Josiah and no man so evil but God conveys goodness into him for his greater condemnation Greenham grave Counsels p. 7. 4 Moreover this trial of us arises from the mixture of grace and corruption in regenerate men for the purging away the drosse of our natures and for more and more purifying the principle of grace in us we are cast into the furnace of temptation It will be our happiness in heaven that we shall there have no trials because there will be nothing to purge out 5 This also is the end God hath in our trials that we being foiled in our trials may get ground of our corruptions by our falls as we see in the foils that befell David Hezekiah Peter and others and after we have got ground more and more to come to that measure of refinement that God would have us to come to we may come to that state of glory where there will be no fear of being miserable because no possibility of being sinfull Temptations are Gods embraces without which we should not seek God but these temptations are so heavie to the flesh that oft they force tears Luth. Tom. 3.489 And as God tempts for trial so doth Satan for could he know our thoughts which are onely known to God 1 Kings 8 39. he would come directly upon us but because he knowes them not he frames his temptation according to our temperatures and inclinations the cholerick man he tempts to wrath the phlegmatick man to sloth the melancholy man to sadness the sanguine to mirth and jollity He notes our callings and tempts us with sutable baits the learned man he tempts to vain-glory the poor man to distrust the rich man to pride the mighty man or prince to oppression the subject to tumultuousness the single man to lustfull desires the maried man to carking cares the sincere Christian from by-ends in duty to judge himself an hypocrite If we do good he tempts us to be proud of it if we do evil he tempts us either to slight it or to be discouraged under it Satans temptations are like the assaults of souldiers that storm a City in several places at once where he espies any weakness of defence and though he have been once and again driven back yet will he give a further onset sometimes he assaults the senses sometimes the reason sometimes the understanding sometimes the judgement sometimes the fancy and whensoever he assaults any of these faculties he doth withal assault the will The scope of all Satans temptations is to draw us away from our duty as we see in those temptations wherewith Satan assaulted Eve Gen. 3.1 and David 1 Chron. 21.1 and Christ Matth. 4. and Ananias Act. 5.3 and Judas 13.2 Besides temptations arise from men both wicked and godly Christ was tempted by Peter Matth. 16.22 and from ungodly men Prov. 1.10 1 by wicked examples 1 Cor. 8.10 2 by wicked perswasions Prov. 7.13 to ver 22. Moreover we are tempted from our own corruptions Sam. 1.14 2 Cor. 12.7 Now in this petition we desire that God would either keep temptations from us whether they come from himself or others or keep us from being tempted above our strength according to that promise 1 Cor. 10.13 Remedies against temptations 1 Our Lord Christ was tempted in all points like as we yet without sin Heb. 4.15 Matth. 4.3 4. and one tempted Christian is more profitable then a hundred not tempted Luth. in Gen. 27. 2 That Christ is not onely able to succour tempted souls Heb. 2.18 for that he himself hath suffered being tempted he is able to succour them that are tempted but also is willing and ready Luk. 22.31 Satan hath desired to have you that he may sift you as wheat but I have prayed for thee Rom. 16.20 His promise is the God of peace shall shortly tread Satan under your
power in God whereby he is able to do whatsoever he will as to beget a Son equal to himself in all things and could he not do this he were not omnipotent this he doth 1 Immediately Psalm 115.3 2 Mediately using the means of his own appointing Use For application 1 To blame our darkness that cannot conceive this power of God Object But if there be such a power in God why do we not perceive it as we do bodily force Answ Because it works invisibly as the influence of the Heavens doth upon the bodies of men and beasts 2 The brightest Light while it shineth in a thick Cloud is not beheld so the power of God whiles it worketh in our weakness is not beheld so powerfull as it is in it self 2 To tax them who limit this power Psalm 78.18 19 20. Israel angred God saying Can God prepare a Table in the Wilderness Can he give Bread Can he provide Flesh They did not say he could not but onely questioned his power They limited the Holy One of Israel v. 41. This was Moses sin Num. 11.19 to 24. when God said he would feed 600000 men with flesh a whole moneth he could not believe it Martha could not believe Christ was able to raise up Lazarus being dead four days John 11.39 So when Elisha prophesied of such a plenty next day the Noble-man said If the Lord would make Windows in Heaven might this thing be 2 Kings 7.19 20. 2 Information 1 That there 's nothing too hard for God Gen. 18.14 He hath brought Light out of Darkness 2 Cor. 4.6 Good out of Evil Gen. 50.20 Men may make good out of natural evil as out of poysonous Ingredients but not out of moral evil We are too apt to draw a scantling of God by our selves 3 Consolation to Gods people 1 In straits Gen. 22.10 When Abraham was ready to slay Isaac God appears to him out of Heaven and bids him hold his hand Gen. 22.14 When Esau came against Jacob Gods power was seen in turning his heart to Jacob Gen. 33.10 I have seen thy face as the face of God that is I have seen God in thy loving looks So in Queen Hesters time God still puts forth his power in behalf of upright men 2 Chron. 16.9 2 In sad and forlorn conditions Are you in danger He is a present help Psalm 46.1 Are you indisposed to good He that can bring beautifull flowers out of ground seemingly sapless in Winter can do so in grace Are lusts strong God can subdue them Mic. 7.18 Are Enemies potent God can make them Friends Prov. 16.7 4 Terrour to wicked men that have such a powerfull God against them God can arm all creatures against thee Worms to eat up Herod Acts 12.23 Flies and Lice to infest Pharaoh Though hand joyn in hand the wicked shall not be unpunished Prov. 11.21 See Judges 2.15 Whither soever they went the hand of God was against them for evil but especially in another World Rom 9.17 22. There God will make his powerfull wrath known Psalm 90.11 5 Exhortation 1 To make this powerfull God thy Friend Men strive to make powerfull men their Friends make God thy Friend Psalm 27.1 Isai 51.12 13. and fear to offend him We are affraid to offend men of power much more fear to offend this powerfull God See a notable place Josh 4.23 24. 2 To go about all your actions in the power of God In this power Asa went against a million of men 2 Chron. 14.11 It 's all one with thee to save whether with many or few Jehosaphat 2 Chron. 20.12 We know not what to do but our eys are upon thee against spiritual Enemies also be strong in the power of his might Ephes 6.10 Phil. 4.13 Psalm 71.16 3 Labour to know this power We love to know the strength of persons or things to which we trust 2 Tim. 1.12 I know whom I have trusted 4 Believe this power without belief hereof we cannot believe the Creation of the World the forgiveness of sins Resurrection of the Body His power is seen 1 In that he can do whatsoever is possible to be done An Angel can do what belongs to an Angel an Ox or Horse what belongs to them but they cannot do the works of a man but God can do what is possible 2 He can do what he will Psalm 115.3 Whatsoever the Lord pleased that did he Isai 46.10 Matth 8.2 3 He can put forth his power more in one than in another as he puts forth his power more in scalding Oyl that it burns more strongly than scalding Water the Fire is more in the Oyl than in the Water so the power of God is more in Saints than wicked men more in one Saint at one time than another more in Paul than in the rest of the Apostles more in some part of a duty than another part of it 4 His power is not tyed to means He works without means at the blowing of Rams horns the Walls of Jericho fell Josh 6.20 Judges 6.12 Gideon by three hundred men overcame an Army of above an hundred and twenty thousand yea he works against means bringing his people through the Red Sea Exod. 14.21 5 Whatsoever he doth he doth it without labour or weariness Isai 40.28 The Creatour of the ends of the Earth fainteth not neither is weary 6 He is always powerfull Princes are powerfull but they may die or their power be diminished or resisted not so with God Deut. 32.39 None can deliver out of his hands 7 All the power that any Creature hath is in God whether power of authority or power of force John 19.11 Thou couldst have no power neither of authority nor force unless it were given thee from above said Christ to Pilate When an Enemy lifts up his hand to hurt us he hath the power of his strength from God if we saw a Bear or Lion in the hand of our father we need not be affraid 8 His power can frustrate and annihilate all other power as the Babel-builders The Egyptians God took off their Charet-wheels Exod. 14.25 and the Sea over-whelmed them v. 26. Haman's combination against the Church all power coming against God his cause and people is as if a Pitcher should rise against a stone-wall or as if the Thorns and Briars should put themselves in arms against the Fire Isai 27.4 Job 9.4 1 Cor. 10.21 Object But I doubt not of his power but of his will Answ His will is seen in his promise If we be confirmed of his power and believe his promise you need not be troubled Object But if this power be so comfortable how should I know it Answ Believe it Christ would not shew miraculous power where unbelief hindered Matth. 13.58 2 See God in the Glass of his Word Jer. 32.17 and works as in making the World Rom. 1.20 in binding in the Sea Jer. 5.22 by the Sand. 3 Pray God to open thine eys to behold it as Elisha prayed for his
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
doubtfulness of the success notwithstanding we use lawfull endeavours the Promise is In all thy ways acknowledg him and he shall direct thy steps Prov. 3.6 2 When earthly cares shall crowd in in holy duties Luke 8.14 The cares of the World choak the Word or cause us to neglect holy duties as in Martha Luke 10.40 3 When we shall be immoderately thoughfull for livelihood for us and ours so that our hearts become troubled with fear of want Use 1 Humiliation to Saints who have so many distracting cares upon them Would we compare our few cares for Heaven and our many cares for a livelihood how should we be cloathed with shame These seize on us in the morning and go to bed with us at night God takes care of thee who made thee who cared for thee before thou wast We care for our selves as if he that made us presently went away leaving us in our own hands Aug. 1 These dividing cares of thine arise from remainders of unbelief in thee for men of eminent faith have been little troubled therewith Dan. 3.17 We are not carefull to answer thee O King in this matter if it be so our God whom we serve is able to deliver us said the Three Children 2 Whatever burden thou hast thou art commanded to cast it upon God Psalm 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass Thou art not to take Gods work from him thy work is dependance Gods work is provision Psalm 55.18 Cast thy burden on the Lord he shall sustain thee 3 The care and provision God makes for all creatures Psalm 104.10 to v. 31. he sends Springs into Valleys causes Grass to grow for Cattel makes Trees for Birds to nest in the Rocks and Hills a Refuge for Goats and Conies Lions seek their Meat from God v. 27 28. These wait all upon thee that thou mayest give them their Meat in due season that thou givest them they gather Psalm 147.9 He giveth to the Beast his Food and to the young Ravens which cry Matth. 10.29 30. 4 It 's Gods good pleasure to give you the Kingdom of Heaven much more will he give you things of this life Luke 12.32 Fear not little Flock it 's your Fathers good pleasure to give you the Kingdom 5 The vanity and mischief of distracting cares the vanity of them is seen because all our carking will not better our condition Do what thou canst thou shalt not be rich whom God will have to be poor Luth. Tom. 3.266 And their mischief is seen in that they surcharge the heart as Meat and Drink immoderately taken do the stomach Luke 21.34 2 Exhortation To endeavour the riddance of these sinfull cares Means 1 Commit all your endeavours to God in Prayer to be prospered and succeeded by him Phil. 4.6 In nothing be carefull but in every thing let your request be made known to him When you have commended the matter to God in Prayer then let the peace of God keep your hearts v. 7. Prov. 16.3 Commit thy work unto the Lord and thy thoughts shall be established 2 Exercise faith in the promises Heb. 13.5 I will never leave thee nor forsake thee 1 Tim. 4.8 3 Covet not multitudes of business for much business creates many cares and so much the more when thy charge is but little 4 Consider though God taketh care for all creatures Psalm 104.27 145.15 147.8 9. He giveth to the beast his food and to the young Ravens which cry yet his care for them not comparable to the care he hath for his children 1 Cor. 9.9 Doth God take care of Oxen Yes he doth but not comparatively See Deut. 11.12 5 The vanity and unprofitableness of all our carking cares which of you by taking thought can adde one cubit to his stature Matth. 6.17 Psal 127.2 It 's in vain to rise early and go to bed late Except the Lord build the house and except the Lord keep the city the watchman waketh but in vain 6 Consider the uncessancy of Gods care for us The Land whither ye go to possess is a Land of Hills and Valleyes and drinketh water of the rain of Heaven A Land which the Lord thy God careth for the eyes of the Lord thy God are alwayes upon it from the beginning of the year unto the end of the year Deut. 11.11 12. Psal 40.5 Thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more then can be numbred 1 Pet. 5.7 Casting not onely some but all your care upon him why He careth for you V. 26. Behold the fowls of the ayr for they sow not neither do they reap nor gather into barnes yet your heavenly Father feedeth them Are ye not much better then they Here 's a second Argument to disswade from carking care from the less to the greater your Father nourishes the fowls much more will he nourish you Behold the fowls of the Ayre He makes a distinction betwixt poultry and house fowls which are cared for by men and fowls of the Ayr which are not cared for by men Psal 147.9 Job 39.3 Luke instanceth in the Ravens which men are so far from caring for that they hate them Luk. 12.24 Christ compares men not to Oxen but to Birds that he may teach us as birds to fly from earth to heaven They neither sow nor reap nor gather into barnes They neither sowing nor reaping are directed by the providence of God where there is food and they thrive more then those which are nourished by the care of man Yet is this no ground to patronize idleness that because the fowls neither plow nor sow therefore we must not for the proportion is not in this that they labour not but in this if God take care for more base creatures much more for those which are more excellent In all likelihood the fowls making no provision in summer should starve in winter yet experience teaches that they are fatter in winter then in summer Obs It s our duty now and then to look upon the creatures 2 It s no disparagement to the providence of God to have a care of the fowls of Heaven Matth. 10.29 30. 3 As the care of God reaches to the fowls of heaven so much more to his children for he that is their Creator is thy Father V. 27. Which of you by taking thought can adde one cubit to his stature Here is a third reason against carking care taken from the vanity of all such carking we by all our caring cannot adde any thing to the stature of our body no more can we adde any thing to the measure of our estates which providence hath appointed us to come to Besides men through their pride are ready to ascribe all their gettings to their care and diligence hence Christ shows that all our care without Gods blessing is as vain as if a dwarf should think to
the light of Moses by the light of the Prophets the light of the Prophets by the light of the New Testament and the light of the New Testament by the light of the Spirit The Scriptures they acknowledg were Gods Word and the Pen-men inspired by God but it was to endure for a time hence they allege 2 Peter 1.19 We do well to take heed to the Scriptures as to a light shining in a dark place till the day dawn and the day-star arise in their hearts Be astonished O ye Heavens at these be ye horribly afraid The horridness of this Delusion wants tears of bloud sufficiently to bewail it that apostate Professours the authours of these Delusions should labour as it were to kill God and his Word with his own Weapons I might wave all Scripture-reason with these that deny the Scripture and reason with them onely as Philosophers also I might let the Reader see that this damnable errour is an epitome of all errour But to answer that place 2 Peter 1.19 Peter shews that if these dispersed Jews attended to the Scriptures of the Prophets they would have a light to guide them in their darkness till the day at last appear and the morning-star the sign thereof scatter their darkness that is till the light of the Gospel clearly manifest unto you this mystery of godliness which ye have begun to receive Some interpret thus that Prophesie is the Night or Darkness the Gospel is the Light or Morning Star the sight of God in Heaven is clear Day so the sense is Attend unto the reading and study of the Prophets that ye may be strengthened by them in the faith of Christ untill the Day Star that is a more clear knowledg of the faith of the Gospel shine unto you that ye being confirmed therein may thereby be brought to the blessedness of Heaven The sight of faith in comparison of the sight in Heaven is but as the Dawning of the Morning to the Light of the Sun at Noon And as the Morning Star is a Middle betwixt Night and Day so is the Doctrine of the Gospel a Middle betwixt the dark Doctrine of the Prophets and the clear sight in Heaven So that by Day Star is not meant Christ whom these believing Jews had already received but their going on and increase in the faith whiles by little and little their knowledg became more certain concerning the Mysteries of Christ that no doubts or scruples concerning the Christian Faith or any point of it might be any longer in their mindes Some by Day dawning and Day Star understand the sight of God in Heaven our Life of Misery in this World being like Night the Life to come will be like Day when all shadows of mortality errour and ignorance shall vanish away See Song 2.17 This word Untill favours this Interpretation because we need Prophesie and the Scriptures all our Life long till we come in Heaven But both Intepretations are to be taken in and then the sense will be Take heed to the Scriptures of the Prophets and Gospel as to the means for your going on in the Faith and building up untill you come to the beatifical vision of the glory in Heaven But never did the Apostle or Spirit mean that the written Word should have its period and time set to last beyond which it is useless and improper to attend unto it The second place is 1 John 2.20 21 27. But ye have an Unction from the Holy One and ye shall know all things but the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you all things From this Scripture they argue thus they that have the Teachings of the Spirit have no need of the teaching of the Letter but they have the Unction of the Spirit that teacheth them all things therefore they need neither the teaching of the Letter nor the teachings of men Answ Three things to be opened 1 What is meant by Unction Answ By Unction is meant Christianity for as a Christian in Greek is the same that Anointed is so Christianity is the same that Anointing is now Christianity is the Doctrine grace and wisdom of Christ which from the inspiration of the Spirit is given whereby we are instructed in all the believables and duties of a true Christian which pertain to Christian faith and life and to fly heretical and Antichristian tenents Now this heavenly Light is compared to Oyl because the principal use of Oyl is to maintain Light it hath other virtues as to cool to chear to heal but this is the principal so that by Unction he means the Oyl of holy Doctrine or Truth 2 Quest What is meant by this anointing teaching us all things Answ By all things are not meant every individual truth for the Apostles themselves knew onely in part 1 Cor. 13.9 therefore we must understand it restrictively to the matter in hand Ye know all things that is concerning the shunning of Antichrist and holding the Faith 2 Or by all things he means all things he had formerly taught them so that he rather remembers them and admonishes them of things that he writ than delivers any Principles which were new unto them therefore v. 24. he bids that that might remain with them which they had heard from the beginning 3 Quest What is meant by this Phrase Ye need not that any man teach you Answ The Apostle doth not cry down ministerial teaching for then should he have cried down his own teaching and nullified many other Precepts wherein Preachers are commanded to preach the Word in season and out of season 2 Tim. 4.1 and the Ministry is given for the perfecting of the Saints Ephes 4.11 12. but onely warns them against false Teachers who taught them contrary Doctrines to those wherein by the Doctrine of Truth they had been informed these errours the Apostle calls Lyes v. 22. as being most abominable Lyes to deny Jesus to be Christ So that the sense is Ye have the Light of the Word wherein you have been instructed to teach you all things needfull for your salvation so that you are not to listen to any Impostours that teach you the contrary but from hence to deduce that because you have the Teachings of the Spirit that we need not the Teachings of men is a grand Delusion A third Argument is The Elect shall be all taught of God John 6.45 So that they shall not teach every man his Neighbour and every man his Brother saying Know the Lord for all shall know me from the least to the greatest Heb. 8.11 A. There is a twofold Teaching 1 Notional 2 Affectionate Of the later of these the Scripture speaks The Lord teaches the Elect or Children of the new Covenant as no man can teach with the like he gives them a rellish of good things but because the Lord teaches after this way that no man can teach it follows
In a patient bearing of crosses which in themselves are very contrary to our stubborn wills 1 Sam. 3.18 Levit 10.3 3 Obs He that in sincerity doth the will of God in the purpose of his heart and actions of life shall enter into heaven I put in both these because many hypocrites may have an outward seeming reformation as Joas Herod the Scribes Luke 11.39 Therefore we must look to inward reformation in the purposes of the heart Use As we look for blessedness so let us endeavour to do Gods will Jam. 1.25 He that is not a forgetfull hearer but a doer of the work which God requires this man shall be blessed in his doing a bare pretence to do Gods will is not enough to say as he in the Gospel I go Sir into the Vineyard but went not Matth. 21.29 30. First do Gods will then receive the promise Heb. 10.36 Means to do Gods will 1 Labour to know it Ephes 5.17 Be ye not unwise but understanding what the will of the Lord is Col. 1.9 2 Beg instruction of God herein Psal 143.10 Teach me to do thy will for thou art my God 3 Desire that your will may be brought over to Gods will Matth. 26.39 42. Father not my will but thine be done Acts 21.14 Phil. 2.13 4 Get the Law of God within your heart Psal 40.8 I delight to do thy will O God yea thy Law is in my heart Hence it was as meat to Christ to do the will of the Father John 4.34 My meat is to do the will of him that sent me Eph. 6.6 Heb. 10.7 2 Cor. 8.3 5 Have an eye to every part of Gods will Psal 119.6 I shall not be ashamed when I have respect to all thy Commandements Acts 13.22 I have found David a man after mine own heart which shall fulfill all my will Epaphras prayed that the Colossians might be compleat in all the will of God Col. 4.12 6 Consider the equity perfectness and holiness of Gods will Rom. 12.2 Proving what is that perfect holy and good will of God 7 Consider how dear thou art to Christ if thou dost his will more then mother sister or brother Mark 3.26 8 Persevere in doing Gods will all that is past is nothing without perseverance Matth. 24.13 V. 22 Many will say unto me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderfull things V. 23. And then will I profess to them I never knew you Depart from me ye that work iniquity Christ comes to amplifie the rejection of carnal Professors in the day of judgement from the vanity of their pretences and allegations they alledge for themselves Their pretences are three 1 That they prophesied in the name of Christ 2 Cast out devils in Christs name 3 Did wonderfull things in Christs name as healings tongues and hereby witnessed thy power They reason thus It 's unjust to cast out of heaven those that have prophesied in thy name and cast out devils in thy name but we have done so therefore c. See the horrible pride of formalists who will dare to reply against the Judge see Matth. 20.12 These last have wrought but one hour and thou hast made them equal with us There are some gifts formal hypocrites may have Balaam prophesied the Magicians of Egypt did miracies miracles are no note of a Church as Papists would make us believe but were done by professors of Christianity for the conviction of unbelievers see Mark 16.17 1 Cor. 14.22 Tongues are a signe to them that believe not Caiphas prophesied John 11.49 True miracles are the alone work of God given for the confirmation of Teachers come from God and were in the primitive times seals unto them John 3.2 We know thou art a Teacher come from God for no man can do these miracles thou dost except God be with him See Heb. 2.4 Yet all were not thus confirmed John Baptist did no miracle John 10.41 Yet sometimes not onely wicked men have done miracles Matth. 24.24 2 Thes 2.9 but even wicked Teachers Deut. 13.1 2. And in the primitive times all Christians could not do miracles 1 Cor. 12.29 Are all workers of miracles When miracles were done they were done by the will of God not when the instrument that did the miracle would Heb. 2.4 for then would not Paul have left Trophimus sick at Miletum 2 Tim. 4.20 but would have wrought a miracle to have raised him up And sometimes uncharitable men have wrought miracles 1 Cor. 13.2 Though I have all faith so that I could remove mountains and have not charity I am nothing And then will I profess unto them I never knew you Depart from me ye workers of iniquity Here is the sentence against these formal professors they are sent to hell as well as other gross sinners I never knew you that is I never approved you So to know is taken Psal 1.6 I never knew you i. e. I reject you 1 Cor. 8.3 2 Tim. 2.19 I never knew you I knew you as Prophets and Teachers but never knew you as children and friends though I know all things and consequently know you with a knowledge of speculation yet I never knew you with a knowledge of love and affection You have professed me to be your Lord but you were never yet my servants I must acknowledge you to be my creatures but must profess you are none of the members of my body Rom. 8.9 I know you with a general knowledge as I know all things Psal 139.2 3. but I know you not with a special knowledge as I know mine Elect and Sheep John 10.14 your lusts are your lords and not I. Depart from me ye that work iniquity The words are taken out of Psal 6.8 they are the sentence of Christs sending formal hypocrites to hell as Matth. 25.41 Depart from me ye cursed into everlasting fire Oh terrible sentence thou formalist shalt not onely be severed from thy estate relations and all earthly comforts but also from the presence of the Lord. See 2 Thess 1.9 never to behold him any more By workers of iniquity he means such as live in sin Rom. 16.21 which in John's phrase is called the commitment of sin John 8.34 Whosoever committeth sin is the servant of sin called walking in darkness 1 John 1.6 See also 1 John 3.8 9. He that committeth sin is of the devil whosoever is born of God doth not commit sin v. 9. called also walking after the flesh and living after the flesh Rom. 8.1.12.13 Learn therefore either to depart from thine iniquity or else be assured thou shalt depart from Christ Ezek. 18.30 Repent and turn from your iniquity so iniquity shall not be your ruine Also v. 31. It 's called also the reign of sin Rom. 6.12 and dominion of sin v. 14. the service of sin v. 17. Obs The number not onely of profane multitudes but even of professing people that shall
of its own nature holds a man under condemnation and cannot of it self bring any to life 16 The intolerable misery of those who receive not the word it will be more tolerable for Sodom then such Matth. 10.14 15. 1 Pet. 4.17 Such ground as receives seed and brings not forth fruit is nigh to cursing Heb. 6.7 8. 17 Take heed of loathing the Word To this they are tempted who are puft up with the perswasion of their own knowledge contempt of the Word follows loathing and this contempt makes God to take away his Word Luther in his time said heretofore I prefer'd one Psalm well understood before all the wealth of the world but the heaven was then brass and the earth shut up but now the cataracts of heaven are powred out we begin to loath it Luth. Tom. 3.344 V. 27. And the rain descended and the floods came and the windes blew and beat upon that house and it fell and great was the fall of it Christ here showes the wofull condition and punishment of such as build not upon the rock Christ but content themselves with bare hearing without faith and repentance as soon as they come to be assailed with rain floods and windes inward and outward temptations they fall how much more will they fall in judgement Psal 1.6 The wicked shall not stand in the judgement when a fire shall go before him and it shall be very tempestuous round about him Psal 50.1 And it fell Here 's the ruine of those who build upon sandy foundations whether civility self-righteousness great friends large estates professional sanctity self comparisons good meanings moral righteousness such in time of trial fall And great was the fall of it They fall into sin shame and punishment Their fall was great 1 Because it made a great noise as things that fall from high so Professors who profess to draw near to God but do not in truth their fall is heard far and near 2 Because they fall finally and totally Good men sometimes like Nebuchadnezzar fall fearfully but they have a stump in the ground which sprouts forth again Dan. 4.26 The seed of God abides in them 1 John 3.9 But carnal Professors they fall wholly 3 Because the devil will be sure to hold such faster by how much he saw they had well nigh got out of his clutches As a Jaylour will be sure to lay bolts enough upon a prisoner that had well-nigh made an escape Matth. 12.43 44 45. When the unclean spirit is gone out of a man by an outward profession the devil seeks rest there but findes none but when the devil sees such a man is a meer out-side professor then he saith I will return into my house whence I came out then goeth he and taketh with himself seven spirits more wicked then himself and they enter in and dwell there 4 Because they fall into the condemnation of the devil 1 Tim. 3.6 To fall from riches to poverty from honour to disgrace is great but it 's a far greater fall from being lifted up to heaven to fall down to hell as Capernaum did Matth. 11.23 Obs It 's an insufficient foundation for a soul to build upon any thing without Christ it 's onely a sandy foundation 2 Sooner or later men that are unsound must look to be assaulted with temptations Prov. 10.9 He that perverts his wayes shall be known Num. 32.23 But if ye will not do so be sure your sin will finde you out 3 When unsound men are assaulted with temptations then they fall and shew their rottenness as Achan Joas Saul Jehu Ananias and Saphira 4 The fall of professing hypocrites will be a great and a fearful fall If the falls of godly people when they fall onely from the comforts of the Spirit and measures of their graces into decays and discomforts be so fearful how fearfull will their fall be who like the rebellious Angels Having left their first estate are reserved in everlasting chains Jude 6. V. 28 And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine V. 29. For he taught them as one having authority and not as the Scribes Here is the effect of Christ his sermon that the hearers were astonished at his doctrine Doctrine hath sometimes that effect among hearers that are not soul-savingly wrought upon Matth. 13.54 the people were astonished and cried out Whence hath this man this wisedome Is not this the Carpenters son Christ is not compared with the old Prophets whom they had never seen but with the present Scribes the interpreters of the Law whom they heard daily These taught frivolous trifles and vain rites of washing pots and cups and Corban but Christ taught with authority 1 He taught serious things as how to be builded upon a solid foundation when storms came who were blessed persons c. 2 Christ taught by his life as well as by his doctrine It is a long way to holiness by precepts it is short by example As we speak the Gospel so let us live it People loath doctrine when the man that preaches it is wicked people say if it be necessary to live as he saith why doth he not live so himself 3 Christ taught with a mighty zeal and fervor and not coldly such teachers were Elias 1 Kings 19.14 John Baptist Who came in the Spirit and power of Elias Epaphras Col. 4.12 There is in doctrine not onely the light of the Word but the fire of the Word The Word is called a fiery Law Deut. 33.2 John Baptist was a burning and a shining light John 5.35 when he taught the people they cried out What shall we do And so did the souldiers Luke 3.12 13. And so when Peter preached Acts 2.37 the people cried out what shall we do The Word is fire he that delivers it coldly delivers it otherwise then it is Were it not ridiculous when an house were on fire to say Friends we had best get water to quench it or else all our goods will be burnt but when a house is a fire we cry fire fire for the Lords sake bring water bring Ladders Buckets untile the House cut down the Beams c. Here 's the affection of the Word so should a Preacher stir up the people the fire of Gods vengeance is coming oh bring the tears of repentance The affection of the truth must be delivered as well as the body of the truth the Word is compared to fire which is the most piercing element of all 4 The Scribes taught as the interpreters of the Law but Christ as a Prophet sent from heaven as when a Constable comes in the name of the Prince I charge you in the Princes Name so Preachers when they speak to men should speak to their consciences I charge you in the name of the God of heaven that you leave off your pride lying uncleanness c. Preach Christ crucified in a crucified phrase not with wisdome of words lest the
cross of Christ should be made of none effect Besides the wit of man hides the power of the Word and he that receives the Word upon eloquent enticement will be drawn to leave it when he hears greater eloquence perswading thereto It 's the misery of the times that Aristotle the deluder of wits should in most Universities be heeded rather then Christ the Prophet of his Church 5 Christ came home to the Consciences of men and so Paul We commend our selves to every mans conscience as in the sight of God He speaks with authority that speaks to the conscience Know ye not the unrighteous shall not inherit the Kingdome of God 1 Cor. 6.9 Matth. 23.33 O generation of vipers how can ye escape the damnation of hell 6 Christ came with authority not onely as an interpreter of the Law of God but as being himself a Law-giver come from heaven John 3.11 We speak that we do know and testifie that we have seen Also v. 31 32. He that cometh from heaven is above all and what he hath seen and heard that he testifieth 7 Christ came with authority in the convincing of souls for sin It 's one great work of the Spirit of Christ Joh. 16.10 Hence Micah 3.8 I am full of power by the Spirit of the Lord and of judgement and of might to declare unto Jacob his transgression and to Israel his sin Hence he spares neither Prince Prophet or Priest v. 9 10 11 12. The Word should come as a thunder-clap to the heart of the sinner Act. 8.21 Peter to Magus I perceive thou art in the gall of bitterness and bond of iniquity ye have been the betrayers and murderers of the Son of God Acts 2.36 As Nazianzen Orat 20. said of Basil His word was like thunder his life like lightning 8 He taught with authority in preaching to the life as a picture is well drawn when it s drawn as to life so a preacher must preach as to life to preach of heaven hell death and judgement as if they were before us to preach out the wrath of God that the sinner may apprehend it as a burning fire to set forth the ugliness of sin that it may appear as black as hell to set forth the particular excellencies of Christ that the soul may say Whither is thy beloved gone that we may seek him with thee To set forth the terribleness of judgement that the sinner may be afraid to live one hour in such a condition as he would be afraid to dye in 9 In not sparing persons of the greatest quality as Herod Pilate the High Priests Lawyers Scribes and therefore Christ denounces woe upon woe upon them Woe unto you Pharisees woe unto you Scribes woe unto you Lawyers Luk. 11.42 43 44 46 47 50 51 52. Nor did he fear the faces of the Mighty Jer 1.10 17 18 19. 10 He taught with authority not onely in pressing powerful doctrine but also did move upon their hearts by the working of his Spirit that their hearts were all on fire in hearing of him Luk. 24.32 Did not our hearts burn within us while he opened to us the Scriptures So Paul 1 Cor. 2.4 11 Christ taught vvith authority because himself vvas deeply affected vvith the things vvhich he taught It is not a thundring voice nor vehement enforcements from natural strength that proves povverfulness of doctrine but it much tends to authority both in prayer and preaching that the heart of the preacher be first vvrought upon either in private betvvixt God and his soul or in publick affections in the preacher beget affections in the hearer and after an unperceiveable manner dravv them over So Christ vvhen he preached to multitudes sometimes he put on bovvels of pity Mat. 9.37 sometimes grief and vveeping Luk. 19.41 compared vvith ver 48. Joh. 11.35 38. compared vvith ver 45. 12 Christ taught vvith authority because he knevv none could charge sin upon him so shall a teacher that lives a blameless conversation and knovvs that no man can charge evil upon him he hath authority in his doctrine but if he be covetous or proud or vain he looses that authorative povver vvhich God hath given him in the hearts of hearers Titus 2.15 Rebuke with all authority let no man despise thee q. d. if thou doest any thing unvvorthy to render thy self despicable thy authority vvill be lost 13 By a vehement pressing and urging the commands upon the consciences of men vvithall denouncing threats against the ungodly as Mat. 7.26 27. Luk. 6.21 to ver 27. so should a preacher press the commands upon persons I command you in the name of the Lord Jesus that you be not proud passionate greedy after the world So John Baptist Matth. 3.8 9 10. Now the ax is laid to the root of the tree bring forth fruit else you vvill be throvvn into the fire Use See a duty in faithful preachers 1 To teach vvith authority remembring vvhose Embassadours they are Matth. 28.18 2 Cor. 5.20 2 To maintain the authority vvhich the Lord hath given unto them 2 Cor. 10.8 maintain it both by life and doctrine by preaching povverfully and living holily Hovv povverfull vvas the Apostle Paul in his preaching See Gal. 1.6 7 8 9 10. 3 To the Brethren to obey that Word that comes with authority to their consciences Heb. 13.17 Obey them that have the rule over you c. And not as the Scribes Whose teaching was either traditionary as the washing of pots and cups and hands building the tombs of Prophets making broad phylacteries but for things tending to mortification they spake not at all or very superficially or their teaching was formal When they spake of the love of God and other duties they spake of them without zeal and feeling and therefore they were not like to affect others when themselves were not first affected The Orator that moves his hearers must first be moved himself Or their teaching was hypocritical binding heavy burthens upon others they themselves not touching them with one of their fingers Or their teaching was in generals and confounded Contrarily Christ 1 For matter he teaches weighty points as concerning true blessedness and the qualifications of them that mean to attain it concerning a holy life free from scandal concerning love to enemies alms prayer fasting placing treasure in heaven 2 For manner Christ speaks with fervency and affection fire begets fire the burning affection in Christ which he had in speaking makes the hearts of his Disciples burn in hearing Luke 24.32 3 For method Christ speaks distinctly first to one point and then to another whereas they confounded what they spake Method is the mother of memory 4 Christ in his doctrine was impartial he spared none Many speak truth to the common people suffering all things not to them whom they fear will persecute them to whom especially it is to be spoken He that looks upon mens persons will be terrified with the show of titles and dignities 5 He preached
they may believe and repent 2 Tim. 2.25 26. V. 5. And when Jesus was entered into Capernaum there came unto him a Centurion beseeching him V. 6. And saying My servant lyeth at home sick of the Palsey grievously tormented In this story 1 We have 1 The Centurions petition for Christ to restore his servant ver 5 6. 2 Christ his grant ver 7. Jesus saith I will come and heal him 3 The Centurions reply set down 1 From the sence of his own unworthiness Lord I am not worthy that thou shouldest come under my roof 2 From the fixed confidence he had in Christ Speak the Word onely and my servant shall be healed ver 8. Which he amplifies by the inferiority of his own person and power compared with Christ My soldiers obey my word though I am under the authority of another how much more should I believe and obey thy word who art under the power of none 4 Christ his commendation he marvelled at it saying I have not found so great faith no not in Israel v. 10. Amplified from a threefold effect 1 A prophesie of the calling in of the Gentiles of whom this Centurion was as a first fruit v. 11. 2 The rejection of the Jews ver 12. The children of the Kingdom shall be cast out 3 From the success As thou hast believed so be it unto thee and his servant was healed the self same hour And when Jesus was entered into Capernaum there came unto him a Centurion The former miracle was done near to Capernaum this in the city A Centurion was one that had a hundred souldiers under him or sometimes more Came unto him Obj. Luk. 7.3 V. de It s said that he sent unto Christ the Elders of the Jews to beseech him to heal his servant Answ After the Centurion had sent the Jews and his friends to supplicate Christ then lastly himself came to him to meet Christ whether for Honour sake or the danger his servant was in unless we answer that he came and supplicated not by himself but by his messengers for that which is done by the authority of another he himself is said to do it Matth. 11.3 so Christ is said to Baptize and not Baptize to Baptize Joh. 3.22 not to Baptize Joh. 4.2 which may easily be reconciled he Baptized by his Disciples though he did not Baptize in his own person We say such a man built this house though it was not built but by his servants Hence Luk. 7.10 it s said they that were sent returning to the house found the servant whole that had been sick That which Matthew more hastily sets down Luke doth more fully the Spirit intending to make one perfect History out of the four Evangelists So that this is the same story with that in Luke as appears by the agreements in many things and the few diversities In that he was a Centurion see that no mans calling hinders him from being godly This Centurion his faith was seen in acknowledging one God in building the Jews a Synagogue which could not be without much envy and hatred and in his care of his servant and in his believing profession he made to Christ My servant lyeth at home sick of the Palsey The Palsey is the loosening of the sinews one half part of the body is unloosed motion and sense being intercepted from them When this is in one part of the body it 's called a Palsey when it 's in the whole body it is called an Apoplexy My servant A lesson to rich men not to turn away their servants when they are sick but to seek the best way they can for their relief See a judgement of God on the contrary 1 Sam. 30.13 A certain Amalekite turned away his servant because he fell sick and this servant so cast out God made instrumental to discover the Amalekites so that David destroyed them Yea which is more to seek the recovery of their servants By such care Masters show to their servants they will not onely do things just and equal having a Master in heaven for it 's equal that the servant serving his Master sincerely in his health the Master should keep him in his sickness but also they will let their servants see that they do not onely respect their own good but their servants benefit Deut. 15.12 13 14 15. especially if they shall withall have a care of their servants spirituall good whiles they are more offended for their sins against God then for the neglect of duty towards themselves Which care of Masters servants should endeavour to requite 1 By avoiding eye-service Eph. 6.6 Col. 3.22 2 Working for them in the singleness of your hearts as you would do for your selves Ephes 6.5 Gen. 24.33 34 35. 3 By praying for thy Master Gen. 24.12 and giving thanks to God for any blessing and success granted to thy Master so did Eleazar for Abraham Gen. 24.27 48. 4 By having a care of thy Masters goods as if they were thy own Mat. 7.12 5 By showing thy self chearfully tractable and obedient to all their lawfull commands for if they command unlawfull things or endeavour to compel you in matter of Religion they have no such power for they are onely Masters of your flesh not of your consciences Eph. 6.5 Col. 3.22 Onely note that he that pretends conscience must be able to give a reason of his conscience otherwise it is humor prepossession not conscience nor must a servant obey his Master in any sinfull action as lying swearing c. to gratifie a Master 1 Cor. 7.23 Ye are bought with a price be not the servants of men 6 By having an inward and an outward reverend respect towards their Masters 1 Tim. 6.1 Not despising them because they are brethren 7 By bearing with their Masters infirmities without whispering secretly or blazing openly the same to their reproach As charity covers sin in others so especially in such relations 1 Pet. 4.8 Grievously tormented Ready to dye as Luke 7.2 therefore his Palsey in likelihood was an Apoplexy or a Convulsion or a drawing back of the sinews which cause grievous pains V. 7. And Jesus saith unto him I will come and heal him Here is the humility and condescention of Christ that he disdained not to come to visit a poor servant we should not disdain to visit the meanest John 13.14 V. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word onely and my servant shall be healed V. 9. For I also am a man under authority c. The Centurion spoke this to Christ by his friends Luk. 7.6 after by himself as Matthew sets down for civility required that he should go to meet Christ hearing of his coming The humility of a servant is more dark but when a King a Nobleman a Teacher a Rich man is humble their humility shines as the Sun and Moon Let such a Magistrate say Ah who am I Why should I set
James 1.10 3 Rest content in thy condition so Christ here and Paul 1 Cor. 4.11 Phil. 4.13 If at any time we are taken by poverty let us rest contentedly therein living in abundance take heed ye fall not by proud boasting and living in want take heed ye be not supplanted with sorrow of heart one and the same countenance appearing Just Mart. ad Zenam p. 391. V. 21. And another of his disciples said unto him Lord suffer me first to go and bury my Father V. 22. But Jesus said unto him follow me and let the dead bury their dead Suffer me first Here is another of Christ his Disciples who would follow Christ but it must be when his father was dead Christ here shows that nothing should be put before the observation of his commands as being a matter of eternal concernment nor must we use delay herein See Exod. 22.29 Psal 119.60 Nor must we preferre service to relations as probably this man might pretend to serve his Father while he lived or to bury him now dead for some think his Father was now dead and Christ comes to him at this time to comfort him in the want of that relation However Christ called him to follow him Luke 9.59 and he makes this excuse some think his father was old and it would not be long first before he were dead It was a moderate request to go and perform the last office of love but Christ knew others could do it and then matters of salvation are to be preferred before matters of comliness and decency But Jesus said unto him Follow me That is let thy love be so to thy relations that if Christ call thee thou mayest leave all for him Matth. 4.22 Matth 10.37 The end why he followed Christ was â—o preach the Gospel Luk. 9.60 And let the dead bury their dead By dead in the former place he means those who are dead in sins Eph. 2.1 5. Eph. 5.14 1 Tim. 5.6 Bury their dead Christ doth not condemn burying their dead friends who if godly are buried in hope of a comfortable resurrection but hereby tells us that whatsoever hinders us from a right course savours nothing but death and that the unbelieving Jews who were dead in sins might serve to bury this man when he was dead he had some brethren or kindred who might do it also Obs When God calls us to do duty we must not use delayes Gen. 22.2 3. Many sinners are like him that cryed a little more slumber Prov. 6.6 7 8 9 10. To day if ye will hear his voice harden not your hearts Heb. 3.7 8 13. Prov. 27.1 2 Service to relations is not to be preferred before service to Christ 3 Every unbelieving man is no other then a dead man Joh. 5.24 Rom. 5.6 Not like the man that fell among the thieves dangerously wounded but quite dead dead we are by the sin of our first parents not onely temporally Rom. 5.12 but spiritually as unable to do spiritual actions as dead men are to do the actions of living men Col. 2.13 As in natural death there is a separation of the soul from the body so in spiritual death there is a separation of God from the soul For the seat of this spiritual death It is in the understanding John 1.4 5. Eph. 5.14 It is in the will Rom. 6.13 It 's in the conscience Heb. 9.14 It 's in the affections Obj. But if men be naturally dead why do you preach to them Answ 1 The word spoken is a mean to bring them to life Joh. 5.24 When the Spirit of Christ accompanies it the ministry of the word is appointed to turn persons from darkness to light Acts 26.18 2 Though men be naturally dead yet 1 Are they not without reason to consider what is spoken and upon what grounds 2 Though they be dead yet they may offer themselves to the means Obj. But there are some inward workings in the hearts of natural men as sence of sin fear of punishment thoughts of deliverance wishes for heaven therefore they are not dead Answ These and much more may be in natural men yet are they dead As in the generation of man there are many fore-going dispositions which go before the induction of the form so there are many fore-going actions preceding spiritual regeneration as we see in those converts Acts 2.36 37 38. Obj. Man hath some reliques of knowledge how then is he dead Answ Every knowledge doth not suppose life but that onely which affects the heart with affiance and love John 17.3 The devils know much remaining devils still Besides mans natural knowledge makes him inexcusable not salvable Obj. Natural men have many excellent virtues in them therefore they are not dead Answ As the evil actions of good men redound not to their persons to make their persons evil so the good actions of evil men redound not to their persons to make them righteous Good works do not make a good man but a good man makes or does good works evil works do not make an evil man but an evil man makes evil works So that it behoves the person always to be good before all good works and good works come from a good person Luth. Tom. 1 Cat. fol. 469. Their vertues are like pictures without life There are many natural men fine Schollers and Gentlemen too good to go to hell yet not good enough to go to heaven for they being in the flesh cannot please God because they are not good trees they cannot bring forth good fruit all their virtues are like flowers upon a dead mans carkasse that may adorn it and keep off the stink thereof but cannot give life thereto As in the flesh of a beast some part of it is sold at a great price other of it is cast away or little regarded yet all is flesh so some works of the natural man are abhominable and some are commendable but all are but flesh There are several sorts of madnesse some light and foolish some more sober and solemn yet all is but madness so in spiritual madness the lives of some natural men are sober grave serious the lives of others are wilde and ranting yet all are dead and mad Obj. Natural men are not dead because they have some signes of Gods image in them Answ There 's a twofold image 1 Natural standing in immortality immateriality mentioned Gen. 9.6 He that sheds mans blood by man shall his blood be shed for in the image of God made he him 2 A supernatural image consisting in righteousness and holiness Col. 3.10 You have put on the new man which is created in knowledge after the image of him that created him The former image may be in natural men not the latter Use Try two things 1 Whether thou art dead 2 Whether thou art alive Tryalls of a man dead 1 When he lives in sin Rom. 6.2 How shall we that are dead to sin live any longer therein 1 Joh. 3.6 He that abides in
the very earth with their contagion This was an usual way of abhorrence because Christ speaks of it as of a thing known among the Jews and the Jews were wont to give some outward signs of the things they did as the setting up of a stone or a heap of stones Gen. 31.47 Jos 24.26 8 To denote that God did despise such contemners of grace as a man doth the dust of his feet Also they shewed hereby they were free from their bloud and that their bloud was upon their own heads Now they shook off their dust by rubbing their shoes or sandals one sole against another or rubbing them against some stone or wood it was an allusion to that 1 Kings 13 8. when the Prophet being sent to prophesie against Jeroboam and the Altar of Beth-el was bid to go another way than he came v. 9 10. But because Preachers may be ready to go away hastily from a people when they have not means enough nor reverence enough from them therefore Christ would have Preachers take notice of three sins before they leave a people 1 Unthankfulness if they will not receive the message of salvation 2 Stubbornness if they will not vouchsafe to hear them for if persons will hear we are not hastily to be gone 3 When they shall speak evil of the way of God before multitudes so that by their speaking evil multitudes become hardened against it Acts 19.8 9. Christ will not have the Gospel thrust upon persons against their will V. 15. Verily I say unto you It shall be more tolerable for the Land of Sodom and Gomorrah in the Day of Judgment than for that City Here is a terrible threatening against those who shall not receive the Preachers of the Gospel nor their message It shall be more tolerable for Sodom c. Christ alleges this example which by reason of the nearness to Judea was well known unto them Their punishment was more terrible in this life than Sodom and Gomorrah which were consumed on a sudden but the Jews were consumed by degrees and their punishments have remained long upon them The Ephah of their punishments is set upon its own base or foundation Zach. 5.11 where for their contempt of Christ they have for these sixteen hundred years been made a spectacle of Gods severity Specially these Jews and all other contemners of grace and the Doctrine of Christ shall be punished at the Day of Judgment If there be no escaping for neglect of this salvation Heb. 2.3 How shall we escape if we neglect so great salvation what will befall their contempt who say Depart from us we desire not the knowledg of thy ways Job 21.14 If they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him who speaks from Heaven Heb. 12.25 Though other sins sorely offend the Lord 3 Reasons against contempt of grace yet contempt of grace doth exceedingly offend him as being committed 1 Against precious mercy Hence we see how sorely the Jews were punished for their ungratefull contempt Matth. 22.23 who being invited to come to those dainties the King had provided went one to his Farm another to his Merchandise and the remnant took his servants and entreated them spitefully and slew them whereupon the King sent out his Armies of the Romans and slew those Murderers and burnt up their City v. 6 7. and for their contempt the Gentiles were called in in their stead v. 8 9. See also Luke 14.16 to v. 25. How would a Physician be provoked if sending a potion to a sick man the sick man should dash the Vial against the Wall Would not the Physician say Let him die and perish I will send him no more A second reason why God so sore punishes contemners of grace is because they sin against greater light Sodom had not those means of grace the Jews had hence their punishment will be the more grievous He that knew not was beaten with stripes but he that knew and did not was beaten with many stripes Luk. 12.47 48. Now though these Sodomites were sorely punished in this life yet an heavier punishment remains for them at the day of judgement 2 Pet. 2.6 compared with Jude 7. to which the Evangelist primarily hath respect Now these Sodomites had onely the light of nature and the admonitions of Lot The Jews besides the light of Moses had the preachings of the Apostles confirmed with so many miracles 3 There were many sins wrapt up in contempt of grace unbelief disobedience stubbornness inhospitableness We may also note here there are not onely degrees of sins and torments in hell but that contempt of grace is such a sin as might have been shunn'd and that it doth not necessarily follow for then it would not aggravate condemnation as it doth Prov. 1.24 25. Because I have called and ye have refused I will laugh at your destruction Then for that City Not onely a private house but also a whole City contemning grace shall be punished not as if a City should be punished for one mans particular contempt unless they connive justifie defend or some vvay partake therein but to awaken secure sinners vvho because they have multitudes of companions in sin think they shall go free V. 16. Behold I send you forth as sheep in the midst of wolves be therefore wise as serpents and harmless as doves Christ now comes to give general directions for all Christians and in particular to these twelve whom he sends forth in this temporary embassage to guard them against all fear of danger to the end of the Chapter For though it be here spoken unto the twelve yet Luk. 12.1 to verse 13. Christ spoke it unto his Disciples promiscuously an innumerable multitude being then and there present Now Christ in this part of the Chapter sets forth 1 The dangers his Disciples are and would be exposed to 2 The directions and supportations and consolations against dangers The dangers are 1 The cruelty and subtilty of the enemies of Christians viz. they are wolves and you in the midst of them are in danger as sheep among wolves the direction in this danger that Christians should have serpents wisdome and doves innocency 2 That they should be brought before Kings and Councils for the witness of the truth v. 17 18. The consolation is That the Spirit would teach them in that hour what they ought to speak v. 19 20. 3 That they should be hated of all men in general and of their kinred in special v. 21 22. The consolation is They should be saved in case they hold out unto the end v. 22. 4 Persecution from City v. 23. The comfort is God would provide an harbor for them among the spiritual Israel of God till the coming of Christ v. 23. 2 It befals them no otherwise herein then it did to their Master Christ who was called Beelzebub v. 24 25. 5 The next danger is death whereunto they should
the Lord. Besides what ever evils befall us God can turn them for our good as in Josephs case he saith to his Brethren Ye meant it for evil but God meant it for good Loss of goods hath proved a gain of grace Heb. 10.34 Restraint of outward liberty a means to set the conscience free Acts 16.25 Disgrace a motive for God to manifest his approbation torment an occasion of easing the minde Heb. 11.35 3 Look on God not onely as the cause of the being of things but the cause of their not being That the fire did not burn the three men Dan. 3. nor the hungry Lions devour Daniel why men favour us not and why their hearts are turned against us Psalm 105.25 God hath a work in men hearts as in Absalom who refused the best counsel Nothing is so high that is above his providence nothing so low that is beneath it nothing so large but is bounded by it nothing so little that he overlooks it nothing so confused but he can order it nothing so bad but he can draw good out of it nothing so wisely plotted but he can supplant it nothing so unpolitickly carried but he can give a prevailing power to it both is to be taken heed of Be not proud of thy wisdom and counsels if they succeed not do not despair because God governs and prospers the errours of the godly I have often committed the greatest rashness and follies but I did it not with a desire to hurt but unwisely desiring to counsel faithfully hence I prayed that God would amend my errour Luth. in Gen. 27. 4 Exhort to resign up all our actions to God in times of suffering 1 Peter 4.19 Let them that suffer according to the will of God commit the keeping of their souls unto him in well-doing as into the hands of a faithfull Creatour When we have a Jewel in times of danger we trust it in the hand of a father let us in suffering times leave our souls with God Let us also in the disposal of our conditions submit to poverty disgrace imprisonment banishment death even as the Lord in his providence shall please to dispose of us Even as the Patient doth to his Physician who hath seen his Water or felt his Pulse All the afflictions wherewith Saints are afflicted are no other thing than a pleasant and sweet play wherewith God plays with us as a father with his little ones whom he bids do something above their strength which when they endeavour diligently to do the father also puts to his hand Luth. in Gen. 43. V. 32. Whosoever therefore shall confess me before men him will I confess before my Father in Heaven Here 's a third Reason not to fear death because he that confesses Christ even to loss of Life Christ will confess him before his Father See Rev. 2.13 Quest What Confession is here meant Answ Habitual in the purpose of the heart for it 's not enough to confess Christ in one act onely 2 Seasonable Confession with the mouth When men shall oppose or deny Christ and his Truth or when Tyrants shall examine us of our Faith we shall unmoveably and constantly profess our belief in Christ and our cleaving to his Truth even to death and tortures Be we exhorted to confess Christ before men 3 Properties in Confession 1 Let it be with boldness Mark 15.33 1 Tim. 4.16 2 Plain without any equivocation So Peter and John answered the Council Acts 4 7. 3 With meekness and fear 1 Peter 3.15 See this fully in my Treatise of Denial of Christ p. 27. V. 33. But whosoever shall deny me before men him will I deny before my Father which is in Heaven Christ doth not here mean actual denial for Peter denied Christ yet is in Heaven And so Bilney the Martyr and many others under temptation so denied Christ yet stuck to him in the habit and purpose of their hearts but Christ means habitual denial of Christ in the purpose of the heart when a man for the saving of his Lands Liberty or Life will deny Christ or any part of his Truth Actual denial of Christ is dangerous though but in one act especially when the soul hath time to deliberate and for such a treachery God is wont to fill the soul with horrour that a man would give all the world to be eased of it as in Spira c. how much more dangerous is habitual denial Christ is denied 1 Silently when persons can hear the Truth spoken against his Servants railed on Idolatry cried up and they sit still as if the thing nothing concerned them against this see these places Psalm 119.46 1 Kings 22.8 Matth. 11.19 2 Christ is denied expresly and that 1 In a vicious Life Titus 1.16 2 Tim. 3.5 Jude 4. 2 Christ is denied in word this is 1 Publickly when being asked by the Magistrate concerning our Faith for fear of Prisons or Death we shall not acknowledg it Acts 4.8 9 10. This also is committed when we present our selves at worship which our own Conscience judges false for the substance thereof 2 In private when we conferring with men shall for fear of loss or hope of gain deny that Truth we inwardly acknowledg 3 Christ is denied in writing when we shall subscribe to any thing as truth which we are perswaded in our consciences is an errour or subscribe to the recantation of any truth Satan may tell you such a thing is soon done but know that is done in a moment which may be lamented for ever 4 Christ is denied in worship when we shall present our selves at such worship as we loath in our hearts Hosea 13.2 Let the men that sacrifice kiss the Calves 5 There is a denial of Christ in asserting Principles when for fear of loss we shall withhold the asserting of our Principles being thereunto called this was Peters sin Gal. 2.12 6 Christ is denied implicitely when though we do not deny Christ in life word or writing because we are not put to it yet we would deny him were we put thereto We must to mend this have the purposes of our hearts right to forsake all we have for Christ take we heed we deny not Christ for Church-communion John 9. John 12.42 This denial of Christ as to the acts of it is twofold 1 Sudden when a man is surprized on a sudden and denies Christ so Peter 2 Deliberate when a man notwithstanding reluctations checks and deliberations about confessing some truth yet for fear he shall hang back and deny it See my Treatise of Denial of Christ p. 12. V. 34. Think not that I am come to send peace on earth I came not to send peace but a sword Christ comes to propose another hardship his Disciples should encounter with to wit the contentions and oppositions not onely of strangers but also of near relations Think not that I am come to send peace on earth Many thought from the misunderstanding of that Scripture Isai 11.6 The
doth these things shall live by them and live in them Gal. 3.12 Contrarily fail in one point and be under the curse Gal. 3.10 cursed is every one that continueth not in all things that are written in the law to do them A sinner is not justified unless he be condemned viz. by the Law he is not quickned unless he be slain he doth not ascend to heaven unless he descend into hell Luth. Tom. 2.57 Thus no man was ever justified save Adam in his state of innocency and Jesus Christ and the Angels By this righteousness no man living is justified Job 9.20 If I justifie myself my own mouth shall condemn me If I say I am perfect it shall also prove me perverse Also v. 30.31 If I wash my self with snow water and make my hands never so clean yet shalt thou plunge me in the ditch and my own clothes shall abhor me The meaning is if I were the purest man alive and God should call me to his tribunal I must needs condemn my self and whatsoever is near unto me would condemn me Psalm 130.3 If thou Lord shouldest be exeream to mark what is done a miss who might stand Psalm 143.2 Enter not into judgement with thy servant for in thy sight shall no flesh living be justified We are not able to fulfill one branch of any command by reason of indwelling corruption so that I appeal to the conscience of any man whether in the perfectest action that ever he did he durst stand to Gods severe trial thereof much less are we able to fulfill the whole law and therefore cannot hope for righteousness by it as the Prophet saith in another case Esa 28.20 The bed is shorter then that a man can stretch himself on it and the covering narrower then that he can wrap himself in it So say I of mans righteousness We cannot fulfill the whole law and therefore cannot hope for righteousness from it The Law requires a two-fold righteousness 1 Habitual in the inherent holiness of a mans whole person 2 Actual in the exercise of all good works enjoyned by the Law and Gospel and forbearance of the contrary evil works both in the thoughts of the heart words of the mouth and actions of the whole life so that every man in the world incurs damnation by his deeds and therefore cannot remain justified by his habits Nay he is more guilty that having an habit of inherent righteousness produces acts of unrighteousness as we see in the fallen Angels and Adam What man is there can perform these two commands to love God with all the heart and not to covet Yea look upon man in a state of regeneration we shall see weakness in his faith Mark 9.24 sinkings in his hope Psalm 43.5 Why art thou cast down O my soul Esa 64.6 The Prophet doubts not to pronounce of all our righteousnesses which were inherent in our persons compared with the righteousness of God and his law they were as filthy rags Obj. If our best performances be stained Esa 64.6 Why should we perform any good work Answ Though they be stained there is some good in them there is gold in the oar There is so much good that God pardons the ill and accepts the good a sick man must eat to strengthen nature though much of what he eats turns to putrifaction This righteousness of works cannot justify us 1 Because it s not so large as the Law of God so that he that hath the greatest measure of it hath much indwelling corruption 2 Saints ascribe all to the mercy of God in Christ Rom. 5.9 Being justified by his blood we shall be saved from wrath See we are not justified by inherent holiness but by his blood Inherent righteousness is not a cause of our son-ship but onely a consequent of it Gal. 4.6 he sayes not ye are received for sons because the spirit hath stampt upon you inherent holiness but because by and in Christ ye are received for sons ye are indued with the spirit and graces thereof 3 No man in pangs of conscience and agony of death can trust to his own righteousness Psalm 130.3 4. 4 Because the law promises life upon an impossible condition Rom. 10.5 and so leaves the conscience doubtfull and trembling 2 The second righteousness whereby persons stand righteous is the righteousness of Christ which is when God declares men who are wicked and sinners by nature but by grace true believers to be freed and absolved from eternal death and to have right to eternal life for the righteousness of Christ Rom. 8.1 2 3 4. 1 Thes 5.9 When that mercifull father did see us to be opprest with the curse of the Law he sent his son into the world and cast upon him all the sins of all he means the elect saying Be thou Peter that denier Paul that persecutor David that adulterer that sinner that are the apple in Paradice that thief on the cross Luth. Tom. 4.94 Let the Law rule over the Flesh and the Promise sweetly reign in the conscience Now concerning Justification consider 1 The efficient cause 1 Generally the whole Trinity Rom. 3.30 It is one God who shall justifie the Circumcision by Faith and the Uncircumcision through Faith Rom. 4.5 To him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness In particular the Father justifies us pronunciatively because we have imputative Righteousness and his Justice is thereby satisfied for a sinner is not just before God because he is justified but he is therefore justified because he is some way or other just for upon the creatures righteousness the act of God in Justification proceeds For upon the beholding of a righteousness for us the Father justifies us pronunciatively the Son justifies us meritoriously being made unto us of God righteousness 1 Cor. 1.30 Ephes 5.2 The Spirit justifies us by applying unto us Christs satisfaction 1 Cor. 6.11 Ye are justified in the Name of the Lord Jesus and by the Spirit of our God 2 The material cause of our Justification was the Bloud and Death of Christ Matth. 20.28 He gave his Life a Ransom for many Luke 22.20 This Cup is the New Testament in my Bloud Acts 2.28 The whole Church is said to be purchased with the Bloud of Christ Rom. 3.25 Whom God hath set forth to be the Propitiation for our sins through Faith in his Bloud When we teach we do no other thing than that we scatter and divide the virtue of Christs Bloud among the People Luth. in Gen. 49. Col. 1.14 20. In whom we have Redemption through his Bloud and having made peace by the Bloud of his Cross Also v. 22. You that were Enemies hath he reconciled in the body of his flesh through death Heb. 9.12 speaking of the Levitical Priests he saith They entered into the holy place by the bloud of goats but Christ entered into Heaven by his own bloud having obtained eternal Redemption for us yea