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
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
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
shoes Matth. 3.14 Luke 3.22 4 Spiritual conviction that the spirit let us see our worthlesseness Rev. 3.17 q.d. thou art but thou knowest it not that thou art poor and blinde and naked Joh. 16.10 he shall convince of sin so that as the sun gives a light whereby we behold as the gloriousnes of the sun so the loathsomness of the dunghil so the spirit convinces of our own vileness and his own fulness 5 Present to your selves abasing considerations as What was I before I had mercy how unprofitably spent I my time what will these glorious things of the world be in time to come wherein we are apt to be conceited when heaven and earth shall be on fire since we were called how have we discredited our profession how barren and watchless are we how short are we of that we might have been 6 Believe the promises made to souls poor in spirit I will look to him that is poor and of a contrite spirit Esa 66.2 Yea dwell with him and revive him Esa 57.15 yea Christ came to preach glad tidings of the gospel to such Luk. 4.18 Matth. 11.3 Rev. 2.9 I know thy poverty but thou art rich God will feed such souls with grace and comfort Zach. 11.7 Luke 1.53 yea God will be a strength to such in their distress Esa 25.4 Psal 69.33 7 Look upon thy own wants and weakness the more thou seest them the more wilt thou trust in God Zeph. 3.12 From heaven did the Lord behold the earth to hear the groaning of the prisoner Psalm 102.19 20. I am poor and sorrowfull let thy salvation set me up on high Psalm 69.29 For theirs is the Kingdome of heaven That is both kingdome of grace Esai 61.1 For the poor have the Gospel preached to them Mat. 11.3 but especially the kingdome of glory is meant Luke 12.32 Matth. 25.34 though such persons are beggarly in their own feeling being sensible of their lack of faith love joy hope yet have they an interest in the riches of grace and glory We may apply this to comfort the poor in spirit who are full of miseries inward and outward The worlds proverb is Blessed are the rich because theirs is the kingdome of the earth but Christ pronounceth Blessed are the poor in spirit for theirs is the kingdome of heaven V. 4. Blessed are they that mourn for they shall be comforted By mourning Christ means such mourning as is for offending God whether it be by sighs groans or an inward grief of heart such persons though they may seem miserable in the eys of the world yet are they blessed 1 God is wont to make comforts to abound according to their sorrows 2 Cor. 7.6 God comforts them that are cast down and this proportionable to our sorrows 2 Cor. 1.5 7. 2 God is wont to bottle all their tears and sorrows Psa 56.8 Psalm 55. Consider how I mourn in my complaint 3 There 's a time coming when God will turn the mourning of Saints into dancing and their sackcloth into gladness Psalm 30.11 John 16 20. Ye shall weep and lament but your sorrow shall be turned into joy There is not onely a fountain of justification set open for such mourners now but a state of glorification hereafter Zach. 12.10 11 12 13 compared with Chapter 13.1 Hence see 1 The mistake of the world who think happiness to be placed in delights and pleasures and shun those things which may procure any sorrow or cross as confession of persecuted truths against this Christ saith Mourners shall be comforted 2 It 's consolation for distressed consciences If thou canst truly mourn for thy transgressions thou shalt be comforted Let what ever distress come upon an afflicted heart yet if thou canst mourn for offending God thou shalt be comforted 3. It 's consolation to persons who have afflicted estates in this world there 's a day coming when comfort shall come provided that with mourning for thy miseries thou specially mourns for thy sin Luke 16.25 Now he is comforted and thou art tormented Though thy comfort come not yet yet in Gods time it shall come They are not blessed who mourn for the loss of their wealth or death of their friends but they who mourn for offending God 4 In all our confessions and professed humiliations see that you do not declare them onely historically but mourn for them Psalm 38.17 I will declare mine iniquities and will be sory for my sin When thou prayes let thy heart mourn in prayer Psalm 55.2 When thou speaks of sin speak mournfully of it Now to move us hereto consider 1 God hath the joy of the Holy Ghost in store for mourners Esa 61.1 2 3. The spirit of the Lord is upon me to give the oyl of joy for the spirit of mourning and heaviness Saints seldome finde such comfortable revivings as when they are most mournful 2 This mourning is more comfortable then the lowd laughters of the world Properties of Mourning 1 Let it be continued that length of time may not wear it out length of time eats out worldly griefs 2 Universal That King that was sory for his consent to Daniels death Dan. 6.14 was not sory for his denial of the truth in refusing to venture all in a good cause Herod was sory for Johns death but could rejoyce in Herodias 3 After conversion as well as before It 's a vain opinion to think we need not sorrow after conversion and that a Christians state is altogether a state of joy Joy and sorrow may stand together in the soul but not about one and the same object joy in God and sorrow for sin 4 Let thy mourning be not onely in regard of the damning power of sin but principally in regard of the contrariety thereof to the nature of God and to the nature of him that loves thee Luke 7.38 compared with v. 48. Mary having a sense of Gods love weeps bitterly and washes Christs feet with her tears 5 Let it be joyned with faith First Christ looks upon the soul and gives some testimony of his love to it and then the soul looks on Christ with a sad heart Matth. 26.75 Christ first lookt on Peter then he went out and wept bitterly It s the nature of faith to apply the wounds and sorrows of Christ unto it self Esa 53.5 thence follows mourning Zach. 12.10 6 This mourning for sin is the greatest hence resembled to the mourning for an onely son when dead Zach. 12.11 to the drawing of water 1 Sam. 7.6 as if it had been in buckets The ground whereof is because they apprehend sin as the greatest of evils 1 Because it is the cause of all evils Deut. 28. 2 It keeps off the greatest good 3 It cannot be purged away but with the greatest price even Christs bloud 4 There 's more evil in sin then in any thing hence followes 1 A resolution not to meddle with sin as Jehoshaphat when he had smarted by joyning with Ahab in sending out a
reverend boldness and confidence but when we are doubting timorous and fearfull it 's a sign we come in our own names Christ hath a golden Censer wherein is much Incense which he offers with the prayers of all Saints Revel 8 3. as the high Priest of old did who put Incense on his Censer when he made an atonement for the people Numb 16.46 2 Pray with the Spirit We have received the spirit of adoption whereby we cry Abba father Rom. 8.15 Also v. 26. The spirit makes request for us with groanings that cannot be uttered The grones of the spirit are strong cries which so fills heaven and earth that besides it God hears nothing saith Luther If in tentation or trouble we shall onely sigh to God and say Jesus Christ come and help me or else I am undone for ever we shall finde often ease hereupon All the sons of God have the spirit of his Son in their hearts crying Abba Father God grants not that often which is in the top of the heart and in the froth of words but according to the depth of the sigh to which often words answer very barely or not at all How many worldly wise men are there that might they have a world to continue one quarter of an hour in ripping up their hearts in conceived prayer they were not able to do it Some short wishes they have as God be thanked for his blessings God send us rain Others there are who have learnt the art of prayer or the gift but they have not the grace of prayer they pray artificial prayers and give artificial life to them as if the spirit accompanied them but in the mean time their hearts are neither warmed nor melted But those prayers wherein God delights are stir'd up by the holy Ghost Jude 20. Eph. 6.18 Praying with all supplication in the spirit Without this spirit we may speak of God but not unto God indeed the best of our prayers are but as the stammering voices of infants begging bread or meat at the Table yet these chatterings or stammerings coming from the spirit he that searcheth the heart must needs know what they mean because he maketh intercession for the Saints now he intercedes not by way of merit as Christ doth nor by way of supplication but by stirring us up to cry to God Rom. 8.27 Do the bowels of a father yern towards an infant groaning and panting and unable to tell where his pain is and will not God be moved with the sighs and groans of his children When Moses spake never a word yet he is said to cry to God Exo. 14.15 Hanna's voice was not heard 1 Sam. 1.13 yet she is said to powr out her heart v. 15. the sighs of the godly are as so many beams of the spirit which tyrants cannot hinder from ascending heaven though they should cut out their tongues Asaph groaned when he could not speak Psal 77.4 Now that this praying with sighs and groans comes from the spirit appears because when the spirit ceases from working upon our hearts we become dull and heavie and weary of the dutie that it becomes a very penance to us the soul then is like a becalmed ship All Saints that pray aright even Paul himself pray by this spirit Rom. 8.15 By this spirit we present such sighs as cannot be expressed and utter such words as are not able to be repeated The sighings of the needy God hears Psal 12.5 Now though carnal men sometimes groan and that to God yet are these groans a fruit of nature as the bruits do under feeling of a pressing weight the groans of saints come not onely from feeling of pain but from sorrow for sin 2 The groans in Saints lifts up their hearts to heaven and brings back chearing and sence of Gods love 3 There 's usually a sweet satisfaction comes in those groans which doth not in the groans of wicked men Those that have this spirit of prayer they have many ejaculations amidst their callings Nehemiah when he was speaking to the King prayed to the God of heaven Neh. 2.4 they frequently dart out many broken sighs to quench the sprowtings of lust as pride unclean desires revenge c. and have many invisible springings of heart upon the receipt of blessings on themselves or others Many zealous wrastlings for removal of corruptions and supply of grace To powr out the soul out of sense of spiritual wants in that form or phrase which groanings and meltings of the spirit doth indite and frame is beyond the ordinary reach of unregeneration Yea thus to pray is the hardest of all works because it cannot be effected without the spirit This spirit of prayer is of more worth then the world especially when a Christian hath by any scandalous sin or relapse or sin against conscience turn'd away Gods favour for hereby he hath restitution into Gods favour and the return of Gods countenance Jon. 2.4 7. Infinite more fruits the spirit of prayer works as many secret exultations and rejoycings spiritual ravishments strong though silent cries passionate meltings unutterable groans zealous longings which are riddles to prophane men but known to the children of God 3 Thirdly the person must be righteous Hear my prayer for I am holy Psal 86.2 The prayer of the wicked is abomination to the Lord Prov. 15.8 A holy man may make a carnal prayer as when the flesh gets the upper hand but a carnal man cannot make a spiritual prayer I mean a prayer prevailing for spiritual things Jon. 9.31 God heareth not sinners but if any man be a doer of his will him he hears The righteous cry and the Lord heareth and delivereth him out of all his troubles Psal 34.15 The prayer of a righteous man avails much Jam. 5.16 If ye abide in me and my words abide in you ye shall ask what you will and it shall be done unto you Joh. 15.7 8. Whatsoever we ask we receive of him because we keep his Commandements and do those things which are pleasing in his sight 1 Joh. 3.22 The spirit of prayer is called the spirit of grace if thou hast not the spirit of grace thou canst not pray Zach. 12.10 yet know the righteousness of a person may consist with variety of passions as he instances in Eliah Jam. 5.17 In all begging it's a great matter who it is that begs if it be a sturdy beggar we have nothing for such so in prayer if a wicked man pray for any spiritual blessing saith God I have nothing for you but if it be a believer Christ saith be of good chear to such Luke 8.48 if thou prepare thy heart and stretch out thy hands towards him if iniquity be in thine hand put it far away Job 11.13 14. He will fullfil the desire of them that fear him Psal 145.19 Contrary when a man inclines to wickedness in his heart the Lord will not hear him Psal 66.18 The Pagans had so much divinity as to say the gods
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
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
EXPOSITIONS AND SERMONS UPON The Ten first Chapters of the Gospel of JESUS CHRIST according to MATTHEW Written by CHRISTOPHER BLACKWOOD Preacher to a Church of Christ in the City of Dublin in IRELAND Necesse est nobis Scripturas sanctas in testimonium vocari sensus quippe nostri enarrationes sine his testibus fidem nullam habent Orig. homil 1. in Jerem. It 's needfull the holy Scriptures should be called into witness because our meanings and Expositions without these witnesses have no belief Quaemadmodum si quis herbas aridas nec odorem nec colorem gratum habentes in medici officina dispositas repererit c. As if a man shall finde in a Phisician or Apothecaries shop dry herbs having neither smell nor colour though they may seem to have a base shew yet he will suspect there is some virtue and remedy in them so in the Apothecary shop of the Scriptures if any thing meet which at first sight seems to be contemned yet we may surely set down that there is some spiritual profit in it because Christ the Phisician of souls is to be supposed to have put nothing idle or unprofitable in this his shop meaning of the Scriptures Orig. hom 8. in Levit. LONDON Printed by HENRY HILLS for FRANCIS TYTON and JOHN FIELD and are to be sold at the Three Daggers and at the Seven Stars in Fleetstreet 1659. To the Right Honourable Lord CHARLES FLEETWOOD late Lord Deputy of Ireland and now Lieutenant-General of the forces in England MY LORD TO testifie that due acknowledgement of Your Lordships favors whereto I am obliged I have hereto prefixt Your Lordships name Among all studies none are to be preferr'd before the study of the Scriptures LUTHER when one Chapter was opened to him said Me thinks I see heaven opened Here are several Chapters opened wherein if God shall open himself to Your Lordships heart heaven shall undoubtedly be opened unto you Let not Your Lordship herein expect the flourishing garnish of humane Eloquence nor the glorious varnish of Rhetorical expressions but naked truth or at least the same drest up in an homely garb Truth is more potent them Eloquence the spirit better then wit Faith greater then Learning and the foolishness of God stronger then men All knowledge save that of the Scriptures is but perishing food yea the very knowledge of the Scriptures is no better unless as the understanding be affected with the truth of them the will be affected with the goodness therein presented In vain is all knowledge if it be not improved to the benefit of our own souls If our knowledge consist onely in methodical discoursing of God we shall glorifie him onely as the Painter doth the party whose picture he hath exactly taken With all the truths of God our hearts should have such correspondence as between the Character and Letter instamp'd My Lord if now and then you shall redeem an hour from Court-affairs to Closet-contemplation to peruse this ensuing Treatise I hope through the blessing of God your labor will not be in vain I have no more at present save to exhort you to take opportunities of doing much for God who hath done so much for you that so your faith and fruits of righteousness may abound in the day of account which with my prayers to the Lord for Your Lordship Your Lady and Posterity is the hearty request of MY LORD Your Lordships in all duty to serve and observe you CHR. BLACKWOOD TO THE READER BEing desired by some of my friends to Print some Annotations upon the New Testament though my life was too far spent and I not like to accomplish it my Body being much worn yet I thought it adviseable to make an Essay herein but the Providence of God so disposed that I had no sooner finished 3. or 4. Chapters in Matthew but I was called from the City of Kilkennie in Ireland to be Overseer of a Church of Christ in Dublin to whom preaching I was necessitated in order to their edification to handle some Points largelier then the nature of an Exposition calls for but yet I suppose not with less profit to ordinary Readers I have not according to the itch of the times affected new fangled interpretations but judging it unsafe to move the bounds of the faith I have troden in the steps of the best ancient and modern Divines that Providence led me to adding changing rectifying inventing and proposing what I thought needfull Thou mayest perhaps in some points meet with a judgement differing from thine in some one thing yet let not that cause thee either to reject or not promote the truths in this ensuing Treatise wherein we agree in most things If the Lord may have glory and thy soul Edification and Comfort and any Comfort may redound to me in the day of my account which speedyly draws on I trust I shall have my end With much carefulness I have endeavoured to avoid the misleading of Gods people I cannot promise thee all in this Treatise is truth yet notwithstanding all fear of losing friends and procuring enemies I have pressed after truth through multitudes of impediments temptations and discouragements That the answer of those prayers which have been poured out for a good success upon these weak endeavours may redound to the rejoycing of both our souls in the day of the Lord is the earnest request of Thy well wishing friend for the Lords sake C. B. The Authours Introduction to the ensuing Treatise TO the better understanding of this Gospel which through the assistance of the good Spirit of the Lord I now undertake there must be certain things first to be considered whereunto I shall propose these ensuing I. That by the Gospel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant The glad Tidings of Salvation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Well and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To tell though sometimes the word Gospel is taken for the Reward of good Tidings as Cicero to Atticus saith O thy sweet Epistles to which I confess Evangelia that is the Reward of good Tidings is due This word Gospel is taken 1. Generally for the whole Scripture which declares this Message for there were many sprinklings of the Gospel in the Old Testament Gen. 3.15 Deut. 18.18 2. Or particularly 1. for the promise of forgiveness of sins to them that believe and repent Luke 24.47 Acts 10.42 2. For the publication of this Gospel so Paul Rom. 16 25. was separate to the Gospel of God that is to the preaching of it See also Gal. 1.15 16. 2 Tim. 2.8 Christ was raised from the dead according to my Gospel that is the preaching of my Gospel Rom. 2.16 God shall judg all secrets according to my Gospel that is according to my preaching II. In that it 's said according to Matthew we may note that the prime Authour of this Gospel was not Matthew but the Spirit of God Matthew onely penn'd what the Spirit dictated III. This
of his humane Nature for his divine Nature is unspeakable Isai 53.8 3. For as much as Generation is taken for Life Gen. 6.9 Noah was perfect in his Generation that is in all parts of his Life hence Matthew intends to set down the Life of Christ Of Jesus Christ that is here is the Generation not of a common man or an ordinary Noble-man but of Jesus Christ Jesus signifies a Saviour Christ signifies Anointed for he was anointed King Priest and Prophet of his Church Heb. 1.9 The Son of David the son of Abraham the Evangelist names two of the most excellent Progenitours of Christ because the Promises of the Messiah were especially made to these for the Jews knew that the Messias they were to believe on was to descend from the Linage of Abraham and David David is set before Abraham not because he was before him in Faith but in kingly Dignity and though the Jews were counted the children of Abraham yet the Messias was called the Son of David Matth. 15.22 V. 2. Abraham begat Isaak and Isaak begat Jacob and Jacob begat Judas and his Brethren Here is a Description of Christ's Genealogy from Abraham to Christ in a direct Line Abraham begat Isaak Isaak begat Jacob Jacob begat Judas and his Brethren that is Jacob begat not onely Judah but the other eleven Patriarchs who were in a collateral Line the Evangelist goes no higher than Abraham to derive Christ's Pedigree because he counted it sufficient to shew that Christ according to the flesh was the Son of Abraham and David to whole Families the Promise of the Messias was bound Gen. 22.18 In thy Seed shall all the Nations of the earth be blessed 2 Sam. 7.12 13. When thou shall sleep with thy Fathers I will set up thy Seed after thee and I will establish the Throne of his Kingdom for ever V. 3. And Judas begat Pharez and Zara of Thamar and Pharez begat Ezrom and Ezrom begat Aram. The Evangelist goes on in the Line of Christ shewing Judah begat Pharez and Zara of Thamar he names four Women that were great Sinners as Thamar Bathsheba and Rahab and Ruth that was a Moabitess or Gentile because these Women were not joyned to their Husbands in an ordinary manner but an extraordinary Thamar deceitfully prostituted her self to Judah Gen. 38.10 to v. 27. Bathshâ—ba was first joyned to David by Adultery and then by Wedlock Salmon maried Rahab because she received the Spies Ruth maried Boas who had been a stranger in the Land of Moab and came back poor into Judea Christ that came to put away sin was born of Sinners to teach us what a vanity there is in Pedegrees in any Pedegree should we look some Generations past there are some wicked and scandalous Judah begat Pharez and Zara Gen. 38.28 29 30. Pharez begat Ezrom called also Hezron Ruth 4.18 1 Chron. 2 5. Ezrom begat Aram called Ram Ruth 4.18 V. 4. And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat Salmon and Salmon begat Boas of Rachab and Boas begat Obed of Ruth and Obed begat Jesse These Generations are fetcht out of Ruth 4.18 Qu. How could Salmon mary Rahab being a Harlot and a Stranger seeing it 's said Deut. 7.3 Thou shalt make no Mariages with them Also Deut. 23.17 There shall be no Whore of the Daughters of Israel Answ She had been a Harlot but now was not Secondly it was not unlawfull to mary Strangers because they were Strangers but because they were Idolaters which she now was not Josh 2.11 Exod. 34.16 Take not of their Daughters to thy Sons lest they make thy Sons go a whoring after their Gods The same we may say of Ruth though a Moabitess Thy People shall be my People and thy God my God Ruth 1.16 Obed begat Jesse Maldonate moves another Question Quest How it could be that betwixt Salmon and David there could come betwixt them onely three men 1 Kings 6.1 when 366. years came betwixt for the Temple began to be built in the 480 year after the People came out of Egypt and the fourth year of Solomon's Reign so that take out the four years of Solomon's Reign and the seventy years of David's Life and the forty years the People were in the Wilderness before they past over Jordan to take Jericho the remainder will be 366. years Answ It 's not incredible that four men of that time wherein man's life was so extended by nature and temperance should live 366. years for Salmon marying young with Rahab they might all live under an hundred years and at the same time Moses though much spent in labour lived 120. years Deut. 34.7 V. 6. And Jesse begat David the King and David the King begat Solomon of her that had been the Wife of Urias Jesse was of low condition 1 Sam. 20.27 Saul called David the Son of Jesse by contempt yet was he the Root from which Christ sprang Isai 11.1 Begat David the King this word added for honour sake of her that was the Wife of Uriah to signifie that God did not repent of his Promise made to David because of his Adultery with Bathsheba V. 7 8. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa and Asa begat Jehosaphat and Jehosaphat begat Joram and Joram begat Ozias Joram begat Ozias three Generations coming betwixt 1 Chron 3.11 which were Ahaziah Joas and Amaziah who begat Ozias called also Uzziah 2 Chron. 26. and Azariah If you ask why these three were omitted It may be answered because Jehoram joyned himself to the house of Ahab and Jezabel taking Ahab's Daughter to Wife 2 Chron. 21.6 Now God had threatened to make Ahab's posterity like Jeroboam's 1 Kings 21.22 that is utterly to extinguish them Now a wicked man's Posterity is reckoned to the third or fourth Generation Exod. 20.5 If these three had been reckoned there had been seventeen Generations they are excluded because born of the seed of Ahab V. 9 10. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias and Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias Ozias begat Joatham he is said to become mighty because he prepared his ways before the Lord his God 2 Chron. 27.6 Jotham begat Achas he was an horrible Idolater 2 Chron. 28.2 3. He made molten Images for Baalim and burnt his Children in the Fire and sacrificed under every green Tree Achas begat Hezekias he was a Prince of strong confidence in God none of the Kings of Judah equalled him in this grace 2 Kings 18.5 6. and of much sincerity and brokenness of heart Isai 38.3 5. Ezekias begat Manasses who did after the abomination of the Heathen 2 Kings 21.2 build the high places which Hezekiah destroyed and worshipped all the Host of Heaven v. 3. and made his Sons pass through the fire and dealt with Familiar Spirits v. 6. but he humbled himself greatly for these and other evils 2 Chron. 33.12 13.
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
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
That is from the Countreys placed beyond Jordan in respect of Calilee as Gilead Trachonitis Abilene and all that Countrey that fomerly belonged to Sihon and Og and the Countreys of Arabia which were the happy Arabia abounding with Spices and the rocky Arabia and the desert Arabia which was a Wilderness And from many other remote countreys so that a while after Christ his death Justin Martyr said There is no one kinde of Mortals whether Barbarians or Greeks or by what other names they be called either of the Hamazobians or Nomades that want a house and live in tents among whom by the Name of Jesus Christ crucified prayers and thanksgivings are not made to the Father and Creator of all things Justin cont Tryph. CHAP. V. WE have in this Sermon 1 The Preface v. 1. 2 The Sermon in the rest of the Chapter V. 1. In the preface observe 1 The Author of the Sermon viz. He that is Jesus 2 The place where it was in the Mount 3 The occasion seeing multitudes follow him 4 The persons he taught his Disciples 5 The gesture he used he sate 1 The Author of the Sermon viz. Jesus Christ wherein he propoundeth a new Law far more perfect then the law of Moses wherein there are divers things added for to this Thou shalt not commit adultery is added He that looks upon a woman to lust after her hath committed adultery with her in his heart instead of Thou shalt not kill He that shall say to his brother Racha shall be guilty of hell fire Is not the law of committing of Adultery safe to which the law of not lusting is added Tert. de pudicitiâ All conclude that Christs intent is to clear the true meaning of Moses and the Prophets which was corrupted by the false gloss of the Jewish teachers but it seems to me that Christ added some things not onely by way of explication but by way of rule and this he did as the Prophet of his Church whom we are to hear in all things Acts 3.22 2 The place where it was in the Mount Thither he went to spend the night in prayer in order to the calling of his twelve Disciples for this Sermon and that Luk. 6. was one and the same as appears by their matter and subject This Mount is supposed by Chorographers to be 〈…〉 saida and here Christ called his Disciples unto him and chose out of them Twelve whom he called Apostles and sent them forth to preach In the top of this Mountain Christ chose his twelve Apostles in the descent of the Mountain he preached this Sermon Both Matthew and Luke gather the chief points of Christian doctrine into one place 3 The occasion which was not onely Disciples but multitudes were there present Teachers should observe opportunities when to preach We may desire to preach among multitudes not for vain-glory sake but because where there are many its like some or more will be wrought upon 4 The gesture He sate Luke 4.16 He stood up and read his Text and then sate down and preached He sate among the Doctors hearing and asking them questions Luk. 2.46 being apprehended he told the multitude I sate daily with you in the Temple teaching Matth. 26.55 Christ taught sitting because it was the manner and custome of the Teachers of that Church so to do Matth. 23.2 The Scribes and Pharisees sit in Moses chair Luk. 5.3 He sate down and taught the people out of the ship Christ sate down either because he was weary in going up the Mount or because of the length of his Sermon which if delivered with amplifications would have wearied him standing and to shew that Preachers are not confined to one kinde of gesture but as Christ sometimes preached sitting sometimes standing so may they 5 Whom Christ taught viz. his Disciples who to prevent the multitudes that would have prest him stood near him Yet did he not onely teach them but also taught the multitude V. 2 3. And he opened his mouth and taught them saying Blessed are the poor in spirit for theirs is the Kingdome of God He opened his mouth That is Christ that had formerly opened the mouths of the Prophets now opens his own mouth Heb. 1.1 God who at sundry times and in divers manners spake unto the Fathers hath in these last times spoken unto us by his Son Blessed are the poor in spirit In these words two things are considerable 1 The happy and blessed condition of them that are poor in spirit 2. The reason of it For theirs is the Kingdome of heaven For the former Obs Poverty of spirit is a blessed frame of spirit But before I come to open this point let me lay down some cautions as 1 That Christ shews not by what means we may come to blessedness but onely the qualifications of them that do attain it as in Ps 15. in the whole Psalm much less doth Christ set down by what merits we obtain blessedness He shews what manner of persons he will have them to be who expect blessedness viz. poor in spirit mourners meek mercifull hungring after righteousness these are rather notes of blessed men than procuring causes of blessedness Such we are to put difference betwixt Scriptures that speak of the causes of blessedness such as these John 3.16 6.54 8.24 Psalm 32.1 and those that speak of the properties of blessedness such as Psalm 1.1 112.1 James 2.1 So that we see the meaning why Christ saith not Blessed are they that are redeemed with Bloud or blessed are they which believe in me because he would teach not wherefore we are blessed but who they are that are blessed Four things to be discust 1 What it is 2 Grounds of it 3 Trials 4 Means to it 1 What spiritual poverty is It 's whereby a poor soul having some grace sees a want of further grace and so goes for supply out of himself to find it in Christ There are two degrees of it 1 When we are convinced of our miserable estate by nature so that the soul desires to be otherwise then it is Joh. 16.10 2 After we are in Christ whence follows 1 Sight of emptiness in all things save Christ Phil. 3.8 compared with Christ the soul counts them dung 2 Self abasement Luke 18.13 the Publican cries God be merciful to me a sinner Phil. 3.8 Paul calls himself less then the least of all Saints 3 Earnest desire after the favour of God Esa 41.17 18. When the poor and needy seek water I will open rivers in high places and fountains in the midst of the valleys Take we notice of our poverty by nature we are not able to pay our debts and apt to be cast in prison for them Grounds of spiritual poverty 1 Else we will not come to Christ the prodigal came not to his father till he saw himself poor 2 This is the end of Gods permitting us to fall God left Hezekiah to try him that he might know all that was in
fleet he would not joyn with his son Ahaziah though sollicited When a man hath had a fall from a resty horse which had like to have broke his neck he will hardly come upon his back again 2 He will not be hired for any gain of sin against God he will not sell himself as Balaam did Tryals of thy Mourning 1 True mourning that comes from the spirit of grace looks at God who hath been dishonoured and at Christ who hath been crucified Psal 51.3 4. Mine iniquitie is ever before me against thee thee onely have I sinned Hos 6.1 Come let us return unto the Lord for he hath torn us and he will heal us Luke 15.18 Father I have sinned against heaven and before thee so it looks on Christ as crucified Zach. 12.10 They shall look upon him whom they have pierced In opposition to this there is a mourning flowing from the spirit of bondage which is a forced work this differs from the other as the motion of a clock from the motion of a living creature the one is moved from a principle of life the other from weights in the one a man is humbled in the other he humbles himself 2 True mourning hath a change of heart going with it Jer. 4 14. Luke 7.38 those eys that had been employd in wanton glancings now they weep those hairs that had been laid out to entangle now wipes Christs feet those lips that had kist wantonly now kiss Christs feet Hypocritical mourners have no change of heart they are like thievs who forbear stealing while in prison onely 3 If thy mourning for sin be right outward contents will not take it off David had the delights of a Court yet did not this take off his mourning Psalm 51.3.38.6 4 If thy mourning for sin be right it will be on this ground because it turnes away the face of God 2 Chron. 7.12 13. 5 Thou wilt mourn for secret sins as well as for open Psalm 19.12 Cleanse me from my secret sins as vain thoughts Jer. 4.14 c. 6 Thou wilt mourn especially for thy great sins as David doth for his adultery and murder Psalm 51 14. and Paul for his blasphemy 1 Timothy 1.13 7 Thy mourning will be especially for thy master sin Psalm 32.4 5. All Davids mourning was nothing till he came to touch upon this sin of murder to mourn for it 8 Thou wilt mourn for it not onely in times of extremity as Pharaoh Exod. 9.27 and Judas Matth. 27.4 but likewise in times of prosperity 9 True mourning looks at Gods face and favour 1 Sam. 7.3 Psalm 51.8 12. Ezek. 7.16 Hypocrites mourning is to have temporal judgements removed 1 Kings 21.27 and so Jehoram 2 Kings 6.29 30. and those who howled upon their beds for Corn and Wine Hos 7.14 Means to mourning 1 Urge the Lord with his Promise of taking away thy stony heart Ezek. 36.26 Zach. 12.10 God promises to pour upon the house of David and the Hierusalem of Jew and Gentile a spirit of grace and supplication and they shall mourn c. 2 Be frequent in self-examination Psalm 22.28 They shall remember themselves and turn to the Lord Lam. 3.39 Jer. 31.19 after Ephraim was brought to know himself he lamented 3 Keep thy heart under the powerfull dispensation of the Word Jer. 23.29 The Word is a Fire and Hammer Acts 2.37 4 Look often on Christ crucified Hard is thy heart if it mourns not when thou remembrest the dying of Christ Zach. 12.10 looking on him they pierced they mourned 5 Pray for the Spirit of grace to be poured upon thy soul Isai 32.15 When the Spirit is poured from on high the Wilderness will be a fruitfull Field that is those hearts that were like Wildernesses and Forests when the spirit was poured from on high became fruitfull Fields 6 Get assurance of thy interest in Christ crucified A man cannot mourn heartily for sinning against the Lord so long as he knows not but God may damn him in time to come but when Gods love is manifested there will be great sorrow 7 Mournfull considerations as that thou hast broken an holy Law thou hast offended a tender Father that thou hast lived an unprofitable life that thou hast sadded righteous men and gladded wicked men that thou hast been partaker with other men in their sins that thou hast often slidden back from God that thou hast been so dead-hearted in thy secret approaches to God 8 Consider the benefits of holy mourning as 1 Joy is wont to follow it Psalm 97.11.126.6 7. as a joyfull Harvest follows a weeping Seed-time when the poor Farmer mourns to cast away his precious Seed which his Family so much wants Luke 6.25 Isai 57.18 Isai 6.1 2 3. 2 Such persons are marked in an evil time Ezek. 9.4 Job 5.11 3 Such persons are not without blessedness though they be without comfort for Blessed are they that mourn Yea a time is coming when the Lord shall be thy everlasting Light and the days of thy mourning shall be ended Isai 60.20 4 This is one of the effects of Repentance 2 Cor. 7.7 Joel 2.12 5 Godly mourning is a special means to compose the dissoluteness and loosness of our affections which are apt to be scattered too much among carnal joys James 4.9 10. Be afflicted and mourn let your laughter be turned into mourning and your joy into heaviness 9 Practise duties as 1 Private admonition 2 Sam. 12.7 Psalm 141.5 2 Take a fit season for plowing up thy heart Jer. 4.3 when softened by outward trouble 3 Get a particular knowledg of thy evils 1 Sam. 12.19 We have sinned in asking us a King 2 The Reason why mourners are blessed For they shall be comforted here in part 2 Cor. 1.4 and hereafter fully in Heaven James 1.12 Apoc. 7.17 V. 4. Blessed are the meek for they shall inherit the earth Obs Meek persons are blessed 1 What meekness is 2 Why the meek are blessed 1 What it is it is a certain moderation of minde speech and gesture whereby a man becomes gentle and tractable towards those with whom he converses so that he is not sharpened unjustly at their follies and frowardness and smaller offences they commit against him 2 Why meek persons are blessed 1 Because Christ pronounces them blessed Psalm 149.4 The Lord taketh pleasure in his people he will beautifie the meek with salvation Psalm 147.6 The Lord lifts up the meek The meek shall increase their joy in the Lord Isai 29.19 2 Christ promises such persons rest Matth. 11.29 Learn of me for I am meek and ye shall finde rest for your souls Now what rest is this save the rest of grace and glory 3 A meek spirit is of high price in the sight of God 1 Peter 3 4. God exalts such souls in blessedness Hence Preachers are sent to preach good tidings to the meek Isai 61.1 Psalm 76.9 4 Let us learn this duty 1 We have the example of Christ herein Matth. 21.5 Behold thy
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
in the Life to come because their Reward is great in Heaven He means not the Reward of Merit but of Grace as if a King should give ten thousand pound a year for an hours service What I promise to give a man that is his reward though his service do not equal it as if I promise a man an hundred pound for making me a pair of gloves Now in merit there must be a proportion betwixt the work and wages for the recompence of merit is an act of righteousness now in all righteousness there must be equality when reward is promised to Gods children it is not to establish merit but to let Saints see that their labour will not be in vain Reasons against merit 1 God needs not any of our services nor gets no benefit by them Job 22.3 Can a man be profitable to God Job 35.7 8. If thou be righteous what givest thou to him or what receiveth he of thine hand Acts 17.25 He is not worshipped with mens hands as though he needed any thing 2 When we have done what we can we are unprofitable servants Luke 17.10 3 All good works are the workings of God in us and therefore reward is not due to our own works but God crowns his own grace in us so that Deus est debitor noster non ex commisso but promisso as Aug. saith God is our debtor not for any thing done by us but for his promise Matth. 10.42 So he promiseth to reward a cup of cold water given to a disciple 4 There is no proportion betwixt our sufferings and the crown of glory Rom. 8.18 2 Cor. 4.17 18. we ought to take heed herein because the Papists use it to destroy grace Seeing then there is a reward in heaven let us endure reproaches we endure bitter Physick and sharp cutting in hope of long health let us endure reproaches and other sufferings in hope of glory Heb. 10.34 Use Caution Render not reviling for reviling imitate Christ 1 Pet. 2.23 and Paul 1 Cor. 4.12 being reviled we bless Yea he took pleasure in reproaches 2 Cor. 12.10 Let us look to the reward in heaven as Christ did Heb. 12.1 2. 3 Things may comfort under these 1 That our heart is well affected to every man yea even such as rail against us Matth. 5.44 2 That in private prayer we can pray for such reproaches Psal 109.3 4. 3 That thou hast a God to make thy complaint unto in all revilings as Nehemiah did Nehem. 4.3 4. 4 Your great reward in heaven 2 Exhortation Carry patiently under revilings for else 1 Thou wilt disturb thine own peace 2 Hereby thou wilt by an impatient frame of spirit discover so much evil as may be a just cause of revilement 3 By impatiency herein we may make others think us to be guilty 4 By reviling again you harden others in their reviling 5 You show great weakness to think so as if there were no other means to deliver you from an ill name but by an ill tongue Psal 38.12.13 When Davids enemies spake mischievous things against him he was a man that is both deaf dumb yet must we not so neglect our names that we should neglect the crimes falsely objected to us and confirm the slanderers but we must say I have not a Devil also If I have spoke evil bear witness of the evil He that neglects his name is cruell a good conscience is necessary for us before God a good name before our neighbour Luth. Ob. But I am guiltless and innocent and they reproach me falsely Ans The more false the things are the more cause thou hast to rejoyce if they were true thou hadst cause to be confounded For so persecuted they the Prophets Here 's the second ground of rejoycing It 's no otherwise with you then with the ancient Prophets of God whom they persecuted with reproaches as David Psal 31.11 Who was a reproach among his neighbours Psal 41.10 Mine enemies reproach me saying Where is thy God So strange were his reproaches that his heart was as it were broken with them Psal 69.20 So Jeremy cap. 20 10. I have heard the defaming of many Report say they and we will report it Nay it hath generally been the lot of true Prophets to be persecuted Matth. 23.34 So that we may say Which of the Prophets have not your fathers persecuted Wâ—â—ness Eliah Micaiah Amos c. 7.13 Zachary Matth. 23.35 36. Yea the Disciples Matth. 10.23 So that we may â—â—y Gal. 4.29 As he that was born after the flesh persecuted him that was born after the Spirit So it is now Gal. 4.29 V. 13. Ye are the salt of the earth but if the salt have lost its savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and to be troden under foot of men Ye are the Salt of the Earth Quest Doth Christ call Ministers the Salt of the earth or all believers Ans Christ calls believers whether preachers or others the Salt of the earth 1 Because Christ not onely taught the twelve but all the disciples 2 Because it is not appropriated unto preachers alone but unto all believers to season others with grace for not onely preachers but all believers have the means of seasoning others as 1 Savoury speeches Col. 4.6 Let your speech be always with grace powdered with salt 2 Savoury examples Luke 14. ult Have salt in your selves and peace one with another that is as you live together in peace so let there be savoury and holy examples earth is put for the inhabitants of the earth by a Metonymie salt for them that do the duty of salt by a Metaphor But if the salt have lost his savor wherewith shall it be seasoned It is good for nothing no not so much as for the dunghill because it causes barrenness as if Christ should say If other men be unsavory you may season them but if you be unsavory who shall season you Use To apply this see 1 How unsavory mans nature is unless it be seasoned by the word Psal 14.3 men by nature are altogether become stinking their throats are like open sepulchres Rom. 3.13 Like putrified flesh to mans taste 2 See the duty of Christians which is to season others This is done 1 By the word which like unto salt gives rellish Psal 119.9 Wherewith all shall a young man cleanse his way by taking heed unto thy word 2 By a holy and blameless conversation Scandalous practises make persons to stink Gen. 34.30 Simeon and Levi by their slaying the Sichemites made Jacob to stink among the inhabitants of the land Holy practises insensibly gain others 1 Pet. 3.1 Wives be subject to your husbands that if any obey not the word they may be won by the conversation of their wives let no man be led with vain glory because of present hearers let us live blamelesly among men and speak nothing for trifling sake but being much silent to answer to what
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
goodness in David wisdom in Solomon patience in Job zeal in Phineas but then all Saints shall have all graces God being all in all Then God shall be all in all in the praises of glorified Saints they shall not so praise one another as praise God there will then be no need of the Sun or of the Moon to shine there for the glory of God will enlighten it Revel 21.22 Thus with his fulness will he fill all in all Ephes 1.23 He will be a perpetual Light without interruption Isai 60.19 3 We shall then be for ever with the 〈◊〉 1 Thess 4.16 Where there will be fulness of joy and pâ—â—osâ—râ—s for ever more Psalm 16. ult Which eye hath not seen â—or â—ar heard nor hath entered into the heart of man to conceive 1 Ger. 2.9 I might have shewn other properties of the former Temporary Kingdom as 1 The universality The stone cut out without hands filled the whole earth Dan. 2.44 45. See Dan. 7.26 27. Revel 11.15 Isai 24.21 22 23. and no Monarchy shall be after it Isai 2.17 See Zach. 14.9 the Lord i.e. the Lord Christ shall be King of all the Earth Then de facto all will be the Saints 1 Cor. 3.22 Revel 217. they shall inherit all things 2 Removing of miseries as 1 Sin Isai 35.8 Isai 60.21 Zeph. 3.13 2 Peter 3.13 In this new Heaven dwells Righteousness Revel 21.1 2 3. compared with v. 27. 2 Sorrow Isai 14.1 2 3. Isai 25.8 Tears wiped from all faces Isai 54.13 14. Isai 60.14 20. The days of thy mourning shall be ended Isai 65.19 Revel 7.16 17. 21.4 These things never yet fulfilled Isai 65.19 Isai 35.9 10. 3 Fear None shall make them afraid Jeremiah 23.3 4. Jeremiah 30.10 Ezek 28.24 Mic. 4.1 2 3. Zeph. 3.13 14 15. 4 Death This shall then be swallowed up in victory Isai 25.8 Hosea 1â— 13 14. Paul cites both these places upon this occasion 1 Cor. 15.54 55. Hence there will be no sickness nor procreation of children because no Mariage Luke 20.35 36. 5 No need of political or ecclesiastical Government because free from sinfulness yet shall Kings bring their glory hither Rev. 21.24 6 No wants either 1 Of Meat or Drink Revel 7.16 2 Nor of Gods presence Revel 21.4 7 Freedom from Temptations as Christ after his Resurrection was never tempted so our bodies shall be like his Phil. 3.21 Satan is bound up that he should not seduce the Nations any more Some render the word Seduce to wander up and down for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wander as Planets Then that Promise will be fulfilled Rom. 16.20 3 The obtaining of Privileges as 1 Revelation of Mysteries Revel 11.19 The Temple of God was opened and there was seen in his Temple the Ark of his Testament This was after the seventh Trumpet sounded That is God in Christ who is typified by all Temples both that in Ezekiel and elsewhere opens his minde and mysteries to the Saints which formerly was shut up as the Book of the Law was in the Ark. Christ now opens something to us by his Spirit in faithfull Teachers and by the fallings out of things but then will be teach us in plainness to conceive Mysteries They shall be all taught of God 2 Union of Saints throughout the World both in affection and judgment Zach. 14.9 There shall be one Lord and his Name one Zeph. 3.9 They shall serve the Lord with one consent 3 Estimation of holy persons and things Isai 60.13 The Church shall be as the Stones of a Crown lifted up Zach. 9.16 That is highly esteemed as the Jewels in a Princes Crown 4 Glorious contemplation of God in Christ Rev. 22.4 beholding his face accompanied with great Hâ—llâ—â—â—â—â—hs of Praise Revel 19.1 to v. 9. For this see Doctour Holms his elaborate Discourse where you will see much of this additional yet with divers abbreviations and alterations I have finisht this discouse Of this twofold Kingdom forespoken of Justin Martyr saith The holy Prophets have foretold his twofold coming 1 One given as of a man despised and subject to passions 2 When he shall come from Heaven with glory and with his angelical Host when he shall raise up the bodies of all mortals that ever were and shall cloath the worthy with a nature void of all corruption but shall send the unrighteous with the Devils into everlasting fire Apol. 2. pag. 68. also in his Book against Tripho pag. 19â— Tripho having alleged that sundry Scriptures as that of Daniel the seventh compelled him and others to look for an illustrious and great one who from the ancient of dayes as the Son of man is to receive an everlasting Kingdom he your man who is called Christ was so without honour and glory that he fell into the utmost curse of the Law of God for he was crucified to which Justin answers There was a twofold coming one when he was prickt of you another when ye shall acknowledg whom ye have prickt and your Tribes shall lament the women by themselves and men by themselves Thy will be done in Earth as it is in Heaven In this is required 1 A denying of our own corrupt wills Matth. 16.26 Hereby we deny our selves Gal. 5.16 Walk in the spirit and ye shall not fulfill the lusts of the flesh Matth. 6.24 2 That we take up any cross the providence of God shall lay upon us without fretting or murmuring 1 Sam. 3.17 It is the Lord let him do what seemeth him good Job 1.21 The Lord giveth and the Lord taketh away blessed be the Name of the Lord. Acts 9.6 Matth. 16.23 3 That we follow the Lord in doing what he shall command Mic. 6.8 He hath shewed thee O man what is good 1 Thess 4.3 This is the will of God even your sanctification Also the will of God is for us to believe on his Son John 6.40 Grounds to do the will of Christ 1 It 's a good will Rom. 12.2 Eph. 1.5 Whatsoever God commands is grounded upon righteousness yea upon most perfect reason 2 It 's a known will Had God kept his minde in his own breast we might have pleaded for our selves and might have had a cloak John 15.22 but now we know it therefore our sin will be great if we do it not John 9.41 Luke 12.48 That servant that knew his Lords will and did it not was beaten with many stripes 3 It 's an acceptable will The Lord onely knowes what will please himself Rom. 12.2 Voluntary services though never so seemingly glorious are not regarded of him because not commanded Esai 1.11 12 13. Esai 66.3 Amos 5.22 23. 4 The pattern of Christ who was still ready to do his fathers will Father not my will but thine be done Matth. 26.39 42. yet was it in a most hard case even in the enduring the cursed death of the cross Yea saith Christ I do always those things which please him John 5.30.8.29 5 Possibility of doing Gods will
nor in that which is to come therefore some sins are forgiven in the world to come Answ Mark expounds it that such a one hath never forgiveness Mark 3.29 Matthew to aggravate the sin against the holy Ghost uses a Periphrasis as if we should speak of a sick man he can sleep neither day nor night that is never or as if we should say the grace of faith can never be bought with mony neither in this life nor in the life to come that is never For that place 1 Pet. 3.18 19 20. Being put to death in the flesh but quickned by the Spirit by which also he went to preach to the spirits in prison which sometimes were disobedient when once the long suffering of God waited in the dayes of Noah therefore say some the Gospel was preached in the world to come for forgiveness there is a misunderstanding of three things in this text 1 the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they understood the soul of Christ as by flesh his body the body they held to dye but the soul to remain alive in which soul say they he went and preached but by the flesh of Christ is meant his humanity according to this he is said to be put to death but by his spirit is meant his divinity Joh. 4.23 By the power of this spirit and divinity he was raised from the dead 2 Cor. 13.4 A second word misunderstood is this to the Spirits in prison Where the Word are is to be understood or the word being they understood were or had been which words are referred to those men that in the time of Noah were unbelievers and were then in the world now in Peters time their souls were in Hell for by the prison is meant Hell Rev. 20.7 There they are kept to the day of judgement The third word which almost deceived all was the word Going or went which they understood of his going out of the world into Hell when it was meant of his going out of Heaven into the world and speaking then by his spirit in the ministry of Noah to these rebells that were now in Hell in Saint Peters time Now that no sins are forgiven in the world to come appears 1 Because in this life onely are tenders of grace 2 Cor. 6.2 Behold now is the accepted time now is the day of salvation When the master of the house hath shut to the door of this life and ye stand without and knock and say Lord Lord Christ will say Depart from me I know you not Luk. 13.25 The gate of grace was wholly shut unto the foolish Virgins Matth. 25.11 2 The time betwixt this and death is the time for repentance patience and constancy and after death is the present receiving of the crown Rev. 2.10 Be thou faithful unto death and I will give thee a crown of life The godly lamented Stephen at his death but never prayed for him Col. 1.14 9 The grievousness of that prison whereinto unpardoned sins will cast us 1 We are afraid to be cast into a stinking prison for debt yet may there be hope one way or other to get out by satisfaction or compounding or the creditours pity but none of these can befall thee if thou dyest in thy sins and be cast into that prison thou canst not come out by satisfaction because that is of force onely by Christ his satisfaction in this life Act. 13.39 40. Col. 1.13 14. nor yet by composition for thou must lye there till thou hast paid the utmost farthing Luk. 12.59 nor by the creditours mercy because after death the wicked shall have judgement without mercy Jam. 2.13 2 There will be no running away from this prison because the prisoner is bound hand and foot Matth. 22.13 Bind him hand and foot and take him away and cast him into outer darkness Kept in everlasting chains Jude 6. Psal 49. Like sheep that are driven into the fold so are they driven into Hell ver 14. Luk. 16.26 3 In other prisons we have friends come to visit us but here not onely friends 2 Thess 1.9 but also all other comforts shall be removed yea the damned shall be deprived of the presence of God If the deprivement of the sight of God by faith be so grievous how grievous will the deprivation of the beatifical sight in glory be 4 The perpetuity of it to be condemn'd to perpetual imprisonment and that in some loathsom dungeon is terrible yet death may set us free thence but from the prison of Hell there 's no getting out The worm never dyes nor the fire never goes out Mark 9.44 45 46 47 48. It s five times set down the fire that never shall be quenched which are not idle repetitions but to ascertain us of the perpetuity of the torment If the damned had hope after some millions of years to have their torments ended it were something but the burnings are everlasting Isai 33.14 Isai 30.33 the Worm everlasting Isai 66.24 the Fire everlasting Revel 20.10 the contempt everlasting Dan. 12.2 Object But by what right will God punish temporary faults with eternal punishments Answ 1. Sin is committed against an infinite Majesty and so deserves infinite punishment now because man is a finite creature and cannot suffer for it at once therefore he must suffer for it successively to all eternity 2 Because in unpardoned sinners so dying there 's a wicked habit that should they live ever they would sin ever the sinner sins in his eternity and God punishes in his eternity 3 Punishment is to be measured not by length of time the offence is in committing but by the greatness of the offence Murder and Adultery are soon committed shall the Offender be no longer punished than the offence is committing 4 As we are to look upon the perpetuity of this Prison so upon the darkness of it Jude 6. the rebellious Angels are reserved under darkness chains of darkness 2 Peter 2.4 to the wicked the mist of darkness is reserved for ever 2 Peter 2.17 Light is most comfortable but in Hell there 's fire without light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the damned see not 10 Together with pardon come all other blessings Ezek. 36.25 26 27. I will sprinkle clean water what more the cleansing from filthiness a new heart the putting of the Spirit within us writing the Law in the heart Power over sin follows pardon of sin Rom. 7.15.8.2 yea all good things here Rom. 8.32 and glorification in Heaven hereafter Whom he justified them he gloried Rom. 8.30 11 True happiness consists in forgiveness of sins the World counts them happy that have great Estates that have the Princes ear but the Lord tells us those are happy that have sins pardoned Psalm 32.1 Blessed is he whose transgression is forgiven and whose sin is covered I am covered under the shadow of the wings of Christ and live secure under the most broad heaven of
assurance of thy pardon get more and more earnest of the Spirit Men that deal in great matters love to get as good earnest as they can the fuller earnest the more security Again people keep and esteem an earnest more then other mony because it hath reference to further matters which other mony hath not So should we esteem the Spirits testimony as sealing us up unto the future inheritance in heaven at which day it shall cease to be any further an earnest as earnest mony ceases to be earnest when the whole sum is paid Mean time till we come into that glory the Spirit though it do not always confirm us to present sence yet doth it confirm us to present experience from the former workings thereof which we have felt as the former movings of the infant in the mothers womb confirm the mother that she is with childe though at the present she feel no moving at all thereof Obj. But the heart is deceitful Ans The Spirit in us is too holy to deceive and too wise to be deceived When there is an object to be seen and an eye to see and light to discover the object to the eye sight must needs follow so in a believer there is grace to be seen and an eye of faith to see it so is there a light of the Spirit discovering that grace to the soul Obj. But some as Papists and others think there can be no assurance of remission of sins and of salvation A. That we may be assured herein appears 1 The Word bids us make our pardon and salvation sure 2 Pet. 1.10 Heb. 6.11.10.22 which were in vain if such a thing could not be 2 The Saints have been assured hereof Job saith c. 19.25 I know that my Redeemer liveth and that I shall stand up with him on the earth at the last day and I shall see him not with other but with the same eys 2 Cor. 5.1 Paul saith We know if our earthly tabernacle were dissolved we have a building of God Abraham Rom. 4.21 22. 1 John 3.14 1 John 5.14 15. We know we are translated from death to life we know we have the petitions desired 1 Pet. 5.1 I am also a partaker of the glory that shall be revealed Peter speaks of himself in this life Obj. But what these Saints had they had by special revelation Answ No. For the Saints Peter writes to had obtained like precious faith with himself 2 Pet. 1.1 And Paul saith I am perswaded that neither life nor death shall be able to separate us from the love of God See he names other believers as well as himself Rom. 8.38 39. 2 All the Saints have the same Spirit of faith 2 Cor. 4.13 though not in the same degree Timothy saith I know whom I have trusted 2 Tim. 1.12 See there is a certainty in knowledge The Hebrews knew in themselves they had a better and enduring substance which was the ground they not only patiently suffered but also joyfully endured the spoyling of their temporal substance Heb. 10.34 They did not onely conjecture it but knew it in themselves Peter when Christ asked him whether or no he loved him he did not answer Lord thou knowest we cannot tell truly whether or no we love thee but appeals unto Christ saying Thou knowest all things thou knowest that I love thee John 21.15 16 17. Peter mentions it three times shewing the undoubted assurance he had thereof 3 The Scripture bids us prove our selves as concerning our estate to God ward Gal. 6.4 Let a man prove himself that he may have rejoycing in himself alone 1 Cor. 11.28 Let a man examine himself and so let him eat 2 Cor. 13.5 Examine your selves whether you be in the faith This bidding us search our conscience according to the rule and the declaring that rejoycing followes thereon doth denote unto us that assurance of remission of sins may be had It is ridiculous to think that the Spirit should bid us search for that which cannot be found 4 That certainty and assurance of salvation may be had appears from the many signes and evidences the word of God sets down of our being in Christ of our having the Spirit of our regeneration uprightness confidence to say that he that hath these graces is not sure whether he have them or no is a great mistake for do not I know that I love the Lord better then any thing that I love my brother yea mine enemies that I combate against all sin hunger after righteousnesse that my heart closeth with every command of God that I hate all sin do not I know that I have comfottable answers from God in prayer when I have them Comfortlesse is the assurance of hope arising from humane conjecture allowed by Papists and differs from Theological or divine hope arising from faith 5 The doctrine of doubting of remission of sins or conjectural hoping for salvation is a comfortlesse doctrine for 1 It kills our joy and thankfulness for how can I joy in or be thankfull to him who for ought I know may damn me another day and how can I joy in a thing which I know not whether I shall have or no 2 This doctrine of doubting stuns and hinders our proceeding in a godly course How can a man have a heart to go on when he cannot tell whether all he doth will come to any thing yea or no The Scripture ordinarily exhorts to duty from the knowledge we have that our labour will not be in vain Gal. 6.9 Be not weary in well doing knowing in due season you shall reap if ye faint not 1 Cor. 15.28 Be ye alwayes abounding in the work of the Lord forasmuch as you know your labour will not be in vain 3 The doctrine of doubting must needs fill the conscience with much anguish and anxiety A man that is condemned and hath no way to escape but by a pardon must needs be in perplexity of mind till he know of his pardon so must the soul needs be that sees its own lost estate and knows nothing of the pardon of his sins 6 From experimental feeling when I trust to a person promising to give or lend me any thing I know I trust to him and rest on him for what he hath promised and shal I by faith rest on Christ and know no such thing 7 From the testimony of the renewed conscience for our spirits regenerate witness our good estate Rom. 8.16 Yea even this is witnessed even in weak Christians though with some fear of the contrary the poor man cryed out Mark 9 2â— Lord I believe help my unbelief How could we say we believe if we could not know it we cannot speak that truly whereof we can have no certainty 8 From the seal of the Spirit witnessing with our spirits Take heed of expecting such inward witness of the spirit as some expect viz. a discovering of your adoption without first discovering the signes of it as if by an
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
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
Jesus knowing their thoughts said Why think ye evil in your hearts Jesus knowing their thoughts Here was one note of his God-head to know the thoughts 1 Cor. 2.11 What man knows the things of a man save the spirit of man which is in him He must needs be God which did this 1 Joh. 2.24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testifie of man for he knew what was in man He did not know their hearts by outward gestures as by whispering laughing but he knew their hearts without signes when they sat quiet and still nor did he know them by the revelation of another as the Prophets did 1 King 14.3 4. as the Prophet Ahiah did the wife of Jeroboam but by his own power as being the searcher of hearts which God onely is And needs must he know the thoughts because he created the heart Psal 94.10 11. besides else how should he make manifest the counsels and secrets of the heart Rom. 2.16 1 Cor. 4.5 Why think ye evil in your hearts That is false malitious and blasphemous things as if I were onely a man when I am God These thoughts were evil 1 coming from the devil and their wicked hearts 2 In respect of matter as being derogatory to the majesty of Christ From this two observations 1 The thoughts of men are known to Christ 2 The consideration of this that our thoughts are known to Christ should be a check unto us from thinking evil in our hearts Obs The thoughts of men are known to Christ 1 Because he is God now all thoughts are known to God Gen. 6.5 God saw that every imagination of the heart of man was onely evil continually Job 21.27 I know your thoughts and the devices which ye wrongfully imagine against me Job 42.2 No thought can be withholden from thee yea God perceives and knows the inward thoughts of the heart Psal 49.11 Their inward thought is their houses shall continue Amos 4.13 he declares unto man his thought Psal 139.23 Try me and know my thoughts Psal 50.22 1 Cor. 3.20 2 Because he is the searcher of the heart Rev. 2.23 All the Churches shall know that I am he that searcheth the reins and the heart now the thoughts being a great part of the heart he must needs know them Luke 9.47 When the Disciples were thinking which of them should be greatest Jesus perceiving the thought of their heart took a little childe and set him before them Matth. 12.24 25. 3 Because he hath discovered to men their thoughts as here to these Scribes and to Judas before he acted any treason Luke 5.32 Luke 24.38 when the Disciples were affrighted Christ says Why do thoughts arise in your hearts The woman of Samaria John 4.29 He told me all that ever I did Use 1 To confirm unto us the God-head of Christ why because he knows our thoughts 2 Beware 1 Of vain thoughts which is 1 For matter when we shall think on foolish things Prov. 24.9 The thought of foolishness is sin 2 For manner when we shall think of God and good things in an unholy manner either irreverently or idolatrously Psal 50.23 Thou thoughtest I was such an one as thy self 3 For order when we shall think of good things disorderly If a Printer print never so well yet if one word stand where another should it will quite spoil the book 4 For end when we shall be thinking of good things for a bad end as to be thinking of the Scriptures how to colour over some sin to be thinking of God in extremities that he might deliver us out of this or that trouble resolving still to follow our lusts 2 Beware of wicked thoughts Prov. 30.32 If thou hast thought evil in thy heart lay thy hand upon thy mouth Esai 55.6 7. Let the righteous man forsake his thoughts Acts 8.22 Repent of this thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee 5 Though they think of God they delight not to think of him Rom. 1.28 they think of God but they know not how to shun it Obj. But thoughts are free Answ In Courts of men they are because man cannot make a Law that can reach the thoughts but not in the Court of heaven Jer. 6.19 I will bring upon them the fruit of their thoughts Obj. But we cannot hinder wicked and vain thoughts from arising in the heart Answ We cannot hinder them from being but we may hinder them from lodging in us Jer. 4.14 We cannot hinder persons from coming to our house but we can hinder them from lodging in our house we cannot hinder a Bird from flying over our heads but we may keep it from making a nest in our hair Q. Whence come these wicked thoughts in the heart Answ 1 From Satan who inspires and injects evil motions These sometimes are discerned by the suddenness coming like a flash of Lightning by their violence It 's a sad thing to have the devil Lord of our imagination as in Judas John 13.12 By their strangeness being thrown in as Josephs cup in Benjamins sack By their unnaturalness tending to destroy so to Christ Cast thy self down Thus Satan suggested to David to number the people 1 Chron. 21.1 Some think it more sad for the devil to run away with our thoughts then estates 2 From corruption Matth. 15.19 Out of the Heart proceed evil thoughts Jam. 1.14 15. Now whether they come from Satan or corruption they shall not be imputed to us if we disallow them Obj. I disallow them Answ If thou doest they will be burdens to thee and thou wilt complain to God in prayer against them and strive to turn thy imagination from them to God that the thoughts of God may be the possessions of thy heart 3 Try what thy thoughts are whether they be good or bad Trials 1 When they come from a good principle within A good man hath a good treasure in his heart Matth. 12.35 and from thence he brings forth good things hence his purposes are onely good Prov. 11.23.12.5 2 When good thoughts are not onely cast into the soul but we study them Many think because they have some thoughts of death judgement heaven and hell of repentance God and Christ therefore their hearts are good but these thoughts are onely the hauntings of the spirit to leave them more inexcusable Contrarily godly men strive to study good thoughts Psal 119.59 3 Whether are the good thoughts thou hast transient or permanent and abiding Gen. 6.5 The Lord saw all the thoughts of mens hearts were vain Obj. They had some good thoughts how could this be Answ They were vain for want of duration 4 Whether are thy thoughts brought forth into act Godly men act the good they think of Psal 119.59 I thought upon my wayes what then followed I turned my feet into thy testimonies Luke 15.18 The Prodigal thought of his misery what followed
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
18. 9 A care to reform the outward man with a neglect of the inward man Hypocrites are busiest in outward performances For example in matters of religion there 's the outward part and the inward part for the outward part as hearing presenting himself at worship Eccl. 8.10 He comes and goes to the place of the holy but for the inward part to wit the bleeding heart the melting affection the rectified will the inward washing of the heart Jer. 4.14 these he is a stranger from He is like a Bankrupt that makes show of all and more then all the wares he hath Matth. 15.7 8 9. Ye Hypocrites well did Isaiah say this people draweth nigh me with their lips but their heart is far from me Contrary the sincere Christian is like a rich Merchant that hath much more goods then is seen in Ware-houses and Cellars if he cleanse himself he labours not onely to cleanse his hands as Pilate did but he cleanses his heart Jam. 4.8 If he gives thanks he doth not onely lift up his hand but his heart to God in the heavens Lam. 3.40 He cleanses himself not onely from filthiness of the flesh but of the Spirit 2 Cor. 7.1 Jer. 4.14 If he give alms he draws out his soul to the hungry as well as his hand Isai 58.10 If he obey God in any command it 's from the heart Rom. 6.17 Col. 3.23 If he be baptized he cares not onely to have his body washed with pure water but to have his heart sprinkled from an evil conscience Heb. 10.22 He doth not onely speak of good things with his tongue but the Law of God is in his heart Psal 37.31 Because the outward part is easie and glorious in the eys of the world the hypocrite will do that but the inward part being difficult and costly he will not do that 10 A following God in cheap and creditable duties but not in costly and dishonourable duties So Saul 1 Sam. 15.8 9. Saul destroyed the worst of the sheep and cattel every thing that was vile and refuse they destroyed utterly but for Agag and the best of the sheep and oxen and fatlings and all that was good they would not utterly destroy So when a duty is creditable a hypocrite will do it as to profess Religion forwardly where it is in credit as many hypocrites did in Josiah's time whose hypocrisie was seen when he was dead Contrarily sincere persons follow God in costly duties if duty cost them all their preferment and wealth they will part with it Luke 14.33 Heb. 11.25.26 They will not offer to God that which costs them nothing so in duties wherein there is no credit as David when he danced before the ark of God 2 Sam. 6.20 though Michal scoft at him yet would he do it 11 Self justification and translation of the fault upon others 1 Sam. 15.13 I have performed the commandment of the Lord but Samuel said What means the bleating of the sheep and the lowing of the Oxen which I hear Saul answered v. 15. The people spared of the best of the sheep and of the Oxen. He laies the fault on the people v. 20 21. Contrarily sincere souls take the shame of their evils don to themselves 2 Sam. 24.17 Luke 15.18 When this frame of self justification is usual it s a bad temper See it in the Pharisee Luke 18.12 13. Contrary the publican But this sign I apply to an act rather then to a state of hypocrisie 12 The living in sin mean while pretending to be religious see it in that strumpet Prov. 7.14 she seemed very devout yet was an arrant strumpet see Eccles 8.10 Jer. 7.10 11. Herod Mark 6.20 In the midst of all his devotion he lived in incest by this was Jehu Saul c. discovered Deut. 26.13 14. One sin lived in proves a man an hypocrite Hab. 2.4 John 5.44 Psalm 19.13 Remedies against hypocrisie 1 Beg a sound heart of God that he would give thee a right Spirit Psalm 51.10.143.10 Psalm 139.24 Try me O Lord search me see if there be any way of wickedness in me Though Satan may tell thee God hears thee not because thou art an hypocrite yet mayest thou answer him He that confesses and forsakes shall finde mercy Prov. 28.13 2 Walk sutable to thy own principles beware what principles thou receivest but having received them and thy conscience having given judgement herein walk sutable to them It 's greatly hypocritical to have our principles go one way and our practice another yet ought there to be a tender respect to the principles of others judging that with as good a conscience they refrain that which you conscientiously seem to practise 3 Search thy heart to finde out thy hypocrisy and bewail it So Mr. Bradford was wont to call himself a painted hypocrite If we finde sincerity wrought in us let us hold fast the comfort of it Job 27.5 But if on the other side we finde we prefer our credit and profit before the Lord that we retain some darling sin and that we will not do some costly painfull or shamefull duty that we make clean the outside of the cup and platter but the inside is full of filth that we usually do that in secret we would not for a world should come abroad see that thou bewail all these hypocrisies thou being weary and heavy loaden with this sin as well as others art bid to come to Christ Matth. 11.28 Say not thou if thou have been an hypocrite all this while it will never be better if thou wilt not see the hypocrisie of thy heart and confess and bewail it before the Lord thou shalt never be better but if believingly thou mourn under it there is a fountain set open to wash thee from this as well as from other pollutions Zac. 13.1 1 John 1.7 8. And for the reliques of hypocrisie by often searching and bewailing they are weeded out every time a garden is weeded the weeds are the fewer and the herbs and flowers prosper better 4 Trace your hearts in your motives actings and ends It s hard for creatures to get lurking holes when they are closely hunted so hunt thy hypocrisie and it will hardly get harbour reflect upon thy self and consider the motives that set thee on work to do such an action was it the glory of God or thy own glory when thou denies thy self in such an enjoyment was it out of love to God or to get esteem Hezekiah thus traced his heart Esa 38.3 and so did David in the matter of Bathsheba hence he so prayes that God would renew a right spirit in him Probably Paul did the same Acts 9.9 and Peter Mark 14.72 when he thought thereon he wept the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he casting up Peter cast up how deceitfully he had dealt with Christ in denying him at such a time and for swearing and that three several times and that in the presence of his enemies upon a poor simple
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
not with other but with these eys Job 19.26 3 Sight is the most affective sense No sense runs quicker into the spirits of men Hence Jacob though he heard Joseph was alive yet would go and see him before he dies Gen. 45.28 Matth. 13.17 4 Sight is the most satisfactory sense See how greatly the Queen of Sheba was satisfied with what she saw 1 Kings 10.4 7. she had heard of Solomons glory but she did not believe it till her eys had seen it then she breaks out v. 8. The sight of the eys is better than the wandring of the desire Eccles 6.9 The affliction of these blinde men was the greater in that they were deprived of this sense yet even such sometimes have the want of seeing eys made up with sight of minde as Didymus St. Hieroms Master who was comforted by a Friend that came to visit him that though he wanted the eys which Mice and Flies had yet he had an intuitive mental sight which Angels had by which God was seen About these blinde men consider 1 Their Importunity They followed Christ and spake and cried unto him Sense of misery should make us importunate so the Woman of Cana Matth. 15.22 and the Widow with the unjust Judg. Luke 18.7 Acts 12.5 2 Their faith Thou Son of David have mercy on me It was the ordinary style of the Messias for the Promises made to David 2 Sam. 7.12 13 16. I will set up thy seed after thee and will establish the throne of his kingdom for ever Psalm 89.3 4. I have sworn unto David my servant thy seed will I establish for ever and build up thy throne to all generations Psalm 132.11 Hence the children cried Hosanna to the Son of David Matth. 21.16 Now the People judged by the great Miracles Christ did that he was this Son of David John 7.31 The People believed on him and said When Christ cometh will he do more Miracles than those which this man hath done As these blinde men saw the God-head of Christ shine forth in his Miracles so saw they the humane nature of Christ in that he was Davids Son and so they rested on him as the Messias both God and Man V. 28. And when he was come into the house the blinde men came unto him and Jesus saith unto them Believe ye that I am able to do this they say unto him Yea Lord. Christ defers the answering of them to try their faith and patience hence he answered them not in the way till they came to the house where he was which was at Capernaum c. 4.13 Believe ye that I am able to do this Quest Whether belief of Gods power without the mercy of God be the object of our faith Answ Christ saw their belief of Gods mercy because they desired mercy and because they acknowledged him to be the Messiah the doubt lay onely about Christs power They say unto him Yea Lord Where there is a belief of Gods power there is a knowledg in some measure that we do believe it Faith is like a Bucket every faith draws something from God the greater the Bucket is the more is drawn at a time Yet doth a weak faith receive Christ and his benefits as a weak Palsey shaking hand is able to receive a pardon V. 29. Then touched he their eys saying According to your faith be it unto you That Christ may stir them up to examine their faith he tells them that they shall receive according to it withall puts a difference betwixt the meritorious cause of their healing which was himself and the Instrument apprehending and receiving this benefit which was their faith 2 And withall shews that faith doth not go empty handed from God John 6.37 He that comes to me I will in no wise cast off V. 30. And their eys were opened and Jesus straitly charged them saying See that no man know it Their eys were opened Not their ey-lids but their eys some skin growing over Christ with his touch healed and gave them a perfect power of sight And Jesus straitly charged them saying See that no man know it That is till I give you leave to divulge it The Reasons were 1 Lest the Pharisees should being moved with envy cause him presently to depart as shortly they did 2 That after his Doctrine had been further preached this and divers other Miracles might come out together and the matter be so much more stupendous as it was in Elizabeth who hid her self five moneths Luke 1.24 3 To teach us sobriety that we should be ready to do good in secret though no present praise should accompany our so doing V. 31. But they when they were departed spread abroad his fame in all that Countrey Quest Whether did the blinde men well herein Answ In no wise Whatsoever good meanings they might have of promoting the glory of Christ or of satisfying those who questioned them how they came to their sight yet ought they to keep close to the command of Christ Prov. 4.24 25. No sacrifice is like obedience they were not called to spread the Name of Christ to others hence they sinned Every soul that spreads the Name of Christ had need to look to his and their call Some persons have no call at all Wicked persons have no call to take Gods name in their mouth nor godly men neither in these cases wherein they are expresly forbid Let not any pretence in the world exempt us from a plain command of God not the saving of our liberties lives estates no not the promoting the glory of Christ Not to ly for God Job 13.6 7. It was a good speech of a late Prince in this Nation Sin not against Conscience no not for the sake of the holy Trinity The works of Christ are to be published abroad but not against an express command of Christ And so much more cautelous should we be when we are straitly charged not to violate this or that command as the blinde men were here straitly charged or threatened as Expositors render the word though all the commands of Christ are grounded upon reason yet are we not too curiously to pry into the reason of the commands as probably these blinde men might do as to look to the command it self If it be interpreted to be sawciness to dispute the commands of men who are over us what sawciness is it then to dispute the commands of the Lord Neither can the blinde mens good intention excuse them for Uzzah had the same and Paul in persecuting the Saints Acts 26.11 nor yet their zeal for the Jews in stablishing their own righteousness had the zeal of God herein Rom. 10.2 3. V. 32. As they went out behold they brought to him a dumb man possessed with a Devil In this History we have these things 1 A dumb man possessed with a Devil brought to Christ v. 32. 2 The casting out the Devil by Christ v. 33. 3 The effects hereof 1 The multitudes marvelled saying It was