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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76798	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.	Blackwood, Christopher.	1659 (1659)	Wing B3098; ESTC R207680	612,607	923

contemplation of 40 days For though Christs natural heat might be suspended by his deep contemplation so that he might slowly digest for the powers of the soul when they go into contemplation they have little left for digestion and nourishment as we see generally in great students and so might keep him alive without meat the longer yet not forty days He was afterwards an hungred When Christ began to be hungry the tempter came to him hitherto he stood doubtful and durst not come partly because of the voice he had heard out of heaven and partly because his forty dayes fast did portend some great thing but now seeing Christ to be hungry he comes the more impudently as he came to the head so to the members when the feeling of affliction begins to touch them He was not hungry all the forty days but after he was hungry to show he was man Some think Christ by his hunger did objectively allure Satan to tempt him that so he might overcome him as a party of souldiers sometimes feign a running away that they may allure the enemies to follow them and so cut them off either by an ambush or by an orderly facing about so the devil tempted Christ as man not knowing him to be God or if he did know him to be God Christ doth as it were encourage his cowardly enemy that durst not set upon him as God shewing himself to be man V. 3. And when the tempter came to him he said If thou be the Son of God command that these stones be made bread We have here the first of the three temptations wherewith the devil assaults Christ And when the tempter So he is called 1 Thes 3.5 from the first temptation wherewith he supplanted Eve he is called the Tempter not because he is the alone tempter but because he is the chiefest for sometimes our flesh and sometimes the world tempts This tempting of Satan was nor barely by way of suggestion for that would easily have been repelled from the holy heart of Christ but in some outward and bodily form perhaps of a man To tempt is to try but Satan is an ensnaring trier He said unto him If thou be the Son of God Meaning as that voice at thy baptism declared and as John Baptist hath preached thee to be do not thou suffer hunger having whereby thou mayest asswage thy hunger Satan thought either by the miracle or by Christs inability to do the miracle he might know whether he were the Son of God or no that so he might vent his old wrath and envy against him It 's like the devil did not come abruptly upon him but first saluted him courteously as what Sir art thou meditating of I saw thee to be baptized of John in Jordan I heard a voice from heaven saying This is my beloved Son I would fain know whether the voice meant that thou art truly the Son of God by nature or an adopted Son by grace I see also by thy long fast of forty days that thou art hungry if therefore thou art the Son of God succour thy hunger and turn these stones into bread for thou canst easily do it The scope of Satans temptation was to tempt Christ 1 To unbelief as if he should say Thy father hath hitherto forg●●ten thee and sent thee no meat now thou seest thy God fails thee therefore necessity puts thee upon to provide for thy self The scope of Satan was to draw Christ from resting on Gods word and to follow what unbelief should suggest and this appears by Christ his answer Man doth not live by bread alone So that though I will not deny but Satan might tempt Christ to a vain boasting of his own power yet specially he tempts Christ to unbelief either that he should not believe that testimony that was given at his baptism or to doubt that God would fail him of necessary livelihood As he overcame the first Adam with unbelief of the threatning Gen. 3.3 so doth he endeavour to overcome the second Adam with unbelief of the promise And seeing Satan dare call in question the Son-ship of Christ no wonder if he tempt Saints to call in question their son-ship Where we may see Satans craft Christ being hungry is tempted to provide bread in such a way as Satan prescribes He usually fits his temptations according to mens present conditions marking in his temptation whereunto persons are inclining or wherein they are wanting so that as Fowlers lay several baits for the birds and Hunters for the wilde beasts and Fishers for the fish and lays for every one their proper bait for to catch them so to the hungry or poor Satan sets before them bread and livelihood to the full idleness and sloth to the proud honours to the covetous gain to the revengefull wrongs and discontents to the curious Magick and inch●ntments to the adulterer beauty to the drunkard wine c. as he tempted the head so doth he the members to the afflicted despair to the idle wantonness to the busie trouble to the severe cruelty to the mercifull flattery V. 4. But be answered and said Man shall not live by bread alone but by every word that proceedeth out of the mouth of God But he answered and said We may see the defence Christ had against Satans temptation it was the Scripture for that is our sword we are to fight with Ephes 6.17 which the Papists taking from the people expose them to Satans open violence A man that is to go where thievs way-lay him will be sure to have his sword yet is not the bare repeating the word in an heartless manner a defence against Satan but to repeat it believingly after which the temptation uses presently to vanish But herein we must joyn precept promise and threat precept forbidding such a sin and commanding such a duty the promise in case we consent not nor obey Satans temptations this we must set against all Satans proffers the threatning in case we yield to the temptation because Eve set not the threatning against the devils temptation and minc'd off the temptation which was In the day thou eats thereof thou shalt die which she minc'd into this Lest ye die Gen. 3.3 she was overcome of the tempter Man shall not live by bread alone but by every word that proceedeth out of the mouth of God As if he should say Man shall live of every thing which the Lord hath commanded or appointed to the sustenance of mans life and not onely of bread as the Jews lived of Manna 40 years So that if the Lord should command us to eat grass and snakes c. we should live by them as by the most delicate meat yea if he should command it we should live without any meat as Moses and Elias did Therefore by word here is not onely meant the promises but the decree for the word that goes out of a man is his will pleasure or decree So that by word is meant the

because no man could certainly shew him who or where that Childe was unless that he was of the House and Linage of David and born in the City of Bethlem hence he came to this bloudy Result that if he were in Bethlem or in any of the Coasts thereof Herod's Executioners should kill all the Infants therein and so him among the rest And lest there might be any errour in the Children he computed the time from the Appearance of the Wise-men and lest the Computation should not fully answer Herod adds something both above and below the Compute Two years old and under From two years old and under How Herod could gather all the Infants together is no difficulty seeing no doubt he had the like pretence that he had to the Wise-men some one or other specious pretence Macrobius writing the Jeasts of Augustus Saturnal lib. ● cap. 4. saith that when Augustus heard that by the Command of Herod the Children in Syria under two years old were slain and that in the company his own Son was slain said I had rather be Herod's Hog than his Son Joseph mentions also Lib. 17. Cap. 3. that the Pharisees foretold that it was decreed of God that the Kingdom should be taken from Herod and all his Offspring and past over to a new King for which cause he slew many of the Pharisees he slew also as Philo mentions the Sanhedrim or 72 Judges who were of the Family of David about the same time It 's thought he slew these Judges as a Preparative to his wickedness of Infant-killing that he might not give account thereof in judgment Now Herod deferr'd the killing of the Infants so long 1 That he might inform himself of the Rise Person Parents and Place of Christ 2 That he might obtain leave of Augustus to do it 3 That he might get a Catalogue of all the Infants names which was easie to get among the Jews that had Books of their Genealogies and perfect Registers in order to the Birth of the Messias Now perhaps this slaying their Infants might be some Judgment upon them for their not receiving the Son of God but causing him to lodg in a Stable Nor did Herod act all this wickedness without punishment for a little after he was taken with an insatiable Appetite of taking Nourishment sharp Ulcers of his Bowels also with a Rottenness in his secret parts which brought forth Worms a difficulty of Breathing and a drawing together of his Sinews which brought him into intolerable pain of which in a short time he died and a little before his death he secured sundry principal Jews and calling his Sister Salome and her Husband Alexander said I know these Jews will triumph at my death but if you will execute my Commands I will make them to bewail me those men that I have in custody as soon as I shall dy without delay kill ye that all Judea and every particular house even against their wills may bewail my death Euseb lib. 1. cap. 8. ex Joseph lib. 17. cap. 8. also lib. 1. cap. 21. The Coasts thereof or Territories A Territory is all those Fields which ly within the ends of every City so Grotius out of Pomponius the Lawyer I suppose he means the Liberties of every City we reade Matth. 15.39 of the Coasts of Magdala V. 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying V. 18. In Rama was there a voice heard lamentation and weeping and great mourning Rachel weeping for her Children and would not be comforted because they are not Fulfilled that which was spoken by Jeremy Cap. 31.15 There the Prophet because the living Jews of Judah and Benjamin were not moved with their going into Captivity by a kinde of Prosopopeia he brings in dead Rachel bewailing their misery now because something like it fell out it may be said analogically to be fulfilled 2 Rachel was buried near that place where the Infants were slain Gen. 35.26 28 29. That therefore the Prophet might shew the tragicalness of that dolefull sight he brings in Rachel weeping as if the Misery both of the Captivity and of the killing the Infants were so great that the living could not sufficiently bewail it It 's usual in Tragedies to call up the spirits of dead persons In Rama Rama was a City in the Tribe of Benjamin Josh 18.25 Bethlem in part of the Tribe of Judah near to the Coasts of Benjamin Gen. 35.16 19 20. neither was Rama far from Bethlem Judges 19.13 compared with v. 18. The Prophet shews the mourning was so great that it should be heard unto the Tribe of Benjamin Rachel weeping for her Children By Rachel may be understood the Mothers of the Infants who by weeping and crying out did in vain endeavour to resist the Executioners whom Herod sent And would not be comforted It 's credible the Executioners in the Kings name excused the slaughter of the Infants and comforted the weeping Mothers that the King would recompense their loss with other benefits but they would not be comforted because they saw they were deprived of their most dear Infants Because they are not In vivis they are not alive To be is the same with to live Psalm 39.14 Before I go hence and be no more that is live no more Psalm 37.36 It 's said of a wicked man He passed away and lo he was not that is he was not alive Gen. 5.24 Enoch was not that is lived not among the sons of men here for God took him up to Heaven Quest But seeing the Son of Man came not to destroy but to save why would he suffer so many Infants so near allied to him in Bloud and Affinity to be slain for him Answ In the thirtieth Chapter of Jeremy the Prophet speaks comfort of restoring Israel by Christ so here Christ shews the way to his Kingdom was by a bloudy slaughter either actually or habitually It 's like these Infants were all saved because though their wills did not consent yet as soon as they came to knowledg in a glorified estate they did actually consent to have not onely done that but much more for Christ In the Gospel-times Salvation is by Destruction Life by Death Matth. 10.39 He that loseth his Life for me shall finde it eternally Now when these Infants could have no will to undergo their sufferings by reason of their not understanding the very suffering it self was a material Martyrdom for Christ the formality whereof was made up in the free grace of God Besides whereas Rachel Jer. 31.15 weeps for her Children and would not be comforted because they were not that is she feared the Promises of the Messias profited them nothing seeing they were so cut off from the Land of the Living the Lord answers her v. 16. Refrain thy voice from weeping and thine eys from tears for thy works shall be rewarded that is the work of the patience of the Mothers who willingly part with them for

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 3● 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 h●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

1 That as such sufferings abound so shall consolations abound 2 Cor. 1.5 so that what ever they lose they have an hundred fold with persecutions Mark 10.29 30. 2 It 's no new thing to be persecuted Abel was persecuted of Cain 1 John 4.12 Isaac of Ishmael Gal. 4.29 As he that was born after the flesh persecuted him that was born after the spirit so it is now yea whosoever will live godly shall suffer persecution 2 Tim. 3.12 so that we are not to count fiery trial a strange thing 1 Pet. 4.12 Brother shall persecute brother Matth. 10.21 and three shall persecute two in the same family Matth. 10.35 3 In the greatest violence persecutors can inflict believers shall not be forsaken of God 2 Cor. 4.9 persecuted but not forsaken not tempted above strength 1 Cor. 10.13 2 Tim. 4.16 17. All men saith Paul forsook me but the Lord stood with me when he came before Nero that Lion Matth. 10.17 I le give you a mouth that all your adversaries shall not be able to resist 4 God is wont to deliver his people from persecuting hands Persecutions befe● Paul at Iconium Lystra and Derbe but out of them all the Lord delivered him 2 Tim. 3.11 God delivers 1 Sometimes by setting one wicked man against another Acts 23.6 7 8. the Pharisees contended against the Sadduces for the resurrection and so took Pauls part 2 Sometimes by making the earth to help the woman Revel 12.16 3 Sometimes by providing some City of resuge Matth. 10.23 If they persecute you in one City stye to another 4 Sometimes by death when the death of his Saints shall set forth Gods glory John 21.18 Means to suffer persecution 1 Get assurance of pardon Guilt makes a man cowardly What made Paul so to triumph Rom. 8.35 Why he had assurance of pardon v. 38 39. I am perswaded neither life nor death shall separate me from the love of God 2 Pray and endeavour for a patient frame of heart When great troubles and an impatient heart meet how hardly are troubles born when Christ had told them they must be betrayed by brethren and friends and be hated of all he bids them possess their souls in patience Luke 21.17 18 19. strengthened unto all patience Col. 1.11 that is to patience in all things Hence be contented to be emptied from vessel to vessel you know how to live with your estates but learn how to live without them Phil. 4.12 13. 3 Look that the cause you suffer for be good 1 Pet. 4.16 If any man suffer as a Christian let him not be ashamed 4 Strive not to meddle with much of other mens estates no more then for meer necessity so that if we lose for Christ we our selves alone may be losers for such debts in persecuting times will be apt to contract disquiet 5 Go in Gods strength Peter going in his own strength came to deny Christ Mark 14.29 30 31. how came Paul to stand when others sh●unk God stood with him and strengthned him 2 Tim. 4.17 6 Get clearness of light When a man comes to suffer he will not go a jot beyond that he hath cleer light for H●b 10.34 after they were illuminated they endured a great sight of affliction Though the heart be upright and cause good yet the person suffers fearfully for want of 〈…〉 7 Look upon God in his greatness and so shall you not fear men how great soever Psal 27.1 The Lord is my light and salvation whom shall I fear Mat. 10.28 F●●r him that is able to cast soul and body in to hell fi●e 〈◊〉 51.12.13 Wheart thou that art afraid of a man th●● shall are and 〈◊〉 the Lord thy maker Heb. 11.27 Moses indured and was not affraid of the wrath of the king for he looked upon him that was invisible 8 Beware of the threats and flatteries of persecutors Be not scared with their threats Dan. 3.16 when they threaten fiery furnaces Lions dens nor yet allured with their flatteries Dan. 11.32 9 Be content to live in a low condition Many will comply to any thing because their spirits are so great they must live in such an height low conditions are crosses that must be taken up as well as other crosses Luke 14.26 27. 10 Either you must suffer with men for confessing truth or with God for denying it If it be the will of God its better that you suffer for well doing then for evill doing 1 Pet. 3.17 11 Get a holy resolution to choose persecution or any other affliction rather then to sin against thy conscience Job 36.21 Take heed regard not iniquity for this hast thou chosen rather then affliction 12 When thou choosest persecution rather then to sin against God the kingdome of heaven is thine as in the text Mens minds are apt to be broken and cast down in persecutions hence Christ promises a kingdome Matth. 19.29 Hence let us not under persecution bewail our condition as if it were most miserable seeing this kingdom will be yours V. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake V. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the prophets which were before you Here are 4 things considerable 1 The sufferings revilings set down by two aggravations 1 Saying all manner of evil against you 2 Saying it falsely 2 The cause for Christ his sake 3 The affections Christians must have under these sufferings viz. they must rejoyce and be exceeding glad 4 The grounds of this affection of joy which are two 1 The greatness of the reward in heaven 2 Their conformity herein to the Prophets and other holy servants of God 1 The sufferings which are revilings Obs The people of God in this present life are exposed to the worst and most false revilings for Christs sake Luke 6.22 They shall reproach you and cast out your name as evil for the son of mans sake Reas 1 From that enmity that is betwixt the seed of the woman and the seed of the Serpent Gen. 3.15 2 Because the Saints do not suite themselves to the manners and customes of the world but by a contrary course condemn the wicked manners of the world hence the world to justifie themselves and to condemn Gods people they load them with reproaches John 15.19 If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hates you 3 Because wicked men have a principle of hatred against Christians Matth. 10.22 Ye shall be hated of all men for my names sake Prov. 26.28 A lying tongue hateth those that are afflicted by it Use Be not discouraged under revilings seeing it is for the cause of Christ Heb. 13.13 Let us go forth therefore unto him without the camp bearing his reproach That is be not ashamed if

are written in the Law concerning me and my actions and mysteries which shall not in every point be fulfilled Till all be fulfilled That is till all things that are written in the Law and the Prophets 1 Concerning me and my actions be fulfilled 2 Till all things commanded promised and threatened be fulfilled V. 19. Whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called the least in the Kingdom of Heaven but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven In the words two things 1 A Threatning Whosoever shall break one of Gods Commands and teach others so he shall be called least in the Kingdom of Heaven 2 A Promise But whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven Whosoever shall break one of these least Commandments The scope of this place shews that this Verse hath respect unto the Teachers Hierom refers it to the words of the Law but others of the Ancients to the Commands of the Kingdom of Heaven which are the fulfilling of the Law Therefore Christ saith not Whosoever shall break one of the least of those Commandments but of these having respect to the foregoing Commandments to which blessedness was promised and to other Commands of an holy Example c. and also to the following Commands which contain a more large explication of things which are of eternal equity Christ argues If it were lawfull for no man to break the Law much less to break the Commands of the Gospel Heb. 2.23 Every transgression and disobedience of the Law received a just recompence of reward how shall we escape if we neglect so great salvation Yea Christ saith Whosoever shall by his interpretation weaken the Law of Christ as the Pharisees did against whom Christ preached instructing his Apostles and Messengers to be Teachers of another Sect and that they are not to deprave the Commands of Christ by false Expositions as the Pharisees did The least of these Commandments That is there is not the least Command in these Sermons of Christ which any man can despise without the loss of salvation Some carry it to the Law of Nature contained in the Books of Moses which the Pharisees called small in respect of their traditions to which they gave a greater perfection than to Gods commands which is not to be despised Some think Christ hath respect to the distinction which the Pharisees gave of the Commands to wit greatest and least the greatest to be them which commanded external obedience as Thou shalt not kill c. the least which commanded the moderation of the affections as anger wrath c. These Commands are called least not because they were so but because they were so in the Pharisees opinion And shall teach men so That is or shall teach men so the Conjunction is put for a Disjunction he means whosoever shall teach these false interpretations of the Law in the Church and scatter his Errours as the Pharisees Sadduces and Herodians then did and so led persons into seducement So That is to do as himself doth who keeps not the Commands of Christ and teaches others that they are not to be kept He shall be called least in the Kingdom of God When thou art called least in the Kingdom of Heaven suspect Hell and punishment Chrysost that is he shall be nothing accounted of when the end of the World shall come He shall be called that is he shall then be pronounced so to be by the Judg by the Sentence of which Judg it shall be declared how great every man is and in what estate he shall be Neither shall he be in no place because he shall rise again and be judged but he shall be in the last place because he shall be cast into utter darkness Some by least understand no place there at the Judgment as Psalm 1.6 The wicked shall not stand in judgment Others understand the last place this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kingdom doth properly denote the time as Luke 14.14 Besides the Day of Judgment is called by the name of Kingdom 2 Tim. 4.1 To conclude by least he means none because none can be in the Kingdom of Heaven but those that are great they are sons heirs and so it is expounded v. 20. But whosoever shall do and teach These words though they principally look at Teachers yet are they not so to be bound to them that others should be excluded for it is the duty of all Christians not onely to go before others by example but by admonition and instruction Rom. 15.14 Col. 3.16 It 's said of Christ He began both to do and teach Whosoever shall do and teach both great and small Commandments that is whose bent of heart is for all the Commandments Teachers must not look for any Crown if they do not practise that which they teach others they are like unto High-way Marks which shew the way to others but do not go in it themselves The same shall be called great in the Kingdom of Heaven That is pronounced happy and blessed at that day Dan. 12 2. They that turn many to righteousness shall shine as the Stars for ever and ever They shall be called great Teacher and Fathe of the Disciples and Children whom he hath begotten Hence it behoves every Teacher who expects this Crown to examine whether what he teaches unto others himself do first set upon the practise thereof lest it be said Rom. 2.21 Thou that teachest another teachest thou not thy self Teachers that know and teach and do not practise they are like Uriah that carried the Letters of his own death or like the Philosophers that saw little fruit of their teaching of virtue because those things they taught others themselves did not practise To conclude this point I do by all that is said stablish the ten Commandments so far as what is contained in them is of the Law of Nature and not altered in the New Testament but compleated and for any other part of the Law of Nature which was commanded in the Old Testament I judg it to be established as also all the Evangelical Promises and Precepts of the Law are established by Christ and the Apostles Rom. 3. ult Do we then make void the Law through Faith Nay we establish the Law Tertul. de pudicitiâ we stablish the Law to wit in those things which being also now brought in by the New Testament are forbid cumulatiore praecepto by a more heaped Command for Thou shalt not commit Adultery Who so looks upon a Woman to lust after her hath already committed Adultery in his heart and for Thou shalt not kill who so shall say to his Brother Racha shall be guilty of Hell See then whether the Law of not committing Adultery be not safe to which the Law of not lusting hath come or been added In a word whatsoever is

he is pure thou sinful he stands in need of nothing Psal 16.3 Thy goodness extends not to him thou needs every thing Psal 19.12 Psal 130.3.143.2 Luk. 17.10 when we have done all we are unprofitable 5 That we should have a holy greatness of mind arising in us from the interest we have in such a God of such perfection As carnal men have a greatness arising from riches honour learning kindred office which is like the greatness of a swollen member arising not from the strength but weakness thereof so Saints should have a greatness of minde from having such a perfect God for their portion If countrey-men are puft up their wealth being enlarged why should not we be lifted up in the confidence of so great a God that hath all things in his hand Luth. in Psalm 121. Psalm 16.5 The Lord is the portion of mine inheritance and of my cup thou maintainest my lot It 's a Metaphor from the custome of dividing Inheritances wherein every Heir hath his portion as if he should say When others have lands moneys Princes favours for their portions The Lord is my portion Also He is the portion of my cup a Metaphor from the manner of banquets wherein every one hath a cup of sweet-meats given so others have a cup of wealth of honour c. but God is the portion of my cup. Such a greatness of minde had David Psalm 119.96 I have seen an end of all perfection 6 Look upon God as a God of perfection other lords need the service of their servants but God needs none of our services And being of such perfection we should pursue after his service as the men of the world pursue to be servants to great Princes 7 Make God the patern of thy actings in all imitations we chuse the most perfect patern CHAP. VI. V. 1. Take heed that ye do not your Alms before men to be seen of them otherwise ye have no Reward of your Father which is in Heaven THis Chapter hath six parts in it the first is of avoiding hypocrisie and vain-glory and following after secrecy and sincerity in the giving of Alms. Whether this Chapter be a continued Sermon with the former is not much material Take heed ye do not your Alms before men to be seen of them Either of the party to whom you give that they should tell of your liberality and cry you up or of others Most men have a greater thirst of credit than of virtue Vain-glory and spiritual pride is ready to intrude into all our services unless we be watchfull Quest But is it not lawfull to give Alms publickly Answ Yes we may do good every where but we must not do them that we may be beheld of men but our consciences must witness that if no eye were upon us we would do the same in secret that we do publickly God doth not turn away the eys of men from our Alms but our heart from their eys The Lord doth not forbid others from seeing our bounty but forbids us to do it for to seem bountifull for in no duty more than this the heart is apt to be carried out after sight of men Vain-glory is like that Worm which eat up Jonah's Gourd Object But do not the Commands of Christ Matt. 5.16 Let your light shine forth before men and this Command contradict Answ No. Suppose two men one doth Alms in secret so that no man knows of it no not he that receives it he offends this Command Let your light shine forth now no man sees his good deeds and so doth invite to imitation others shall be barren whiles they think no man doth that which God commands and a greater mercy is done to him that hath an Example of Imitation than to him that is relieved Another gives Alms onely to be praised he doth not offend against this Command Let your works shine forth but against this Command Let thine Alms be in secret Aug. Serm. 31. de quatuor questionibus he there compares these to foolish Virgins which did shine but had no Oyl that is no conscience of pleasing God in their good works He observes both these Precepts that doth good before men not that others may praise him but that others may imitate him Otherwise you have no reward of your Father which is in Heaven That is if you make your own praise your end and not God you cannot look for any Reward nay in stead of a gracious Reward you may look for Punishment for your vain-glory No Reward This word Reward doth not note an equality betwixt the Work and the Reward Merces the Latine word as Varro saith is derived of Mereri to obtain so that it seems to signifie a Gift so that that Reward bestowed on our obedience is founded on the free Promise of God for else all our doings and sufferings are not to be compared to the future glory Use For application 1 Be attentive over your hearts in giving Alms. 2 Look upon vain-glory as that which doth unhallow your Alms it 's a sweet Poyson it 's the Mother of Hell as Chrysostom calls it the Moth of Liberality It 's equal that every man have his Reward from him he labours for now when you give to men it 's equal you have mens praise it 's not equal that there be a double but a single Reward for one labour V. 2. Therefore when thou doest thine Alms do not sound a Trumpet before thee as the Hypocrites do in the Synagogues and in the Streets that they may have glory of men verily I say unto you They have their Reward Sound a Trumpet It 's a Proverb for the Hebrews were wont to call the people together by a Trumpet Num. 10.2 Joel 2.15 Psalm 81.3 4. Though Lyra and Pareus think they called both the poor and beholders in the Synagogues and Streets where there were any concourse of men So that to sound a Trumpet is a Proverb for to call the people for witness these Pharisees pretended they onely called the poor together by sounding a Trumpet but the thing they intended was vain-glory and therefore they sought the most eminent places that they might have many Witnesses As the Hypocrites do in the Synagogues Christ alludes to the calling together on the Stage for the people is called together with a Trumpet to behold the Play for in profane Writers Hypocrites are called Stage-players 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à simulando from the counterfeit person they bear so these Pharisees pretended to be the Servants of God when indeed they were the Servants of vain-glory Verily I say to you they have their Reward That is Praise with men not with God Chemnicius thinks it was a custome that the poor in Israel did not beg from door to door but that the poor of every place at set times were called together into a certain place by the sound of a Trumpet that they might receive Alms either out of the Tithes of the poor Deut. 14.28

will trust in thee Fervent prayer we see is wont to excite the Lord to help us in our distress Jesu Christe fer opem aut actum est de salute meâ was a saying of Luther which I have often used to the Lord saying Jesus Christ come and help me or else I am undone for ever This is according to the promise Psalm 50.15 Call upon me in the day of trouble and I will deliver thee Psalm 12.5 We perish They lay open their misery before Christ Psalm 142.1 2. I poured my complaint before him I shewed before him my trouble Isai 26.17 2 Chron. 20.12 13. They cry not to the heathen Neptune nor Aeolus which Heathens thought gods of Windes and Seas but to Christ Psal 89.9 nor cry they to Nicholas Mary Barbara and Christopher to whom Papists think government of waters is committed Chem. in loc The grounds why in trouble we lay open our misery to the Lord is 1 Because of our own helplesness Hosea 14.3 Ashur shall not save us Psalm 108.12 Give us help from trouble for vain is the help of man 2 Because of the fulness of salvation in God Psalm 3.8 Salvation is of the Lord Psalm 44.1 2 3 4 5 6 7. 3 Because of the insufficiency of all outward helps in time of danger Psalm 142.4 5. I looked on my right hand and behold refuge failed me then cried I unto thee O Lord. 4 Gods peoples extremities are Gods opportunities for deliverance and salvation Psalm 102.18 19. From Heaven did the Lord behold the Earth to loose those that are appointed to death Judges 20.26 27 28. V. 26. And he said unto them Why are ye fearfull O ye of little faith then he arose and rebuked the Windes and Seas and there was a great Calm Here is a third circumstance in the journey Christ reproves them Why are ye fearfull O ye of little faith Much fear argues little faith Faith foresees evils before they come and opposes Christ against all Prov. 22.3 The prudent man foresees the evil and hides himself so that he is not affraid of evil tidings Psalm 112.7 Not as if Christ condemns little faith but reprehends it in them who had great means of a strong faith and had seen many of Christs miracles and heard many of his Sermons Little faith brings to Heaven but not without doubts and fears Their faith was little 1 In that they did not so fully believe his divine nature Joh. 14.1 Also 2 In that they did not believe in his providence as they ought from the experiences they had of him 3 That they thought Christ being asleep in his humane nature could not help them in his divine nature 4 In that they doubted of Christ his care of them 1 Peter 5.7 Casting all your care on him Quest Whether is all fear contrary to faith Answ No true filial fear is duty Blessed is the man that feareth always Prov. 28.14 It springs from faith Heb. 11.7 By faith Noah was moved with fear but perplexing and solicitous fear when in times of danger we cannot rest on God with quiet and confidence which is so much more because God will keep him in perfect peace whose heart is staid on him Isai 26.4 5. This perplexing fear doth not declare we have no faith but that we have a weak faith Obs Persons may be Believers and yet be fearfull Psal 119.120 My flesh trembleth for fear of thee and I am affraid of thy judgments Psalm 55 4. My heart is sore pained within me and the terrours of death are fallen upon me Heb. 12.21 Moses exceedingly feared and quaked 2 Cor. 7.5 Without were fightings within were fears These terrours are compared to Souldiers set in battel array Job 6.4 The arrows of the Almighty stick in me the terrours of God do set themselves in array against me Yea Christ was not exempted from these sears Mark 14.33 He began to be sore amazed and to be very heavy There 's a twofold fear 1 Natural with this was Christ affected This was in Moses Heb. 12.21 2 Sinfull this is 1 Perplexing 2 Discouraging 1 Perplexing Job 9.34 Let not his fear terrifie me 2 Cor. 4.8 Perplexed but not in despair Esai 7.2 The people of Judah by reason of Israel and Syria's coming against them were moved as the trees of the Wood are moved with the winde This is a sore judgement Deut. 28.65 The Lord shall give thee a trembling heart and sorrow of minde and thy life shall hang in doubt before thee and thou shalt fear day and night in the morning thou shalt say would God it were evening and at even thou shalt say would God it were morning for the fear of thy heart wherewith thou shalt fear 2 Discouraging Heb. 12.13 14. Lift up the hands which hang down and the feeble knees Now this discouraging fear is when a soul looks upon the approaching evil above it's strength not looking on the strength of God as when a man meets with a Lion or a subject contests with his Prince both tremble in their spirits because the strength of a man is not comparable to a Lion nor the strength of a subject to a Prince Thus the Spies were discouraged looking on the sons of Anak and comparing themselves with them Num. 13.28 The mischief of discouraging fear is this that a man hath no heart to put forth his strength in time of danger The Israelites being dismaid with Goliath durst not make head against him but fled before him 1 Sam. 17.11.24 hence when God gave Joshua his command he bade him not be afraid nor dismayed Jos 1.9 Use 1. Raise up your hearts if not above perplexing fears yet above discouraging Luke 21.9 Christ bids the Disciples when they should hear of wars and commotions not to be terrified These discouraging fears are a great judgment Levit. 26.36 I le send a faintness into their hearts and the sound of a shaken leaf shall chase them These Disciples were affected with perplexing fear and a little spice they had of discouraging fear 3 Grounds against discouraging fear 1 The promise of Gods assistance in all troubles Esai 41.10 Fear not for I am with thee be not dismayed for I am thy God Heb. 13.6 We may boldly say The Lord is our helper and not fear what flesh can do unto us 2 From the respect God hath to the strength of his people 1 Cor. 10.13 He will not suffer us to be tempted above that we are able Jer. 46.28 Yea the cup what ever it be comes from a fathers hand Joh. 18.11 3 Because there 's no troubles can make a Christian truly miserable because no troubles can sever him from the love of God Rom. 8.35 38. We are troubled on every side yet not distressed or straitned but that a door of deliverance is opened we are perplexed or void of counsel and troubled with fear yet do we not despair as Judas and Achitophel did cast down like a man by his adversary but not destroyed

Mar. 5.5 which shows that they were mad else would they not have thus cut themselves now they being so troublesome no man would receive them into their houses And in that Satan met Christ it appears he is not omniscient for he would not have suffered the possessed to have come that way had he known Christ to have been so near nor did Satan know whither Christ would send him vvhether into the wilderness or into the hogs or whither else So that no man might pass that way We have no call to go where Satan is not upon pretence of any strength of faith in us Doubtless there were some believers living but none would go that way and note Christ makes the devils to meet him whether they will or not see the greatness of Christ his love and mercy who out of compassion to these two poor men crosses the sea to cast the devil out of them V. 29. And behold they cried out saying What have we to do with thee Jesus thou Son of God art thou come hither to torment us before the time What have we to do with thee Here 's the devils complaint what have I to do with you That is why do you trouble me 2 Sam. 16.10 what have I to do with you ye sons of Zerviah See Judg. 11.12 Pharaoh Necho saith to Josiah 2 Chron. 35.21 What have I to do with thee thou King of Judah Now this speech of the devils or of the legion in the man was after Christ had bid him or them come out of the man Mark 5.7 8. Luke 8.29 Besides What have we to do with thee may signifie what evil have we done thee that thou castest us out though we have hurt others we have not hurt thee Quest Whether did the devils know Christ to be the Christ Answ Not before his temptation for had they known him so to be they would not have tempted him but afterwards they knew him to be the son of God Mark 1.34 Christ suffered not the devils to speak because they knew him Luke 4.41 Devils came out of many crying Thou art Christ the Son of God and he rebuking them suffered them not to speak for they knew that he was Christ But for the mystery of the death of Christ it 's like Satan knew it not for had he known it he would not have put it into the heart of Judas to betray him he was hindered by God from knowing that which of his own nature he might have known Art thou come hither to torment us before the time The devils do not alledge for themselves nor refuse to be cast into bell at the day of judgement Jude 6. so that they may have liberty in the mean time to vex and torment The 〈◊〉 think it a torment when they cannot do that mischief they would also they were afraid of being sent back to the prison of hell for the devils are glad to be in the ayr because then they have liberty to wander up and down into divers Provinces and someth●●● they have power to stir up storms and pestilences Hence Luke faith The devils besought him that he would not command them 〈…〉 the deep abyssum Luke 8.31 Yet are not the 〈…〉 out torment at present for besides that it was a 〈…〉 for them to come out of them they possessed they 〈◊〉 the torment of a guilty conscience and a fearfull expe●●●tion of indignation and wrath hence they desire they 〈◊〉 not be cast into abyssum into hell so taken Rev. 20.3 Abyssus is the same with Tartarus hell not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unseen world of good and bad Us He means the Legion of devils in the two possessed persons Mark 5.7 A Legion was a Roman Brigade consisting of 6666 men as Hesychius according to Suidas they were six thousand Varro counts 12500 souldiers to a Legion as in Brigades now adayes they are sometimes more sometimes less so then the devils acknowledge they were many which appears because when they went out of the man they possessed two thousand hogs These devils cruelly tormented the possessed persons that they cried out day and night and cut themselves with stones An Emblem of natural men who are Satans slaves to do what he will have them 2 Tim. 2.26 Joh. 8.44 and gave their members to the devil to fight against themselves and tears off their clothes from them to expose them to scorn and laughter and what he doth to these he would do to others yet he thinks Christ an unjust Judge to torment him before the time They complain of torment when them selves do so much mischief Before the time Not as if the devils knew the time of the judgement for the good Angels know it not nor the humane nature of Christ onely they knew the judgement was not yet come and therefore they complain they were tormented before the time V. 30. And there was a good way off from them an herd of many Swine feeding About two thousand Swine If they were Jews they brought them up to sell them to the Gentiles but if they were the remainders of the Canaanites as before is proved then might they keep them and eat them V. 31. So the devils besought him saying If thou cast us out suffer us to go away into the Herd of Swine We see the power of Christ is greater then the power of a Legion of devils he is stronger then that strong one and bindes him Luke 11.21 22. about this power of Christ we may observe sundry circumstances 1 That Christ silences Satan and would not suffer him to speak Mark 1.25 2 That against the devils will he makes them meet him and to adore him not with religions veneration but with extorted humiliation 3 That they could not go into the Swine unless Christ permitted them The power of the devil is not so great as it seems to be he is compel'd to leave the fishes in the Rivers the fowls in the ayr men and cattel in Cities Luth. in Gen. 32. To cast the devil out of the man was the work of Christ but for the going of the devils into the Swine was the bare permission of Christ The devils by their own power could do that if they were not hindered by a greater power Christ therefore did not act in the devils entering into the hogs but onely withheld his power which was able to have hindered 4 In that he tames these devils which no body else could tame they brake all chains no man durst go that way for fear of being wounded or kill'd for the devil had a great wrath knowing he had but a short time Rev. 12.12 but Christ here bindes these strong devils 1 Learn we then to acknowledge the power of Christ to be greater then the power of the devils All power in heaven and earth is given to him Matth. 28.19 Also in Hell Revel 20.1 2. Christ makes the Devils come creeping to him Luke 8.28 When he saw Jesus he cried out

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

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. Bathsh●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 H●stemque nostrum comprime ne polluantur corpora Bridle our enemy that our bodies be not defiled 4 Divine so God appeared to Solomon 2 Chron. 7.12 13. Sometimes God hath appeared thus twice Job 33.14 15. twice he appeared thus to Paul Acts 16.9.18.9 and so he appeared to Pilates wife Matth. 27.19 2 There may be use made of dreams as the Urine or Pulse are signes of sickness or health so dreams may shew us what our natural complexion is and what humour is predominant where yellow Choler abounds there we dream of fire strife and fightings where black Choler abounds men dream of smoke darkness funerals where Phlegme abounds men dream of showers of rain wells of water rivers and such things as have a cold moisture where Bloud abounds men dream of things beautifull clear and sweet Martyr out of Galen tells of a man that dream'd he had a thigh of stone and in a few days after he fell into a palsey and of another that dream'd he fell into a cistern of bloud which signified aboundance of bloud and that he stood in need of bloud letting Sometimes in sleep men seem to have such a burthen they cannot bear it sometimes to be so light that they do as it were flye which is nothing else but the excess and defect of humours To conclude dreams of preferment do too much point out ambition in us unclean dreams do too much point out wandring imaginations on the day time or excess of gluttony at night terrible dreams may put us in minde what we might look for if God were not more merciful favorable and successful dreams may put us in minde what we might expect if our sins did not stand in the way But for Divine dreams when they are it s like the understanding on the day time hath been well employed in Divine things and the frequenter they are they denote perhaps a better frame of spirit aspiring after Divine things Yet as we are not to expect direction from them God having spoken cleerly by his Son so are we not altogether to slight them seeing God hath formerly manifested himself by them besides God hath not lost any of his prerogative but that he can manifest himself by them yet The third part is the ground of Josephs consolation which is For that which is conceived in her is of the Holy Ghost because fear will not be cast out by words but by reasons the Angel gives a reason why Joseph should not fear viz. because that which Joseph feared was an act of adultery was of the Holy Ghost and therefore he had cause rather to rejoyce then to grieve because of his spouse Mary the long lookt-for Messias was now to be born Such a message Joseph had at another time when he was in his fear Luk. 2.10 the Angel said Fear not for behold I bring you good tydings of great joy for unto you is born in the City of David a Saviour which is Christ the Lord. And therefore thou Joseph mayest take her from her friends or kindred to be thy wife and thou mayest with a quiet conscience live with her Moreover the Angel calls him the Son of David to raise up Josephs heart to consider that he as well as his wife was of that family to descend from whom the Messias was promised to all the believers of the Old Testament and so he the said Joseph should have the honour to be the civil father of this Messias as the Virgin his wife had the honour to be his natural mother And therefore vers 16. it s said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which in the feminine gender Christ was begotten not of whom to prove that Joseph was onely a civil father provided to take care of the Virgin and the Messias she went with V. 21. And she shall bring forth a son and thou shalt call his name Jesus for he shall save his people from their sins Here is a second ground to quiet Josephs heart taken from the quality or excellency of this son whom the Virgin should bring forth he should be a Saviour to save his people Bring forth a son Not as the Valentinians who taught that Christ brought a heavenly body from heaven and passed through the Virgin as a channel but as the Virgin truly conceived Christ so she brought him forth according to Esa 7.14 Behold a Virgin shall conceive and shall bring forth a son and therefore thy spouse is not an adultress but a most pure Virgin This the Angel Gabriel told the Virgin Mary Luk. 1.31 That she should bring forth a son and call his name Jesus and here the Angel tells the same in effect to Joseph And thou shalt call his name Jesus Fathers usually gave names to their children Jacob called his son Benjamin though his mother called him Benoni Gen. 35.18 Zacharias named his son John Luk. 1.63 yet sometimes the mother as Hanna called her son Samuel 1 Sam. 1.20 His name Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his saving Christ is the name of his Office Jesus of his Nature and Person the name in the Old Testament is Jehoscua ascribed unto Joshua the Captain and to Joshua the Priest in the Type but to Christ in the truth because he is the alone Saviour of his People Acts 4.12 Heb. 7.25 He is able to save them that come unto God by him for though Baptism is said to save 1 Peter 3.21 and Preachers 1 Tim. 4.16 Baptism doth save by way of signification Preachers as Instruments by way of publication For he shall save his People from their sins three things are considerable 1. Whom Christ saves Resp All Believers because by faith alone this salvation is received all his Body for he is called the Saviour of the body Ephes 5.23 2. From what Christ saves Resp From their sins which would bring them to Hell as a Physician brings a Potion to his Patient not to kill Death but to kill the Disease that would bring the Patient unto Death so Christ came not to quench the Flames of Hell but to save his People from their sins which would bring them to Hell Now Jesus saveth us 1. From the power of sin Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under

they came to Jerusalem Some think 12 or 13 days after they saw the star at first hence the Feast of Epiphany or Manifestation but it 's like the next day after they saw his star they came forward though it 's probable that it was near upon a year before Herod put the infants of Bethlem to death that while being spent in acquainting Caesar with the designe and in the plotting and projecting of the business V. 2. Saying Where is he that is born King of the Jews for we have seen his star in the East and are come to worship him Here is the question the Wise men propound 1 See the greatness of their faith they ask not whether he be but where he is presupposing he was born They acknowledge his natures his manhood in that he was born his Godhead in that they call the star his he the owner of it they also acknowledge his Kingly office so freely that it came to Herods ear they were neither afraid of Herod nor ashamed of Christ a politick bosome faith becomes not them that enquire after Christ The question was full of danger and amazement as casting down Herod from his throne and to set up a new King which was no less then capital 2 The ground of their faith For faith must have both a ground and an evidence Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differences a believer and a credulous person who believs every thing Prov. 14.15 The ground of it was for we have seen his star in the East For this star it was not an ordinary star for it moved as they went and shone on the day time placed lower then the fixed stars perhaps like a blazing star Chrysostom thinks it was some invisible power or Angel figured in the shape of a star And the Lord cals them by a star rather then by an Angel as condescending to their weakness because they were much imployd about the stars Now if you ask how they came to know what this star did portend Though some think they living in the East might know it from Balaam's prophesie Numb 24.17 I shall see him but not now I shall behold him but not nigh there shall come a star out of Jacob and a scepter shall rise out of Israel and shall smite the corners of Moab yet I suppose they came to know this star by Divine revelation onely but whether soever they came to know it But whereas some from hence would conclude the lawfulness of Judicial Astrology it 's groundless onely this I must confess 1 That the stars have an influence here below Judges 5.20 The stars in their paths or courses fought against Sisera But I say it 's groundless 1 Because Astrologers proceed by way of observation as in such a year and such a concourse of Planets wars and rebellions to have been therefore this year the same will happen in the like concourse but here no experience or observation went before for never had a Virgin brought forth before Some have thought stars to be the causes of things But Christ was not therefore born because the star appeared but therefore the star appeared because Christ was born Others in this Age are apt to think them signes of our actions as if heaven were the book wherein God writes all future actions and events the stars are for signes oft-times as dayes and years but it seems to me in no wise signes of those things which depend upon the will of man the future motions whereof are onely known to God That Astrologers alledge experience it nothing moves me for all the predictions of Astrology are mere particulars but although they had any certainty yet it were better to be always in the fear of God then to be tormented with fear of events Luth. in Gen. cap. 1. We are not to heed Astrologers Jer. 10.2 Be not dismayed at the signes of heaven for the Heathen are dismayed at them If they fore-tell us prosperous things and they lye we shall be wretched by hoping in vain if they fore-tell to us adversity and lye they make us miserable by fearing in vain if they fore-tell unhappy things to us and speak truth to what purpose is it to fore-know those things we cannot prevent and if they should truly fore-tell prosperity expectation would weary us out Lapide in Jer. 10. King Muleasses fore-told in the year 1544 that he should lose his kingdome and his life be in danger to shun it he went out of Africa and in his departure brought upon his own neck that which he would have shunn'd To conclude these Astrologers and Star-gazers and Monthly Prognosticators cannot save us from the things that shall come upon us no more then they could Babylon Jer. 47.13 They enrich your ears with words that they may enrich their own purses with money In the East By this is meant not so properly the region of heaven as the land from whence they came q.d. we living in the East saw there a star shining in the East which accompanied us these Wise men as the pillar of fire and cloud did Israel This star or such an one like it was seen in the West towards the end of Augustus reign and Pliny saith it was held to be a happy star but the Western men for want of light did misapply it And are come to worship him Here was the end of their coming viz. to worship him yet do they not finde him in a worshipful case but in a stable in a manger yet by faith they over-look all this and worship him worship is a great matter in that heaven and earth stars and prophets lead us to it for this end the Eunuch came out of Aethiopia and the Wise men from the East The world was made for this end that he that created it might be worshipped the Scripture was made for this end that he that inspired it might be worshipped The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the gesture of the body lying down to give honour Zanch. in 4. Praecept of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dog to fall down as dogs do at their masters feet The Wise men being perswaded that a Kingdome was appointed for this childe after the manner of the Eastern nations who are generally known to have worshipped their Kings they fall down to worship yet did they not onely apprehend him to be a King and so worshipped him with a civil worship but also they apprehended him to be the King of heaven and so worshipped him with a Religious worship V. 3 When Herod the King had heard these things he was troubled and all Jerusalem with him We have here the effects of the inquiry of the Wise men which is 1 Herod was troubled Fearing as if this King would drive him out of his Kingdome and because he was a tyrant and distrusted the faithfulness of his subjects Besides Herod living long among them knew their

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

thou serve We have here a twofold Answer of Christ to Satan's Argument First he answers to the person of the Tempter and then to the Temptation 1 To the person of the Tempter Get thee behinde me Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hupage Get thee gone depart appear no more before me but get thee behinde me for I will neither hear thee nor look upon thee thou dost not onely promise false things but also thou requirest wicked and blasphemous things of me to wit that I who am thy Creatour should worship thee who art my Creature This word behinde me is not in some Copies This word begone is used when we reject those whom we have a while endured with some trouble and tediousness Blasphemous words should not be patiently heard of Christians no more than they were of Christ but to be rejected with great indignation Also we may learn when the Devil grows troublesom with blasphemous Temptations not to dispute with him but to drive him away with anger saying with one of the Ancients Thy uncleanness be upon thee O Satan because thou art an unclean Spirit uncleanness is thy work Let not Satans blasphemous thoughts which he casts into thee fill thee with doubting whether such Injections can befall Gods children and so put thee into an habit of heavy walking but drive him back as Christ doth by the Word Satan being he cannot torment Saints in Hell will labour to torment them here on Earth It 's a point of wisdom to draw some spiritual good out of Satans blasphemous Tentations When he suggests there is no God say Nay Satan the Word to which I am confined says there is besides in the Lights of Heaven I see a shadow of his divine countenance in the Creation of the World I see his infinite greatness in his universal provision I see his goodness let these motions make us see Satans malice that he hath against the Majesty of God let us also with more dearness adore and love the Majesty of God Be also humbled that thou canst not with greater abhorrency abominate such hellish Blasphemies also strive to be more strongly settled that there is a God that there is a Heaven and Hell because Satan endeavours to instill the contrary Let it also be a strong Argument that thou in more likelihood than formerly belongs unto God for so long as thou liest dead in thy sins the Devil never affrighted thee with blasphemous thoughts but now since thou camest home to God and begannest to imbrace his ways Besides gather experience by these blasphemous thoughts to comfort others in the same kinde For it is written Thou shalt worship the Lord thy God The meaning of Christ's words are those things which properly belong to the Worship of God are not to be given to any Creature neither ought a Dispute concerning any such thing to be received but angerly to be rejected as Christ here doth Yea those things which belong to Worship they are to be given to no Creature nor to be divided betwixt God and Creatures This place is taken out of Deut. 6.13 in stead of Worship there it is Fear Thou shalt fear the Lord thy God for the Hebrews put Fear for all the Worship of God hence Rabbi Juda in libro Chasidim saith If any man see the Devil and be afrid of him he falls down before him And him onely shalt thou serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latreuseis this word render'd serve neither in the rise or use of it is proper onely to God See Acts 7.42.10.25 And therefore their distinction of Latreia that it is onely due to God and Doulia to Saints and Hyperdoulia to the Virgin Mary This word onely excludes all others save the Lord from divine Worship And therefore the popish distinction of Adoration which they acknowledg onely to be given to God and that of Invocation wherein they acknowledg Saints may give good things and drive away evil is vain All Invocation presupposes three things 1 Omniscience that he that is called on may hear our Groans 2 Omnipresence that he every where hears our Prayers 3 Omnipotence that he can succour us in our miseries now can Saints departed do any of these and therefore why should they be invoked and therefore that it 's not lawful to give divine Service or Worship to any save God onely I le give these Reasons 1 We have a Command onely to call upon God in the Name of Christ John 16.23 24. Ephes 2.18 Heb. 7.25 Now we have no Command to call upon any Saint departed 2 We have no Promise of being heard if we so call 3 We have no Example of one godly man that did so 4 The Saints departed know not our Wants Isai 63.16 Abraham is ignorant of us and Israel knows us not 5 It darkens and derogates from Christ's Mediatorship to whom it belongs to intercede for his People which they blasphemously ascribe to Saints especially to the Virgin Mary Now Christ alone conveys the things that are Gods to us and ministers the things that are ours to God Now we are commanded to come in our Wants not to Saint departed or Angel but to this Mediator Heb. 4.14 15 16. 6 By calling thus upon Saints we put them into the Throne of Christ and invest them with Gods properties as to hear Prayers and to know our Wants Rom. 10.14 We are onely to call upon him on whom we believe Yea hereby we invest them with Gods properties for we acknowledg the person we pray to the searcher of our heart and the authour of our good And therefore Chemnicius writes The Papists in their Temples paint Christ threatening and casting Darts against sinners the affrighted sinners they fly to Mary who puts her self betwixt as a Mediatress and drives back the Darts this honour Christ gets hereby that he is less loved less sought and counted less mercifull 7 He that we call upon must know the states of all that call upon him every where that he may judg what is expedient or not expedient for them but this is proper to God alone Psalm 65.2 neither doth it help them to say that Saints departed know the states of all by the revelation of the Angels or in the glass of the Trinity or from those that dy for our Prayers ought not to be founded on such Dreams but on plain Scriptures and so much more in that the Saints the Papists call upon are scarcely any where to be found save in the Popes Kalender Yet do we not think slightly or speak reproachfully of the Saints departed whose Memories are celebrated in Scripture Psalm 106.16 for there 's Memory of Saint Moses and Saint Aaron as well as of Saint Matthew Saint Mark c. In the New Testament there 's a Catalogue of many Saints Heb. 11.32 Yet doth it not follow that Saints are to be called upon we are to praise God in his Saints and to acknowledge the grace of God in them and to imitate them

humours do on our stomachs it cloys us and makes us loath all spiritual food 6 Converse with them that are spiritual that have tasted heavenly things when we see them contemplate Christ and his benefits the soul reasons there 's some excellent thing in Christ and his benefits and in an holy life that takes up these mens mindes 7 We know not how soon these Dainties may be taken from us let us as those at a Feast who having neglected eating at the latter end fall to afresh While the Jubilee is take out a pardon while the Physician is present get out a Medicine imitate Joseph to lay up against a Famine no man ever repented the pains he hath taken for his soul but many have lamented their neglects 8 Exercise gets stomach Exercise in prayer in bearing crosses in resisting temptations will sharpen our affections to an holy life 9 In order to hungring and thirst get a tast of the sweetness of an holy life 1 Peter 2.2 He that hath tasted any sweet thing the more he hath tasted it the more he will desire it as in learning sweet meats c. Love the best life and custome will make it sweet to you 10 Rellish holiness Where there 's a rellish of any good thing we will the more desire it If we rellish spiritual things we will hunger and thirst after them Rom 8.5 They that are after the Spirit savour the things of the Spirit 11 Consider the durableness of this Food Other meat when it is eaten the sweetness is presently gone but holiness and Christ is a Food that endures to everlasting life John 6.27 All food else is perishing even the knowledg of natural and civil things yea the speculative knowledg of divine things the truths of God are the food of the soul but unless the goodness of truths be the food of the will and affections they are but perishing food In religious discourses all ornaments besides that which quickens and strengthens is but perishing food V. 7 Blessed are the mercifull for they shall obtain mercy Two things 1 A Proposition Mercifull men are blessed 2 The Reason For they shall obtain mercy Obs Mercifull men are blessed Reas 1 Such shall finde mercy with God 2 Tim 1.16 The Lord grant mercy to the house of Onesiphorus for he oft refreshed me the Lord grant unto him that he may finde mercy of the Lord in that day v. 18 Come ye blessed of my Father for I was hungry and ye gave me meat I was thirsty and ye gave me drink Matth 25.34 2 From the rules of contrary Merciless men are cursed why they finde no mercy with God The glutton would not give so much as the crums to poor Lazarus Luke 16.21 hence he could not get a drop of water to cool his tongue being in torments James 2.13 He shall have judgment without mercy that hath shewed no mercy Now as merciless men are cursed so mercifull men are blessed 3 All the good things that have been done for God are promised not onely to be acknowledged Philemon 6 Every good thing in you shall be acknowledged but also promised to be rewarded Heb 6.10 God is not unrighteous to forget your work and labor of love which ye have towards his Name in that ye have ministred to the Saints and do minister Prov 11.17 The mercifull man doth good to his own soul For application let it inform us of our duties The very Heathens praised it much more the Scriptures see the compassionate Samaritan Luke 10.30 ad 38 there 's a story of a man that fell among thieves for I do not think it to be a parable but a story the Levite and Priest past by pretending it 's like either the haste of their journey or the danger of their stay lest they should be robbed but the Samaritan he takes care of him 2 Exhortation to mercifulness 1 This is the way to lay up in store a good foundation against the time to come Luke 16.9 Make you friends of the unrighteous Mammon that is of your earthly goods so called because mostly found among unrighteous persons and most accounted by them and therefore it appears they are not the true good that when you fail of your Mammon or Wealth they may receive you into everlasting Tabernacles For so the word signifies 2 Cor 5.1 that is either the Angels may receive you or that the poor whom you have helped through their daily prayers for you may be instrumental for your admission into Heaven Luke 12.33 Sell that you have and give alms Some pretend they have no money but you have money-worth mercy is such a piece of service that you must sell corn and cattle in order thereto yea the necessity of Saints may be so great that lands and all must go Acts 4.37 What is the issue you will hereby provide bags that wax not old a treasure in the Heaven that faileth not 1 Ti 6.18 Be ready to distribute willing to communicate laying up in store for themselves a good foundation against time to come As if he should say The foundation of earthly things is a sandy and uncertain foundation and therefore build not upon it but lay up works of mercy in the bellies and backs of the poor these works of mercy are compared to a foundation because as from an hidden foundation the house riseth to a great height so from these good works the degrees of a glorious life ariseth Prov 11.17 2 Such mercifull men shall finde mercy with God where the Lord meets with a common objection most men are ungratefull and ready to lift up the heel against their benefactors however such shall finde mercy with God Eccles 11.1 Cast thy Bread upon the Waters and thou shalt receive it after many days also with men they shall finde mercy God bowing their hearts to favour mercifull men Psalm 112.4 to v. 10. 3 Mercy is one of the principal things which God requires hence it 's put before Sacrifice Matth 9.13 so that Sacrifice may be dispensed with that Mercy may take place hence it 's called one of the great points of the Law Luke 11.42 4 By mercifulness to others we become like to God Luke 6.36 If we do not resemble him in this but will be cruel and harsh we may look that God will so carry himself to us Psalm 18.25 Mat 18.32 33 he that was cruel for an hundred Pence himself being forgiven ten thousand Talents was cast into Prison till he paid what was due v. 34 35 James 5 11 The Lord is pitifull and of tender mercy 5 There is no love of God in us if there be no mercy 1 John 3.17 He that shuts up Bowels of Compassion how dwells the love of God in that Man 1 John 4.20 The Apostle with love to God joyns love and mercy to men He that loves not his Brother whom he hath seen how can he love God whom he hath not seen 6 It 's the note of God's elect

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

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 W●●ness Eliah Micaiah Amos c. 7.13 Zachary Matth. 23.35 36. Yea the Disciples Matth. 10.23 So that we may ●●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

pleasure 1 Joh. 2.16 V. 22. For verily I say unto you Till heaven and earth pass one jot or one title shall in no wise pass from the Law till all be fulfilled We come to the second Part viz. to a right information wherefore Christ came he came to fulfil it which fulfilling is amplified from the certainty thereof that heaven and earth shall sooner pass then that the least jot or title of the Law be not fulfilled Verily In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's an Hebrew word set sometimes in the beginning sometimes in the end of a speech it hath divers significations which cannot be exprest in one word 2 Cor. 1.19 sometimes it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly but being joyned to words of praying or wishing it hath the same signification with quaeso or utinam with I pray or Oh that or I would to God And therefore Davenant in Colos p. 526. saith it s derived of the Hebrew word Aman which in Hiphil signifies to believe in Niphal signifies to be firm stable and faithfull it 's a particle of confirmation and assurance When it is added to a prayer it is as it were the seal of it as Hierom speaks By this word believers show the sure perswasion of their hearts that God hears their prayer So that Amen is not the voice of one swearing but of one affirming a thing to be spoken by him or confirming a thing already spoken It 's of one affirming when it is set before a speech as here it is confirming when it is set after and doth as it were seal it Deut. 27.16 1 Cor. 14.16 Christ in regard of his truth and stability is called Amen Revel 3.14 Till heaven and earth pass It 's a Proverb as in English we say when the sky falls which according to the order of nature seems impossible as if he should say heaven and earth shall sooner pass then that things fore-told of God should not be fulfilled Esa 54.10 The Mountains shall remove but my covenant of peace shall not be taken away q. d. sooner Mountains remove then my covenant fail Psal 102.27 They shall waxe old meaning heaven and earth but thou art the same in the word of thy promise which undoubtedly shall be fulfilled No heresie hath overcome at length but the victory of the word abides Arrius Manicheus and the Papacy have perished but the word of God abides for ever Luth. Tom. 4.422 such phrases are Psal 89.38 Jer. 33.20 21. Psal 72.7 One jot or one title It 's a proverb Jod is the least of the Hebr. Letters and title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apex is a part of a letter as the head or tail of a letter hence that phrase de juris apicibus disputare to dispute of the titles of the Law It 's a Hebrew proverb there is not either a letter or a signe in the Law on which great mountains do not depend One title of doctrine is more worth then heaven and earth therefore we suffer it not to be hurt in the least Luth. Tom. 4.161 The Rabbins and other Jews had such a sollicitous care that they had not onely a most exact account of the sections and verses but they took notice of the Letters of the Alphabet as how often Aleph and Beth and other Letters were mentioned in the Old Testament so that there could not fail a title which would not from that wonderfull diligence be restored Q. Here might be a question mentioned by Prideaux de Punctorum Hebr. origine Seeing Iota's and titles or points are reckoned alike if the points were not in that time why doth Christ mention them A. There are three opinions concerning the beginning of the Hebrew points 1 That they were brought in with the Letters on Mount Sinai and given by Moses to God of this opinion was Picus Mirandula Junius Polanus and Broughton and many others both Jews and Christians 2 A second opinion that these points came in about the time of Ezra as Reuclin Buxtorf c. 3 The third opinion that they came in after the finishing of the Talmud and the threefold Masorah final textual and Marginal 500. years after Christ which is ascribed to the Tiberians those wise men For this opinion Elias the Levite is the Standard Bearer whom besides many Papists Luther Fagius Drusius and Martinius follow and to this opinion this Author leans 1 Because Origen Hierom Philo and other ancient translators never once mention these points and take away these points there 's nothing will be taken away from the certainty of reading as to matter and sence but onely in respect of pronunciation and easinesse of learners 2 In other Oriental tongues the points are later then the consonants why not then in the Hebrew seeing they draw their beginning from it These points were added not as elements of the tongue together with consonants but as distinctive and directive that the tongue might be preserved pure among so many calamities and might more easily be perceived and more exactly pronounced by others Moreover the Septuagint translated the Old Testament out of the Hebrew text unpointed Many other reasons may be seen in this Author But to answer to the question these tittle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are certain pointed tops of letters parts of letters but points are not parts but added to the letters There are two titles one of the Law the other of Letters the Text speaks of the former Besides distinguish betwixt the rise of points and the perfecting of them whereby they went along with the text Ezra for the more easie knowledge of the text might invent some things and might passe it over to his successors who might increase them and therefore they might in Christs time be profitably in use in the Synagogue as the Text shews yet it followes not that the Text was pointed or that the Art of pointing was before the Tiberians which was 476 years after Christ who lived at Tiberias in Galilec Shall in no wise pass from the Law That is shall not passe without fulfilling But Christ of purpose handles this matter more darkly lest he should offend the tender mindes of the Apostles with those things which they could not well bear till the spirit was given who should lead them into all truth Joh. 16.13 So that the force of the argument is if one Iota or Jod or one point of a Jod cannot perish much less can the whole Law perish till all be fulfilled If we look to the letter Iota and not the Hebrew Jod some would gather it as probable that Matthew wrote in Greek but I have proved the contrary before and Christ speaking to the Hebrews saith one Jod as the Syriack and Hebrew hath it as Lapide tells us and the Greek Interpreter for Jod put in the Greek Iota which is equivalent So that the sense is there is not the least thing such as is Jod and Iota of those things which

laid down in the Old Testament which was not either ceremonial or proper to the Jewish Common-wealth onely and peculiar to their Church-state onely or hath not been nullified by some Commandment of the New Testament is and ought to be of perpetual observation by all Christians as being holy just and good and I must say as Justin to Tripho I am altogether perswaded there is no Scripture diverse from another I will rather confess I understand not the things that are spoken Page 225. For to diminish any thing from Gods Word is far from me onely I have endeavoured to reconcile where any thing seems contrary in the New Testament to the Old One Title of the Word is greater than Heaven and Earth said Luther Among all the gifts of God this is one of the largest he that takes away this doth as it were take away the Sun out of the World for take away the Word what is the World but a Hell notwithstanding all the glorious things in it Howbeit I shall not forbear to write what Justin Martyr who when he writ his second Epistle to the Emperor Antoninus he saith it was then 150 years from the birth of Christ from which taking the 33 years of Christ his being on earth and the years of the life of Justin he was within much less then an 100 years after Christ his ascension yet see how he disputes against Tripho p. 175 Apol. 2. p. 65. 176. Justin have you nothing against us but that we are not circumcised nor keep your Sabbaths and holy days nor live according to the prescript of the law Tripho we wonder at you that boast of true Religion and would excell other men when your life differs nothing from them as that ye keep neither holy days nor Sabbaths neither have circumcision moreover you place your hope in a crucified man hast thou not read that the soul that is not circumcised shall be destroyed you slighting this Covenant and Testament you have no respect of the following commands and ye go to perswade your selves that you know God doing nothing of those things which those that fear God do Justin we worship no other God but him that made heaven and earth and hope not in any other God but in him in whom you hope but we hope not by Moses nor by the law for then should we do as you but now I have read O Tripho that there hath been a latter law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Testament most soveraign of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Testament I say it behoves all mortal men to keep whosoever aspire to inherit the kingdom of God for the law which was proclaimed in Horeb is now old and is onely yours but this is common to all seeing that a law brought against a law the latter abolishes the ancienter and the latter Testament derogates from the former Christ the everlasting and final law is given to us and a faithful Testament after which Testament there will not be further law precept nor any command These and much more Justin saith I cite this to abate the heat of some who are too much inclining to Jewish observations for my self I judge as before the old Testament to be in force the former restrictions and limitations by me laid down being observed and so doth Justin pag. 190. Dost thou acknowledge these things O Tripho they are laid up in your writings yea rather in ours then in yours for we believe them and obey them but ye whiles ye read them do not attain the mind and sense of them cont Triph. and we confess those Commandements are sweeter then hony and the hony comb as appears by that that we do not deny his name unto death Ibid. see the same more fully pag. 202. ibid. V. 20. For I say unto you except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Christ retorts the accusation of the Scribes and Pharisees that they opposed and depraved the law not in the least Commandements but in the greatest which Christ sets down generally in this verse specially in the following verses in this verse because they teach such a righteousness as excludes out of heaven for they did not onely teach a righteousness of works but obliged their hearers onely to outward duties so that if they did not kill a man or lye with another mans wife nor take away with their hands another mans goods they were just in those commands respectively Except your righteousness exceed That is except your righteousness overcome that obedience which they require The righteousness of the Scribes and Pharisees He names these sects because they had gotten an opinion of holiness above other sects as the Herodians and Esseans from which holiness they were far enough but if you ask what this righteousness was we may see from Paul brought up at the feet of Gamaliel 1 Phil. 3.6 which consisted 1 In an outward unblameableness and in opposing such sins as hindred civil society Now whereas the law forbad heart sins as well as outward offences the Pharisees interpreted sin rather according to to the mind of their counsel then to the mind of Gods law and for these inward sins they were done away by their daily sacrifice And therefore Tripho disputing against Justin saith The commandements of the Gospel seem to be so great and wonderful that they cannot be performed of any man to wit the commands of inward innocency And therefore Josephus censures Polybius for ascribing the death of Antiochus to an intentional sacriledge though not committed For the Pharisees outward righteousness see Matth. 23.25 26. 2 In civill righteousness and just dealing with men otherwise they could never have gained that opinion of sanctity 3 In partial righteousness for doubtless they observed some of Gods commands with much seeming devotion as in paying tithe of Mint Annise and Cummin Matth. 23.23 mean time they omitted judgement mercy and faith Hence 1 See the folly of men Carnal professors who content themselves with either 1 Civility in dealing justly with men as the Pharisee Luke 18.12 Or 2 With formality because they pray read fast give almes yet all these things did the Pharisees External righteousness is that most look after never looking to the evils of their hearts as malice pride c. neither to suppress them nor to be humbled for them 2 See how far many are from heaven who have not so much as these Pharisees had not so much as an external righteousness open swearers drunkards scoffers at goodness 3 See that if you come to heaven you must get a righteousness exceeding all pharisaicall righteousness this is had onely by Christ who being made over unto us for righteousness by faith Gal. 2.16 Phil. 3.9 is made over also for sanctification 1 Cor. 1.30 working in us uprightness which is called by the name of righteousness Job 27.5 6. Psal 32. ult If

cutting off some diseased member proceeds to cut it off So the Magistrate provides for the publick good by cutting off such evil doers Prov. 20.26 A wise King scattereth the wicked and bringeth the Wheel over them Object But God condemns Revenge Rom. 12.17 Avenge not your selves Answ Private Revenge is condemned but not publick Rom. 13.4 The Magistrate is a terrour to evil works he beareth not the Sword in vain he is a Revenger to execute wrath on them that do evil Object But by putting Murderers to death they are deprived of seasons of Repentance which is contrary to Charity Answ Private Charity must give way to publick by cutting the Murderer off the Magistrate provides for universal safety Object Christ did not command to stone the Woman taken in Adultery Answ Christ doth not disallow the Law of stoning such but onely mindes them of their guilt and hypocrisie besides Christ onely absolves her from her sins not from temporal judgment Object But are not Duels lawfull Answ No they are unlawfull whether to shun Reproach of Cowardize or for the trial of a secret or unknown thing or in case of slander 1 Strifes were appointed to be ended 1 By Oaths Heb. 6.17 or by Courts of Justice 2 There 's no Promise that God will succour the innocent in this case to give him victory 3 Such sin both against their Neighbour in killing him uncondemned how guilty soever and against themselves in exposing their own Lives to danger 4 Whether thou killest or be killed thou art a Murderer Quest Whether is it lawfull to make war Answ The Souldiers asking John what they should do in order to Repentance he bids them not cast away their Weapons of War and withdraw themselves from the calling of Souldiers but bids them be content with their Wages Luke 3.14 Cornelius converted did not change his Calling Paul Acts 23.17 took the Guard of men who were sent to guard him from the Jews fury in number four hundred and seventy Also 1 Cor. 9.7 Who goeth to warfare at his own charge 2 Tim. 2.4 No man that warreth entangleth himself with the affairs of this life that he may please him who chose him to be a Souldier Revel 17.14 The Babylonians make war with the Lamb and the chosen and faithfull who are with the Lamb overcome him which Souldiers who are on the Lambs part are commanded to burn her with fire cap. 18.6 7 8. Quest But what think you of a cruelty may a Christian use any such thing Answ No Magistrates are not to condemn persons to a greater Punishment than their Offence deserves Conquerours in War are not to use their Captives rigorously above the nature of their Offence Whereas David 2 Sam. 12.31 made the Ammonites to be put under Sawes and Harrows of Iron and made them pass through the Brick-kiln the cause was they shewed greatest unkindness to David for his great kindness besides they abused his Embassadours by cutting off one half of their Beards and shaving their Garments to the Buttocks 2 Sam. 10.4 besides by the Law of like for like as they had made their children to go through the Brick-kilns in honour of their Idols it was just to cast them into the same Fornace into which they had cast their chidren Yet some think onely their Governours were so served Junius reades it He cast them into the Fornace of Moloch For the cutting off Adonibezek's Thumbs and Toes it was a just Requital of like for like Judges 1.6 For Gideon's slaying the Elders of Succoth with Thorns and Brambles Judges 8.14 16. The persons thus punished were onely the Elders or chief Magistrates of the City who had refused not onely to give Bread unto Gideon and his three hundred men when they were faint but also gave slighting speeches to them for which Gideon threatens that he would tear their Flesh with Thorns and Briars Judges 8.4 5 6 7. Besides where Gods people have gone from a particular rule we must judge they either did it by a private motion or else they sinned in so doing V. 22. But I say unto you Whosoever is angry with his brother without a cause shall be in danger of the judgement and whosoever shall say unto his brother Racha shall be in danger of the counsell but whosoever shall say Thou fool shall be in danger of hell fire In this verse Christ explains fulfils and supplies the law of Thou shalt not kill and shews that not onely murther is forbid but also inward and outward wrath which breaks forth into reproachful speeches But I say unto you That is I ordain being as well a law-giver of the Evangelical as of the law natural Whosoever is angry with his brother without a cause Anger simply is not a sin it is ascribed to God it was in Christ Mark 3.5 Yea it was in man in Paradise onely inordinate anger desiring private revenge is forbid and also when it is in vain as 1 When it is without cause 2 When it is without measure against this Paul Eph. 4.26 Be angry and sin not let not the sun go down upon your wrath Shall be guilty of the judgement As if he should say You Pharisees exceed all measure in your anger and with a malicious heart rail upon the most innocent persons upon me and my disciples but I would have you take heed of this anger for you shall have a greater torment in hell for your anger then that which murtherers have here and if you adde railing to your anger you will have a more grievous punishment and if your railing be more ha●nous your torments will be greater you will be guilty of the judgement and of the counsel yea of hell fire The law of Moses did not threaten such kind of wrongs unless they had curst their parents or their Gods or magistrates Of the judgement By the judgement he means the counsel of the three and twenty men of which I spake before they had also a judgement of three men who judged of money matters though sometimes this counsell was called the Synedrion yet for distinction sake that same assembly of three and twenty was called the judgement because they judged of murthers and inflicted death and the other great counsel was called the Sanhedrim or Synedrion from the different degrees of punisments among the Jews Christ would show the degrees of punishment in another world according to the greatness of sin as if he should say Look as among you Jews there are different offences some are judged in your counsel of three and twenty and some in your great Sanhedrim and that with the highest punishment which you have to inflict that is to say burning so in the court of heaven some sins as rash anger are less sentenced others more sorely as when our anger shall break forth to railing Whosoever shall say to his brother Racha Racha is a Syriack word and signifies as Lapide and others collect from learned men 1 Empty as empty of

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

sometimes have enlargement of words in Prayer but never of holy affections as the face of God was hid from Cain Gen. 4.14 so from all carnal men As Haman's great misery was that he was covered from beholding the Kings face Esther 7.8 so it is with these 2 The godly mourn under their straitnings Isai 63.17 Why hast thou hardened our hearts Psalm 13.1 How long wilt thou forget me O Lord how long wilt thou hide thy face from me but wicked men are not sensible of their straitnings because they never had any holy enlargements 3 The godly are wont to rejoyce in the removing of their straitnings as a man that was a close Prisoner is glad when he gets his liberty Psalm 6.8 Carnal men never have them removed therefore they can never rejoyce therein Use For application 1 Be exhorted to pray 2 To pray in a right manner Motives to Prayer 1 The readiness in God to hear our Prayers Psal 65.2 and his readiness to help our wants Psalm 50.15 Call upon me in the day of trouble and I will deliver thee 2 The manifold relations Christ stands related to us he is our Advocate 1 John 2.1 He is the great Favourite of Heaven if we had a Brother so near related in a Princes Court we should be emboldened to present our Petitions to that Prince why Christ is our Brother and he appears at the right hand of God for us 3 The former speedings that our selves and others have had with the Lord as Jehosaphat Hezekiah c. 4 Our own wants A Beggar 's necessity makes him full of expressions Psalm 28.1.143.7 Luke 15.17 18.18.13 5 Our hope of speeding Where a Beggar hopes to speed he begs earnestly but if the Beggar be perswaded that he shall get nothing this blunts his begging and makes him give over his sute so will it do with the soul when it prays without hope as we see in Judas Matth. 27.5 Judas had no heart to pray for mercy because he thought it impossible to get it There 's a twofold Despair 1 Of extremity as a Souldier when he sees nothing but kill or be kill'd this makes him fight eagerly so when the soul sees its extremity that it is in the deeps Psalm 130.1 Out of the deeps have I cried that it must either get grace or be damned for ever this makes a man pray eagerly 2 There 's a Despair of Infidelity when a man becomes heartless in Prayer and thinks it 's all to no purpose this takes away endeavours this is a secret soul-murderer These discouragements are hideous cases in Prayer and a man may perish and go to Hell that hath them yet they are signs that a man doth look towards God a little else he could not know what they mean Nourish then your hope in Prayer Psalm 42.11 Let thy mercy be upon us according as we hope in thee Psalm ●3 22 onely know that sometimes gracious hearts may in temptation cry their strength and hope is perished from the Lord and yet after finde grounds for their hope as we see the Church did Lam. 3.18 compared with v. 21. 6 Prayer sets God awork for us and God sets all the Creatures awork I will hear the Heavens and the Heavens shall hear the Earth and the Earth shall hear the Corn and Wine and they shall hear Jezreel Hosea 2.21 Many when in trouble set their Friends to work and their wealth to work but few set Prayer on work Hezekiah gave to the King of Assyria three hundred Talents of Silver and thirty Talents of Gold to depart from the City of Jerusalem 2 Kings 18.14 yet did it not help him for in a short time he came and besieged it again but when he sought to God by Prayer God did utterly remove him 7 In the Ordinance of Prayer God is wont to meet his people both to the turning away of judgements and to the obtaining mercies To the turning away judgements Psal 106.23 Had not Moses stood in the breach to turn away his wrath he had destroyed Israel compared with Exod. 32.10 11. Ezek. 22.30 in Ezekiels time God sought for a man to stand in the gap and to make up the breach but found none therefore Gods wrath was powred on them So to the bestowing of mercies Jer. 33.3 Call unto me and I will answer thee and shew thee great and mighty things Philimo● 22. I trust through your prayers I shall be given to you Matth. 7.7 8. Psal 4.4 I sought the Lord and he heard me and delivered me from all my fears also v. 6. in prayer God gives the spirit Luk. 11.13 8 In prayer we have intercourse and communion with God If it be a priviledge to have communion with Princes what is it then to have communion with God Psal 73.28 9 The desperate cases wherein persons have been heard the Jews delivered from Hamans cruelty Peter brought out of prison Acts 12.5 Daniel brought out of the Lions den Jonah out of the Whales belly David when the pestilence raged very hot 2 Sam. 24.10 Jehosaphat when in great straits 2 Chron. 20.12 compared with v. 15 17. 10 The delight God takes in his peoples prayers Prov. 15.8 The prayer of the upright is his delight As Princes have their delights so God Song 2.14 he loves the voice of his own spirit in the hearts of Saints 11 We are worthy to miss good things if we will not ask them Spare to speak spare to speed When God bids us ask and have how unworthy are we if we will not ask 12 The dangers we expose our selvs to when we do not ask Such prayerless persons are fit objects for the vengeance of God Jer. 10.25 Powr out thy wrath upon the Nations that have not called upon thy Name Ezek. 23.30 There died 14000. of the Plague Numb 16 49. but had not Moses and Aaron stood betwixt the dead and living to intercede the whole Congregation had been consumed in a moment v. 45 46 47 48 49. 13 In the exercise of prayer our graces are exercised to send out a sweet smell in the nostrils of God our faith in eying Christ our love and desires in breathing after him our repentance in bewailing sin our thankfulness in acknowledging benefits our expectation in waiting for answers As sweet perfumes when rubb'd send out a fragrant smell then the spirit blowes upon the soul that the spices thereof may flow out Song 4.11 to the end especially v. 16. these graces are compared to the smell of sweet flowers in a garden and to the smell of perfumed garments and to the smell of oyl of Spik●nard Calamus Cynamon Frankincense trees Myrrhe and Aloes and all chief spices 14 Prayer is the way to be enabled to all other duties and to become successful in them Eleazar having first prayed prospered in getting a wife for his masters son 15 Prayer is the abridgement of divinity therefore to call fervently on the name of the Lord is to be a godly

spirit The Spirit is extended as far as the presence of God and therefore is every where Yea this one Spirit dwells in all the Saints where ever they live Eph. 2.18 as in a Temple 1 Cor. 3.17.6.19 The Spirit dwels not onely by gifts but in respect of substance he doth not so give his gifts that he should be elsewhere but he is present to the gifts of his creature by preserving governing adding strength Luth. Tom. 4. pag. 402. Yea the actions proper to God are ascribed to the Spirit as to create Job 33.4 Psal 33.6 and to inspire the Prophets and Apostles pen-men of Scripture Acts 28.15 the Holy Ghost spake by Isaiah the Prophet yea Holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 Yea the Spirit is said to be one in essence with the Father hence the Spirit is to be called upon 9 This God whom we eye in praier we are not to imagine subject to composition or division as though the Father had one part of the god-head the Son another and the Holy Ghost a third but the whole entire god-head is communicated from the Father to the Son and from Father and Son to the Holy Ghost so that there is no division but only a distinction without separation Matth. 3.16 17. The Spirit like a Dove lighted upon him and a voice from heaven said This is my beloved Son 2 We must rightly apprehend Jesus Christ that as in the Creed of Athanasius we believe our Lord Jesus Christ to be the Son of God Rom. 8.3 32. so we believe him to be God and man God of the substance of the Father begotten before the worlds and man of the substance of his mother born in the world perfect God and perfect man of a reasonable soul and humane flesh subsisting equal to the Father as touching his god-head Phil. 2.6 and inferiour to the Father touching his manhood who although he be God and man yet he is not two but one Christ one not by conversion of the god-head into flesh but by taking of the manhood into God One altogether not by confusion of substance but by unity of person for as the reasonable soul and flesh is one man so God and man is one Christ who died and rose again and appears at Gods right hand in our behalf Heb. 9.24 After the union of the light with the body of the Sun no man can separate one from another to call this severally the Sun and that severally the light but we call one Sun the light so after the union no man will call this the Son the word of God this the Son to wit man but will understand both to be one and the same as one light and one Sun now as one light and one Sun are two natures one of the light and another of the body of the Sun in like manner this Son and Lord and Christ and Onely begotten is one but the natures are two one which is above us the other ours Just Mart. expos fidei p. 302. Through this Lord Jesus we have access with boldness to come to God Joh. 14.6 Ephes 3.12 Heb. 10.22 The Sun shines alike to all every day but they that are quick of sight receive more of its beams but they that have weak eys by reason of their weakness cannot behold it so the Sun of righteousness communicates his substance equally to all as God near at hand but we being blinded with sins by reason of our blindness cannot endure the presence of his light Just Mar. ib. 305. 2 We must pray in a right order first for spiritual blessings and then for temporal first for pardon of sin then for removing of judgement 2 Sam. 24.10 first for the Kingdome of God and it's righteousness and then for other things Matth. 6.33 first for the light of Gods countenance Psal 4.6 then for corn and wine 3 Keep your heart always in a praying frame 1 Thes 5.17 Pray continually that is if any present occasion shall offer it self you may be fit for the duty hence have your hearts so set upon the world that whensoever there shall be need you may call them off from the world 4 Come with shame and abasedness of spirit into the presence of God Ephraim Jer. 34.19 20. the Prodigal Luke 15.17 18. the Publican Luke 18.13 Ezra 9.6 Ezra blusheth and was ashamed when he came before the Lord in prayer Nehemiah much confounded for his own sins and the sins of his fathers house Neh. 1.6 7. David often Psa 51.2 3. Psal 130.1 2 3.143.2 God is wont to fill such empty souls with comfort Luke 1.48 Job 22.29 the soul is then in the most praying frame when most abased then doth the soul most go out of it self and magnifie grace Matth. 6.9 After this manner therefore pray ye Our Father which art in heaven hallowed be thy name After this manner therefore pray ye As it 's not enough for a Gardiner to weed out evil weeds but also he plants good plants and flowers or for a workman to pull down a ruinous house but he must also set up a firm house so Christ doth not onely taxe the faults that were committed in prayer but also prescribes a right manner of prayer Q. But seeing you have laid down a manner of prayer and Christ sets forth another and there is but one manner of calling upon God aright how can this manner and the manner laid down be consistent together A. In the manner of prayer already prescribed prayer hath been handled as to the particular requisites and qualifications thereof which Christ doth not here insist upon at all or if at all it is in very generals which I have endeavoured to digest into particulars already laid down But here Christ sets forth the manner of prayer as to order and end 1 To order first to ask those things which concern the glory of God as in the three first Petitions and then the things which concern our good in the three last 2 To end there are two ends of prayer 1 That God may be honoured of us 2 That we may obtain of him the good things needfull for this life and the life to come Q. Whether did Christ use this prescription about the manner of prayer twice A. It 's likely forasmuch as Matthew and Luke set forth divers occasions that Christ delivered it twice here it 's set down to rectifie prayer from the Pharisees corruptions there it 's set down upon the request of a certain disciple who said Lord teach us to pray as John taught his disciples Luke 11.1 2. 2 Q. Whether did Christ prescribe this as a rule after which our prayers are to be squared or did he prescribe it as a form that must be used and no other A. Christ prescribes it as a rule according to which our petitions are to be directed not as a form to the continual use whereof we are obliged I will not take upon me to

Some men are hard to please that do what you can you can never content them they are so humerous but it is not so with God If there be a willing minde and an holy sincere endeavour God accepts it 2 Cor. 8.12 If God should require obedience in rigour we could not please him Psal 130.3 but he requires obedience on easie terms even Gospel obedience and if there be some slips the Lord will be well pleased for his righteousness sake Esai 42.21 Matth. 17.5 6 It is a duty sutable to our consciences for when we do the will of God how doth conscience approve of it and how doth the conscience fill us with comfort herein 2 Cor. 1.12 when Paul's conscience witnessed that he endeavoured in godly sincerity to do Gods will it filled his soul with rejoycing 7 No formal professions are regarded of God how glorious soever unless we do Gods will Matth. 7.21 Not every one that saith Lord Lord but he that doth the will of my Father which is in heaven Mat. 21.29 31. The Father there had two sons one said he would go work in the Vineyard and did not the other said he would not and yet did and he is said to do the will of God Hence Christ saith Whosoever doth the will of my Father the same is my father and mother sister and brother Mark 3.35 8 It 's an everlasting duty When we come in heaven we must still be doing the will of God let us begin it then on earth Some duties cease when we die as prayer repentance mortification but this duty still continues for ever Ps 19.9 Pray we that God would grant us his grace not as to the wicked to do his will in being unwilling to do it but as to his children at leastwise to be willing to do it even in not doing it Du Ples c. 13. of Christ Relig. 9 This is the way to be stablished in conscience What is the will of God when we inure our selves to do it John 7.17 whereas others are wavering and uncertain 10 It hath been the commendation o● Christians that they have done the will of God It was Enech's praise that he pleased God Heb. 11.5 It was the praise of Zachary and Elizabeth Luk. 1.6 They walked in all the Commandements of God blameless for this Epaphras prayed that the Celossians might stand perfect in all the will of God Col. 4.12 11 To do Gods will is the way to have our own will bring your will to Gods and so you shall always have your will Because wicked men will not bring their wils to Gods they shall eternally suffer that they would not In earth as it is in heaven Though it may be interpreted of the course of the Stars that in a continual motion obey God yet Christ means it of the Angels Psal 10 ● 22 21 Praise him all his hosts ye ministers of his that do his pleasure We need not be ashamed of doing that our betters will do Herein we desire that we may serve the Lord on earth as the Angels in heaven serve him they do his will 1 Universally 2 Out of love 3 With cheerfulness 4 Perpetually so ought we this is to converse in heaven or to dwell in heaven to be like the Angels of heaven 5 Speedily as in the Angels sent to destroy Sennacheribs host and the seventy thousand in Davids time and young and old in Ezekiels time cap. 9.4 6 Faithfully The Angel tells the Lord I have done as thou hast commanded me Ezek. 11 9. We should endeavour to be ●●ke them not that we can attain such perfection but that we should follow after without setting any measures or sc●●●●ings to our holiness In order to which patterns of holiness let us not onely look upon the Angels who are ready to serve us because the Lord bi●s them for they all are ministring spirits Heb. 1.14 but we must use all means whereby we may more and more come to such an end which are the leading of the Spirit Rom. 8.14 and the guidance of the word and frequent prayer 2 Cor. 10.5 From all this four inferences 1 That not onely Angels but men ought to take notice of Gods will God ought not onely to rule in heaven but in the world 2 To mourn under our natural rebellion and long that God would heal it Rom. 7.15 16 17 23. 3 Pray to know the whole will of God Psal 143.10 Teach me to do thy will O God And that God would incline your hearts to do it It was Solomons prayer 1 Kin. 8.58 that God would incline the peoples hearts to walk in all his ways 4 That it 's not enough to do Gods will but we must do it like Angels we must do Gods will by being humble in conversation stedfast in faith gracious in words righteous in deeds exemplary in manners living peaceably with brethren enduring the wrongs of enemies and not retaliating To love God soveraignly and dearly to awe him reverently yea we must do it as Angels with an as of simitude though not of proportion Give us this day our daily bread Now we come to ask things which concerns our selves This Petition shews 1 That we must have a continual dependance upon the providence of God for earthly things Psal 145.15 16 The eyes of all wait on thee and thou givest them their meat in due season as the Israelites had for Manna 2 That we are onely to pray for necessities not for superfluities to pray for silk garments gold rings and jewels c. we have no command but onely for bread and clothes 1 Tim. 6.8 Having food and raiment be content but if God make our cup run over we owe more to God and his people the more we receive Prov. 8.9 Feed me with food convenient for me Therefore some Translations render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to our substance or the bread of want Jacob desired food to eat and raiment to put on Gen. 28.20 3 Christ would caution us herein against a carking sollicitude for to morrow Matth. 6. ult yet may there be a lawful care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the following day day after and under day is not meant onely one day but after the manner of the Hebrews the time of our life to come so that Christ would have us to commit the care to God that so long as life lasts he would give us nourishment Christ herein would remove from us as distrustfulness as not to doubt of Gods care of us so greediness whereby some pretend the expectation of old age for their covetousness So that Christ means give me sufficient for all my life following if thou pleasest not to give yearly give monethly if not monethly give daily bread and what ever thou givest more comes in over and above 4 Under bread is meant health peace and all temporal blessings Gen. 3.19 2 Kings 6.22 Job 42.11 houses strength 5 It showes all

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

inward voice he should say thy sins are pardoned Rom. 8.16 2 Cor 1.22 Eph. 4.30 It s not enough onely to have a general foundation laid that God and Christ bare good will to all believers but the Spirit comes and saith Christ hath a special good will to me and stirrs up in me a liking to him again and a willingness to take him with the parting with every lust and enjoyment And to this there follows after we have gone on in believing a while a further sense of the Spirit which is sometimes interrupted after sealing thereof through remaining unbelief and practical weakness so far as to question our condition but in some this seal of the Spirit is so clear and strong that the soul questioneth not its estate in grace ever after conscience of unkindness to such a friend should much trouble us Now we may know this voice of the Spirit from delusion because it is given to us when the soul is humbled and melts in prayer or forsakes some dear enjoyment for God and it leaves behind it a holy self abasement in respect of our unthankfulness and our ill requiting the Lord and a lifting up the head to think upon death and judgement as dayes of redemption We see then that besides the acts of faith which is to take Christ and to cast our selves upon the mercy of God there is the fruit of faith to be assured hereof in order thereto the Spirit first gives us those graces and workings which are our evidences then helps us to feel those evidences in our selves and then raises comfort in the soul upon those discoveries Obj. But doth not the doctrine of assurance breed security loosness presumption Answ The favour of God believed breedeth love of God where there is love there is a fear of every thing that may divide betwixt the soul and God Nothing more quickens a soul to chearful obedience then the assurance of Gods love 2 Cor. 5.1 compared with ver 15. He is a graceless child that will venture to offend his father because he knows he neither will nor can disinherit him So graceless should we be if knowing of Gods love to our souls we should presume to sin against him Rom. 6.1 compared with ver 15. Shall we sin because we are under Grace God forbid 2 Those that are sure of salvation though they need not fear damnation yet may they fear to bring upon themselves wrath as sickness trouble of conscience c. Obj. But we cannot be sure of perseverance without which what is assurance Answ Yes from these promises Joh. 10.28 29. None shall pluck them out of my hands Joh. 10.28 29. and from Christ his prayer Luk. 22.31 3● God will not suffer us to be tempted above the power of grace to unsettle any habit though to the unsettlement of some act Rom. 8.38 39. 4 Use Seeing God forgives sins 1 pray for sensibleness and sight of thy sins Lam. 3.39 For daily we fall into not onely sin but sins 2 For humiliation under them 1 Cor. 11.31 4 For forgiveness of others Eph. 4.32 5 Seeing God forgives sins 1 Take notice of Gods patience that bears with our sins from day to day 2 Pet 3.9 2 Note that humane satisfactions can be of no force 3 That we should not onely have a care of our own salvation but of the salvation of our brethren in asking pardon for them if we see them sin a sin that is not unto death 1 John 5.16 4 That even righteous and justified persons stand need of being justified still Rev. 22.11 5 That our sins being called debts we may see that all sorts of punishments are owing unto us for our sins till God forgive them in Christ and the sin being forgiven the punishment also is forgiven hence that which Luke calls Sins Luke 11.4 Matthew calls Debts 6 Seeing God forgives sins and assures thereof do not you from Satans temptations misdoubt those Evidences which you have seriously examined and found to be true Suppose your Friend give you an Inheritance and good Evidences to assure you of it and a cavilling fellow shall come and tell you your Evidence is naught will you upon his prattle judg your Title nothing So the Lord hath forgiven your sins and you have good Evidences thereof will you then upon Satans cavils judg your Evidences nothing When I die I descend into Hell I am undone what shall I do no help remains besides the Word I believe in God c. We were created of the Word and it behoves us to be returned into the Word Luth. in Gen. 37. 9 If we have not this assurance we shall be in no better condition than Heathens who have no hope 1 Thess 4.13 Ephes 2.12 So Justin Martyr speaks of Socrates these words Now is the hour of going away at hand for me to death for you to a longer life but whether of us go to a better estate is unknown unto all save to God Cohort ad Graecos pag. 26. How much better spoke holy Luther The Devil in the hour of death will shew thee all thy wicked life do not despair which Satan desires but believe and say I know all my life is damnable if it should be judged but God hath commanded me to trust not in my life but in his mercy This wisdom we ought to follow in the hour of death there the flesh trembles that it must go into a new life and doubts of salvation if thou follows these thoughts thou art undone here thine eys are to be shut and say with Stephen Jesus into thine hands I commend my spirit then certainly will Jesus be present with his Angels and be the guide of the way Bernard when sometimes he was sick to death sounded no other thing than this I have lost my time because I have lived wickedly but one thing comforts me thou wilt not despise a broken and a contrite heart Also Lord Jesus thou holds the Kingdom of Heaven by a double right 1 Because thou art the Son of God 2 Because thou hast purchased it by thy Death this thou keepest for thy self by right of nativity that thou givest me not by the law of works but of grace As we forgive our Debtours This is a motive or as some call it a sign because we frankly forgive our Debtours therefore we desire God to forgive us From hence learn 1 That unless we pardon the wrongs done to us we desire Gods vengeance against our selves 2 That wrongs done by others to us make them Debtours to us which though in respect of the sin against us we are bound to forgive yet in respect of the damage we sustain in our Estates we may require satisfaction 3 It 's an evidence that God hath and will forgive us if we do freely without exercising private revenge forgive others Col. 3.13 Forgiving one another if any man have a quarrel against any as God for Christs sake hath forgiven you In nothing do we more

deliver our selves in temptation but Gods grace is sufficient for us 2 Cor. 12.9 10. For his strength is made perfect in our weakness 3 To learn watchfulness against Satans temptations and against all temptations 1 Cor. 16.13 Watch ye stand fast in the faith quit you like men be strong 4 See the providence bridling tempters and temptations that though they come never so violently upon us they cannot prevail further then God permits for Satans temptations see Luk. 22.30 31. Satan hath desired to have you that he may sift you but I have prayed for thee Job 1.12 Rev. 2.10 And as Gods providence bridles Satans temptations so doth it the temptations of wicked men 1 Cor. 10.13 5 We do not onely pray against Satan who is the great artificer of temptations and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one 1 Joh. 2. 1 Joh. 5. but also against every thing that may either draw us to sin or hinders us from godliness Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Burgomaster of Hell 6 We are here taught that we are not yet in that estate wherein we shall be free from all temptations it will be the happiness of Heaven that we shall neither have Devil nor lust to combat with 7 That God would temper all temptations according to the strength we receive either by increasing our strength or lessening the force of the temptation Rev. 3.10 I will keep thee from the hour of temptation 2 Pet. 2.9 The Lord knowes how to deliver the godly in time of temptation for want of which assistance unsound men in time of temptation fall away Luke 8.13 8 See who are most apt to be tempted even Gods children who call him Father The devil hath carnal men sure and so never tempts them Luke 11.21 When a strong man armed keepeth his palace his goods are in peace 9 See what a filthy nature we have which is ready to betray us to every temptation If God withdraw his grace we are presently ready to fall as the staffe doth when it is forsaken of the hand that held it We see it in Gods children Sampson David Solomon Hezekiah Peter Noah Lot Nay they forsaken of God not onely fall into sin but lye in it how much more wicked men 10 That as we desire to be delivered by God from the evil of temptation so it should be our care not to run into provocations and occasions Joseph Gen. 39.10 though Potiphars wife tempted him from day to day yet he hearkened not to lye by or to be with her so not to go into houses hanted with the devil upon any pretence of the strength of our faith This is as if we should go within the reach of a Lion or mad Dog Remember the sons of Sceva Acts 19.14 16. who going in the devils reach without a call the devil both tore off their cloaths and wounded their bodies and therefore if godly people shall be invited to pray in such a place let them know they have no call to it 11 We desire not onely to be delivered from evils of wicked things but that even good things as riches strength health beauty friends may not become a snare to us For thine is the Kingdome the power and the glory for ever and ever These words are the conclusion not expressed by Luke It contains three motives or encouragements to come to God in prayer as 1 Thine is the Kingdome that is all Kingdomes are thine the Kingdome of providence or government of the world the Kingdome of grace and glory as if it were said Thou O Lord hast all Kingdomes in thy own hand and therefore thou art able to give all good things to thy subjects whether grace or glory even all things necessary for soul and body and to deliver them from all evils and to bring them to eternal redemption Under the name of Kingdome is meant the power of right Now the Kingdomes are Gods 1 Proprietarily that none can lay claim to it in this manner but himself also efficiently Psal 95.3 4. 2 Derivatively or hereditarily so the Kingdoms of the world are given to carnal men Dan. 4.25 and the Kingdomes of grace and glory to Saints so Satan is called the Prince of the power of the ayr Eph. 2.2 because devils are suffered there to rule and tempt and to speak to our spirits but yet with subordination to the Lords providence The power Here 's another argument to strengthen our faith in prayer as his fatherly affection on the one hand so his kingly power on the other may assure us that he is both willing and able to grant our requests There is such power in God that there is nothing too hard for him thou hast not onely potestas or authority of all things as a King but thou hast power that is a working power thou alone canst grant us these things and no other can grant them thou hindering them therefore we come to thee for them Also saying Thine is the power we learn that his power is not derived from any other the power of creation is thine and the power of sustentation of all things Heb. 1.3 and in particular the power whereby he sustains his Church 1 Chr. 29.11 12. Thine O Lord is the greatness and power thou raignest over all and in thy hand is power The power of God is seen in these things 1 In making Heaven and Earth Psalm 124.8 2 In that he made it without matter Man cannot work without matter God made the World of no matter that doth appear Heb. 11.3 3 In making them so easily even by the word of his mouth Gen. 1. 4 This power in God is seen in raising up the Body of Christ and the bodies of Saints which rose with him and the bodies of Saints which shall arise John 5.28 Ephes 1. 5 In bringing over a soul to believe Ephes 1.19 God inclines our wills whither he willeth having them more in his power than we our selves A man may sit under Ordinances all his life and not be converted if this power put not forth it self This power in God is twofold 1 Absolute and that is twofold 1 Independent in that none hath power to call him to account Job 33.13 He giveth not account of any of his matters None hath power to ask him why he makes one crooked another straight why he calls one and passes by another why he gifts one and not another why one is a King and another a Slave this power is authority 2 Infinite and unlimited whereby God is able to do more than he doth he never so puts forth his power but he could put it forth further if he pleased Matth. 9. God is able of stones to raise up children to Abraham he hath made a World and could make more if he pleased Matth. 26.55 Thinkest thou not that I could have prayed to my Father and he would have given me more than twelve Legions of Angels 2 There is an actual

to diswade you 1 This inordinate love makes means of grace become fruitless When the King had made his feast farmes and Oxen kept the persons invited from coming Luk. 14.18 when Ezekiel preached unto miracle that his voice was as the sound of a Musical instrument Ezek. 33.31 yet his hearers profited not by it because their hearts ran after their covetousness the thorny ground hearers brought no fruit to perfection why the thorns of earthly cares sucking out the state of their hearts choked it as weeds let among corn suck out the state of the ground Matth. 13.22 Yea worldliness makes men scoff at the Word Luk. 16.14 The Pharisees who were covetous heard all these things and they derided him or blew their noses at him as the Word signifies Yea though they hear the Word and consent both to the truth and goodness of it yet worldliness keeps men from closing with it in the great duty of self-denial as in the young man Math. 19. who went away being sorry he could not keep Christ and his possessions together 2 It makes us dis-relish heaven and heavenly things and this is a wofull frame of heart Rom. 8.5 Contraries cannot subsist together in any eminent degree in one and the same subject 3 It pierces the soul thorow with many sorrows 1 Tim. 6.10 pinching the poor griping the widow and fatherless getting wealth unjustly or holding it unjustly these pierce the soul as if a dagger went to a mans heart How did Judas thirty pieces gall his conscience This especially in an evil day Eccles 5.17 he hath much sorrow with his sickness Such men in the day of death are like a carriers horse which having carried gold and silver all the day is disburthened of them at night and put into the stable with a galled back so shalt thou be in death disburthened of all thy gold and silver and cast into hell with a galled conscience 4 Love of the world inordinately will make us cast off religion in time of trial The Apostle saith 1 Tim. 6.10 That some having coveted after money they have erred from the faith the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have erred like wandring stars from the faith and so Jude calls them how difficult nay impossible is the command of self-denial to a worldly heart how would such turn to any religion to save their estates as one Ecebolius that in the reign of Constantine was a Christian under Julian an heathen under Jovinian a Christian God being a Christians end whatsoever intercepts communion betwixt God and the soul is to be cast off 5 Inordinate love of the world exposes a man to many lusts and tentations 1 Tim. 6.9 They that will be rich they fall into a snare and temptation that is the snare of tentation they will be rich it s their onely study hence they fall into many foolish and hurtful lusts as stealing witness Achan lying as Gehezi Ananias Saphira Prov. 21.6 hence called Mammon of unrighteousness deceitful riches Every creature naturally fears the snare and shall not we fear such a condition as will insnare the conscience Earthly things are compared to thick clay Hab. 2.6 As our feet are apt to stick in the clay so are our affections on earthly things 6 These things thou loves so inordinately cannot stand thee in stead in another world When thou comes at Christs Tribunal what will it profit thee that thou hast left so much for every child or that thy children ruffle up and down in silk and satten or that thy posterity have stately houses rich furniture fare deliciously and have a mighty train will this mitigate thy torments when thou art in Hell Perhaps they drink wine every day and thou canst not get a drop of water to cool thy tongue Mightest thou carry thy baggs thy lands thy all into another world it were something but as a certain Martyr in Queen Maryes time when some offered her money she refused it saying I am going to a country where money will bear no price 1 Tim. 6.18 19. Paul bids us to be ready to distribute willing to communicate laying up in store or as the word is They treasure up unto themselves a good foundation for time to come Works of mercy are called a foundation because as the one is hid so is the other and as from the foundation the house rises up on high so from these good works proceeding from faith the crown arises so much the higher 7 Thy life consists not in these earthly things thou doest so inordinately affect but in God Luk. 12.15 Take heed and beware of covetousness for a mans life consisteth not in the abundance of things he possesseth Thy temporal life consists not in them for thou shalt not live a day the longer because thou hast a vast estate nor thy spiritual life consists not in it for what duty is it but thou mayest do without them Thou sayest thou canst not shew mercy Largeness of affection rather then large gifts shows what the heart is as in the widow that cast in two mites into the treasury Thy eternal life consists not in them for all the treasures in the world will not bring a soul to heaven Nay by these earthly things many times life is shortened especially if gotten by indirect means Jer. 17.11 As the Partrich sitteth upon Eggs and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his days and in the end shall die a Fool. The abundance of the rich will not suffer him to sleep Eccles 5.12 Taking away sleep they take away life and thus are riches kept for the owners thereof to their hurt v. 13. It is with worldly men as with the Bee● that goes from flower to flower to gather Honey which when they have gotten they carry it to the Hive in fine the Husbandman comes to take the Hive and Honey and drowns all the Bees or some way destroys them So the sons of men are as busie as Bees in sucking earthly things in fine death comes and takes them and another enjoys the Honey To conclude thy life and happiness then is in God thy wealth is in and from God What is thy wealth without God but Rust and Canker Thy honour without God but an heavy burden which in the day of account will press thy soul Thy ease without God but a future destruction Ease slays the wicked Prov. 1.32 All the good and comfort that is in any worldly enjoyment is from God as the light of a candle is from the fire or as a cistern of water is from the fountain He that hath God wants not any good thing Psal 84.11 In having God we have all things because we have him that hath all things without whom the whole World if you had it is like the Air without the Sun a darksom comfortless body to enjoy good in any thing we must enjoy God for every creature is good to us onely

Arguments fight who hereby give offence and justifie Pride of Apparel by their proud Examples and are hereby much disabled from works of mercy 1 But these Arguments seem not to me to take away my Assertion which is that Apparel is made not onely to fence us from the cold but for distinction of Degrees and that persons may wear Apparel sutable to their degree provided they be not proud of it and that it be not to the disablement of them to any work of mercy onely in case of scandal I incline to think that Ornaments and fine Apparel are to give place and I much desire all Christians to shew much moderation herein that they may not become offensive neither to those that are within or without for the abuse herein my soul is grieved as well as the souls of others 2 The excess of Apparel in Christians hath given advantage to the deluding Quakers 1 By having so visible an evil to reprove as there is in too many Professours 2 By a seeming mortification of Apparel to delude ignorant people whiles the pride of their words and carriages declares to judicious Christians the unmortified pride of their hearts Object But what are the Superfluities you would perswade to Answ The abatements of Superfluities as to Ribbons silver Laces c. Obs 1 God hath as great a care to cloath us as to feed us 2 For immoderate thought-taking for earthly things we cannot comfortably give a Reason to the Lord. 3 It 's an Argument that our Faith is but small to be very sollicitous and anxiously carefull for outward things 4 That there are degrees of faith little and great Matth. 8.10 26. Matth. 15.26 Matth. 16.8 1 Little or weak faith which is when a man goes out of himself to lay hold on Christ's righteousness yet not without some doubtings about remission of sins and outward things Mark 9.24 As there are differences of bodily stature some are big some little so in the stature of grace This weakness arises 1 From weakness of knowledg Rom. 14.2 Some from weakness of knowledg feed upon herbs onely 2 From a weak apprehension of promises of forgiveness Mark 9.24 Lord I believe help my unbelief 3 From infancy in Christianity or conversion A Babe cannot be strong as a grown person 4 Want of experiences of Gods dealings for experience breeds confidence 2 Cor. 1.10 2 Great or strong faith is when a man is full of knowledg of the Scriptures and strong to apprehend Gods love and to resist temptations and to cleave unto God in difficulties 2 Chron. 14.10 11. Hester 4.14 Dan. 3.17 Psalm 23.4.27.1 Matth. 8.10 Matth. 15.28 Rom. 4.20.8.9 The growth of this strong faith is like the growth of a strong man which is by degrees after a good continuance and use of the means after frequent witnessing of the Spirit after many experiences of the truth of our own hearts to God in resisting pleasing and profitable sins and doing painfull and costly duties constantly and such as oft we had no thanks for of men The least degree of faith is that which makes us willing to take Christ notwithstanding all crosses losses and persecutions Now if a man stand questioning whether he had best take Christ or no this is not faith Now faith admits of degrees in six respects 1 In further perswasions of truths I have Reasons to perswade such things are truths and these overcome me yet may I be further perswaded by more Reasons We see an object by the light of one candle but when more candles come we see it the plainlier 2 In the difficulty of things to be believed As for Abraham to believe he should have a Son and after to believe that God was able to raise him up from the grave as from a dead womb Martha could believe the general Resurrection but not the particular Resurrection of Lazarus 3 In respect of means when a man hath but little means and yet believes much so the Centurion Matth. 8.10 and Nathaniel John 1.48 4 In respect of things revealed The Apostles when Christ was on earth had a degree of faith but when Christ was ascended they grew to an higher not onely because the habit was then more increased but because the revelations and objects were more 5 In the the fruits of it as sense of Gods love power to subdue passions patience and joy in tribulations conquests over temptations 6 In respect of assent and consent in closing with Christ as in the act of Mariage two Women take two Husbands yet one takes an Husband with greater greediness according as her understanding closes with his proportionable fitness Use Exhortation to grow from a weak faith to a strong Nicodemus first came to Christ secretly after witnessed truth openly The least degree of Faith is Faith as a little man is a man as well as the greatest a little water is water as well as the Ocean the least bud drawes sap from the root as well as the greatest branch so doth weak Faith as well as strong draw sap from Christ It 's not the strength of Faith that saves but the truth of it nor the weakness of Faith that damns but the want of it We are not saved by the worth or quantity of our Faith but by Christ who is laid hold upon by a weak Faith as well as a strong All that looked on the Brazen Serpent were healed yet some lookt with a strong eye some with a weak in like manner do we behold Christ John 3.14 15 16. Obs But if a little Faith be so good what matters it for a great Answ Though none are rejected for it yet some are reproved It 's a blemish to have little faith after great means A weak faith gets to Heaven but it 's with difficulty especially if God send great trials Two men go up an hill one of them in a Consumption goes up pantingly the other without panting two ships come into a haven one tatter'd and weather-beaten ready to sink the other with full sail so weak faith brings to Heaven but with many doubts and fears Besides we may have greater temptations than yet we have had even fiery trials What then will a weak faith do Finally the more we grow in faith the more we shall grow in peace and joy Rom. 15.13 and have a fuller audience in Heaven 2 Use Labour after a strong faith Weak faith is a precious Jewel 1 Peter 1.7 but strong faith carries a man through the World as a Conquerour Quest What notes of it Answ 1 It contemns the temptations of multitudes customes and examples Let never so many be contrary-minded it moves not him Eliah stood against four hundred 2 Strong faith is not shaken with the apostasie of great men though Professours Preachers Paul was not moved from the faith a jot though all they of Asia turned away from him 2 Tim. 1.15 and though at his first answer before Nero all men forsook him 3 Holy boldness in time

of several sorts of sinners walking in it as it were without touching one another the drunkard swearer worldling Many there be which go in thereat We are not to follow multitudes Noah and Lot would not four hundred false Prophets against one Eliah All the Jews cried Crucifie him All the World wondered after the Beast Rev. 13.3 All Nations Kindreds and Tribes fell down and worshipped the golden Image except Shadrach Meshech and Abednego For 4000 years all Nations walked in their own ways Acts 14.15 Divide the World in thirty parts nineteen parts are Idolaters six are Mahumetans one Jews and four Christians and of the Christians I judge that at least there are three Papists for two Protestants and of the Protestants that seem to be take out the Atheists profane worldlings formal how few are there that go in the narrow way So that the world looks like a great heap of chaff wherein here and there a wheat corn lyes hid One good man among multitudes of bad So that as Chrysostom said of a great city wherein were at least a hundred thousand souls it was Antioch Chrysost Hom. 40. ad pop Antioch How many think you in this great city may be saved what think you of a thousand and concludes I think in all this great city not above an hundred persons will be saved and I doubt of some of them too which amounted to every thousanth man In the Type onely Caleb and Joshua entred Canaan to denote that few even among professing people shall enter into heaven Many are called few chosen Matth. 20.16 One of a city and two of a Tribe Jer. 3.14 The godly in Isaiahs time were so few that they were signes and wonders Isa 8.18 Of all the seventy two Rulers onely Joseph of Arimathea and Nicodemus owned Christ Christ his flock is a little flock Luk. 12.32 Among multitudes there were three onely who resisted the worshipping of the golden Image Constantine the Arrian the Son of Constantine did upbraid the Orthodox that Athanasius with four or five more troubled the peace of all the world to whom Liberius Bishop of Rome said the word of faith is not diminished by my aloneness Theodoret lib. 2. Hist Eccles cap. 16. Augustine lib. 4. Cont. Crescent cap. 53. compares the Church to a barne floor wherein is more chaff then grains of wheat what may we then compare the world to the righteous are scarcely saved 1 Pet. 4.18 Now for the broad way how many go therein Young and Old compassed Lots house Rev. 17.15 The waters which thou sawest where the whore sitteth are peoples and multitudes nations and languages Small and great rich and poor take the beasts mark in their right hands and foreheads Rev. 13.16 All the Asian professors that were at Rome fell away at one time 2 Tim. 1.15 See Matth. 7.22 Many will say to me in that day c. Use 1 Comfort against discouragement because of the fewnesse of them that look towards God Christ hath foretold it 2 Admire the grace of God that among the few that shall be saved God should cast his love upon so contemptible a creature as thou art 3 Strive to enter in In the Baptists time the Kingdom of heaven suffered violence Matth. 11.12 The violent took it by force Christ sayes strive to enter in The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to strive like wrastlers who put forth all their strength when they vvrastle as for life if they do overcome or for death if they be overcome So run that ye may obtain strive to be temperate in all things if vvrastlers for a corruptible crovvn let us for an incorruptible 1 Cor. 9.24 25. For this cause the first Christians vvillingly offered themselves to Martyrdom and Origen had a saying that if there vvere but one man in the vvorld that vvere to be saved he vvould strive to be that man hovv much more vvhen there 's more But oh the luke warmness and indifferency of many who think it an easie thing to come to heaven and never take pains herein contrarily Saints 1 Pet. 4.18 2 Pet. 1.10 Heb. 4.1 Heb. 6.12.12.1 2. 4 Caution Beware of making multitudes your precedent for the things of God It was no Argument for Noah to corrupt his wayes though all flesh had corrupted theirs V. 15. Beware of false Prophets which come to you in sheeps cloathing but inwardly are ravening wolves Christ warns his Disciples here to take heed of false Prophets where a fold of sheep is there will the Wolf be walking There 's a two fold watchfulness against these false Prophets 1 That which is by the Elders Act. 20.28 29. Take heed unto your selves and to all the flock for after my departure shall grievous Wolves enter in among you Song 2.15 Take us the Foxes the little Foxes which spoil the vines for our vines have tender grapes By which the Spirit means false Prophets Ezek. 13.40 Israel thy Prophets are like the Foxes of the deserts Now Elders are to discover false Prophets that all men may see their folly 2 Tim. 3.8 9. 1 By confuting of them Titus 1.9 An Elder must be able to convince gain-sayers 2 By warning brethren against them Gal. 5.7 8. 3 By denouncing the censures of the Church against them for want whereof the Angel of Thyatira was reproved Rev. 2.20 1 Tim. 1.20 2 Brethren are to take heed of them 1 By avoiding their company Rom. 16.17 I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have heard and avoid them 1 Tim. 6.3 4. 2 If providence unavoidably cast us into their company be sure you do not hear them that is yield not to their perswasions Prov. 19.27 Cease my Son to hear the instruction that causes to erre from the words of knowledge 3 By not receiving them to your houses 2 Epistle of John ver 10. If there come any unto you and bring not this doctrine receive him not into your houses neither bid him God speed Grounds why we should beware of false Prophets 1 Because they lye in wait to deceive Eph. 4.14 And in order thereto they have dice cogging slights as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and much cunning craftiness 2 Because the persons whom false Prophets endeavour to seduce are commonly weaklings or young beginners in the faith Gal. 1.2 3. No sooner had the Galatians received truth but false Prophets were ready to seduce them Song 2.15 Take us the Foxes why our vines have tender grapes that is our believers or members are but tender or young in the faith and so are least able to make resistance against them We see how busie false Prophets have been at Antioch Act. 15.5 and at Coloss cap. 2.7 8. at the first planting of the Churches 3 Because of the great multitude of such 1 Joh. 4.1 There are many false Prophets gone out into the world 4 Because a Leprosie in the head or a

not that therefore the Apostle excludes the teaching of man for then why would Christ send out his Apostles and the seventy Disciples and why doth he establish a Ministry in his Church one essential property whereof is that he must be apt to teach yea doth not Christ bid us pray to the Lord of the Harvest for such Labourers Christ also shews us that from the Lords teaching as a principal cause the Ministry of man becomes effectual 1 Cor. 3.7 There are many other fruits of false Prophets as the soothing and flattering of Princes 1 Kings 18.6 compared with v. 1● The mingling of Truth and Errour together or at least truth and corrupt affections from which the Apostle clears himself 2 Cor. 2.17 There are many other notes of false Prophets which by a frequent reading of the Scriptures and begging of the Spirit we may attain to know V. 16. Ye shall know them by their Fruits Do men gather Grapes of Thorns or Figs of Thistles Look as of Thorn-trees men do not gather Grapes nor of Thistles men do not gather Figgs so from false Prophets there is no good and sweet fruit gathered but the harsh and corrupt fruit of Errour and Heresie V. 17. Even so every good Tree bringeth forth good Fruit but a corrupt Tree bringeth forth corrupt Fruit. Christ here comes to confirm unto us further that men do not gather good fruits from bad trees and makes a reddition to the former Proposition laid down interrogatively By good and bad Trees in general the state of the regenerate and unregenerate man may be understood Matth. 12.33 Carnal men cannot please God Rom. 8.8 Abel's person was first respected then his offering Gen. 4.4 In particular Christ means the Prophets when good they bring forth good fruit when corrupt they bring forth corrupt fruit when good they handle the Word of God uprightly 2 Cor. 2.17.4.2 when corrupt they handle Gods Word deceitfully Ephes 4.14 Such false Prophets are not known by the leaves or flowers of an outward profession but by their fruits V. 18. A good Tree cannot bring forth evil Fruit neither can a corrupt Tree bring forth good Fruit. Christ amplifies what he had delivered shewing that a good will from the habit of grace in the soul brings forth good things ordinarily and usually and an evil will from the habit of sin in the soul brings evil things But Christ means first the man must be changed that his works may be changed But who is found good of the Lord seeing Christ died for sinners therefore he found us all bad Trees but gave us power to believe on his Name Aug. de Verb. Domini Serm. 12. But if we carry it to Teachers we must understand it so far as he is a good Teacher for even good Teachers have been mistaken in some things they cannot bring forth corrupt Doctrine nor can a corrupt Teacher so far as he is corrupt bring forth good Doctrine It 's usual that the actions of the body are sutable to the qualities of the minde Matth. 12.34 35. A good man out of the good treasure of his heart bringeth forth that which is good an evil man out of the evil treasure of his heart brings forth that which is evil If we understand it of men we must understand it of men as in their natural estate But as a Tree when it is transplanted brings forth good fruit though naturally without transplantation it could not so when persons are transplanted out of their natural estate into Christ they bring forth good fruits John 15.4 5. though in their natural state they could not If we carry it to Teachers as Christ means both then the meaning is if these Prophets were true lovers of godliness as they would seem to be they would not usually commit such things as are directly contrary to godliness as they do V. 19. Every Tree that bringeth not forth good fruit is hewen down and cast into the fire V. 20. Wherefore by their fruits ye shall know them Here 's the punishment of false Prophets The words are a similitude taken from an Husbandman and are denounced against all Hypocrites in general who have the leaves of profession but want the power of godliness and in particular against hypocritical false Prophets John 15.6 If a man abide not in me he is cast forth as a Branch that is withered and men gather them and cast them into the fire and they are burned as the Husbandman casts fruitless Branches into the fire so will Christ cast such as bring not forth good fruit into the fire of Hell See Matth. 3.10 In particular false Prophets bring upon themselves swift destruction Their judgment lingers not and their damnation slumbers not 2 Peter 2 1 3. Is hewen down and cast into the fire They are now at present hewen dow by the threatnings of God and shall hereafter be thrown into Hell Wherefore by their fruits ye shall know them Christ here concludes thus q. d. seeing men usually teach things suitable to their manners and practises by such kinde of corrupt Teachings you may suspect these Prophets before they instill or drop in their opinions into you for such as the Masters are such will they make the Scholars such as the Tree is such will the Fruits be V. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Christ from reprehending false Prophets comes to reprehend all hypocritical Formalists whether teachers or hearers who pretend the faith and doctrine of Christ in a great shew of holiness but deny it in their works They prophesied in the Name of Christ and wrought miracles but did not do Christ his will In the words two things 1 An exclusion of hypocritical Formalists or formal Hypocrites out of Gods Kingdom Not every one that saith Lord Lord c. A name without a thing is nothing It 's as an ornament in the clay or a jewel in the mire 2 A reception of those who have a sincere purpose to obey God But he that doth the will of my Father To do the will of God is 1 To believe on Christ John 6.40 This is the will of the Father that every one that sees the Son and believes on him should have everlasting life 2 To declare our faith by a sanctified course of obedience 1 Thess 4.4 This is the will of God even our sanctification 3 To have a purpose for all Gods commands without excepting of any Psal 119.6 106. Col. 1.10.4.12 Heb. 13.20 21. But he that doth the will of my Father which is in heaven and consequently my will for I and my Father are one Joh. 14.7 and the Father is in the Son and the Son in the Father but Christ as he is man for modesty sake names the will of the Father and not his own From the words thus opened observe Obs 1 That in the visible Church there

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

fearlesly he feared no mans angry looks Let not faithfull Preachers expect glory but ignominy and contempt not wealth but poverty violence prisons and death as Michaiah and John Baptist and when others shall be cast into hell such shall have place in heaven As Caesar hath his Electors the Turk his Princes so our King hath his Ministers Augustine is a Prince Elector so Irenaeus Quadratus are Princes and Counts Luth. Tom. 3.495 let us not then fear the opposition of men how great opposition did Noah suffer in his ministry for hundreds of years A Preacher must be vir rixarum a man of strife 6 He was not vain-glorious but still sought the glory of his Father Joh. 6.38 39. so let faithfull Preachers Joh. 7. say I began not to preach the Gospel that the world should honour me and I will not cease from preaching because of the worlds reproach 7 He was in his Ministry convictive of gain-sayers yet did he not according to the guise of the times tye up his convincing arguments to syllogisms in mood and figure but he brought unanswerable reason Without this gift Churwill be wasted and scattered See Titus 1.9 CHAP. VIII SOmetimes Christ goes from miracles to doctrine but here having laid down his doctrine he comes in this Chapter to confirm it by miracles Before he began his sermon he healed all sicknesses and diseases Matth. 4.23 that he might make way for his doctrine For doubtless the miracles Christ and his Apostles did were a great cause why their doctrine in so great measure was believed Acts 8.6 The people with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did And now Christ when his sermon was ended on the Mount he went down and the multitudes followed him before whom he wrought sundry miracles V. 1. And when he was come down from the Mountain great multitudes followed him These multitudes were of divers humours hence upon divers ends they followed Christ some followed out of love to his doctrine the sweetness whereof they had already tasted some out of curiosity that they might hear some new thing some out of desire of confirmation that they might be assured of his doctrine whiles they saw it confirmed by miracles some to be cured of their maladies some for loaves John 6.27 Christ hath multitudes of followers but few that follow him for a right end Look we to the end why we follow Christ whether it be for glory and earthly praise or profit or whether it be for himself in all conditions even in adversity persecution Matth. 16.24 Let him deny himself and take up his cross and follow me Virgin souls follow the Lamb whither soever he goeth Rev. 14.4 yea though to prison banishment death the world pretend to follow Christ but it 's at a distance always with the exception of the cross V. 2. And behold there came a Leper and worshipped him saying Lord if thou wilt thou canst make me clean We have here Christ his first miracle set down wherein three things 1 The Lepers devotion set down in two branches 1 He worships Christ 2 He acts faith in Christ Lord if thou wilt thou canst make me clean 2 Christs compassion v. 3. I will be thou clean Amplified first from the efficients 1 From the instrumental efficient cause Jesus put forth his hand and touched him 2 From the principal efficient I will be thou clean 3 From the effect Immediately his Leprosie departed from him 3 Christ his direction which was 1 Silence See thou tell no man 2 To shew himself to the Priest and offer the gift which Moses commanded V. 1. And behold there came a Leper Luke c. 5.12 saith It was in a certain City that is near to a City for Lepers for fear of infection were put out of Cities Levit. 13.46 2 Kings 7.3 Leprosie is abundance of burnt choler and salt phlegm diffused from the Liver all over the body breaking out into a filthy scab or scurf There are other evils besides accompany this disease viz. the hairs fall off the nostrils are widened the bones are eaten into by it the tongue swells the breath stinks It 's an universal Gangrene which is incurable and hereditary and abounds most in hot countreys as in Judea Egypt c. This disease Physicians call Elephantiasis It 's used ordinarily as an Embleme or Looking-glass to express our natural defilements Isai 1.6 And worshipped him The manner of the worship Luke sets down which was he fell on his face cap. 5.12 So that he touched Christ his feet as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not kneeled as the word is translated Mark 1.40 So that he lay at Christs feet imploring and beseeching him as a Dog at his masters feet as Zanch. de Red. renders the word which shews that this Leper lookt upon Christ more than a Prophet or a holy man and that believing he was God and so able to heal him if he would he gave him religious worship He came to know Christ was God partly by inspiration partly by the miracles which Christ did cap. 4.20 He doth not say to Christ Lord if thou wilt pray to God or to thy Father for me I shall be whole but Lord if thou wilt I shall be whole He acknowledges the Leprosie curable by Christ which he and all men knew was incurable by others which was a plain argument of his faith for though the Psora or scabbedness may be cured yet that which is called Lepra Physicians acknowledg incurable for if a particular Cancer cannot be cured much less can an universal Cancer as Avicen observes Yet in a miraculous manner some Lepers have been cured as Miriam Num. 12.14 Naaman 2 Kings 5.14 Saying Lord if thou wilt thou canst make me clean Here is the profession of his faith Of no Prince or Potentate can this be affirmed save of God himself no nor of any Disciple or Apostle for they did not do Miracles when they would but when God would Heb. 2.4 onely of God is that true which Job speaks cap. 42.2 I know thou canst do every thing Gen. 18.14 Is there any thing too hard for the Lord Rom. 4.21 Heb. 11.19 How great soever is the will of God so great is his power Psalm 115.3 Whatsoever the Lord pleased that did he in Heaven and Earth yea he can do more than he will do See Matth. 3.8 9. Matth. 26.53 However God deal with us give him the glory of his power If thou wilt See his resignment to the will of Christ under affliction So Eli 1 Sam. 3.17 So Christ Matth. 26.39 Not my will but thine be done The Brethren Acts 21.13 When Paul would not be perswaded they cried out The will of the Lord be done I will be thou clean I will both as I am God and Man Ambrose in 5. Luke 12. saith Christ saith I will for Photinus he commands for Arrius he touches for Manicheus Photinus taught

my self before others unless that a heavier burthen of government lies on me and therefore a greater account of my Office is to be given Luth. in 41. cap. Gen. Here was one effect of his faith that whereas souldiers are naturally so lifted up he was so humble so we finde sundry of the Saints the more gracious the more humble Abraham Gen. 18.27 Jacob Gen. 32.10 Agur Prov. 30.2 Isaiah c. 6.5 John Baptist Matth. 3.11 Peter Luk. 5.8 Hence the Centurion saith neither thought I my self worthy to come unto thee Luke 7.7 It 's like partly because his conscience told him he had been a worshipper of false Gods partly because the Jews refused communion and company with him but especially because he saw the vileness of his own corrupt nature and the exceeding glorious holiness in Christ hence he saith I am not worthy Where there is most grace commonly there is most sense of unworthiness and true humility the show of that this man had in truth more deceives the world then any thing else But speak the word onely The Centurion having heard of the fame of Christ Matth. 4.23 when he healed many and also of the cleansing of the Leper who published abroad the cure he saith speak the word onely My word is the word of a man thy word is the Word of the Son of God my word hath power over men under me thy Word hath power over all sorts of diseases yea such as are incurable yea over death I am under the power of another thou art subject to no power being thou art God therefore speak the word onely As his wisdome was seen in that he saw the Godhead lying under the veil of flesh his humility that he judg'd himself unworthy that Christ should come under his roof so here is his faith that he saith speak the word onely learn that our faith go upon a word of God Psal 119.49 Heb. 13.5 6. thou being absent canst cure him by a word of thy mouth therefore there is no need of thy bodily presence but speak the word onely and my servant shall be whole God speaks impossible things lying things foolish things weak things things to be abominated and devillish if thou consult with reason meaning carnal reason but faith sacrifices reason and kills that beast which the whole world and every creature cannot kill Luth. Tom. 4.74.758 Now the Word upon which faith looks is either the Word of command Gen. 1. Let there be light Psal 105.31 148.8 Isaiah 55.11 The word that goeth out of my mouth shall not return unto me void but shall accomplish that whereto I send it Look as in the governments of Commonwealths Armies and Families many things are done by a word of command much more canst thou bring about the healing my servant by the word of thy command Examples fetch'd from nature are usefull for illustration when they agree with what the rule speaks so similitudes are taken from the compassions of mothers Esai 49.15 and fathers Psal 103.13 to set forth Gods pity so from a servant Rom. 6.18 from a mans testament Gal. 3.15 2 Faith goes upon the word of promise Rom. 4.18 John 2.22 I say to this man Go and he goeth and to another Come and he cometh and to my Servant Do this and he doth it See the duty both of Souldiers to their superiour Officers unless they know their Commander shall put them upon some things directly contrary to Gods command also the duty of Servants to do what their Masters and Mistresses bid them Ephes 6.5 Col. 3.22 Obey in all things your Masters V. 10. When Jesus heard it he marvelled and said to them that followed Verily I say unto you I have not found so great faith no not in Israel Here we have the commendation of the Centurions faith He marvelled Christ did not marvel as God for no new unexpected thing can befall him but it may befall Christ in his humane nature having like affections with us There were some things the humane nature of Christ was ignorant of as of the Day of Judgment the time of Figs c. Marvel is when our expectation is exceeded Christ marvelled at all his graces as his Humility Devotion in building a Synagogue his Faith Christ doth not admire the buildings of the Temple Matth. 24.1 nor the Princes of the World but the graces of the Spirit in one that had so little means Though some think Christ being the Authour of these graces did seem to admire them not as being ignorant of them but to teach us to admire them I have not found so great faith no not in Israel The greatness of his faith is seen 1 That he believed so easily upon so small means 2 That he believed Christs Word 1 His Word of Command 2 His Word of Promise 3 That he believed without a Miracle John 4.48 Miracles have been sometimes done to give testimony to the Word Acts 4.29 30 31. 4 In a man of that calling and a stranger from Israel 5 In that we reade of no doubtings with his faith in this particular Jairus doth not say Speak the word but Come quickly ere my Childe die John 4.49 Nicodemus he reasons How can these things be Martha saith Hadst thou been here my Brother had not died as doubting whether the power of Christ could reach every where but the Centurion saith Speak the word onely 6 In the difficulty of the things to be believed for to believe that a man near to death could be recovered by a word of Christs mouth I mean not by syllables and pronunciation but that Christ will be present to his own Ministry 7 Comparatively with the common Jews and particularly those which were ordinary Hearers to Christ Now when he saith I have not found so great faith in Israel he means not all Israel for Abraham Moses David had greater faith but he means it from the time of his beginning to preach V. 11. And I say unto you that many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven V. 12. But the Children of the Kingdom shall be cast out into utter Darkness there shall be weeping and gnashing of teeth From the occasion of the Centurions coming in to believe who was a Gentile Christ foretells the calling of the Gentiles and rejection of the Jews Many shall come Not all Aug. in loc From the East and West That is whereas the Jews thought the Lord was onely bound to the Kindred of Abraham Christ saith They shall come from East and West which is put for all remote places without the bounds of the Kingdom of Judah not onely near adjoyning Heathen as Syrians Egyptians c. but remote Gentiles Isai 43.5 6. I will bring thy Sons from the East and gather them from the West I will say to the North Give up and to the South Keep not back bring my Sons from far and my Daughters from the ends

of the Earth Luke 13.28 29. They shall come from East West North and South as this Centurion came from far You are of this people O then come in Shall come That is to me and to the faith of this Centurion being called by the Word of Christ and drawn by the Spirit of Christ even all that are given to Christ shall come and he that comes shall not be rejected John 6.37 compared with 44. And shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Metaphor from a Banquet wherewith we shall be satisfied when Christ shall appear Psalm 16.11 36.8 They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the Rivers of thy pleasures Luke 14.15 Blessed are they that shall eat Bread in the Kingdom of God See Luke 22.29 30. Revel 19.9 This was signified by the Parable of the Mariage Matth. 22.2 Luke 14.16 The things of grace and glory were like a well furnished Feast or Banquet set before Jews and Gentiles but the Jews cavilled at it and railed against it and persecuted it but the Gentiles that had but a Crum they embraced it so that this Banquet is the glorious things of the Gospel and the Inheritance of Heaven With Abraham Isaac and Jacob in the Kingdom of Heaven He names these three 1 Because he styles himself their God Exod. 3.6 2 Because the promise of Canaan a Type of Heaven was made to them 3 For their faith and holy examples these shall as it were sit at the upper end of the Table and the Gentiles shall come to sit down by them for there is one Communion of all Saints There being a common Inheritance it supposes a common Faith So that the sense is as this Centurion and stranger being perswaded of divine power in me hath obtained health for an afflicted body so very many of the Gentiles flying unto me by like perswasion shall obtain grace here and eternal salvation hereafter Besides whereas the Jews think themselves so holy that they will not eat with a stranger many strangers shall eat Bread with Abraham Isaac and Jacob the Jews Ancestours whose names they brag of the Jews being shut out But the children of the Kingdom shall be cast out into outer darkness The children of the kingdom are they to whom by priviledge of covenant the kingdom was appointed before others unless themselves withstood it 2 Because the word of the kingdom the doctrine of salvation was sent unto them Act. 13.26 Children of the stock of Abraham to you is the word of this salvation sent 3 Though they were not the kingdom to whom the inheritance was promised Matth. 25.34 Yet because they possessed a place in the visible Church they are called the children of the kingdom The Jews could have borne it that the Gentiles should have been planted in with the Jews to be one body but that the Jews should be cast out and the Gentiles taken into an empty place they could not bear this Shall be cast into outer darkness Here 's a commination and punishment against the ungrateful Jews If a King should make a sumptuous feast for his courtiers and they should not onely despise it but rail upon the King and persecute him for it would not the King not onely keep them from his Table but cast them into a most filthy prison so these Jews refusing Christ his banquet they have blindness hardness and extream outward calamities here and hell hereafter Into outer darkness Its called outer to understand this know that formerly people were wont to eat very sparingly in the morning and then to satisfie and chear themselves at supper giving themselves to their business on the day time hence they used to have their feasts at supper Mark 6.21 John 12.2 1 Cor. 11.20 See Clem. Alex. 2. Paedag. 2. Athenaeus de Caenis sapientium See for this 1 Thess 5.7 Matth. 22.2 Luk. 14.16 Rev. 19 9. Now when they had supt they had plenty of light in the house where the feast was but without it was darkness so these that partake not of this glorious supper whereof Christ had before spoken they shall be cast into outer darkness such as believe not on the Son of God shall not partake of this supper with the blessed but be cast out into outer darkness thus he that wanted the wedding garment was bound hand and foot and cast into outer darkness Matth. 22.13 Such persons when they shall see Abraham Isaac and Jacob in the kingdom themselves shall be cast out Luk. 13.28 the door shall be shut against them Luk. 13.25 The contrary is promised to believers and conquerors Rev. 3.12 Rev. 22.15 Without are dogs wicked men are still said to be without 1 Cor. 5.12 Col. 4.5 These damned souls shall not onely have inner darkness whereby their minds shall be deprived not onely of the light of mysteries vvhich Saints shall have the Tabernacle of heaven being open to them and of the beatifical sight and light of Gods countenance and all inward comfort but also they shall be punished with outward sensible darkness which excludes sensible light 1 Concerning curious questions as 1 Whether in hell there be fire without or whether the fire of hell shine so far that the damned can behold their own and others torments I leave it undetermined 2 Where the place of hell is whether in the centre of the earth which is judged to be from the superficies three thousand five hundred miles if so the so great darkness in the earth must needs cause great darkness in hell Some think its without this visible world and the region of the blessed to which I●ncline So that the damned in hell shall not onely be punished with an obstinate blindness to hate God and holiness and all good because God torments them in hell and to love all evil out of their rage against God and despair of their own salvation but also with sensible darkness Jude 6. They are reserved in everlasting chains of darkness to the judgement of the great day And marke who the persons are who are thus punished they are the children of the kingdom fruitless and carnal professors Let such as have a forme of godliness without the power tremble at this that they shall have the sorest place in hell even outer darkness which is the furthest removed from light whereas they that have a great faith as the Centurion had shall have chief place in heaven and shall sit down with Abraham Isaac Jacob. Where there is weeping and wailing and gnashing of teeth Metaphor from prisoners who partly from the hunger cold and nastiness they endure and partly from the fear of the stroke of death ready to surprise them weep and wail and gnash their teeth or as men in great torments weep and gnash their teeth so shall the damned they shall have the worm of conscience eternally gnawing of them Isa 66.24 Mark 9.44 Moreover men gnash their teeth

which are to us ward they cannot be reckoned up they are more than can be numbered Psalm 139.17 How precious are thy thoughts O God unto me How great is the sum of them Every hour yea every minute God think of us let us then be often thinking of him saying with David Whom have I in Heaven but thee and there is none on Earth I desire in comparison of thee Psalm 73.25 saying as a certain holy man who when he was bid to have his thoughts in Heaven answered I am there already 8 If thou forgets to think on God thy soul will be in a withering condition Job 8.11 12 13 14. 3 Use Consolation to Saints 1 When condemned by men Job 16 19. My Witness is in Heaven and my Record on high 2 When we have upright intentions to bring about things for God but cannot at present effect them If there be a willing minde it is accepted 2 Cor. 8.12 3 In all acts of uprightness 1 Chron. 29.17 Thou triest the heart and hast pleasure in uprightness that is in upright intentions when we sigh to him he knows our sighs and groans Psalm 12.5 Rom. 8.26 this comforted Peter John 21.17 that the Lord knew his thoughts were affectionately set for Christ Thou knowest all things thou knowest that I love thee 4 Terrour to all wicked men who allow wicked thoughts in them God knows how thou smothers thine own conscience and goest against it what thoughts of denying Christ and temporizing are in thee what tricks thou hast to keep off conviction what heartlesness in duty what rovings in prayer Thou wouldst be ashamed if a man saw the wickedness of thy thoughts how much more when God beholds them Nay the Lord sees thy thoughts afar off even before thou thinkest them Exod. 3.19 He knew Pharaohs thoughts that he would not let the people go he sees thou hast an intention to deny him if a temptation come Mark 14.30 This night before the Cock crow twice thou shalt deny me thrice So the Lord knew Hazaels thoughts 2 Kings 8.12 which was to rip up women with childe He knew Israel would go a whoring from God when Moses and Joshua were dead And doth he not then know thy present wicked thoughts Psalm 50.21 Thou thoughtest that I was such an one as thy self but I will reprove thee and set them in order before thee or catalogize them as I take it some renders the word He sees God is not in all thy thoughts Psal 10.4 Yea he knows thy unclean and revengefull thoughts which are abomination to him Prov. 15 26. And though thou diggest deep to hide thy counsell from the Lord yet shalt not thou be able Isai 29.15 V. 5. And whether is easier to say Thy sins be forgiven thee or to say Arise and walk Christ brings a second argument to prove he had power to forgive sins viz. Because he was able to do that which in the opinion of the Pharisees was more hard therefore he had power to do that which was more easie It was more to forgive sin then to heal a disease but because the healing of a disease was visible and the forgiveness of sins was invisible therefore healing the Palsey-man seemed to the Pharisees to be the more difficult work yet is forgiveness of sin the harder work 1 Because no disease is contrary to the nature of God but sin is 2 Healing a Palsey is a natural work but forgiveness of sins is a supernatural work Christ applies his speech to their capacity who being meer natural men were moved with outward signes more then with the spiritual power of Christ So Christ reasons John 5.28 Christ proves the effectual power of his voice to quicken dead souls because the same voice of Christ shall at the day of resurrection be able to quicken dead bodies Besides this miraculous healing was a signe to confirm the other that he had power to forgive sins V. 6. But that yee may know the son of man hath power on earth to forgive sins then saith he to the sick of the Palsey Arise take up thy Bed and walk V. 7. And he arose and departed to his house Christ here positively proves that he had power on earth to forgive sins because miraculously by a word of his mouth he causes the Palsey man to walk so that he arose and departed to his house immediately Power on earth to forgive sins That is authoritatively Preachers forgive onely declaratively as Nathan to David 2 Sam. 12.7 The Lord hath put away thy iniquity John 20.23 Then saith he to the sick of the Palsey Arise take up thy Bed and walk That so this cure Christ wrought might appear to be a perfect cure Christ bids the Palsey man 1 Arise 2 Take up his Bed and carry it on his shoulders 3 Walk V. 8. But when the multitude saw it they marvelled and glorified God which had given such power unto men Multitude saw it they marvelled Here 's the effect of this miracle all saving the Pharisees who had accused Christ of blasphemy wondered at the miracle and so broke forth in praising God They wondered at it having never seen any such example of such a thing in former times The tendency of their wonder and praises was that persons with more confidence should submit themselves to the doctrine of Christ whiles they believed he was able to pardon their sins V. 9. As Jesus passed from thence he saw a man named Matthew sitting at the receipt of custome and he said unto him Follow me And he arose and followed him We have in this story 1 Christ calling Matthew v. 9. 2 Matthew his yielding obedience to the call of Christ v. 9. 3 We have Matthews thankfulness in making Christ a Feast v. 10. Amplified from the Guests that were there with Christ they were Publicans and sinners v. 10. 4 Here 's a question moved by the Pharisees hereupon which was why Christ would eat with Publicans and sinners v. 11. 5 Here 's Christ his answer to this charge 1 Apologetical that he conversed with them as a Physician to heal them not as one that practised like wickedness with them 2 Reprehensory taxing the proud conceitedness of the Pharisees who thought themselves whole and that they had no need of the Physician 3 Defensory v. 13. Go and learn what that meaneth I will have mercy and not sacrifice as if he should say That ye see me do is a work of mercy and charity in calling sinners from their sins to repentance that they may be saved therefore I doing what God commands your calumnies are not to be regarded Saw a man named Matthew sitting at the receipt of custom Christ passing from thence towards the Sea Mar. 2.13 saw a man This was that Matthew who penn'd this Book in the Hebrew tongue supposed to be him whom Mark and Luke call Levi and the circumstances of the History tend much thereto yet doth not Matthew at any time call himself Levi nor

the very earth with their contagion This was an usual way of abhorrence because Christ speaks of it as of a thing known among the Jews and the Jews were wont to give some outward signs of the things they did as the setting up of a stone or a heap of stones Gen. 31.47 Jos 24.26 8 To denote that God did despise such contemners of grace as a man doth the dust of his feet Also they shewed hereby they were free from their bloud and that their bloud was upon their own heads Now they shook off their dust by rubbing their shoes or sandals one sole against another or rubbing them against some stone or wood it was an allusion to that 1 Kings 13 8. when the Prophet being sent to prophesie against Jeroboam and the Altar of Beth-el was bid to go another way than he came v. 9 10. But because Preachers may be ready to go away hastily from a people when they have not means enough nor reverence enough from them therefore Christ would have Preachers take notice of three sins before they leave a people 1 Unthankfulness if they will not receive the message of salvation 2 Stubbornness if they will not vouchsafe to hear them for if persons will hear we are not hastily to be gone 3 When they shall speak evil of the way of God before multitudes so that by their speaking evil multitudes become hardened against it Acts 19.8 9. Christ will not have the Gospel thrust upon persons against their will V. 15. Verily I say unto you It shall be more tolerable for the Land of Sodom and Gomorrah in the Day of Judgment than for that City Here is a terrible threatening against those who shall not receive the Preachers of the Gospel nor their message It shall be more tolerable for Sodom c. Christ alleges this example which by reason of the nearness to Judea was well known unto them Their punishment was more terrible in this life than Sodom and Gomorrah which were consumed on a sudden but the Jews were consumed by degrees and their punishments have remained long upon them The Ephah of their punishments is set upon its own base or foundation Zach. 5.11 where for their contempt of Christ they have for these sixteen hundred years been made a spectacle of Gods severity Specially these Jews and all other contemners of grace and the Doctrine of Christ shall be punished at the Day of Judgment If there be no escaping for neglect of this salvation Heb. 2.3 How shall we escape if we neglect so great salvation what will befall their contempt who say Depart from us we desire not the knowledg of thy ways Job 21.14 If they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him who speaks from Heaven Heb. 12.25 Though other sins sorely offend the Lord 3 Reasons against contempt of grace yet contempt of grace doth exceedingly offend him as being committed 1 Against precious mercy Hence we see how sorely the Jews were punished for their ungratefull contempt Matth. 22.23 who being invited to come to those dainties the King had provided went one to his Farm another to his Merchandise and the remnant took his servants and entreated them spitefully and slew them whereupon the King sent out his Armies of the Romans and slew those Murderers and burnt up their City v. 6 7. and for their contempt the Gentiles were called in in their stead v. 8 9. See also Luke 14.16 to v. 25. How would a Physician be provoked if sending a potion to a sick man the sick man should dash the Vial against the Wall Would not the Physician say Let him die and perish I will send him no more A second reason why God so sore punishes contemners of grace is because they sin against greater light Sodom had not those means of grace the Jews had hence their punishment will be the more grievous He that knew not was beaten with stripes but he that knew and did not was beaten with many stripes Luk. 12.47 48. Now though these Sodomites were sorely punished in this life yet an heavier punishment remains for them at the day of judgement 2 Pet. 2.6 compared with Jude 7. to which the Evangelist primarily hath respect Now these Sodomites had onely the light of nature and the admonitions of Lot The Jews besides the light of Moses had the preachings of the Apostles confirmed with so many miracles 3 There were many sins wrapt up in contempt of grace unbelief disobedience stubbornness inhospitableness We may also note here there are not onely degrees of sins and torments in hell but that contempt of grace is such a sin as might have been shunn'd and that it doth not necessarily follow for then it would not aggravate condemnation as it doth Prov. 1.24 25. Because I have called and ye have refused I will laugh at your destruction Then for that City Not onely a private house but also a whole City contemning grace shall be punished not as if a City should be punished for one mans particular contempt unless they connive justifie defend or some vvay partake therein but to awaken secure sinners vvho because they have multitudes of companions in sin think they shall go free V. 16. Behold I send you forth as sheep in the midst of wolves be therefore wise as serpents and harmless as doves Christ now comes to give general directions for all Christians and in particular to these twelve whom he sends forth in this temporary embassage to guard them against all fear of danger to the end of the Chapter For though it be here spoken unto the twelve yet Luk. 12.1 to verse 13. Christ spoke it unto his Disciples promiscuously an innumerable multitude being then and there present Now Christ in this part of the Chapter sets forth 1 The dangers his Disciples are and would be exposed to 2 The directions and supportations and consolations against dangers The dangers are 1 The cruelty and subtilty of the enemies of Christians viz. they are wolves and you in the midst of them are in danger as sheep among wolves the direction in this danger that Christians should have serpents wisdome and doves innocency 2 That they should be brought before Kings and Councils for the witness of the truth v. 17 18. The consolation is That the Spirit would teach them in that hour what they ought to speak v. 19 20. 3 That they should be hated of all men in general and of their kinred in special v. 21 22. The consolation is They should be saved in case they hold out unto the end v. 22. 4 Persecution from City v. 23. The comfort is God would provide an harbor for them among the spiritual Israel of God till the coming of Christ v. 23. 2 It befals them no otherwise herein then it did to their Master Christ who was called Beelzebub v. 24 25. 5 The next danger is death whereunto they should

in preaching the receiver shall have the same degree of glory the Prophet had For the measure of glory hereafter will answer to our measure of love here for as in humane Laws the Receiver of a Thief and Robber and Traitour incurs the same punishment with the Thief so the receiver of a Prophet shall receive the same reward with the Prophet The Elm that upholds the Vine is respected of us as well as the Vine without which the Vine could not bring forth fruit he that tarried with the stuff and he that went down to the battel did alike share in the spoil 1 Sam. 30.24 so he that nourishes a Prophet for to preach when by reason of poverty else he could not shall receive the same reward with the Prophet according to the proportion of assistance and love wherewith he assists that Prophet And some think in like manner they that receive comfort and nourish the Martyrs of Christ shall receive the same Crown with them that suffer Martyrdom such as were companions of those who were made gazing-stocks for Christ are taken notice of Heb. 10.33 We may hence see how much God esteems his Prophets in that he promises not onely a reward but such a reward to them that receive them as of old he valued Prophets and righteous men Psalm 105.15 Touch not mine Anointed and do my Prophets no harm so doth he now not onely forbid harming them but commands to do them good with a promise of reward And he that receiveth a righteous man By this Christ means godly men Obs The Saints of God are truly and properly righteous men There is a twofold Righteousness 1 Imputative Righteousness of Justification Psalm 32.1 2. Blessed is the man to whom the Lord imputeth not iniquity This consists in having Christs righteousness imputed unto us and our sins imputed unto him 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Paul knew that at the day of Christ he was to be found in a righteousness or else he was undone and therefore he saith May be found in him not having mine own righteousness which is of the Law but the righteousness of Christ by faith that I may know him and the power of his Death and Resurrection c. This is one of the first Articles of the Faith wherein the Jews being ignorant did endeavour to make their own righteousness to stand The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it was no otherwise than if we should set a dead man upon his legs who presently falls down Rom. 10.3 4. 2 There is a righteousness of sanctification or the righteousness of uprightness whereby there is a bent or inclination of soul to all the commandments of God without reserving any way of wickedness Deut. 6.25 It shall be our righteousness if we observe to do all these commandments as he hath commanded us This because it is wrought in our own persons is called inherent Job 27.5 6. Till I dy I will not remove my integrity from me my righteousness I hold fast and will not let it go Integrity consisting in an universal bent of heart to all Gods commands is here called by the name of righteousness Luke 1.6 it 's said Zachary and Elizabeth were both righteous before God But how did it appear why they walked in all the commandments and ordinances of the Lord blameless Of this Job 29.14 I put on righteousness and it cloathed me my judgment was as a robe and a diadem Godly walking or the Righteousness of Sanctification did adorn him before men as brave Apparel doth those that put it on Revel 19.8 The fine Linnen are the righteousnesses in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints he means as the righteousness of him who is the Lord our Righteousness Jer. 23.6 adorns us in the sight of God and answers divine Justice Gal. 3.10 1● so doth the Righteousness of Sanctification adorn us in the sight of God Rom. 4.1.2 and of men Moses his mouth is full of wormwood the beginning of salvation is that that thou believe for that a new life ought to follow that belongs not to satisfaction but to obedience Luth. Tom. 4.198 As there is a two-fold righteousness so there is a two-fold acception of justification 1 For an absolution in judgement in opposition to condemnation Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are alike abomination in the sight of God Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned so that by considering what condemnation is we may know what justification is Condemnation is the sentence of a righteous Judge adjudging a malefactor to death for some capital crime whereof he is found guilty in judgement Absolution is the sentence of a righteous Judge acquitting an innocent person his righteousness appearing in judgement Thus we are justified by Christs righteousness Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect or frame an inditement against them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it is God that justifieth who shall condemn It s Christ that dyed yea rather that is risen again who is even at the right hand of God As if he should say through Christ his dying and rising we are acquitted from all guilt and punishment we believing on him 2 Justification is taken for the infusion of habitual righteousness whereby there is not onely a throwing down of the reign of sin in the soul but there is also a setting up of a new frame of grace in the purpose and intentions of the heart Dan. 12.3 They that justifie many shall shine as the stars as Junius reads it they that turn many to righteousness This is nothing else but sanctification if we take the word in a grammatical sence of justus and facio Seldom is the word thus taken and when it is so taken it doth not alwayes signifie an habitual effect in the subject of that quantity or quality the epithite denotes with the driving away of the contrary as in glorifie magnifie sanctifie c. vve glorifie and sanctifie God not by making him of vile and prophane to become glorious and holy but by declaring him to be such Mary magnifies the Lord not by making him of little to become great but by declaring him to be great The Peripatetics say that by doing just and temperate things vve are made just and temperate but it s not so for being made just and temperate vve do just and temperate things Luth. Tom. 2 lat Now the justification in the Court of heaven vvhereby vve stand righteous must be a righteousness vvhereby vve stand perfect in all parts and degrees This is two-fold 1 The Righteousness of the lavv so if vve perfectly fulfill the Lavv in every point vve are saved from hell by it Rom. 10.5 Moses describeth the righteousness of the Law that the man that

nature hence we had need look our actings be sincere Job 10.4 Hast thou carnal eys as man or seest thou as man sees Had we men onely to look upon us we might trifle as we would but we cannot beguile God Heb. 4.13 All things are naked and open before the eyes of him with whom we have to do man looks upon the appearance God upon the heart 1 Sam. 16.7 Rom. 1.9 Paul served God in his spirit Joh. 4.23 24. They that serve him must serve him in spirit and truth those that are built up a spiritual house must offer spiritual sacrifice 1 Pet. 2.5 5 There shall be a general discovery of the secrets of all hearts Luk. 12. take heed of hypocrisie why For there is nothing covered that shall not be revealed nor hid that shall not be known The very counsels of the hearts shall be opened 1 Cor. 4.5 Eccl. 12.14 6 The comfort of sincerity at all times especially in an evil day at all times sincerity comforts when enemies accuse Psal 139.1 The widow had more comfort in giving her two mites then all they that had given large gifts One shilling given sincerely is more comfortable then pounds given vain-gloriously Luk. 1.75 Especially this comforts in an evil time Isai 38.3 Psal 112.4 7 8. In that time conscience will not so much ask what you have done as to whom you have done it In that day those things wherein we have had most respect unto God and least unto men will bring most comfort Hezekiah had done much for God but his chief comfort was not the things done as the manner of doing them Many have received righteous men but they will have comfort that have received righteous men as such 7 Sincerity gives a lustre and beauty to the services we do Luk. 1.6 Zachary and Elizabeth are said to be righteous before God Paul praises the graces of the Thessalonians that they were in the sight of God and our father 1 Thes 1.3 Hezekiah is commended that he turned his face to the wall and wept Isai 38.2 Hence all the duties of worship are required to be in sincerity as prayer Psal 145.18 hearing 1 Pet. 1.2 receiving 1 Cor. 5.8 yea all our service in holiness and righteousness must be before him Luk. 1.75 So that as the varnish gives a lustre to the picture the diamond to the ring so doth sincerity to our actions As hypocrisie stains all a mans actions as the burning of his body the parting with all his goods to the poor so sincerity adorns them a Ministers preaching a Tradesmans dealing a Magistrates governing a Servants working 8 There 's nothing will carry us through variety of temptations but sincerity so that sooner or later we shall discover our selves if we be not sincere as Saul Jehu Judas c. 1 Tim. 5.52 They that are otherwise cannot be hid 9 God takes pleasure delight in the sincerity of his servants Jer. 5.3 Are not thine eys upon the truth Ps 51.6 Thou desirest truth in the inward parts Such are Gods delight Prov. 11.20 Sincere men whether present with God or absent from him labour to be accepted of him 2 Cor. 5.9 If such souls pray God delights in their prayer Prov. 15.8 10 The Saints are wont to be jealous of the want of this grace above any other Psal 139.24 Try me and search me O Lord see if there be any way of wickedness in me Job 13.23 Make me to know my transgression and my sin Saints know the comfort of sincerity is great the corruptions that hinder it many the trials and sufferings to preserve it not a few hence are they so jealous of themselves hence the Disciples hearing that one of them should betray Christ all the eleven that were sincere suspected themselves Master is it 1 The ground of this jealousie in sincere souls is because they finde so much crookedness and falshood in particular actions hence they doubt lest they should be unsound in the main yea they know their comfort or misery doth in a great measure depend hereon 11 No Preacher under heaven can speak comfort to a person in an evil day unless he be sincere Job 33.23 The Interpreter one of a thousand declares comfort unto a sick man but how doth he it Even by declaring unto him his uprightness Afflicted souls send to Preachers in an evil day we speak peace to them if they be upright Prov. 2.7 He is a buckler to them that walk uprightly Prov. 10.9 He that walks uprightly walks surely 12 All sincere souls and none else have cause to rejoyce in God Psal 97.11 Light is sown for the righteous and joy for the upright in heart Yea all such are bid to rejoyce in God Psal 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart Though they have many imperfections hanging upon them and though their grace be sometimes like a grain of Mustard seed yet are they to rejoyce Many poor Christians are apt to be discouraged by their failings yet know that sincerity may stand with the having many weaknesses but not with the allowing excusing maintaining wilfull winking or denying of any All sins which we acknowledge and defend not are pardoned but the sin which is defended is unpardonable Luth. Tom. 3. Lat. 104. Others are discouraged because of their fruitlesness let this humble thee not discourage thee Because thou brings forth fruit onely thirty fold and not sixty charge thy self with weakness and negligence not with hypocrisie Grounds why sincere souls have cause to rejoyce in God 1 Such have their sins pardoned Psal 32.1 2. Blessed is the man to whom the Lord will not impute iniquity but who is that viz. in whose spirit there is no guile that is no allowance of guile or no reign of guile for in the holiest heart there is but too much guile Isai 63.8 Surely they are children that would not lye therefore was he their Savior 2 The more the afflictions and disasters of such abound the more in Gods time shall comforts abound Job 8.20 Behold God will not cast off the perfect man Psal 97.11.112.4 3 Such persons have the special presence of God determined unto them Psal 11.7 His countenance doth behold the upright Psal 140.13 The upright shall dwell in thy presence Job 13.16 he also is my salvation but an hypocrite shall not come before him that is into Gods special presence as I do and other Saints 4 God hath special care to protect such in time of danger 2 Chron. 16.9 The eyes of the Lord run to and fro through the whole earth to show himself strong in the behalf of those whose hearts are perfect with him Isai 33.15 He that walketh uprightly his place of defence shall be the munition of rocks 5 In the dispensation of rewards among professing people in this life God hath special respect to those who are sincere Psal 18.23 24. I was upright before him therefore hath the Lord

maids question at such a time when if ever he should have stood for Christ he cast up all this and traced his heart and so wept Trace thy heart in thy dealings of buying selling c. with men and thou shalt finde much hypocrisie in thy pretences of love to thy friends in thy speaking of thine enemies How often dost thou in thy devotions seem if not what thou art yet more then thou art how oft dost thou among bad men seem worse then thou art and among good men seem better then thou art If thou thus tracest thy heart hypocrisie will not have a quiet abode in thy heart 5 Look upon Gods all-seeing eye Heb. 4.13 Prov. 5.21 He ponders all our goings as well of the inward man as outward man he knows every one of them Ezek. 11.5 Yea every thought Job 42.2 If a man lookt upon us we would not dally with him nor dissemble with him why dost thou deal hypocritically surely because thou more or less questions or forgets Gods omniscience 2 Cor. 2.17 Psalm 44.17 18 compared with v. 21. 6 Practise Godly jealousy from the known slipperiness of thy heart to be jealous over it in every company in every acting especially where there is any credit or profit coming towards you or on the other side any suffering is to be endured A man cannot think the number of the hypocrisies such temptations draw out above all be jealous of the itch of vain glory the heart is deceitfull above all things yea above the devil Jer. 17.10 Thou hast a watchfull eye upon thievish slippery servants have the same of thy theevish slippery heart If we be not jealous of our hearts hypocrisie will set up a throne there before we are aware no man so in danger of being overcome herein as he that is most confident Complain against thy hypocrisie before the Lord when thy heart at any time shall espie it in thee and tell thee of it do it with aggravations and make thy heart to ake therewith Esa 64.7 8. Psalm 51.10 8 Get faith not onely to receive the blood of Christ to wash thee from thy hypocrisie Heb. 10.22 but also to receive the spirit of Christ who leads believers into all truth John 14.17 Psalm 143.10 9 Repent of every known sin if there be one sin in thee unrepented of thou art an hypocrite Rom. 6.2 How shall we that are dead to sin live any longer therein q. d. How is it possible Such were Ezekiels hearers Ezek. 33.31 See it in Jehu 2 Kings 10.28 10 Consider what dishonour will come to God to thy brethren and to thy self in case thou shouldest be an hypocrite 1 to God Ezek. 36.23 When a Saint falls into a scandalous sin and violates his uprightness but in one particular how do the enemies of God blaspheme 2 Sam. 12.14 Much more if he were unsound in the whole and Gods people are much dishonoured for thy hypocrisie will be imputed to them Psalm 69.6 Such as is one such are they all will carnal men say and for thy self how wilt thou be ashamed shouldest thou be found an hypocrite See Matth. 24.51 Hence David praies Psalm 119.80 Let my heart be sound in thy statutes Why that I be not ashamed in the presence of God Angels and men Shall in no wise lose his reward Obs There is a certain gracious reward which Christ hath in store for his people that truly serve him Psalm 58.11 Verily there is a reward for the righteous Prov. 11.18 to him that soweth righteousness there shall be a sure reward Reas 1 For the encouragement of Saints in their obedience Psal 19.11 In keeping of them there is great reward Heb. 6.10 11. 1 Cor. 15.58 Earthly rewards do much draw endeavours how much more should the reward of glory 2 That Gods servants may see that God is a good Master Col. 3.24 Use 1 Reprehension of all merit because the reward is free and gracious When we have done what we can we are unprofitable servants Luk. 17.10 That a work may be meritorious there must be a proportion betwixt the work and the wages but there can be no proportion betwixt our service here and the crown of glory because our work is finite but the crown infinite 2 Exhortation 1 To believe there is such a reward Heb. 11.6 He that cometh to God next to the believing that God is must believe that God is a rewarder of them that diligently seek him Psal 58.11 If thou do'st believe this that there is such a reward then cast not away thy confidence which hath great recompence of reward Heb. 10.35 Concerning which reward consider 1 What it is 2 To whom it is given 3 When. 4 What assurance of it 1 What it is A. God himself God tells Abraham that he was his exceeding great reward Gen. 15.1 Besides there is a reward of inheritance Col. 1.24 Knowing that from the Lord ye shall receive the reward of inheritance Luk. 6.35 Great is your reward in heaven 1 Cor. 2.9 2 To whom it is given A. 1 Negatively not to lazy and slothfull souls Matth. 11.12 The Kingdome of heaven suffereth violence and the violent take it by force 2 Not to Merit-mongers nor to those who trust to their own righteousness Rom. 4.4 To him that worketh is the reward not reckoned of grace but of debt 2 Affirmatively It is 1 To those who believe the promise Heb. 10.36 37 38. 2 To those who patiently continue in well doing Rom. 2.7 8. 3 To those who love the appearing of Christ 2 Tim. 4.8 3 Quest When this reward shall be Answ This is in part when we die as to the Thief on the cross the fulness of it at Christs coming Matth. 16.27 When the Son of man shall come in the glory of his Father with the Angels then he shall reward every man according to his works Rev. 22.12 Behold I come quickly and my reward is with me to give every man according as his work shall be 2 Tim. 4.8 There 's a crown of righteousness which the Lord the righteous judge shall give me at that day yea to all that love his appearing This recompence is at the resurrection of the just See Luk. 14.13 14. Rev. 11.18 4 What assurance of this reward Answ Great assurance 1 From Gods promise Prov. 11.18 To him that soweth righteousness shall be a sure reward 1 Pet. 5.4 2 The believers knowledge 1 Cor. 15.58 Ye know your labour will not be in vain Col. 3.24 Knowing that from the Lord ye shall receive the reward of the inheritance 2 Exhort To look upon this reward So did Moses Heb. 11.26 He had respect to the recompence of the reward Though we must not do good onely for reward without conscience to duty and love to God for this were meerly mercinary and to eschew evil meerly for fear of vengeance were slavish yet may we look both to reward to excite us to good and to the punishment to deter us from evil

and fell down before him and with a lowd voice said What have I to do with thee Jesus thou Son of God most high I beseech thee torment me not and v. 31. They besought him that he would not command them to go out into the deep by which Luke means Hell as the word Abyssus is sometimes taken Though many carnal hearts are so hardened that they will not tremble yet Devils tremble James 2.19 2 Learn not to fear the Devil too much Suffer us to go into the Herd of Swine They desired this 1 That they might not be compelled to go to Hell Luke 8.31 2 That they might stir up the Gadarens to impatiency because of so great a loss as the loss of their Hogs and so not to receive Christ V. 32. And he said unto them Go and when they were come out they went into the Herd of Swine and behold the whole Herd of Swine ran violently down a steep place into the Sea and perished in the waters Here is Christ his permission to the Devils to go into the Swine which was 1 That all men might see how mischievous the Devils would be should the Lord permit them they would destroy all mankinde in one hour yea all living creatures should God take away his restraint from them so that as the safety of Sheep is not in the clemency of the Wolf but in the Shepherds eye so our safety is onely in the Lord who bindes up Satan 2 For the further publication of the Miracle had the Devils onely been cast out and no more the Miracle might have been but little taken notice of but the Devils going into the Hogs all men must needs note it and the whole countrey have information herein 3 That these two possessed persons who were freed from these Devils might see the greatness of the mercy to be freed from so many Devils as a whole Legion and so mischievous and bloudy who will destroy all they can destroy and also what they might have expected from the Devils if God had not kept them when they see the Hogs run headlong into the Sea And behold the whole Herd ran violently down a steep place into the Sea and perished in the Waters viz. Into the Lake of Genezareth which for the breadth and length is called a Sea which according to Josephus was fifty furlongs broad and an hundred furlongs long We may see what Satans bloudy rage is we see what his cruelty was who when he had commission given to punish Job destroyed his children and did what mischief otherwise which he was permitted to do Job 1.13 14. to v. 20. Satan made no delay Job 2.6 7. As soon as Job was in Satans hand he smote him with Boils V. 33. And they that kept them fled and went their ways into the City and told every thing and what was befallen to the possessed of the Devils It 's like they went to excuse themselves that the loss of the Hogs came not through any carelesness in them besides they tell of the good that Christ had done as well as of the losses which befell The blessings that come by the Gospel as well as the losses are to be published many poring too much upon what they may lose by Christ and not considering what they may gain by him are apt to fly off from Christ V. 34. And behold the whole City came out to meet Jesus and when they saw him they besought him that he would depart out of their Coasts The Gadarens having heard the report they go to see the men out of whom the Devils were cast and they saw them cloathed and in their right minde Mark 5.15 Luke sets down that he sate at Jesus feet which the Scripture sets down to be the posture of a Disciple Paul brought up at the feet of Gamaliel Acts 22.3 and Mary at the feet of Christ Luke 10.39 For Teachers were wont to sit in a Chair or in a more high place and the Hearers stood round about at their feet Ezek. 33.31 This man fitting thus proves himself to have a sound minde The effect this Miracle wrought on these Gadarens was that they were taken with great fear Luke 8.35 37. 1 Because they saw the dead carkasses of their Hogs swimming up and down probably before the Swineherds could bring them news 2 Lest Christ should punish them for their murmuring against him and should permit the Devils that were gone into the Hogs to come out of the Hogs into themselves And they besought him that he would depart out of their Coasts They should have given thanks to God for these two men delivered from the Devils and that not onely they but all the Countrey were so well rid of such a multitude of Devils but partly out of Distrust and slavish fear lest the presence of Christ might do more mischief unto them thinking that to be done by Christ which was onely permitted by Christ but done by the Devils and partly because they saw Christ was a Jew and an holy man and themselves wicked Gentiles they feared lest Christ for their wickednesses and also for difference of Religion would punish them more sorely than yet he had done that as their Hogs were destroyed so in a short time their Sheep Cows and Oxen and Children might be destroyed hence they beseech him to depart out of their Coasts Now the persons who besought him to depart were not onely all the Citizens of Gedara but the whole multitude of the countrey round about Nemine contradicente no man desiring the presence of Christ A fearfull sign of Christ leaving a People when all consent to his departure then Christ had no Message to declare Here were two great sins more 1 Universal Ingratitude when Christ came through a dangerous Storm for their good to cast out Devils to make the ways safe for Passengers when before none durst go that way and would have tendered means of grace had they not resisted yet they unworthily reject all 2 Horrible covetousness preferring Hogs before Christ 1 Tim. 6.5 There are many Gergesenes who when they know better for gain-sake do worse 3 Contempt of means of grace how wofull will their condition be in the day of Christ In Christ are two graces considerable 1 That he doth not render evil for evil but good for evil sending back one of these healed men to preach to the Capernaites the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 8.38 39. He bids him preach how great things God had done for him which he did not onely there but through Decapolis Mark 5.20 he preached the Doctrine of grace 2 That he peaceably departs from them back again and goes into Galilee Matth. 9.1 The Gospel needs not be forced but when refused Preachers have a call to depart it being refused universally as here it was Matth. 21.34 Acts 13.46 In the man healed observe three things 1 That he sat at Christs feet as a Disciple 2 That leaving his own