the good enjoyed A man doth not so rejoyce at the yeaning of a Lamb as when his Wife brings forth a Son There could be no greater joy than to hear and know the Messias of the World to be born We should rejoyce exceedingly in Christ and in the means that lead to him they did not so much rejoyce in seeing the Star which they had often seen before but that they had found Christ whom they sought As it was to them so should it be exceeding joy to us to finde Christ Song 1.4.3.4 Zacheus received Christ joyfully Luke 19.6 V. 11. And when they were come into the house they saw the young Childe with Mary his Mother and fell down and worshipped him and when they had opened their Treasures they presented unto him Gifts Gold Frankincense and Myrrh Here is their second testimony of Thankfulness in that they worship him And when they were come into the house Some have thought that the Tax which Augustus imposed was now ended and that Bethlem being now empty of Strangers Joseph had taken some Citizen's house to sojourn in but being the Tax continued a long time by reason of the accession of new Strangers therefore we may suppose the house to be no other than the Stable whereinto necessity had enforced Joseph by reason of the multitude of Strangers in the Inn Luke 2.7 She brought forth her first-born Son and wrapped him in swadling clothes and laid him in a Manger because there was no room for them in the Inn. All this was to teach us humility the Lord of glory laid in a Manger in stead of a Palace a Stable in stead of a Cradle of State a Beasts Cratch no Pillow it 's like but a Lock of Hay no Hangings but Dust and Copwebs he was in so low a condition 1. That all persons may have access to him Shepherds as well as others 2. To shew himself to be the Messias and Saviour of poor as well as rich 3. Because it was suitable to the rest of his Life which was spent in a great humility Men are apt to look for a Messias in State in a Crimson Mantle in a Cradle of Ivory and to have found him in the best house in Bethlem in the best Chamber there but we shall not finde him in any such place but in a Stable Learn we hereby to be lowly in heart Matth. 11.29 And fell down and worshipped him No doubt by divine instinct they knew the Divinity of Christ hence they worshipt him not onely with civil worship as one born King of the Jews but with divine worship which was it's like the outward gesture of reverence and kneeling and falling down for so the Greek words signifie They presented unto him Gifts Gold Frankincense and Myrrh It was usual for the Persians and for the whole Eastern People to go to their Kings with Gifts Gen 42.11 1 Kings 10.2 They brought the best things their Countrey afforded Myrrh grows in Arabia Frankincense among the Sabeans a part of Arabia Arabia Faelix brings Gold therefore the Kings of Arabia brought Gold to Solomon The Lord hereby would provide for Joseph and Mary and the Childe being speedily to go into banishment For the mystical sense it 's thought they offered to him Frankincense as God acknowledging his divine Nature Myrrh as man acknowledging his humane Nature that which they believe in their hearts they protest by their Gifts and that he should dy for the Salvation of Man for Myrrh was bestowed upon him at his Burial John 19.39 They offer to him Gold as acknowledging him their King and the King of all the earth Bernard acknowledges no Mystery herein but thinks they offered Gold to minister to his want Myrrh to strengthen the Members of the Infant Frankincense to take away the stink of the place But one end may be for the fulfilling the Prophesie Psalm 72.10 The Kings of Sheba and Seba shall bring Gifts Also v. 15. He shall live and to him shall be given of the Gold of Sheba Let us bring to this our King also three Gifts Gold that is Faith or a Heart by Faith purified for Frankincense devout and fervent Prayers that may come up like Incense for Myrrh let us bring Tears Mortification and Brokenness of Heart In that they bring not onely Gold to minister to Joseph and Maries wants but Myrrh and Frankincense it argues there is a Mystery lies hid herein V. 12. And being warned of God in a Dream that they should not return to Herod they departed to their own Countrey another way That neither the Wise-men nor the Childe Jesus should become a Prey to Herod's cruelty they are warned of God to go home another way There 's a secret Providence watches over not onely the Head but the Members Psalm 91.1 10. The Lord also hereby shewed what manner of a Kingdom this King should have he should have a Crown but it should be of Thorns a Kingdom but full of crosses exposed to the snares and persecutions of the mighty men of the World but also comforts them that he the Lord was able to disappoint the most artificial Projects of the most cunning Tyrants V. 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young childe and his mother and flee into Egypt and be thou there until I bring thee word for Herod will seek the young childe to destroy him The 2d part of the Chapter in which are these things 1 The command the Angel gives to Joseph which was to take the young childe and flee into Egypt and be thou there until I bring thee word 2 The reasons of the command for Herod will seek the young childe not to worship him as he pretended to the Wise men but to destroy him if he tarry any longer in Bethlem All the commands of God are for the good of his people and are founded upon reason 2 A second reason to fulfil the prophesie I have called my Son out of Egypt v. 15. 3 Josephs obedience in both the branches of the command 1 In taking the childe and his mother and flying into Egypt 2 In his tarriance there he abode there till the death of Herod when word came to him for his return And when they were departed We see the changeableness of earthly comforts as it were yesterday the Wise men came but now they are departed See we Gods goodness when one comfort is taken away another comes The Angel appears when the Wise men were gone Flee into Egypt When we look on our afflictions remember Christ was afflicted from the cradle Obs It 's the duties of Masters of Families to take care of their relations 1 Tim. 5.8 2 Obs It 's a sufficient ground to flye when we know persons lye in wait for our lives but with this disposition that if taken rather we resolve in Gods strength to lose our lives then to deny the truth Flee into
power in God whereby he is able to do whatsoever he will as to beget a Son equal to himself in all things and could he not do this he were not omnipotent this he doth 1 Immediately Psalm 115.3 2 Mediately using the means of his own appointing Use For application 1 To blame our darkness that cannot conceive this power of God Object But if there be such a power in God why do we not perceive it as we do bodily force Answ Because it works invisibly as the influence of the Heavens doth upon the bodies of men and beasts 2 The brightest Light while it shineth in a thick Cloud is not beheld so the power of God whiles it worketh in our weakness is not beheld so powerfull as it is in it self 2 To tax them who limit this power Psalm 78.18 19 20. Israel angred God saying Can God prepare a Table in the Wilderness Can he give Bread Can he provide Flesh They did not say he could not but onely questioned his power They limited the Holy One of Israel v. 41. This was Moses sin Num. 11.19 to 24. when God said he would feed 600000 men with flesh a whole moneth he could not believe it Martha could not believe Christ was able to raise up Lazarus being dead four days John 11.39 So when Elisha prophesied of such a plenty next day the Noble-man said If the Lord would make Windows in Heaven might this thing be 2 Kings 7.19 20. 2 Information 1 That there 's nothing too hard for God Gen. 18.14 He hath brought Light out of Darkness 2 Cor. 4.6 Good out of Evil Gen. 50.20 Men may make good out of natural evil as out of poysonous Ingredients but not out of moral evil We are too apt to draw a scantling of God by our selves 3 Consolation to Gods people 1 In straits Gen. 22.10 When Abraham was ready to slay Isaac God appears to him out of Heaven and bids him hold his hand Gen. 22.14 When Esau came against Jacob Gods power was seen in turning his heart to Jacob Gen. 33.10 I have seen thy face as the face of God that is I have seen God in thy loving looks So in Queen Hesters time God still puts forth his power in behalf of upright men 2 Chron. 16.9 2 In sad and forlorn conditions Are you in danger He is a present help Psalm 46.1 Are you indisposed to good He that can bring beautifull flowers out of ground seemingly sapless in Winter can do so in grace Are lusts strong God can subdue them Mic. 7.18 Are Enemies potent God can make them Friends Prov. 16.7 4 Terrour to wicked men that have such a powerfull God against them God can arm all creatures against thee Worms to eat up Herod Acts 12.23 Flies and Lice to infest Pharaoh Though hand joyn in hand the wicked shall not be unpunished Prov. 11.21 See Judges 2.15 Whither soever they went the hand of God was against them for evil but especially in another World Rom 9.17 22. There God will make his powerfull wrath known Psalm 90.11 5 Exhortation 1 To make this powerfull God thy Friend Men strive to make powerfull men their Friends make God thy Friend Psalm 27.1 Isai 51.12 13. and fear to offend him We are affraid to offend men of power much more fear to offend this powerfull God See a notable place Josh 4.23 24. 2 To go about all your actions in the power of God In this power Asa went against a million of men 2 Chron. 14.11 It 's all one with thee to save whether with many or few Jehosaphat 2 Chron. 20.12 We know not what to do but our eys are upon thee against spiritual Enemies also be strong in the power of his might Ephes 6.10 Phil. 4.13 Psalm 71.16 3 Labour to know this power We love to know the strength of persons or things to which we trust 2 Tim. 1.12 I know whom I have trusted 4 Believe this power without belief hereof we cannot believe the Creation of the World the forgiveness of sins Resurrection of the Body His power is seen 1 In that he can do whatsoever is possible to be done An Angel can do what belongs to an Angel an Ox or Horse what belongs to them but they cannot do the works of a man but God can do what is possible 2 He can do what he will Psalm 115.3 Whatsoever the Lord pleased that did he Isai 46.10 Matth 8.2 3 He can put forth his power more in one than in another as he puts forth his power more in scalding Oyl that it burns more strongly than scalding Water the Fire is more in the Oyl than in the Water so the power of God is more in Saints than wicked men more in one Saint at one time than another more in Paul than in the rest of the Apostles more in some part of a duty than another part of it 4 His power is not tyed to means He works without means at the blowing of Rams horns the Walls of Jericho fell Josh 6.20 Judges 6.12 Gideon by three hundred men overcame an Army of above an hundred and twenty thousand yea he works against means bringing his people through the Red Sea Exod. 14.21 5 Whatsoever he doth he doth it without labour or weariness Isai 40.28 The Creatour of the ends of the Earth fainteth not neither is weary 6 He is always powerfull Princes are powerfull but they may die or their power be diminished or resisted not so with God Deut. 32.39 None can deliver out of his hands 7 All the power that any Creature hath is in God whether power of authority or power of force John 19.11 Thou couldst have no power neither of authority nor force unless it were given thee from above said Christ to Pilate When an Enemy lifts up his hand to hurt us he hath the power of his strength from God if we saw a Bear or Lion in the hand of our father we need not be affraid 8 His power can frustrate and annihilate all other power as the Babel-builders The Egyptians God took off their Charet-wheels Exod. 14.25 and the Sea over-whelmed them v. 26. Haman's combination against the Church all power coming against God his cause and people is as if a Pitcher should rise against a stone-wall or as if the Thorns and Briars should put themselves in arms against the Fire Isai 27.4 Job 9.4 1 Cor. 10.21 Object But I doubt not of his power but of his will Answ His will is seen in his promise If we be confirmed of his power and believe his promise you need not be troubled Object But if this power be so comfortable how should I know it Answ Believe it Christ would not shew miraculous power where unbelief hindered Matth. 13.58 2 See God in the Glass of his Word Jer. 32.17 and works as in making the World Rom. 1.20 in binding in the Sea Jer. 5.22 by the Sand. 3 Pray God to open thine eys to behold it as Elisha prayed for his
Manasses begat Amon who had a short Reign and a wicked he reigned two years 2 Kings 21.20 21. and trespassed more and more without humiliation 2 Chron. 33.23 V. 11. And Josias begat Jechonias and his Brethren abou the time they were carried away to Babylon Josias begat Jechonias this Josias is said to walk in all the ways of David and not turn aside 2 Kings 23.2 his heart was humbled and tender at Gods threatnings against Jerusalem v. 19. he turned to God with all his heart soul and might 2 Kings 24.25 Josias had four Sons Johanan Joakim Zedekiah and Sallum 1 Chron. 3.15 now none of his Sons are called Jechonias Hierom on the first of Daniel saith that Porphiry objected this place to the Christians so did Julian as Hierom mentions on Matth. 1. Some think the fault was in the Libraries who being deceived with the likeness of the words Jojakim who was Josiah's Son and Jojacin who was his Grand-childe razed out the former as superfluous not considering that they lost one of the two and forty Generations hereby but this fault was not in all the Copies for Robert Stephan out of ancient Books restores the place thus Josias begat Jakim Jakim begat Jechonias and his Brethren and the very matter it self speaks forth the truth of Stephan's Copy so that the reading is to be restored Josias begat Jakim and his Brethren and Jakim begat Jechonias which lineal Descent appears Jer. 22.18 where Jehojakim is called the Son of Josiah and Coniah the Son of Jehojakim v. 24. the word Jah being taken from his name as some have thought in contempt About the time they were carried to Babylon there were two carryings away into Captivity in the first whereof Jehojakim was carried away captive 2 Kings 24 12. this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration when Jehojachim yielded himself to the King of Babylon freely whether upon the perswasion of Jeremy or otherwise The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Captivity when Zedekiah rebelled against the King of Babylon so that Jerusalem was taken by force Jer. 39.7 Three several times the People were carried away in the Captivity at that time See Jer. 52.27 28 29 30. V. 12. And after they were brought to Babylon Jechonias begat Salathiel and Salathiel begat Zerubbabel Jechonias begat Salathiel which appears Hag. 1.1 14. Obj. But Jechoniah is writ childless Jer. 22.10 Answ He is not said to be childless because he had no Children for it appears he had v. 28. but childless in respect of the Kingdom because none of his Posterity were to sit upon the Throne of David v. 30. Besides it appears Jeconiah had eight Sons whereof Salathiel was one 1 Chron. 3.17 18. Salathiel begat Zerubbabel this Zerubbabel brought the Jews out of Babylon into Judea Zach. 4.6 9 10. a Type of Christ who brings his People out of mystical Babylon to Sion V. 13. Moreover Zerubbabel begat Abiud Abiud begat Eliakim Eliakim begat Azor. In this last Tesseradecas or fourteenth Generation are reckoned up not Kings but chief Rulers they that followed Salathiel in Luke are supposed to have had two names according to Philo till you come to Simeon so that Neri is the same with Jechonias and Melchi with Joakim V. 14 15. And Azor begat Sadoc and Sadoc begat Achim and Achim begat Eliud and Eliud begat Eleazar and Eleazar begat Matthan and Matthan begat Jacob. There 's nothing spoken of these nine Generations in Scripture but it 's like the Evangelist took them out of the Tables of the Families preserved in Captivity or rather that the Spirit did inspire the Evangelist herein V. 16. And Jacob begat Joseph the Husband of Mary of whom was born Jesus which is called Christ Jacob begat Joseph the Husband of Mary the Pagans and Jews have vented sundry Questions against this as Celsus in Origen l. 2. and Julian and others mentioned in Maldonate They reason either Jesus was naturally begotten of Joseph and so could not be the son of God naturally or else the Genealogy of Joseph proves nothing concerning the generation of Christ that he was of the linage of David Answ Though Joseph were the supposed father of Christ yet his genealogy proves that Jesus was the son of David because Mary his mother was of the Tribe of Judah and family of David which appears because Joseph was a just man and fearing God therefore he maried a wife of the same Tribe and she also feared God and so the bond of a command of God lay upon both their consciences which is mentioned Numb 36.6 7 8. Let them marry to whom they think best onely to the Tribe of the family of their father shall they marry so shall not the inheritance of the children of Israel remove from Tribe to Tribe and every daughter that possesseth an inheritance shall be wife unto one of the family of her father that the children of Israel may every one enjoy the inheritance of his father 2 Before Joseph and Mary came together Mary was with childe of Jesus Matth. 1.18 she remaining still a Virgin vers 23. Now vers 1. Jesus is said to be the son of David the son of Abraham Matth. 1.1 therefore Christ must needs be the son of David by the mother therefore Mary his mother was the daughter of David which further appears Luk 1.32 he shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David Quest But why doth Matthew reckon up the Genealogy of Joseph rather then Mary Answ It was a custom among the Jews that the Genealogies of the men not of the women should be reckoned up 2 He could not so well have set down the Genealogy of Mary if he had not also set down Joseph her husband who was of the Tribe of Judah which proved her being a godly woman to be also of the same Tribe because it was not lawfull to marry otherwise 3 It appears that Mary as well as Joseph was of the same Tribe and linage for though the Jewish women might marry to one of another Tribe yet if in their fathers house there was no heir male and so the females happened to succeed in the inheritance to keep the inheritance in the same Tribe and that it might not pass to another the inheriting woman was bound to marry one of her own Tribe Numb 27.7 4 Because Christ was born after the espousing of Joseph and Mary therefore Christ might be ascribed to Joseph and Mary he had as it were power of the body of the Virgin and therefore of the fruit of her body Besides the off spring that is born in wedlock whensoever or howsoever begotten is ascribed by all Civil Laws unto the husband and wife so married Therefore as Christ is truly the son of Mary though he be not naturally but supernaturally born of her so is he also the son of Joseph because God attributes this fruit unto him as a reward
infinite time or perpetuity Psalm 110.2 Gen. 28.15 Psalm 123.2 1 Sam. 15.35 2 Sam. 6.23 Gen. 8.8 Job 27.5 Isai 22.14 First-born the first-born excelled the rest of the Brethren 1. in power and therefore when the Father died it 's supposed the eldest Son ruled in the Family before Governments of Magistracy were set up so Christ was first-born Col. 1.15 Rom. 8 29. 2. The first-born had a double Inheritance Deut. 21.15 16 17. or a double portion in the Inheritance so Christ excelled 1. in his divine nature being begotten of the Father from everlasting Mich. 5.2 2. In his humane nature being conceived of the Holy Ghost and born of a Virgin All Saints are called first-born whose names are writ in Heaven Heb. 12.23 but this will be when they come to Heaven for then they will have Lordship enough and double Inheritance And called his Name Jesus we must refer this to Joseph who according to the Angels command called his Name Jesus which Name was given to him the day that he was circumcised Luke 2.22 And whiles the eight days were accomplished for the circumcising of the Childe they called his Name Jesus CHAP. II. IN this Chapter there are three parts 1. The History of the Wise men and of Herod from v. 10. to v. 12. 2. The Flight of Joseph into Egypt with the Virgin Mary and her Childe Jesus being thereunto warned by God v. 13 14 15. 3. The bloudy Cruelty of Herod in slaying the Infants of Bethlehem v. 16 17 18. 4. The death of Herod with the return of Joseph Mary and the Childe Jesus out of Egypt into Nazareth a City of Galilee v. 19. to the end of the Chapter In this History of the Wise-men we have 1. the Inquisition of the Wise-men v. 1 2. Where is he that is born King of the Jews v. 2. 2. The ground of their Inquiry For we have seen his Star in the East v. 2. 3. The effects of this Inquiry which are three 1. Herod was troubled and all Jerusalem with him v. 3. 2. Herod gathers all the chief Priests and Scribes to inquire where Christ should be born which he found to be in Bethlem v. 4 5 6. 3. Herod's dismission of the Wise-men with a pretence to worship that new King as soon as he knew where he was v 7 8. 4. The satisfaction these Wise-men had to their Question amplified 1. From the Sign which was the Star they saw in the East went before them till it came and stood over the place where the young Childe was 2. From the thing signified They came into the house and saw the young Childe with Mary his Mother 5. Their Gratulation or Thankfulness for this so great Mercy seen in four Particulars 1. In their great Exultation They rejoyced with exceeding joy v. 10. 2. In their Devotion They worshipped him v. 11. 3. In their liberal Contribution in that they opened their Treasures and presented unto him gifts gold frankincense and myrrh v. 11. 4. In their carefull preservation of him whom they found they would not return to carry word to Herod as judging him to pretend hypocritically but returned to their own Country another way v. 12. V. 1. Now when Jesus was born in Bethlem of Judea in the days of Herod the King behold there came wise men from the East to Jerusalem V. 1 Now when Jesus was born in Bethlem of Judea The inquiry of the Wise men is set down first from the place where Christ was born which was Bethlem Judah There were two Bethlems one in the Tribe of Zebulon Jos 19.15 another in the Tribe of Judah called Bethlem Ephrata Micah 5.2 in this was Christ born 1 Because the Prophet Micah had fore-told it 2 Because the place it self might point out unto them the Judge of Israel or the Messias 3 David himself was born there 1 Sam. 17.12 therefore it was fit that the flower of the house of Jesse should ascend and grow where the root was In the days of Herod the King 2 The Wise mens inquisition is set down from the time viz. in the days of Herod the King that is in the time or reign of Herod Ascalonites It was a time of great affliction when even little children suffered enough to make Rachel mourn as she lay in her grave Jer. 31.15 As the Prophesies of him came when the Church was in great distress as Balaams Prophesie when in the Wilderness Numb 24.17 Esaias Prophesie when they were ready to be over-run with two Kings Esa 7.14 Daniels Prophesie when Israel was in captivity Dan. 9.14 15 so himself came when the Church was in great distress Herod the King Who now was old He was a Gentile and a stranger who being now King it appeared that Shiloh was come because the Scepter was departed from Judah Of him Josephus speaks l. 14. cap. 18. Herod was an Edomite betwixt whom and Israel was still enmity Behold came Wisemen from the East 3 From the place they came from the East About this two questions 1 who they were Resp Wisemen this was none of the least of their wisedome that they came to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in Greek hath been taken sometimes for Magicians Acts 8.9 Acts 13.6 but it s a Persian word and signifies as Pareus observes a Wise man and so Maldonate so that as the Philosophers were famous wise men among the Greeks and Brachmans among the Indians and Druides among the French so were the Magi or the Wisemen mentioned here among the Persians Sundry of the ancients have thought these Wise men to be Kings but the Scripture is silent herein For the number of them whether 3. or more the Scripture is silent but they were three at least because the Scripture speaks not in the dual but plural number 2 Whence they came From the East Probably from Persia in the East because both the word Magoi is a Persian word and because they are said to come from the East And because it was the Law of the Persians to worship their Kings and not to go unto them without a gift Others think they came out of Arabia Esa 60.6 All they of Sheba shall come they shall bring gold and incense Also Psal 71.10 The Kings of Sheba and Seba shall bring gifts besides Arabia was nearer to Judaea then Chaldea or Persia besides Arabia abounds with gold frankincense and myrrh So Cor. Lapide Came to Jerusalem These Wise men came a long journey and a dangerous through Arabia through the black Tents of Kedar famous for robberies Psal 120.5 at the worst season of the year These will rise up in judgement against many of us whom coldness of weather distance of place intention of business hinder These Wise men come to Jerusalem they thought the King would be born in the Royal City and therefore they seek him there Sometimes strangers seek after Christ when home-dwellers look not after him Luke 4.25 26 27. Now if you ask when
prophesies that a King was promised to the Jews He had no cause indeed to fear because Christ came to give a heavenly Kingdome to believers not to take away any earthly Kingdome from any earthly Prince And all Jerusalem with him The causes of their fear were because they feared new broyls would be in the Commonwealth and because there were many that were of Herods party and interest that stood and fell with him Herod himself having slain many persons for to get the Kingdome as Hyrcanus and Aristobulus and divers others mentioned by Josephus Divers of his creatures as well as himself were troubled as looking to fall if their master fell Also they were troubled being given up to pleasure and ease and not once thinking of the coming of the Messiah these and such causes troubled them All Jerusalem he means the greatest part and those who bore the sway in the nation Obs Men of bad consciences are mightily troubled where there is any apprehension of danger Esa 7.2 V. 4 And when he had gathered all the chief Priests and Scribes of the people together he demanded of them where Christ should be born Here is a second effect of the Wise-mens Inquiry which is that Herod calls a Council to inquire where Christ should be born All the chief Priests Herod after the manner of the Kings of Judah called a Council of the chief Priests who were disposed in their several courses being four and twenty in number who were Governours of the Sanctuary and of the House of God 1 Chron. 24.4 5. These are called the chief of the Priests 2 Chron. 36.14 and the Ancients or Elders of the Priests Jer. 19.1 over all these there was one chief Priest And Scribes The Scribes were they that wrote out and read and expounded the Scriptures such was Ezra 7.9 10. See Nehem. 8.8 9. Every Scribe instructed to the Kingdom of God brings forth new and old Matth. 13.52 Before the Captivity the Priests were wont to teach Ezek. 44.23 Mal. 2.7 But after the Captivity they were taken up in Government and did not their duty in teaching He demanded of them where Christ should be born That is according to the Scriptures where the place should be to which they answer out of Gods Word V. 5. And they said unto him In Bethlem of Judea for thus it is written by the Prophet Here is the Answer of the Priests and Scribes to Herod's Question where they point out the place they tell him out of the Prophet Micah that Christ was to be born not in Bethlem which was in the Tribe of Zabulon Josh 19. but in Bethlem in the Tribe of Judah V. 6. And thou Bethlem in the Land of Judah art not the least among the Princes of Judah for out of thee shall come a Governour that shall rule my People Israel Art not the least Because so great a Governour was born in thee though thou art but small in respect of thy Buildings Micah reades it Thou art little or least Matthew reades not little or least which seems contrary Resp Chemnicius carries it as if they were not the words of the Scribes but of the Evangelist who by the change of the Affirmative into a Negative would celebrate the grace of God to that poor Town q. d. the Prophet saith Thou art least but indeed thou art not least 2. It might be said to be least in respect of other greater Cities and may be said not the least because the Governour came out of it and not onely Christ but David who was a Type of Christ Some reade it in Micah interrogatively which hath the force of Matthew's Negative Among the Princes of Judah Micah hath among the thousands of Judah for the People were divided into thousands Exod. 18.21 for they were Dukes or Princes that had the Governments over thousands in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For out of thee shall come a Governour that shall feed my People Israel As a Shepherd feeds his Flock as the Evangel st spoke of his Priestly Office that he should save his People from their sins so he speaks of his Government having respect to his Kingly Office V. 7. Then Herod when he had privily called the Wise-men inquired of them diligently what time the Star appeared Herod made this Inquiry privily 1 to still the Tumults and Reports of the People who expected their Messiah 2. That he might know all the Circumstances of the Star as how long it had appeared of what form what greatness whether uncessantly 3. That when they came from Bethlem they might not blab the matter abroad among the Multitude but tell him of it as the Magistrate who was bound especially to worship him What time the Star appeared That so he might appoint the killing of the Infants which now he had projected according to that time that so he might secure the Kingdom to himself Tyrants use to secure their Kingdoms though by the death of many innocent persons The word for inquired is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an exact kinde of Search such as is made in the Examinations of guilty persons V. 8. Then he sent them to Bethlem and said Go and search diligently for the young Childe and when ye have found him bring me word that I may come and worship him also Herod sends the Wise-men upon this Message that this new born King being taken he might spare the rest of the Infants of Bethlem He pretends to worship him but intends to worry him q. d. Ye Wise-men do well to seek this King for no doubt this is he that is prophesied of and the time and place well suits to the Prophesie he is that great Prince prophesied of and therefore bring me word where he is that I may worship him Obs Wickedness is never so abominable as when it is covered over with pretended holiness 1 Kings 21.9 10. 2 Sam. 15 8 9. V. 9. When they had heard the King they departed and lo the Star which they saw in the East went before them till it came and stood over where the young Childe was Here is the satisfaction the Wise-men had to their Question the Star which a while ceased to appear now appears again and goes before them till it makes a stand that is it ceased to go any further and it 's likely in a short time vanished after the Wise-men came to the place where the Infant Jesus was There was no doubt a great stumbling block to the Wise-men that not a man of Jerusalem to whom the Messias was promised would so much as stir out of doors to accompany the Wise-men to inquire after this King but the knowledg of the Prophesie of the place where Christ was to be born and the appearance of the Star heals this offence V. 10. And when they had seen the Star they rejoyced with exceeding great joy Here is the first Branch of their Thankfulness they rejoyced with exceeding great joy Joy should be proportionable to
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
words in what thing every Kingdom excelled Others think the Devil flew with Christ through all the Kingdoms of the World and in a little time shewed them to him But the Text saith The Devil took him into an high Mountain and shewed them to him Some think the Devil by an imaginary Vision presented all the Kingdoms of the World But this Tentation was outward not inward Therefore I lean to the first that the Devil from that high Mountain shewed Christ onely the coast and situation of all the quarters and Kingdoms of the World saying this is Europe this is Africk this Asia this England this France Spain c. And because he shewed him the glory of them it 's like the Devil like a Painter represented unto Christ all the glorious things that were in every Kingdom by thickening of the air wherein the Devil made certain Images of things which were no less apparent to Christ than Colours in the Rain-bowe to us for neither were the eys nor imagination of Christ deluded 3 Satan shewed the Kingoms of the World by way of proportion shewing the wealth pomp and glory of some one Kingdom that was nigh that high Mountain For the Kingdoms of the World have onely a greater quantity of that which may be seen in one Kingdom We may by the way observe the order of the Tentations The first Tentation was of Distrust from which Satan being driven away by the Promise the Devil sets upon Christ by a second which was If thou ascribe so much to the Promise then cast thy self down for it is written He shall give his Angels charge over thee His third Tentation was taken out of Psalm 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the earth for thy possession which though it were the speech of the Father to Christ yet so much Satan gathered that all the Nations of the World belonged to Christ The Devil therefore shews them to him as if he should say to Christ That way thou goest in humbling thy self thou shalt never subject the Kingdoms of the World to thy self for thou seest they are possest of them that are my Servants therefore if thou wilt worship me thou mayst become Lord and Heir of all these Kingdoms more easily speedily and surely than if thou trustest to that voice that sounded unto thee from Heaven V. 9. And saith unto him All these things will I give thee if thou wilt fall down and worship me Here is the Devils proffer to Christ All these things will I give thee The condition If thou wilt fall down worship me All these things will I give thee In this Proffer see the Devils Lyes 1 He challenges that to be his which belongs to Christ for he is Heir of all things Heb. 1.2 All power is given unto him in Heaven and Earth Matth. 28.19 2 That he had power to give the Kingdoms of the World to whom he will as Luke sets it down Whereas this onely is Gods property Dan. 4.25 for though Satan be called the Prince of the World John 12.31.14.30 and the God of this World 2 Cor. 4.4 yet this is meant onely of the World of the Wicked in whom he reigns Ephes 2.2 Not that he is Proprietary of any Kingdom of the World Quest But how durst Satan to have the impudence to speak thus to Christ Answ Because he had seen Christ again and again to forbear to do any Miracle though sollicited thereto therefore Satan began more certainly to think he was not the Son of God 2 Because he feigned himself to be the Son of God and to be God in that he says The Kingdoms of the World were delivered to him and that he gives them to whomsoever he will Luke 4.6 3 He was blinded with the ambition of God-head even from the first and therefore he desires so to be worshipped 4 He hereby thought to try whether Christ were the Son of God for it 's like he reasoned thus If this Christ be the Son of God he will be angry at me for taking his Dignity from him and counterfeiting my self to be Gods Son wherefore being angry he will reply whence is this arrogance of thine how dares thou thus blasphemously speak thou proud and lying spirit I am the Son of God thou art Satan it 's thy duty to worship me how dares thou then require me to worship thee If thou wilt fall down and worship me Here is the condition None get any thing of the Devil at a cheap rate For falling down in worship it was the manner of the Eastern People not onely to their Kings but to their God yea it was the manner of the Jews so to worship God Psalm 95.6 Dan. 3.7 Ezra 9.5 Nathan speaking to David about Adonisah's reigning he fell on his face to the ground 1 Kings 1.23 That outward sign of Reverence was not proper to divine worship when it was used out of divine worship We may know when it is done â—ightly or otherwise by the meaning of him that gives it and of him that requires it therefore Grotius out of Sozomen praises a certain Christian who having worshipped the King of Persia in a civil way being after sollicited to fall off from Christ in the same manner to worship the King again he refused Now there being no manner of Worship neither civil nor divine due to Satan Christ abhorred so much as to give him civil Worship Now for the Tentations wherein he tempted Christ they were 1 To Covetousness for the Devil knows how unsatiable the heart of man is after earthly things and to many the Devil need not proffer so largely neither a house-full of Gold as Balaam nor all the Kingdoms of the World for a handfull of Gold nay a far less matter will serve the turn Also the Devil tempts Christ to a false faith thâ—â—â—e may believe him to be the Son of God also to Idolatry that he might worship him as God also to Pride If thou wilt worship me I le make thee the greatest King in the World Now whereas most men among us would spit in their faces that should say they worship the Devil know that when thou art overcome of Covetousness and Pride in the reign thereof thou worships the Devil and on this condition Satan helps many men to glory and riches From Christ his Repulse of Satan learn we to drive him back drive back his Temptations of Unbelief by faith in God and in his providence his Temptation to Presumption by keeping our selves in the fear of God and the duties of our callings his Temptations of Covetousness and Ambition by a weaned affection to the world Not to love the World or the things thereof 1 Joh. 2.16 His Temptation to Idolatry by giving God both inward and outward worship V. 10 Then Jesus said unto him Get thee behinde me Satan for it is written Thou shalt worship the Lord thy God and him onely shalt
revenge that Sampson had against the Philistines for his eyes Judg. 16.28 29. It vvas not the revenge as of a private man but of a Magistrate as appears by the assistance God gave him at that time neither vvould Sampson have prayed to God for assistance in any sin Certainly were it not lawfull to drive back force with force the Apostles following Christ would not have carried swords Luke 22.38 It is of the law of nature to defend our lives and to turn away those things that hurt which if it vvere not thievs and robbers vvould spoil honest men this may be where vve cannot have defence from Magistrates But to push like rams as those Kings Dan. 11.40 is forbid Whereas Christ blamed Peter Mat. 26.52 Put up thy sword into his place for all they that take the sword shall perish with the sword It vvas not for driving avvay force by force but for his desire of revenge vvhich revenge appears in that it vvas not probable that such a multitude as came to take Christ should be driven back by two or three armed men Also Christ blames him for going on so rashly vvithout his command or the Magistrates command He that takes away thus any mans life vvith the sword shall perish either by mans sword or by the sword of Gods vengeance Moreover this command of not resisting evil seems to be a supplement to Moses Tertul. cont Marcion l. 4. Christ taught us a new pattern forbidding the course of wrong permitted by the creatour requiring eye for eye and tooth for tooth When he teaches vengeance is mine I will repay it he teaches that patience expects revenge yea the Lord doth not onely forbid revenge but the remembrance and calling to minde of the wrong Beware then how you use private revenge vvhether it be that vvhich is inward as the bearing of a grudge condemn'd Levit. 19.18 Jam. 5.9 Grudge not one against another or that vvhich is outvvard vvhen a man shall vent revengful vvords or actions Prov. 20.22 Say not thou I will recompense evil but wait on the Lord and he shall save thee Prov. 24 29. Say not thou I will do to him as he hath done to me I will render to the man according to his work Christ gave not reviling for reviling 1 Pet. 2.23 he was led as a sheep to the slaughter Esai 53.7 as a sheep before the shearers is dumb so opened he not his mouth But whosoever shall smite thee on thy right cheek turn to him the other also This is a proverb taken from Lam. 3.30 he giveth his cheek to him that smiteth him it signifies to suffer wrongs patiently rather then revenge our selves This was exemplified by Christ Esa 50.6 I gave my back to the smiters and my cheeks to them that pluckt off the hair I hid not my face from shame and spitting Christ meets with an objection if I may not revenge my self by bearing one wrong I invite my enemy to do me another Christ therefore saith its better to take the second wrong then to revenge our selves can preserve us from further injuries or else repair us for what we suffer Now because this general rule of not revenging our selves might seem hard Christ instances in 3 particulars 1 In assaults against our body ver 39. 2 Against our property ver 40. 3 Against our liberty ver 41. As 1 In assaults don to our bodyes as when a man shall strike us on the cheek which is not to be taken literally for Christ Joh. 18.23 saith when they struck him If I have done evil bear witness of the evil but if well why smitest thou me Paul when Ananias commanded him to be smitten on the mouth said God shall smite thee thou whited wall but Christ hereby would teach christian patience in bearing wrongs offered to their body here and to their goods after and to perform the precept of non revenge Yet doth not Christ intend patience in all sorts of wrongs but in light wrongs as a box or a blow but if it prejudice our life we may fight with him and rather kill then be kil'd Exod. 22 2. a man might lawfully kill a thief in the night without the guilt of blood so we may bear the loss of a garment but if it prejudice our estate we may go to law with him so to go two miles with a man if he compell thee but not to go an hundred By this first instance Christ reprehends the usual practise of fighting and quarrelling as being the acts of evil men and not of Christians who are to suffer Ver. 40. And if any man will sue thee at the Law and take away thy coat let him have thy cloak also Christ gives a second instance wherein Christian patience is to show it self viz. in bearing smaller wrongs done to our estate and property as if a person by oppression in law take away one garment and then another The meaning is when Christians are spoyled of one part of their goods they ought by patience to prepare themselves for the spoil of the rest Christ means not as if we might not come to sue at law for the just defence of our estates few indeed sue in courts of justice with a patient spirit yet because some do so we must not condemn going to law till impatience do appear and seeing the cloak is more worth then the coat Christ signifies that when we receive a less loss we should prepare for a greater in summe Christ forbids scandalous and impatient going to law 1 Cor. 6.1 2. ad 8. Paul appealed to Caesar Zenas a lawyer is reckoned among believers We should also learn to preferre our peace before our goods and to be slow in going to law in that its apt to disquiet the mind An ounce of peace is worth a pound of victory Law should be used as desperate Physick onely in case of extremity Ver. 41. And whosoever shall compell thee to go with him a mile go with him twain Here 's a third case wherein Christian patience is to appear viz. in loss of liberty which is when a man shall compell thee to go with him a mile as in these dayes they will press post-horses for the service of the state so were they wont to press persons for the service of the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lead to a ready way or to be a guide to carry burthens it s a Persian word as Aretius observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the messengers of the King who forced persons to bear burthens and necessitated persons to needful service its like from the Persians this custome came among the Jews Christ means that we should show our patience by going with him two miles rather then contend with him so you shall overcome him that compells you and so shall make him friendly to you but if thou resist him thou wilt stir up contention with him and lose thy own peace and stir up hatred to thy self and by impatience
6.6 Psal 31.22 Jonah when in the whales belly Jon. 27. 3 The great refuge Saints have herein Manasses when in chains 2 Chron. 33.11 12. thus sought God Paul 2 Cor. 12.8 Esther and her maidens when the Jews were designed to destruction When a child of God is overtaken with some sin or in distress he would not for a world want this Peter Mar. 14.72 when Esau came against Jacob this was Jacobs refuge Gen. 32.9 4 Our own personal wants wherein perhaps not one in the church or family is in our case Onely in secret prayer take heed of hypocrisie that thy voice may not if possible be heard of others nor thy meltings and weepings perceived by others also of customariness come out of sense of thy wants else if thou keep thy hours thou wilt perform prayer either with listlesness or slightness Also take heed of profaneness to put off secret prayer till thou be moved by the Spirit by this delusion some have not prayed alone for some moneths It is a fit season to pray when the Spirit moves but not the onely season Father which is in secret Here 's the object of our Prayer viz. God as a Father Who is a Father 1 By creation hence called the Father of spirits Heb. 12.9 2 By Regeneration 1 Peter 1.3 Who hath begotten us again to a lively hope which also is called Adoption Gal. 4.6 hence 1 Call upon this Father One of the first things in nature is for a Childe to call Father so it should be the first thing in grace Matth. 7.9 2 Honour this Father Mal. 1.6 If I be a Father where is mine honour and live so that others may honour him Matth. 5.16 3 Imitate your Father as children do their father in love Ephes 5.1 2. In doing good to Enemies Matth 5.44 In holiness 1 Peter 1.14 4 Patiently bear his corrections Heb. 12.5 6 7 8. 5 Sort our selves with Gods children 2 Cor. 6.14 2 Comfort to Christians in sundry respects as 1 That God will bear a tender respect to us in all Troubles as a Father loves his childe as well when sick as well nay he is then more affectionately tender to him the father then sets the whole house a work for his recovery some going for Physicians others for Friends others tending of him so when souls are sick God sets Christians to pray for them Preachers to comfort them Yea suppose thou hast broken some resolutions and been overtaken yet what father would take the Forfeiture of a Bond of his son especially when he forfeits it against his will much less will God who is infinitely more a Father to his Children 2 In desertion A father solacing himself with a childe steps aside into a corner that the childe may dearlier prize the fathers presence so our heavenly Father by restraint of his influence in shining upon us inflames our love towards him 3 In respect of sustentation in trouble A father sets his childe upon its feet to try whether its able to stand alone but withall he holds his arms on both sides to hold it up if it incline either way so doth our heavenly Father 4 In respect of provision The childe takes not care what it shall eat or wear so should Saints cast all their care on their Father 1 Peter 5.7 Your heavenly Father knows ye have need of these things Matth. 6.32 5 Against total falling away A father will not cast off a fatherly affection to his son how hard it is for a father to cast off a rebellious son we see in David to Absalom 2 Sam. 10.5 Hosea 11.8 Luke 15.18 Much less will God cast off his children who desire to please him Mal. 3.17 I will spare him as a man spareth his own Son 6 In respect of our bold access If it be a privilege to come into a Princes presence-chamber what is it to come into the presence of God A childe comes boldly to his father though strangers and servants keep a distance Heb. 4.16 7 In respect of imperfections A father calls two of his children one of three years old the other of thirteen they both make all the haste they can and though the elder outgo the younger and comes first yet the younger comes wadling as fast as he can the father accepts of the endeavours of the younger as well as of the faster going of the elder so doth our heavenly Father 8. In case of disinheriting because we will not touch this or that unclean thing our parents casts us off well says God in this case I will be your Father and you shall be my sons and daughters 2 Cor. 6.17 3 Exhortation to perform reverence Mal. 1.6 and obedience Jer. 35.16 and confidence Thy Father which sees in secret shall reward thee openly Christ stirs up the faith of his petitioners by a twofold Argument 1 From the omnipresence of God wheresoever we are even in the most secret closet God is there present hearing prayers 2 From the goodness and mercy of God who will not suffer such prayers to be in vain but will grant the things at present wanting and hereafter shall give a Reward openly Onely know it's a Reward of Grace not of Debt for what desert can a Beggar allege V. 7. But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking Christ comes to shew the third sin of the Pharisees which is vain Repetitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not speak vain things as Montanus translates it or speak not much as Erasmus the word is derived of Battus a Poet who was an egregious Babler As the Heathens thought they should be heard for their much speaking so did these Pharisees As Rhetoricians by their flanting style think to move the Judg to acquit the guilty so did these Yet doth not Christ condemn a frequency and continuance in prayer but he shews the grace of God is not obtained by the vain flowing of many words but the sighs and groans of the heart are the arrows that pierce Heaven Quest Whether are all Repetitions in Prayer vain Answ No. Solomon often uses them 1 Kings 8.30 39 43. Hear thou in Heaven thy dwelling place Nehemiah uses Repetitions Nehemiah 1.6 7. and so doth Daniel cap. 9.5 We have sinned we have committediniquity and done wickedly Repetitions are lawfull 1 When they come from pinching necessity so Christ cried My God my God and three times uttered the same words Matth. 26.39 42 44. 2 When they come from holy affections Psalm 72.19 Let the whole earth be filled with his glory Amen and Amen Repetitions in prayer are sometimes Ecchoes of strong cries of the Spirit Blessed be his holy Name for evermore Amen and Amen Psalm 89.50 51. So Abba Father Mark 14.36 1 Kings 18.39 The Lord he is God the Lord he is God 3 When they come from love as Holy holy holy Isai 6.3 Rev. 4.8 4 When used though the second time yet they
heart was fixed on God he was ready both for prayer and praise Psalm 57.7 The sense of the Lords greatness should keep us close in the duty yet when we have done the best distractions will be in prayer 1 From corrupt nature 2 From nature curb'd as a Bird in a Cage keeps a great flutter because it 's curb'd of its liberty 3 From Satan so he stood at Joshua's right hand at Job's right hand As Abraham drove away the Birds that hindered him in his sacrificing so must we do wandering thoughts 4 From sluggishness He that prays drowsily must needs pray distractedly Baal's Priests will rise up against such who cut themselves with Knives and Lancers to make them pray more strongly When a Malefactour is at the Bar crying for his Life will his minde be on his pleasure and companions The sense of Gods greatness should keep our hearts close to him and aw us that we rove not in duty Our attention in prayer should not onely be to God we call upon and to the business we request but also to our hearts that they cleave close thereto 6 Pray with fervency I cry with my whole heart Psalm 119.145 Ye shall finde me when ye shall seek me with all your heart Jer. 29.13 Luke-warm prayers they are like luke-warm water that boils not out the bloud We must cry mightily to God as the Ninivites Jon. 3. Mugire ad deum Tertul. de Poen Our prayers avail not unless fervent James 5.16 Neither is a natural fervency sufficient which is in every creature when it is pinched Hosea 7.14 They howled unto God for Corn and Wine yet saith God They cried not to me But spiritual fervency is that that the desires be sharpened after holiness and communion with God Opposite to this are those cold lazy prayers yawning prayers when persons pray half asleep half awake he had need be deeply awake that prays as a Beggar when he begs is all awake head hands and feet hence Deborah when she was going to praise God saith Awake awake Deborah utter a Song Judges 5.12 How can we look God should hear us when we do not hear our selves Contrary Epaphras Col. 4.12 7 Pray with melting spirits humiliation arising from the sense of our own unworthiness is a great furtherer of our prayers as we see in Manasses 2 Chron. 33.12 13. and the Prodigal Lu. 15.21 We are too apt to applaud ourselves and others in a devotion void of humiliation Christ prayed with a melting spirit Heb. 5.7 so did Hezekiah Isai 38.5 and Job cap. 16.20 his eys poured out prayers and tears David Psalm 6.8 God heard the voice of his weeping hence he prays Psalm 39.12 Hold not thy peace at my tears The servants of God have often had this frame of heart so that God not onely promises to lead his people with weeping prayers Jer. 31.9 but also promises blessedness to them that weep Luke 6.21 Ezra weeping in prayer affected the whole Congregation Ezra 10.1 so the soul over-whelmed prayed Psalm 102.9 On a day of humiliation God requires it of his people Joel 2.12 to turn to him with weeping Quest Seeing some naturally have an aptness to weep how may we know that a soul weeps from a saving Principle 1 Answ That some naturally have an aptness to weep is certain even from natural passion as some men and women so Abraham for the death of Sarah Gen. 23.2 and Joseph sought where to weep for his Brethrens afflictions Gen. 43.30 2 Afflictions are apt even to soften the hearts of those that have no grace in them as Esau though a profane person sought the blessing carefully with tears Heb. 12.17 and Hezekiah's Ambassadours of peace when they saw the wicked carriage of Sennacherib wept bitterly Isai 33.7 so the Jews at the desolation of Hieru salem wept sore in the night and their tears were on their cheeks Lam. 1.2 3 We have seen not onely gross Hypocrites thus weeping as Ishmael Jer. 41.6 who having slain Gedaliah and his company to get the Crown of Judah himself being of the Seed royal there coming eighty men with their cloaths rent to the House of the Lord bewailing the desolation made by the King of Babylon he feigns himself also to weep for the same misery and destruction that thereby he might have a better opportunity to slay them supposing them to be of Gedaliah's party which matter through his hypocritical tears he effected slaying seventy of them but even profane persons Num. 11.10 13. Isai 15.2 yea even gross Idolaters There were women weeping for Tammuz Ez. 8.14 This Tammuz Hierom thinks it to be Adonis Venus Paramour supposed to be slain by a Bore but proved after to be alive this Feast sundry Jewish women kept sorrowing when they lost their Love but rejoycing as Venus did when they found him again Calvin understands Osiris to be Tammuz which was an Idol of the Egyptians at the Festival whereof both men and women shewed their secret parts which the Jews so near the Egyptians might probably learn from them 4 It 's possible for the soul sometimes to be like Marble which weeps yet remains hard So did those women Mal. 2.13 who being oppressed by their husbands covered the Altar of the Lord with tears their husbands divorcing of them causlesly as appears v. 14. Eccles 4.1 Behold the tears of such as were oppressed 5 It may be supposed that some persons by reason of the driness of their brain cannot weep yet if thou canst weep for other things and canst not weep for sin it argues a bad temper But 2 To know when our tears come from a saving Principle we may know it 1 By the frame of spirit accompanying it which is either self-abasement as in Mary who stood behinde Christ weeping Luke 7.38 or apprehension of the loving kindness of the Lord and the souls ill requital of him 2 When these meltings come from a saving Principle the heart is affected as well as the eye there is a sutable inward working according to the outward melting as in David Psal 6.8 and Jacob Hesea 12.3 4. and Josiah 2 Kings 22.19 3 There 's an inward rejoycing and refreshment of soul wherein the soul more delights than in all the pleasures of the world this is called the Light of Gods countenance Psalm 4.6 Sow in tears reap in joy Psalm 126.5 4 When they come from a saving Principle the soul pours them out in secret as well as before men yea much more in secret Psalm 6.6 I water my couch with my tears 5 By the enlargement of heart that usually accompanies these meltings and where there 's more enlargement there 's more speeding 6 Saving meltings have a groaning under and hatred of the prevailing corruptions of the heart so the poor man cried out with tears Lord I believe help my unbelief Mark 9 24. 7 When the meltings are saving the soul is troubled in the absence of them when it prays unrelentingly and so much the more
of a sinner that feels not his sins because he doth not understand nor will the thing that he prays for Luth. Tom. 4.380 9 Fear repulse for thy careless cold and slothfull calling upon God and this will quicken up thy attention in the duty Fear is a very wakefull affection as being conversant about danger hence in our service we are bid to bring fear Psalm 2.11 Psalm 5.7 10 Get love to God this makes the soul follow hard after God Psalm 63.8 Quest Whether do distractions in Prayer nullifie the acceptation of it Answ There are two sorts of distracted Petitioners 1 Unregenerate men who voluntarily usually and contentedly admit roving thoughts in duty Prov 5.14 I was almost in all evil in the midst of the congregation and assembly Ezek. 33.31 These despise their ways and shall die Prov. 19.16 2 Regenerate men who groan under these distractions Rom. 7.15 16. these do not nullifie the fruit of Prayer to them regenerate men herein make usually resistance it matters not whence they come whether from Satan or corruption as it is a thing very difficult if possible to distinguish them provided we resist them and mourn under them they are not imputed to us Yet may even Saints sometimes pray so carelesly drowsily and distractedly that they may lose the comfort of this or that particular Prayer as when the distraction arises from sloth and carelesness But if the distraction arise from Satan bodily distemper or pain God is very pitifull in this case as a father to his childe Psalm 103.14 Quest Whether may not the Devil and corruption distract the soul in Prayer sometimes with unseasonable good motions I mean such motions as are for the matter good but not good at that time Answ Yes we see it in that Pithonesse Act. 16.16 17 when Paul and his company were going to prayer she cries out these men are the servants of the most high God which shew unto us the way of salvation this was a good motion but injected by Satan that his lyes might be believed and the Saints disturbed in prayer Zach. 3.1 Satan by these motions intends diversion or turning away the soul from what the soul is upon but motions that tend to further intention in the duty attentness and further inlargement are of God The spirit moves not to draw us out of the way but to put us into it and being in it to move us to keep on Rom. 8.14 15. Esa 30.21 These motions of Satan are like misplaced words and letters in a Printers press which spoil the sence 10 Let thy prayer be full prayer is a powring forth of the heart before God Psal 62.8 1 Sam. 1.15 yea we are to powr them out as water before the face of the Lord Lam. 2.19 It may be thou powrest out thy prayer like tarre out of a tarre box half sticking by the sides but when thou prayes thou must powr out all before God provided there be time and no hindrance powr out all thy wants be humbled for all thy evils when thou givest thanks remember all Gods benefits Psal 10â— 2 Many men make quick dispatch because they are eager to be about their business hence they gallop over their prayers but thy prayer must have its full growth that is when convenient time affords we must powr out supplications confessing our sins petitions desiring pardon healing and new dispositions of heart intercessions to turn away judgements from others and thanksgiving for benefits on our selves and others 1 Tim. 2.1 11 Pray with frequency It s bad when the soul contents it self with seldome approaches to God If David Psal 55.17 and Daniel cap 6.10 could finde time to pray three times a day what shame for us who come so seldom before the Lord sometimes David praised God seven times a day Psal 119.164 Anna continued in prayer night and day Luk. 2.37 12 With assurance of obtaining whatsoever things ye desire when you pray believe that you receive them and ye shall have them Mark 11.24 Matth. 7.7 ask and ye shall have Matth. 21.22 Doubt not of your prayer but know when the word is gone out of your mouth your prayer is writ in the eyes of God so that that shall be done which is desired or its expedient not to be done The Lord is like a most bountiful king that signes all petitions with a fiat quod petitur Oratio sinelaude dei est thuribulum sine prunis Luth. Tom. 4.124 let that be done which is desired 13 Joyn praise with prayer Phil. 4.6 In every thing by prayer and supplication with thanksgiving let your request be made known unto God Prayers are the seeds of prayses when we have sown we may look to reap what we receive as a a fruit of our prayer is more sweet then what we receive of common providence Praise is that imployment we shall have in heaven when prayer shall be no more mean time joyn we them together whiles we are here on earth and so much more in that we have but a drop of affliction and a sea of benefits 14 Break through all hindrances and use all furtherances as 1 hindrance is multitudes of business what business so great almost but should give way to this 2 Brokenness in expressions why God hears sighs 3 Dumbness and barrenness if this come from unacquaintance with God be humbled for thy coldness and by stirring thou mayest get warmth if dumbness come from overwhelming temptations it 's no otherwise with thee then it was with Asaph Psal 77.3 4. Green wood with long blowing will be made dry and take fire so motion in prayer fits for the duty 4 Our own unworthiness Who acknowledged his own unworthiness more then Daniel Dan. 9.7 8. However thou art unworthy yet must thou pray for God hears thee not for thy own worth but of his meer mercy 5 Prayer will take up much of our time to this I say remember the comfort that will redound to the conscience in time so spent We think not long of the time spent in the refreshment of our bodies why should we think long in the time spent in refreshing of our souls of four and twenty hours can we not afford God one or two who took more time in prayer then David and Daniel and who did prosper better Time spent in this brings a blessing on our affairs 6 That many do well enough that never pray as those do that use to pray to this know they onely receive temporal things as the shining of the sun and the falling of rain Matth. 5.44 45. But the Saints receive the Spirit in prayer Luk. 11.13 Neither can prayerless men be sure to have earthly things when they want them nor to hold them when they have them Job 21.15 16. What profit is there that we should pray unto him seeing we have earthly things ver 16. Lo their good is not in their hand 7 Because the soul hath lately been in passion of anger
sometimes have enlargement of words in Prayer but never of holy affections as the face of God was hid from Cain Gen. 4.14 so from all carnal men As Haman's great misery was that he was covered from beholding the Kings face Esther 7.8 so it is with these 2 The godly mourn under their straitnings Isai 63.17 Why hast thou hardened our hearts Psalm 13.1 How long wilt thou forget me O Lord how long wilt thou hide thy face from me but wicked men are not sensible of their straitnings because they never had any holy enlargements 3 The godly are wont to rejoyce in the removing of their straitnings as a man that was a close Prisoner is glad when he gets his liberty Psalm 6.8 Carnal men never have them removed therefore they can never rejoyce therein Use For application 1 Be exhorted to pray 2 To pray in a right manner Motives to Prayer 1 The readiness in God to hear our Prayers Psal 65.2 and his readiness to help our wants Psalm 50.15 Call upon me in the day of trouble and I will deliver thee 2 The manifold relations Christ stands related to us he is our Advocate 1 John 2.1 He is the great Favourite of Heaven if we had a Brother so near related in a Princes Court we should be emboldened to present our Petitions to that Prince why Christ is our Brother and he appears at the right hand of God for us 3 The former speedings that our selves and others have had with the Lord as Jehosaphat Hezekiah c. 4 Our own wants A Beggar 's necessity makes him full of expressions Psalm 28.1.143.7 Luke 15.17 18.18.13 5 Our hope of speeding Where a Beggar hopes to speed he begs earnestly but if the Beggar be perswaded that he shall get nothing this blunts his begging and makes him give over his sute so will it do with the soul when it prays without hope as we see in Judas Matth. 27.5 Judas had no heart to pray for mercy because he thought it impossible to get it There 's a twofold Despair 1 Of extremity as a Souldier when he sees nothing but kill or be kill'd this makes him fight eagerly so when the soul sees its extremity that it is in the deeps Psalm 130.1 Out of the deeps have I cried that it must either get grace or be damned for ever this makes a man pray eagerly 2 There 's a Despair of Infidelity when a man becomes heartless in Prayer and thinks it 's all to no purpose this takes away endeavours this is a secret soul-murderer These discouragements are hideous cases in Prayer and a man may perish and go to Hell that hath them yet they are signs that a man doth look towards God a little else he could not know what they mean Nourish then your hope in Prayer Psalm 42.11 Let thy mercy be upon us according as we hope in thee Psalm â—3 22 onely know that sometimes gracious hearts may in temptation cry their strength and hope is perished from the Lord and yet after finde grounds for their hope as we see the Church did Lam. 3.18 compared with v. 21. 6 Prayer sets God awork for us and God sets all the Creatures awork I will hear the Heavens and the Heavens shall hear the Earth and the Earth shall hear the Corn and Wine and they shall hear Jezreel Hosea 2.21 Many when in trouble set their Friends to work and their wealth to work but few set Prayer on work Hezekiah gave to the King of Assyria three hundred Talents of Silver and thirty Talents of Gold to depart from the City of Jerusalem 2 Kings 18.14 yet did it not help him for in a short time he came and besieged it again but when he sought to God by Prayer God did utterly remove him 7 In the Ordinance of Prayer God is wont to meet his people both to the turning away of judgements and to the obtaining mercies To the turning away judgements Psal 106.23 Had not Moses stood in the breach to turn away his wrath he had destroyed Israel compared with Exod. 32.10 11. Ezek. 22.30 in Ezekiels time God sought for a man to stand in the gap and to make up the breach but found none therefore Gods wrath was powred on them So to the bestowing of mercies Jer. 33.3 Call unto me and I will answer thee and shew thee great and mighty things Philimoâ— 22. I trust through your prayers I shall be given to you Matth. 7.7 8. Psal 4.4 I sought the Lord and he heard me and delivered me from all my fears also v. 6. in prayer God gives the spirit Luk. 11.13 8 In prayer we have intercourse and communion with God If it be a priviledge to have communion with Princes what is it then to have communion with God Psal 73.28 9 The desperate cases wherein persons have been heard the Jews delivered from Hamans cruelty Peter brought out of prison Acts 12.5 Daniel brought out of the Lions den Jonah out of the Whales belly David when the pestilence raged very hot 2 Sam. 24.10 Jehosaphat when in great straits 2 Chron. 20.12 compared with v. 15 17. 10 The delight God takes in his peoples prayers Prov. 15.8 The prayer of the upright is his delight As Princes have their delights so God Song 2.14 he loves the voice of his own spirit in the hearts of Saints 11 We are worthy to miss good things if we will not ask them Spare to speak spare to speed When God bids us ask and have how unworthy are we if we will not ask 12 The dangers we expose our selvs to when we do not ask Such prayerless persons are fit objects for the vengeance of God Jer. 10.25 Powr out thy wrath upon the Nations that have not called upon thy Name Ezek. 23.30 There died 14000. of the Plague Numb 16 49. but had not Moses and Aaron stood betwixt the dead and living to intercede the whole Congregation had been consumed in a moment v. 45 46 47 48 49. 13 In the exercise of prayer our graces are exercised to send out a sweet smell in the nostrils of God our faith in eying Christ our love and desires in breathing after him our repentance in bewailing sin our thankfulness in acknowledging benefits our expectation in waiting for answers As sweet perfumes when rubb'd send out a fragrant smell then the spirit blowes upon the soul that the spices thereof may flow out Song 4.11 to the end especially v. 16. these graces are compared to the smell of sweet flowers in a garden and to the smell of perfumed garments and to the smell of oyl of Spikâ—nard Calamus Cynamon Frankincense trees Myrrhe and Aloes and all chief spices 14 Prayer is the way to be enabled to all other duties and to become successful in them Eleazar having first prayed prospered in getting a wife for his masters son 15 Prayer is the abridgement of divinity therefore to call fervently on the name of the Lord is to be a godly
That all hinderances that stand against this Kingdom may be removed as sin c. Rom. 6.15 sin shall not have dominion over you Rom. 6.12 5 That those things going before the glorious Kingdome of Christ may be fulfilled as the fall of Antichrist the conversion of the Jews and the bringing in of the fulness of the Gentiles 6 That Christ would gather preserve and increase his Church and rule therein Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 There is a Kingdome of glory we desire this may come This is 1 Temporary 2 Eternal 1 Temporary on earth 1 By hastening and longing for his final appearance 2 Tim. 4.8 that he may reign and all his Saints with him Zach. 14.5 The Lord my God shall come and all the Saints with thee Concerning which King dome observe 1 The beginning of it which will begin at Christ his second appearance to judge the world 2 Tim. 4.1 He shall the quick and the dead at his appearance and his Kingdome 2 For the end of this Kingdome it shall be after the sum of a thousand years Revel 20.4 5. Then cometh the end when he shall have delivered up the Kingdome to the Father 1 Cor. 15.24 and it shall not be after the second resurrection for it is bounded with two resurrections the first resurrection being the beginning thereof and the second the conclusion thereof Revel 20.5 for then it shall be delivered up 1 Cor. 15.24 3 The gloriousness of this Kingdome set down 1 By similitudes of glistering stones Saphires and Carbuncles Esai 54.11 streets of pure gold Revel 21.18 of a Bride trimmed for her husband Rev. 21.8 for that is meant of a Kings oâ—â—e on earth because this descends out of heaven This Bride shall have her wedding garments on Rev. 19.8 all that are called to this mariage are blessed Revel 19.9 Rev. 21 5 6. 2 By clear Scriptures peruse Esai 11. Esai 30.26 Esai 54.11 to the end Esai 60. throughout Zach. cap. 13 14. Rev. 20. also cap. 21. 3 The excellent things therein as 1 The restitution of all things in order as at the beginning before the fall Acts 3.21 Whom the heavens must contain till the time of the restitution of all things Rom. 8.19 20 21 22. Wait for manifestation in heaven glory is hid from creatures but the creatures shall be restored from vanity brought on them by mans corruption to serve man in perfection the creature and Saints are distinguished v. 22 23. 2 The subjects of this Kingdome shall all be holy not onely professionally but really Esai 35.8.60.21 Zach. 14.20 21. Rev. 21.27 Dan. 7.27 The Kingdome and Dominion and the greatness of the Kingdome under the whole heaven shall be given to the people of the Saints of the most high 3 The exaltation of these subjects thrones shall be placed Dan. 7.9 10. and the Saints shall sit on them compared with Rev. 20.4 Matth. 19.28 They that have followed me in the regeneration when the Son of man shall sit upon his throne they also shall sit upon thrones 2 Judgement shall be given to them Dan. 7.22 compared with Rev. 20.4 1 Cor. 6.2 3 The Saints possessed the Kingdome Dan. 7.22 or as in the Revelations cap. 20.4 the Saints reigned with Christ a thousand years 4 The place of this Kingdome It is this world that now is formerly divided into many Kingdomes shall upon the sounding of the seventh Trumpet become the Kingdomes of our Lord and of his Christ Rev. 11.15 and this is just when the time of the dead is come that they should be judged v. 18. he speaks not they shall be Christs in respect of his Diety for so they were always his but in respect of his manhood also Rev. 5.10 5 From the length It shall continue a thousand years They lived and reigned with Christ a thousand years Rev. 20.4 the life of regeneration cannot here be meant for here 1 They all begin to reign at once not so in regeneration 2 The reign of regenerate persons in heaven is for Eternity this is onely for a thousand years and that upon earth 6 From the quietness and peace that shall be in this Kingdome as 1 Satan bound up Rev. 20.1 2 3. for the space of this thousand years 2 A general peace over the world that they shall beat their swords into Plow-shares and spears into pruning hooks Esai 2.3 Mic. 4.2 3 Antipathies taken away the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid Esai 11.6 none of these ever was fulfilled 4 Antichrist thrown down and destroyed 2 Thes 2.8 5 Universal peace Ps 72.3 7. Esai 65.25 7 A putting down of all rule authority and power in the Empires and Governments of the world 1 Cor. 15.24 subjecting all enemies v. 25. see Dan. 7.14 8 From the victories that Christ shall have in this Kingdome 1 At the battle of Armagedon Rev. 16.16 when the Kings of the earth are gathering together from all parts and were conjoyned therein before they could make their general randezvouse Christ makes his appearance and slayes many of them Esa 66.16 Joel 3.14 Rev. 19.21 In this battel are not onely the remainders of the Papacy but even Turks and Idolaters 2 At the end of the thousand years Satan being let loose to deceive the nations gathers Gog and Magog an innumerable company to battel whose designe will be to compass the camp of the Saints about and the beloved city and fire comes down from Heaven and devours them Rev. 20.7 8 9. And the Devil that deceived them was cast into Hell ver 10. upon which follows the judgment of small and great see ver 12.13 14. 2 There 's an eternal Kingdome of glory 1 Pet. 1.3 4 5. When after the Saints reign and expiration of these thousand years and after the delivery of this Kingdome into the Fathers hands by Christ as Mediatour 1 Cor. 15.24 God shall be all in all ver 28. Christ as Mediatour administers this Kingdome Now as Viceroyes or deputy Princes give up their power to Emperors or Kings that send them so at the end of the thousand years shall Christ give up this Kingdom to the Father that is essentially considered and then 1 The Son himself shall be subject unto him that put all things under him 1 Cor. 15.28 That is the humane nature of Christ shall be a glorious creature in the beholding whereof part of our glory will consist 2 Then God will be all in all 1 Cor. 15.28 All things shall be full of God the Saints shall be as it were united unto God as the beams of the sun to the body of the sun in the glorious aspect of him God will be all in all by being instead of all things to the Saints as life glory honour peace plenty yea the very wish or rather satiety and satisfaction of all our desires Now God is not all in all but part in every one for example
promises in which God promiseth that nothing good for us shall be wanting unto us Psalm 34.10.37.3.84.11 Matth. 6.32 1 Tim 6.8 Heb. 13.5 God knows what a charge of children you have how hard the times are how dear commodities are Either earthly things are good for thee or not if they be good God hath promised them if they be not good why dost thou cark for them nay why dost thou not pray against them that every thing that hinders the perfecting of thy inward man may be removed Besides is not Gods faithfulness as fully engaged for things of this life as for things of a better If we believe his faithfulness for eternal things we tell an apparent Lye if we believe him not also for temporal things wherein his faithfulness is no less engaged 4 Use Triall whether our hearts go out inordinately after the World onely I will lay down some cautions 1 That there 's too much worldliness in the best of us hence John writes to young men old men that they should not love the World 1 John 2.16 2 It is a very difficult thing to distinguish worldliness in the reliques from wordliness in the reign because of the necessary cares and provision for us and ours required and because of divers virtues that intrench upon it as frugality thrift 3 That tender consciences may not be scrupled know that though there may be too much worldliness in thee yet when thou mournest under it and groanest to God against it and prayest earnestly for and hungers after a liberal and an heavenly minde this wordliness in thee is onely in the reliques not in the reign Trials hereof 1 A constant and usual savouring of earthly things with a constant and usual disgusting and disrelishing of heavenly things Rom. 8.5 They that are after the flesh do savour the things of the flesh and they that are after the Spirit do savour the things of the Spirit Such men are presently jaded in thinking of heavenly things 2 A disposition to hold the things of the World notwithstanding duty and a good conscience call us to leave them such was the young man Matth. 19.22 the stony ground Matth. 13.21 The stony ground though they had not a purpose to leave Christ when tribulation came yet they had not a purpose to stick to Christ if tribulation should come We often upon false grounds count men worldly as because we see them laborious in their callings when our selves are idle when we see them have much business when our selves have little or when they use moderation and frugality in their apparrel and house keeping when perhaps our selves are too profuse or because they will not bestow upon such objects as we would have them or because they have a diligent hand to provide for them and theirs but these are not signes of a worldly heart but contrarily when a man clasps his heart about his estate and saith I will not leave thee I will not go from an high condition to a low this argues a worldly heart for as he is an heavenly Christian who hath a disposition to hold Christ though he lose all Phil. 3.8 So he is an earthly man who resolves to hold what he hath though he lose Christ 3 By the hearts running habitually upon the world Phil. 3.19 Whose end is destruction who minde earthly things Some men so minde earthly things that their end will be destruction No speech but of the world no delight but in the world Amos 8.5 Even on the day of worship they cryed when will the Sabboth be gone that we may sell wheat Their hearts run upon bargains upon purchases high places c. Ahabs heart still ran on Naboths Vineyard Hamans heart ran upon honour he thought he should be the man whom the King would honour Hest 6. 1 Joh. 4.5 They are of the world therefore speak they of the world Thus the glutton Luk. 12.19 his soul ran upon his goods thinking he had much goods laid up for many years A poor condemned man should not be thinking so much of meat and drink as how to escape the sword of the executioner Thou comes into the world a condemned man though thy thoughts may be of thy particular calling how thou increases or decreases yet specially should thy heart run upon heavenly things and how thou mayest escape the wrath to come 4 When the heart is exercised in covetous practices 2 Pet. 2.14 Cursed children and an heart exercised with covetous practices are joyned together as if he should say such men how ever magnified of men yet are cursed children Thou thoughtest perhaps God would never have given thee riches had he not loved thee oh but if ye be covetous you are cursed children and God abhors you Now the covetous practices of these men are many as 1 haling and tearing away from others by any indirect means as Ahab and Jezebel Achan Judas and those Jam. 5.2 Who defrauded those of their wages who reapt their fields Hab. 2.6 Wo to him that increaseth that which is not his 2 By ordinary saving when God calls them to spend they will give good words be warme be filled but give not those things which are needfull to the body Jam. 2.15 16. as their hands are shut up so are their bowels 1 John 3.17 It was a speech of Chrysostom Hom. 34. to the people of Antioch Whatsoever thou hast above necessary relief for thy self and family and Godly moderate not unsuitable and endless care of providing honestly for our families which who so doth not is worse then an Infidel is not ours now but the goods of the poor and who so depriveth them of it is a thief and a murtherer I will not deny nor maintain this assertion but leave it as I found it but this I say It s a signe of a covetous heart when thou hast superfluities and thou shuts up thy heart to him which is in necessities yea which is worse to him that is in extremities Another covetous practice is making bargains so that still they will have an hole to creep out at Another is in their entertainment of others Eat and drink say they but their heart is not with thee Prov. 23.7 8. Another is witty carnal excuses to save their purses as that they cannot get in money owing to them they have such poor relations lying upon them they have had such losses such a charge a hard farme they have done as much as others the parish or Church must look to them thousands of excuses people have So that as the liberal heart deviseth liberal things and by liberal things shall he stand Esa 32.7 8. So these covetous churles devise covetous devices and by his covetous devices shall he fall in the day of account 5 When the heart is full of carkings how to live here but few or no cares how to live eternally What shall I do in old age when my limbs are gone when a dear year comes many souls are so haunted with
the future were unlawful for the disciples of Antioch cared to send relief to the brethren of Jerusalem hearing of a famine Act. 11.29 And if we should not care for to morrow we should neither plow nor sow build nor plant therefore Christ forbids here 1 care that flows from unbelief and distrust Heb. 13.5 Exod. 16.20 2 That care that hinders us from seeking heavenly things Luk. 8.14 3 That care of earthly things which goes before our care for heavenly things and Gods Kingdom which we ought to seek in the first place Heb. 12.16 17. 4 An a fflicting care concerning future events which are uncertain and can neither be foreseen nor hindred and it s well for us we cannot foresee them for could we foresee all future cares our souls would be swallowed up of them Besides we know not whether we shall live till to morrow and why then should we so care for it Prov. 27.1 Boast not of to morrow for thou knowest not what a day may bring forth We know not what may be in the womb of the morning or what it will bring forth Jam 4.15 16. 5 A troubling and disquieting care Christ did not blame Martha for that she was careful to provide but that her care was so overmuch that it troubled her that she could not attend upon Christs preaching Luk. 10.41 42. Martha Martha thou art careful and troubled about many things but one thing is needful As if he should say Martha thou neglects a needful thing for a needless thing Use Let every day have its due proportion of care and prayer Lay not to morrows cares on the present day As Samuel said to Saul 1 Sam. 9.20 that he should not set his mind upon his asses that were lost when a kingdom was befallen him so let us not set our cares on transitory things when we have great things to think upon 2 Prepare for new troubles and cares every day of thy life Earthly businesses come upon us like waves of the Sea this day hath cares and to morrow brings cares and hardly will a day of thy life be free Gen. 47.9 All the dayes of Jacobs Pilgrimage are said to be evil 3 Learn that instead of immoderate thought taking to commend thy matters to God in prayer look unto him for blessing success and direction as the Marriner hath his eye upon the pole star as well as his hand upon the helme so should we acknowledge God in all our wayes and he will direct our steps Prov. 3.5 6. Psal 123.1 2 ◠Unto thee lift I up mine eyes O thou that dwellest in the heavens Psal 37. Commit thy way unto the Lord how difficult soever and he will bring it to pass ver 5. Psal 90.17 Unburthen all thy cares into his bosom Jer. 10.23 The way of man is not in himself to direct his steps CHAP. VII CHrist in this Chapter proceeds in giving precepts conducing to faith and godliness V. 1 Judge not that ye be not judged This is the first precept not as if Christ did go about to take away judgements and Courts of Justice either in Church or Common-wealth which is established Matth. 18.15 16 17. Rom. 13. but he onely speaks against rash judgments Rash judgement is a determinate opinion concerning the evil of another upon insufficient grounds though the thing be true that we judge yet if the grounds upon which we judge be insufficient our judgement is rash judgement Such was that of Eli 1 Sam. 1.13 14. who judged Hanna to be drunk because her lips moved when she was praying in her heart Against this the Apostle speaks Who art thou that judgest another mans servant Rom. 14.13 also 1 Cor. 4.5 Judge nothing before the time Jam. 3.1 Be not many Masters Onely know that the reasons may be too light to perswade an ill opinion of one man that may be weighty and just concerning another And those that may be too light to a firm assent may be sufficient to stir up a suspicion whereby the minde stands in doubt and inclines to neither part Grounds to take us off from rash judgement 1 It 's contrary to that principle Matth. 7.12 To do as we would be done by 2 Every man hath right to a good name as to a good laid up in the heart of another now by censorious judgeings this is taken away and the person judged made contemptible and so made unfit for offices and benefits 3 Rash judgement takes away Gods office in that we will take upon us to judge those things which belong onely to God Rom. 14.4 1 Cor. 4.5 4 Rash judging it feeds onely our own and other mens flesh in that we raise up to our selves an over-weaning conceit of our own goodness or flatter others in a supposed goodness by speaking of other mens evils Gal. 6.4 Things that are doubtfull we ought to interpret for the better part 5 Thou canst not judge aright of other mens actions being ignorant of many circumstances concerning them for thou knowest not with what minde or to what end the action was done nor upon what temptation 6 Sometimes thou thy self hast greater faults then those thou judges yea in the same kinde wherein thou judgest he hath a mote thou hast a beam in thy eye 7 Those that are most apt to judge others usually are least inspective into themselves Our own weakness should make us slow in judging others 8 The uncertainty of our judgements We can onely look on the outside and not on the inside and sometimes persons mindes are better affected then their lives show 9 The safety of the errour on the side of charity in judging persons to be better then they are rather then worse This way is safe and the other dangerous and he is not wise that will go a dangerous way when he may go a safe 10 From the Law of like for like For with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again The words are a Proverb as in other sins God gives like for like Exod. 22.22 23. 1 Sam 15.33 Esai 33.1 Judg. 1.6 7. 1 Kings 21.19 so in this 2 Sam. 16.22 It s just that others should do so to us as we have done to others 11 If we judge not others our selves shall not be judged he means it not by God as if our not judging were a mean or merit to hinder Gods judging but of men as Luke c. 6.38 neither can God be overtaken with any rash judgment to judge us as we do others But the meaning is that God will requite our charitable moderation towards others with the same moderation of others towards us This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part not always for though Christ judged no man rashly yet was he judged by Pilate and the Jews most unjustly Many think to purchase to themselves an opinion of innocency by darkning the reputation of others by rash judgement and suppose that
seducement by a false Prophet may prove as dangerous as a scandalous practice hence false Prophets are said to bring in damnable Heresies 2 Pet. 2.2 Use 1 Try the Spirits that is the doctrines because many false Prophets are gone out 1 Joh. 4.1 False Prophets take advantage of seducing by the lightness of mens mindes As all should try them so especially governours Princes and great persons for whom such lye in wait Act. 13.6 2 Take heed of such deluders for this purpose 1 Get a love to truth for want whereof many are given up to delusions to believe lyes 2 Thess 2.10 11. 2 Take heed of lightness of mind many are taken with every new fangled whimsie as the Galatians were soon removed so are they Gal. 1.6 3 Take heed of their fair tongues Rom. 16.18 With good words and fair speeches they deceive the hearts of the simple they promise liberty but allure to wantonness 2 Pet. 2.18 19. 4 Converse not with such false Prophets 2 Epistle of John ver 10. 5 Consider the danger of their doctrines They come in sheeps cloathing Here 's the danger of them they come in sheeps cloathing but inwardly are wolves Lether or sheep-skins was the habit of true Prophets Heb. 11.37 Under this kind of habit we are to understand all outward show of innocency testified by countenance words or Apparel The Prophets wore sometimes hairy garments as the Baptist Matth. 3.4 And the false Prophets wore these to deceive Zach. 13.4 As a flock of sheep is in danger when there is among them a Wolf covered with a sheep-skin so is Gods flock in danger by these false Prophets Quest But what is this sheeps clothing Answ Extraordinary appearance of Zeal Pretended inspirations of the spirit seeming sanctity without the power of godliness plainness of Apparel pretended self-denial mortification and humility even to the neglecting of the body and sometimes even of relations pretended harmlesness Allegations of Scripture in a flourishing way but not in truth pretence of being called by men so did the Scribes and Pharisees of their being called A readiness to endure prisons banishment c. for the tenents they hold Laborious painfulness in going from one Land to another to gain Proselytes Matth. 23.15 Denunciatory damnations against those who will not believe their dreams Inwardly they are ravening Wolfes They are like Wolfes 1 For greediness Esa 56.11 they are strong of appetite as the word is varied in the Margin they can never have enough they look all to their own way every one to his gain 2 For subtilty The Wolf is very subtile the Evening Wolf though it eat some of the flesh when it takes the prey yet hides the rest he gnawes not the bones till the morrow see Zeph. 3.3 so false Prophets are very subtile deceitfull workers transforming themselves into the Apostles of Christ Eph. 4.14 3 For mischief One Wolf will mischieve a great many Sheep so these 4 For watchfulness The Wolf watcheth if the Shepherd be gone to catch the Sheep Joh. 10.12 so do false Prophets they watch to catch the Sheep and Lambs of Christ in the absence of the Shepherd 5 Wolves do not enter in by the door but climb over some other way getting over pales or hedges So do false Prophets they do not come in at Christs door which is the lawfull call of a Church but some other way as pretence of presentation institution induction commendums dispensations c. John 10.1 6 For fierceness and cruelty they presently tear out the very entrails of a creature Hab. 1.8 The Chaldeans are said to be more fierce then the Evening Wolves so these Acts 20.29 Grievous Wolves shall enter in among you not sparing the flock False Prophets are cruel to the souls of men yea and to their bodies too Zedekiah the false Prophet struck Michaiah 〈◊〉 Kings 22.24 25 26. Pashur put Jeremy in the stocks and smote him Jer. 20.2 3. Ananias commanded Paul to be stricken Acts 23.2 Use 1 Caution against the feigned pretences of false Prophets Learn to be wise as Serpents against them Matth. 10.16 If they be Wolves and Serpents to circumvent you be ye Serpents to prevent them 2 Learn to hear and obey the Lords faithfull Prophets Joh. 10.4 5. Heb. 13.7 17. V. 16. By their fruits you shall know them Christ gives a note whereby to try false Prophets viz. By their fruits that is by their fruits of iniquity Obj. But you said before they had a seeming sanctity Answ True but feigned things soon return to their nature no man can long carry a counterfeit person Q. But what are their fruits Answ They are many 1 Usually they flye sufferings especially where praise doth not accompany it 2 They allure unto themselves men that live in sin especially the richer sort and promise them peace how bad soever Even such as have been cast out of Churches without requiring any thing of their repentance 3 They move questions not any way tending to godliness but either curious or captious questions they dote about questions and strife of words being full of perverse disputings 1 Tim 6 4 5. full of revilings against the faithfull servants of Christ and those which are the most eminent instruments of his Church 4 Also they go to preach without any call either of a true gift or of a true Church or Pastour Acts 13.2 3 4. Also Acts 14.23 True Prophets have usually had a call by those who have had a greater measure of the spirit to judge then the person called Onely men that are likely to be usefull this way may be tried The Lord complains that the Prophets prophesied without his sending Jer. 14.14 15. Jer. 23.21 22. I have not sent these Prophets yet they ran I have not spoken to them yet they prophesied 5 Also they think to make people forget the name of God by their pretended inspirations Jer. 23.27 They think to cause my people to forget my name by their dreams which they tell every man to his neighbour as their fathers have forgotten my name for Baal 6 Also they are full of confident blasphemous boldness to say God saith when God saith not Jer. 23.31 I am against the Prophets that smooth their tongues and say he saith The word of the Lord to this Judge this Teacher See Ezek 13.6 7 Also a bold pretending to know and search hearts which is onely proper to God 1 Kings 8.39 Thou even thou onely knowest the hearts of the children of men they will tell a man they never saw before that he is an hypocrite and wicked 8 Also sadding the hearts of the righteous and gladding the hearts of the wicked Ezek. 13.22 23. 9 Also to build up and comfort souls with a false peace Ezek. 13 10 11. one cried peace when there was no peace One false Prophet by his flattery built a wall of carnall confidence and another daub'd it with untempered morter This is called a sowing of Pillows v. 18. telling persons on
his disciples to go to the Samaritans and yet he himself would go to them and convert them Joh. 4.40 Answ It might be because they were in the same condition with the rest of the heathen and so the Gospel was not to be given to them at first 2 Or else because Christ himself intended to go thither therefore there was no need for his Disciples to go thither 3 Christ did not wholly forbid his Disciples to go to the Gentiles but onely that the first fruits of their ministry should be given to the Jews Act. 13.46 These Samaritans were neither Jews nor Gentiles but a mixture of Jewish and Gentile Religion together 1 King 17.24.33 V. 6. But go ye rather to the lost sheep of the house of Israel To the lost sheep of the house of Israel Christ was sent Matth. 15.24 By these lost sheep Christ means the Tribes of Juda Benjamin and Levi who came back out of Captivity to whom sundry of the other Tribes joyned themselves or at least the godly among them he calls them lost sheep because they wanted good pastors and teachers after his resurrection he tells his Disciples that they should be his witnesses in all Judaea and Samaria and to the uttermost parts of the earth Act. 1.8 Mean time they as all other preachers ought to do must contain themselves in the bounds of their lawful calling 1 Pet. 5.2 Feed the flock of God which is among you Feed the flock over which the holy Ghost hath made you overseers Act. 20.28 These Israelites were called sheep Psal 74.1.79.13.80.1 They were called lost because every man by nature is in a lost condition Psal 14.3 4. Matth. 18.10 Sundry of these were reprobates yet called by the name of sheep because they were adopted unto God for a people and were a national Church V. 7. And as ye go preach saying The Kingdom of heaven is at hand Here was the summe of the preaching Christ enjoyned these twelve to wit whereas the Jews expected a carnal and temporal kingdom wherein by the driving out the Romans and all their other enemies the Messias would place them Christ therefore bids his Disciples tell them that though there were a glorious Kingdom promised to the Jews upon earth yet that kingdom being far off there was another kingdom near at hand wherein the Lord Jesus should throw down Satans kingdom and set up his own translating his people thereinto Col. 1.13 and therefore that with a willing mind they should receive this king not onely by his power and providence ruling in the world but also ruling in their hearts every purpose by true and unfained repentance being brought under his government which other tearms express thus Luk. 24.47 That repentance and remission of sins should be preached in his name among all nations beginning at Jerusalem Neither did the twelve onely repeat these words but under them is expressed the benefits by Christ the manner of receiving and applying Christ and his benefits the resurrection last judgement heaven hell the burning of the world the denial of our selves both in lusts and enjoyments the future punishment that would betide those who refused the present grace offered But because faith and repentance was the preparation to this kingdom doubtless they insisted hereupon especially Great is the benefit of faithfull preaching which makes the kingdom of God which was far from us to be nigh unto us By this preaching it is that lost sheep are brought home into Christs fold V. 8. Heal the sick cleanse the Lepers raise the dead cast out Devils freely ye have received freely give Christ shows that his disciples should use the power of doing miracles together with their preaching with all freeness and readiness that they should not spare their miracles when there was any need thereof when they were desired thereto or their doctrine stood need of confirmation for hereby they should not onely get authority to their doctrine but good will to their persons and these miracles should supply their want of learning and language There are many whom other adjurers and inchanters and your witches could not cure very many of our men I say Christians have healed and do heal adjuring them by the name of Jesus Christ Crucified under Pontius Pilate disarming and casting out devils from men that have possessed them Just Mart. Apol. 1. p. 35. The power of his name Devils fear and tremble who being adjured by the name of Christ Crucified under Pontius Pilate obey us Just cont Triph p. 191. see the same p. 235. also p. 243. and Justin adds if you adjure devils by the name of your kings prophets or righteous men they will not be cast out Now as when God sent Moses to Israel to bring them out of Egypt he enabled him to do sundry miracles to gain belief to his words and that the people might know he was sent of God so doth Christ give his Disciples the like power for the same end Onely whereas some of Moses miracles were for terror the miracles of the Disciples were profitable and beneficial to those who partook of them Freely ye have received freely give As if he should say The scholers of Physicians get the skill of healing diseases with a great expence of time and study and not without great charge of money but you have received this power in a moment without any cost or labour therefore having received freely give freely You must not make sale of miracles to covetousness or vain glory for he well knew how the heart of some of them to wit Judas hung after money and the seeds of covetousness as well as other sins were in the hearts of the rest So Elisha would take nothing of Naaman for healing his Leprosie 2 King 5.16 and Gehezi taking money herein was smit with the same Leprosie When Magus would have bought this power Peter said Thy money perish with thee Act. 8.20 Reasons why they might take nothing for doing miracles 1 The selling of them perverts the end wherefore they were given which was not to satisfie any mans covetous lust but to confirm the Gospel 2 It s absurd for an Embassadour to make sale of the Princes favour which he is commanded in the Princes name to bestow upon his subjects 3 That whiles such Miracles were done freely the name of God might be more glorified and the Doctrine which they confirmed accepted for men do less esteem those benefits which themselves in some sort can recompense Quest Whether doth this precept Freely you have received freely give belong to one or both these precepts or to the latter onely Heal the sick cleanse the Lepers Answ Some of the learned think it belongs onely to the latter Howbeit to covenant for a Reward for such an act which is directly appointed to the glory of God is say some doubtless contrary to the glory of God hence it had been unlawfull directly or indirectly to compact with any man for any Miracle done for
at present believe and it seems to be covered yet shall it be known to the World in a little time But I see no absurdity why both these may not be meant so that the words are a consolation to them both under their reproaches and revilings of Beelzebub c. and under the small beginnings of the Gospel that what was now hid should be revealed and though their Doctrine were at present reproached yet time should discover it to be Gods truth V. 27. What I tell you in darkness that speak ye in light and what ye hear in the ear that preach ye upon the house tops The meaning is whatsoever Doctrine ye have heard of me either in this Sermon preached unto you or whatsoever Doctrine at any other time I have or shall declare unto you in secret do you publish the same openly for that Christ means by house tops having respect to the Jewish buildings which were flat upon the house tops with battlements Deut. 22.8 Gods truth is not to ly smothering in our own breasts but we are to declare it to others Rom. 10.10 Psal 40.9 10. With the heart man believes unto righteousness and with the mouth confession is made unto salvation The World will not endure to have their deeds reproved hence they come not to the light Joh. 3.21 They say to the Seers See not and to the Prophets Prophesie not prophesie unto us smooth things Isai 30.10 Get ye out of the way turn aside out of the path v. 11. yet must the Preachers and Disciples of Christ speak and not hold their peace Isai 58.1 Hosea 4.1 Hosea 8.1 yea the whole counsel of God which is plain unto Teachers they are bound upon pain of avoiding guilt of soul bloud to declare unto the people Acts 20.26 27. so far as it shall be absolutely needfull to their salvation We may also see the excellency of the Gospel that when preached it will abide the Light which no other Doctrine is able to do As these Disciples were commanded to publish the Mysteries Christ declared to them viz. the calling of the Gentiles the end of the Jewish Ceremonies the fulness of Redemption in Christ the new Covenant c. so are other Preachers bound in like manner to publish what the Lord shall reveal to them out of his Word as to take up Christs Cross daily to repent of their sins V. 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell Here is the fifth danger whereto they should be exposed if they preached what he bad them to wit that they would be in danger to be put to death To this Christ answers Fear not them which kill the body In the words two parts 1 A forbidding of false fear Fear not them which kill the body backt with a Reason because they are not able to kill the soul 2 An Exhortation to true fear of God but rather fear him which is backt with a Motive because he is able to destroy soul and body in Hell Fear not them which kill the body The sum of Christs speech is that we should not fear the loss of this perishing Life in respect of an everlasting Life and that they have no true fear of God in them who for fear of Tyrants do suffer themselves to be brought from the Confession of the Faith As if that Christ should say You have immortal souls which are not at the will of Tyrants but of God 1 Sam. 2.6 The Lord killeth and the Lord healeth he woundeth and maketh alive Whence is it that we are affrighted with terrours of men and deny the Faith or blushingly confess it or dissemble it but because our bodies are preferred before our eternal souls and whereas we think to escape death hereby shall we not incur a sorer death hereby even an everlasting death Is 66.24 Christ herein speaks to Christians that they should not thus fear Lu. 12.4 5. I say unto you my friends be not affraid of them which kill the body and though men may think this is no point of Friendship to let Christians suffer yet is it an high privilege to be called to suffer Phil. 1.29 To you it is given not onely to believe but to suffer So that experienced Christians have rejoyced herein Acts 5.41.16.25 Learn we to contemn our Lives in the cause of God so did Queen Hester cap. 4.16 If I perish I perish The three children Dan. 3.28 yielded their bodies that they might not worship nor serve any other God except their own God so Paul in sundry places Acts 20.24.21.13 2 Cor. 4.10 11. Phil. 1.20 2 Tim. 4.6 Rev. 12.11 17. It must needs be grievous for two such dear friends as soul and body to part but when we consider it is for the Lord why do we fear when for fear of being killed we shall not preach and witness Christ his truth we may look for every such denial to be cast into hell We may observe 1 That after this perishing life is past there remains another 2 The truth of God cannot be fully witnessed without peril of life 3 The disposing of that life to come is onely in the power of God not in the power of Pope Obj. But must we not fear Magistrates parents c Answ Yes but not when God and they come in competition Acts 5.29 The cruelty of Magistrates and parents can onely extend unto the body But are not able to kill the soul Whence see 1 That the soul and body are separable one from another 2 That the soul dies not with the body But rather fear him which is able to destroy soul and body in hell Here is a remedy against slavish fear even to have Gods fear in us We more feared the Pope with his Purgatory then God with his hell and we more trusted in the absolution of the Pope from Purgatory then in the true absolution of God from hell Luth. Tom. 4.334 This word rather is not a comparative but an adversative we should not fear man at all when he comes in competition with God So Victorian the Pro-Consul of Carthage being sollicited to Arrianism by the Embassadors of King Hunnerick answered thus Being assured of God and my Lord Christ I tell you what you may tell the King let him burn me let him drive me to the beasts let him torment me with all kinde of torments If I consent in vain am I baptized in the Catholick Church whom the tyrant afterward tortured with exceeding great tortures Victor Uticens l. 3. Wandal Persecut So the Prophet Isai 51.12 Who art thou that thou shouldest be afraid of a man that shall dye and the son of man which shall be made as grass and forgettest the Lord thy maker Moreover you know how afraid you are to offend a man which can hang you so that you fear the wrath of a King as you do the roaring of
Wolf shall dwell with the Lamb and the Leopard shall ly down with the Kid and the Calf and the young Lion they shall not hurt nor destroy in all my holy mountain these things being promised at the conversion of the Jews or at the Reign of Christ here on earth they lookt to have them fulfilled at his first coming in the flesh when in stead of this expected peace all was on fire by wars and persecutions now Christ speaks these things to them that they should not be offended when they see all things tend to commotion and violence John 16.4 They shall cast you out of the Synagogues and whosoever kills you will think he doth God good service these things have I spoken unto you that when the time comes you may remember that I have spoken to you Quest What peace is this we must not think Christ to bring Answ 1 A quiet estate free from persecution and the cross 2 Tim. 3.12 John 16.33 In the world ye shall have tribulation but in me ye shall have peace If all the world would subscribe to the Gospel it were easie to be a Christian but because the greatest part is opposite to Christ and his Truth therefore we cannot confess Christ but we must be hated and opposed by the world 2 Christ did not bring a peaceable agreement in wickedness Psalm 94.16 Prov. 28.4 There was a peaceable agreement in those who agreed to build the Tower of Babel Gen. 11.4 and in Pilate and Herod in persecuting Christ 3 The peace Christ brings is peace of conscience John 14.27 Ephes 2.17 Rom. 5.1 Christ being the Prince of peace brings peace to the hearts of Saints Isai 9.6 Col. 1.20 Ephes 2.14 and slays the enmity betwixt God and us v. 16. but he brings not peace betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 Quest What is meant by a Sword Answ War is not meant but Separation and Division as Luke 12.51 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disagreement in Faith and Religion and from thence opposition and persecution disagreement of understanding draws with it a disagreement of will as an agreement of understanding especially in the things of Faith draws with it an agreement of wills How came the multitude of believers to be of one heart Acts 4.32 Why because they were of one minde Hence 1 Cor. 1.10 that the Corinthians might have no divisions among them and might all speak the same thing he beseeches them that they would be joyned together in the same minde and in the same judgment as if he should say unless that be there will be divisions now for such an agreement it must be in very generals or else no two Saints can agree together Besides if there be a defect in unity of opinion it must be supplied by a conjunction in the judgment of charity if this grace be in us though there may some light differences arise yet as boughs of the same tree being severed one from another by windes they soon come together again because they are united in one root so will dissenting Christians united in Christ and in love to one another soon come together again Quest How can Christ be said to bring a Sword or contention among men is not this a sin Answ The proper end of Christs coming or the Gospels coming is not to set men together by the ears for what a blessed Life should we have would every man obey it but by accident so Luke 2 34. Christ is said to be for the fall and rising of many in Israel so he is called a stone of stumbling and rock of offence which is by accident 1 Peter 2.8 2 Christ is said to bring a Sword from the necessitated opposition and separation Saints have to the worlds practises 3 Christ is said to bring a Sword from the slanderous calumnies of the World because they impute that to Christ which their own Lusts are the cause of Now this division arises 1 From the contrary dispositions in wicked men and godly Contraries oppose one another The Gospell calls for Saints to shew humility self denial c. now the principles of the world are contrary 2 Neither side can make abatement of their principles Christ and the Gospel cannot give ground wicked men will not hence arises contention 3 The Gospel of Christ offers violence to Satans Kingdom hence the Devil rages himself and inrages his instruments as the Princes of the world when a Foreign Prince invades their Territories arms his subjects against that Prince so doth Satan stir up instruments against the Saints of God and Preachers of his word Acts 14.1 2 4. Acts 16.19 Acts 17.4 5 6. Acts 19.24 Acts 22.22 Acts 24.5 Acts 28.22 Let the Devil alone he will let you alone Luke 11.20 21. But if once you assail him then look for sore opposition Psalm 2.1 2 3. The nations will rage and the Kings of the earth stand up against the Lord this is the cause why Antichrist makes war with the Saints of the most high Rev. 14.7 8. 4 Saints count the Gospel wisdom the world counts it foolishness if thou art a King or Prince or Teacher of Churches and seriously embracest the word the world will count thee mad and foolish Luth. Tom. 4.140 Use To apply this 1 Think not that to be truth because all are in peace Jer. 5.31 The Prophets prophesied falsly and the Priests bear rule by their means and the people love to have it so In a Family or City when all went in one way of prophaneness all were in peace but if some of them by Gods grace shall be called home Oh what a storm doth Satan stir up against them Peace is a singular blessing yet better there should be thousands of tumults and seditions then that either Satan should hold the souls of men in peace or that errour and confusion should be throughout the Churches 2 Exhort 1 Wonder not at the factions and divisions in Towns Churches and Families about matters of Religion Christ hath foretold it as Ishmael persecuted Isaac Gal. 4.29 so is it now Christs kindred thought he was mad Mark 3.21 2 Exhort Carry wisely under oppositions made against thee for the truths sake 1 Arm thy self with patience against their revilings so did Christ 1 Pet. 2.21 23. answer their reasons but pass by their railings If we must not rail against the Devil much less against opposers of truth 2 Tim. 2.25 26. 2 Confute their oppositions by the holiness of your lives Many arguments how strong soever will not do the cause of God so much good as one scandalous practice doth it hurt 1 Pet. 2.12 Let your conversation be honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorify God in the day of visitation 3 Do not unbosome your selves to them who are contrary to you in point of religion Many out of
love of sinfull correspondency make unhappy discoveries this way Mic. 7.5 Trust not in a friend put not confidence in a brother 4 Beware of purposing to turn back into the waies of errour because of the opposition we finde in Gods wayes If once we put our hand to Gods plow we are not to look back Luke 9.62 5 Beware of a cowardly giving way to the opposers of the truth Jeremy complained there were some were not valiant for the truth Jer. 9.3 Contrary Paul would not give place by subjection to the false Teachers no not for an hour Gal. 2.5 that the truth of the Gospel might continue If any man should intrench upon your names estates relations you would contend against them and not spare your purses in this case let us be like minded in matters of Religion so Nehemiah c. 6.9 11 15. To this the Apostles exhort Phil. 1.27 28. Jude 3. It was well said by Luther I will not fly God assisting nor leave the word of God in the front of the battel I had rather burn among the living coals then stink halfe alive if not altogether dead Reason thus either the cause is Gods or not if not why stir we a foot in it if it be why go we not thorow with it 6 Let all that are godly be united among themselves if not in a same opinion yet in a charitable affection and united conjunction to oppose wickedness and to stand for holiness Divide and overcome was the old maxime There 's a story of a Father that gave a quiver of arrows to his sons and bad them break them being united in the quiver but they could not he bad each of them after to take out a single arrow and then any one of them could break them he made the application that so long as his sons were united none could hurt them but when disjoyned and severed one from another they became a prey to all I may apply this fitly to all Saints who are the subjects of the worlds rage Psalm 133.1 3 Use Consolation to saints under much opposition They in this world have little peace but in heaven there remains a rest for them Heb. 4.10 11. Rev. 14.13 Yet as the weather-beaten mariner in sight of his Haven is comforted in the hopes of his arrival therein where he shall have an end of all storms so we being tossed under a continual storm should comfort our selves by faith and hope in the haven of our rest To these contentious persons that obey not the truth but oppose the professors of it there will be tribulation Rom. 2.7 8. but to thee who by a patient continuance in well-doing goes on there will be peace Christians are apt sometimes to grow passionate under the oppositions of the world Jer. 15.10 Woe is me saith Jeremy that thou hast born me a man of contention and strife to the whole earth but this is our comfort 2 Thes 1.6 7. It is a righteous thing with God to recompense tribulation to them that trouble you and to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels V. 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law Obj. But what seems more monstrous then this Text Christ seems to overturn all Laws which ordain honour and love of children to their parents Christ contrary comes to set them at variance Answ The nearest end of Christ his coming was by his doctrine to unite hearts but the separation mentioned here was an accidental end The world cannot indure the Gospel but hate all that receive it so that the argument is he that stirs up strife and variance is guilty of sin but Christ doth so therefore he is guilty of sin Answ The proposition is true by it self the assumtion is true onely by accident else it s false for what a blessed peace should we have would every man receive the Gospel Obj. It s said of John Baptist He shall turn the hearts of the fathers to the children and the disobedient to the wisdom of the just Answ This is the proper end of the Gospel if wicked men hindred it not but the contrary through wicked mens malice oft falls out Gods children may retort those words which Eliah did to Ahab to the wicked of the world 1 Kings 18.17 18. Art not thou he that troubles Israel Eliah answered I have not troubled Israel but thou and thy fathers house in that ye have forsaken the commandment of the Lord as Joshua said to Achan Jos 7.25 Why hast thou troubled us the Lord shall trouble thee this day The cause why the world troubles the Saints is because they witness against their evil John 7.7 The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil There 's no bond so strait which the Gospel will not break in sunder through the corruption of wicked mens hearts See it Jer 12.6 For even thy brethren and the house of thy father even they have dealt treacherously with thee they have called a multitude after thee believe them not though they speak fair words unto thee One part of the trial of Christians is to be exercised with contentions when the Lord calls his people from the wicked of the world 2 Cor. 6.15 16 17. Come out from among them and touch not the unclean thing and I will be your God and ye shall be my sons The world thinks this an intolerable wrong to make a departure the mother is angry with her daughter for it and the daughter with the mother yea sometimes a Church with a member and casts him out for this because he will preserve his conscience pure Church-communion is an high priviledge but to sin against conscience is too high a price for it V. 36. And a mans foes shall be they of his own houshold Christ had in part set forth the variance the Gospel brings not of it self for Christ is the Prince of peace Esa 9.6 The Gospel of it self is the word of reconciliation 2 Cor. 5.19 Believers are the children of peace and follow after it 1 Pet. 3.11 but by accident in that wicked men will not suffer their superstitions and wickedness to be reproved he comes to close up all that a mans enemies shall be they of his own houshould The unconverted wife or servant will oppose the converted husband and master as Christ had prepared his Disciples in the former verse against the enmity of kindred and neighbours which words were in part taken out of Jer. 9.4 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walk with slanders So now Christ prepares his Disciples against all enmity which shall be in their own houses Some times the childe is angry with
Servant that he might behold Gods power 2 Kings 6.15 16 17. 4 Look on thine own weakness 2 Cor. 12.9 10. Col. 1. ult 5 Have recourse to experience when this power helped us in a fatherless and friendless condition Psal 27.10 When father and mother forsook us he took us up delivered us from a Bear and a Lion 1 Sam. 17.34 to 38. 6 Get into covenant with God When persons are so in covenant together then follows their power to be imployed for one another as in Ahab and Jehosaphat I am as thou art my people as thy people 7 If we would have Gods power improved for us we must serve him with all our power 1 Chron. 29.2 David saith I have prepared with all my might for the house of my God he improving his might and power for God God assisted him in all his Battels with his power and might 8 Consider the belief of the power of God is a means to stablish us in the belief of the promise if a man promise never so much to us if he have not power we regard not his promise hence when God would strengthen Sarahs faith he saith Is there any thing too hard for the Lord Gen. 18.14 Object But my case is like no mans I am in Prison and cannot come forth Answ 1 Thou art not yet in the Lions Den nor in the Whales Belly nor fiery Fornace others have been lower than thou 2 What is not that God able to do that 's able to make a World 3 Persons that have been at the point of despair have been helpt 2 Cor. 1.8 9 10. Some that have lost their Estate and Health and Friends and Children as Job cap. 6.9 10. others that have lost their credit as Joseph and David 1 Chron. 29.28 And the glory Here 's a third argument or motive for God to grant the things we pray for viz. because it makes for his own glory q. d. thou alone oughtest to be worshipped and called upon children should seek their fathers glory thy glory is perfect in it self but thou requirest that we hereby declare it by acknowledging thee the fountain of all our happiness We may see 1 To refer all things to Gods glory 1 Cor. 10.31 Rom. 11.31 Rev. 4.9 2 To stir up our Faith in prayer that God will grant what we ask because it is for his own glory 3 See that as it is the glory of God to hear the prayers of his people Psal 65.2 O thou that hearest Prayers so should we give him the glory hereof 4 To ascribe all glory to him as a God of such power and majesty and not to glory in our selves or any thing we have whether wisdome strength or wealth Jer. 9.23 1 Cor. 1.29 31. 2 Cor. 10.17 give him the glory of his faithfulness as Abraham did Rom. 4.20 and of his mercy and free grace which we behold in the glass of the Gospel 2 Cor. 3.18 and of our parts 1 Cor. 4.7 which we have received from him For ever and ever This showes 1 That God hath had and shall have all glory due unto him from everlasting to everlasting Psal 90.1 2 To distinguish the glory of God from the glory of earthly Princes that shines for a few years and then the light goes out and is removed to others and withers like a flower but this is everlasting Amen For this word see my observations on Matth. 5.22 It 's as it were a desire whereby we desire these things to be done and our selves to be heard It 's a profession of our confidence that God hears our prayer Also a wish that thus it may be what our tongues and heart hath requested The Septuagints on Psal 72. ult render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be done as our desires were formerly exprest so here is our seal whereby we believe the grant of them in geneâ—â—â— and to each of them in particular we also set our seal Hence prayer should be in a language that we understand that all may say Amen 1 Cor. 14.16 Yea there ought to be care in him that is the mouth not to powr out any requests of his private spirit and principles but that to which all believers may say Amen and prayers being so powred out let us all say Amen with a loud voice and therefore none should pray in a Church but those that know how to powr out requests aright for matter V. 14. For if you forgive men their trespasses your heavenly Father will also forgive you V. 15. But if ye forgive not men their trespasses neither will your heavenly Father also forgive you Christ shows here that pardon of sin is given and continued unto us upon the condition of repentance and new obedience one branch whereof consists in gentleness in forgiving wrongs which men do against us and so much more because we are ready to aggravate other mens faults as slow to confess our own therefore that we may be pitifull herein Christ bids us set our own faults before our eys Christians ought greatly to endeavour after peace that they may not offend one another or if it fall out that they do offend one another that they be ready to forgive This command doth not destroy the discipline of families towards children and stubborn servants nor doth it hinder Magistrates from punishing Malefactors though in all execution of judgement gentleness should appear but the Lord herein would have our hearts free from revenge Deut. 19.13 so that we should never desire justice of the Magistrate nor of God to satisfie our revenge but rather do these enemies good and pray for them as Christ bids Matth. 5.44 Luk. 23.34 and Stephen Acts 7.59 60. and Joseph to his brethren Now this remission of men their wrongs is not a cause or price or merit of our remission at Gods hand but a signe or testimony of our remission and in some sence an antecedent though in other sence a consequent of remission it 's a consequent or an effect because we cannot forgive any man his sins till we be warm'd with the sence of Gods love to us in forgiveness and it 's an antecedent to continued and renewed forgivenesses which we have daily through Christ his advocation in heaven Christ doth not receive us to pardon but on this condition that we forgive men their offences Men that will not forgive do what in them lies to make God implacable towards them Our forgiveness is not a cause but a condition That therefore we may lay aside our revenge Christ brings two reasons 1 From the profit If we forgive God will forgive v. 14. 2 From the danger or loss If we forgive not neither will God forgive To conclude our forgiveness of men is not a cause of Gods forgiveness of us but a condition hence the words in the text are not Because you forgive men their trespasses your father will forgive you but If you forgive men their trespasses Obj. But if forgiveness of