cross of Christ should be made of none effect Besides the wit of man hides the power of the Word and he that receives the Word upon eloquent enticement will be drawn to leave it when he hears greater eloquence perswading thereto It 's the misery of the times that Aristotle the deluder of wits should in most Universities be heeded rather then Christ the Prophet of his Church 5 Christ came home to the Consciences of men and so Paul We commend our selves to every mans conscience as in the sight of God He speaks with authority that speaks to the conscience Know ye not the unrighteous shall not inherit the Kingdome of God 1 Cor. 6.9 Matth. 23.33 O generation of vipers how can ye escape the damnation of hell 6 Christ came with authority not onely as an interpreter of the Law of God but as being himself a Law-giver come from heaven John 3.11 We speak that we do know and testifie that we have seen Also v. 31 32. He that cometh from heaven is above all and what he hath seen and heard that he testifieth 7 Christ came with authority in the convincing of souls for sin It 's one great work of the Spirit of Christ Joh. 16.10 Hence Micah 3.8 I am full of power by the Spirit of the Lord and of judgement and of might to declare unto Jacob his transgression and to Israel his sin Hence he spares neither Prince Prophet or Priest v. 9 10 11 12. The Word should come as a thunder-clap to the heart of the sinner Act. 8.21 Peter to Magus I perceive thou art in the gall of bitterness and bond of iniquity ye have been the betrayers and murderers of the Son of God Acts 2.36 As Nazianzen Orat 20. said of Basil His word was like thunder his life like lightning 8 He taught with authority in preaching to the life as a picture is well drawn when it s drawn as to life so a preacher must preach as to life to preach of heaven hell death and judgement as if they were before us to preach out the wrath of God that the sinner may apprehend it as a burning fire to set forth the ugliness of sin that it may appear as black as hell to set forth the particular excellencies of Christ that the soul may say Whither is thy beloved gone that we may seek him with thee To set forth the terribleness of judgement that the sinner may be afraid to live one hour in such a condition as he would be afraid to dye in 9 In not sparing persons of the greatest quality as Herod Pilate the High Priests Lawyers Scribes and therefore Christ denounces woe upon woe upon them Woe unto you Pharisees woe unto you Scribes woe unto you Lawyers Luk. 11.42 43 44 46 47 50 51 52. Nor did he fear the faces of the Mighty Jer 1.10 17 18 19. 10 He taught with authority not onely in pressing powerful doctrine but also did move upon their hearts by the working of his Spirit that their hearts were all on fire in hearing of him Luk. 24.32 Did not our hearts burn within us while he opened to us the Scriptures So Paul 1 Cor. 2.4 11 Christ taught vvith authority because himself vvas deeply affected vvith the things vvhich he taught It is not a thundring voice nor vehement enforcements from natural strength that proves povverfulness of doctrine but it much tends to authority both in prayer and preaching that the heart of the preacher be first vvrought upon either in private betvvixt God and his soul or in publick affections in the preacher beget affections in the hearer and after an unperceiveable manner dravv them over So Christ vvhen he preached to multitudes sometimes he put on bovvels of pity Mat. 9.37 sometimes grief and vveeping Luk. 19.41 compared vvith ver 48. Joh. 11.35 38. compared vvith ver 45. 12 Christ taught vvith authority because he knevv none could charge sin upon him so shall a teacher that lives a blameless conversation and knovvs that no man can charge evil upon him he hath authority in his doctrine but if he be covetous or proud or vain he looses that authorative povver vvhich God hath given him in the hearts of hearers Titus 2.15 Rebuke with all authority let no man despise thee q. d. if thou doest any thing unvvorthy to render thy self despicable thy authority vvill be lost 13 By a vehement pressing and urging the commands upon the consciences of men vvithall denouncing threats against the ungodly as Mat. 7.26 27. Luk. 6.21 to ver 27. so should a preacher press the commands upon persons I command you in the name of the Lord Jesus that you be not proud passionate greedy after the world So John Baptist Matth. 3.8 9 10. Now the ax is laid to the root of the tree bring forth fruit else you vvill be throvvn into the fire Use See a duty in faithful preachers 1 To teach vvith authority remembring vvhose Embassadours they are Matth. 28.18 2 Cor. 5.20 2 To maintain the authority vvhich the Lord hath given unto them 2 Cor. 10.8 maintain it both by life and doctrine by preaching povverfully and living holily Hovv povverfull vvas the Apostle Paul in his preaching See Gal. 1.6 7 8 9 10. 3 To the Brethren to obey that Word that comes with authority to their consciences Heb. 13.17 Obey them that have the rule over you c. And not as the Scribes Whose teaching was either traditionary as the washing of pots and cups and hands building the tombs of Prophets making broad phylacteries but for things tending to mortification they spake not at all or very superficially or their teaching was formal When they spake of the love of God and other duties they spake of them without zeal and feeling and therefore they were not like to affect others when themselves were not first affected The Orator that moves his hearers must first be moved himself Or their teaching was hypocritical binding heavy burthens upon others they themselves not touching them with one of their fingers Or their teaching was in generals and confounded Contrarily Christ 1 For matter he teaches weighty points as concerning true blessedness and the qualifications of them that mean to attain it concerning a holy life free from scandal concerning love to enemies alms prayer fasting placing treasure in heaven 2 For manner Christ speaks with fervency and affection fire begets fire the burning affection in Christ which he had in speaking makes the hearts of his Disciples burn in hearing Luke 24.32 3 For method Christ speaks distinctly first to one point and then to another whereas they confounded what they spake Method is the mother of memory 4 Christ in his doctrine was impartial he spared none Many speak truth to the common people suffering all things not to them whom they fear will persecute them to whom especially it is to be spoken He that looks upon mens persons will be terrified with the show of titles and dignities 5 He preached
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
hence it was called his own City Faithfull Teachers when they are rejected by one they are received by another Matth. 10.23 37. What then though thy person and Doctrine be contemned by some it will be received by others Some persons fearing God probably drew Christ thither here being come he works Miracles preaches pâ—â—â—â—ull Sermons and calls the People from their Pride and Riot asserting no doubt the doctrine of John for which he was cast into prison yea he preached upon the same text asserting the doctrine of repentance saying Repent for the Kingdome of God is at hand Christ indeed began his Ministry at Nazareth Luk. 4.16 and preached a gracious sermon to them and some wondered at the gracious words that proceeded out of his mouth v. 22. but the greatest part being contemptuous of him and being inraged from a close application of his doctrine to their consciences thought to break his neck from v. 23. to v. 31. he went through the midst of them and came to Capernaum where the people were astonished at the powerfulness of his doctrine v. 32. In the borders of Zebulon and Nephtali The Prophet Esaias mentions these places to have been harassed by Tiglath Pileser King of Assyria 2 King 15.29 in the days of King Pekah as Ijon Abel-Bethmaacah which were in these Tribes c. and carried them captives to Assyria by occasion of which calamity Esaias cap. 9.1 2. comforts them that in recompence of their grievous vexation above the rest of their brethren they should have the first and chiefest share of the presence of the Messiah who should preach and work miracles among them and he showes how this should be v. 6 7. Unto us a childe is born and unto us a son is given and the government shall be upon his shoulders c. And this was that which was fulfilled in this time when Christ came to Capernaum and the adjoyning places making Galilee the place of his preaching and Capernaum the chief seat thereof V. 14 15. That it might be fulfilled which was spoken by Esaias the Prophet saying The land of Zebulon and the land of Nephtali by the way of the sea beyond Jordan Galilee of the Gentiles That it might be fulfilled which was spoken by Esaias The Evangelist means that prophesie mentioned Esa 9.1 2. which Mr. Mead translates thus According as he the first time debased the land of Zebulon and the land of Nephtali so in the latter time meaning by the incursions of the Assyrians he shall make it or them glorious Meaning by the coming of the Messias who should converse among them referring the former part of the Verse to the last Verse of the eighth Chapter which makes the sence most plain and easie If any ask why the Messias should make these people glorious it follows The way of the sea by Jordan Galilee of the Gentiles the people that walked in darkness viz. of affliction have seen a great light the meaning is the way of the Sea-coast from Capernaum and through Bethsaida supposed to be the great road from Syria to Egypt By the side of the red Sea or Mediterranean and then by the Mountains of Trachonitis and the Cities of Cedar and Chorâ—zin and the River Jordan and then to Capernâ—um and then by the sea of Galilee near Bethsaida Adrichom p. 115. which is supposed to be meant by the way of the sea even these inhabitants were much enlightned by the doctrine and miracles of Christ according to the prophesie of Esaias By the way of the Sea He means the inhabitants dwelling on the Sea-coasts beyond Jordan were enlightned by Christs ministry It 's said to be beyond Jordan in respect of Jerusalem in respect whereof the Scripture sets down the situation of places Galilee of the Gentiles So called either because part of it was long and even till Solomon's time inhabited by Gentiles or because that Solomon gave to Hiram King of Tyre twenty Cities in the land of Galilee which its like were peopled in a great measure with the King of Tyre's subjects who were Gentiles or because it was the outmost part of the Land and so next unto the Gentiles Because of the adjoyning sea it was inhabited with men of several sorts of nations as Aegyptians Arabians Phenicians as Strabo notes and therefore some think it was called so of old for tion is made of Tidal King of Nations Gen. 14.1 see also Jos 12.23 V. 16. The people which sate in darkness saw great light and to them that sate in the region and shadow of death light is sprung up The people which sate in darkness saw great light He means such as lived in darkness and in the shadow of death so expounded Luk. 1.79 Darkness is taken for affliction Ps 112 4. Unto the upright ariseth light in darkness also it 's taken for ignorance and unbelief Acts 26.18 both are here meant whereas formerly the inhabitants of Zebulon and Nephtali had a mixture of Judaism and Gentilism now they come to see the truth of the Gospel And to them that sate in the region and shadow of death light is sprung up By the region and shadow of death he means a natural estate for by nature all are dead in sins and trespasses Eph. 1.2 Luke 15. ult Col. 2.13 V. 17. From that time Jesus began to preach and to say Repent for the Kingdom of heaven is at hand Here was the sum of Christs preaching to invite men to repentance This doctrine was preached by John Baptist his fore-runner and confirmed by Christ See my Treatise of repentance also the notes in Matth. 3.2 V. 18. And Jesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the sea for they were fishers We have from v. 18. to v. 23. 1 Christ calling sundry of his Disciples amplified 1 From the place which was as Jesus walked by the sea of Galilee 2 From the occasion which was their fishing saying I will make you fishers of men v. 19. 2 Their obedience to the call of Christ They immediately left their nets and ship and followed Christ v 20 22. And Jesus walking by the sea of Galilee There 's a twofold call of Christ 1 To discipleship that they might be instructed in the doctrine of Christ of this the Evangelist speaks Joh. 1. There were sundry besides the twelve thus called 2 To Apostleship thus Christ took out of the number of his Disciples twelve whom he appointed to preach whom he appoints to be fishers of men of this the Evangelist Matthew speaks and it 's supposed there was a year betwixt these two Now Christ called them as he was walking by the sea of Galilee elsewhere called the sea of Tiberias because Herod had built a City there and called it by the name of Tiberius Caesar to ingratiate himself with the Emperor Tiberius Caesar Joseph Antiq. l. 8. Saw two brethren Simon called Peter and Andrew his brother
1 That as such sufferings abound so shall consolations abound 2 Cor. 1.5 so that what ever they lose they have an hundred fold with persecutions Mark 10.29 30. 2 It 's no new thing to be persecuted Abel was persecuted of Cain 1 John 4.12 Isaac of Ishmael Gal. 4.29 As he that was born after the flesh persecuted him that was born after the spirit so it is now yea whosoever will live godly shall suffer persecution 2 Tim. 3.12 so that we are not to count fiery trial a strange thing 1 Pet. 4.12 Brother shall persecute brother Matth. 10.21 and three shall persecute two in the same family Matth. 10.35 3 In the greatest violence persecutors can inflict believers shall not be forsaken of God 2 Cor. 4.9 persecuted but not forsaken not tempted above strength 1 Cor. 10.13 2 Tim. 4.16 17. All men saith Paul forsook me but the Lord stood with me when he came before Nero that Lion Matth. 10.17 I le give you a mouth that all your adversaries shall not be able to resist 4 God is wont to deliver his people from persecuting hands Persecutions befeâ— Paul at Iconium Lystra and Derbe but out of them all the Lord delivered him 2 Tim. 3.11 God delivers 1 Sometimes by setting one wicked man against another Acts 23.6 7 8. the Pharisees contended against the Sadduces for the resurrection and so took Pauls part 2 Sometimes by making the earth to help the woman Revel 12.16 3 Sometimes by providing some City of resuge Matth. 10.23 If they persecute you in one City stye to another 4 Sometimes by death when the death of his Saints shall set forth Gods glory John 21.18 Means to suffer persecution 1 Get assurance of pardon Guilt makes a man cowardly What made Paul so to triumph Rom. 8.35 Why he had assurance of pardon v. 38 39. I am perswaded neither life nor death shall separate me from the love of God 2 Pray and endeavour for a patient frame of heart When great troubles and an impatient heart meet how hardly are troubles born when Christ had told them they must be betrayed by brethren and friends and be hated of all he bids them possess their souls in patience Luke 21.17 18 19. strengthened unto all patience Col. 1.11 that is to patience in all things Hence be contented to be emptied from vessel to vessel you know how to live with your estates but learn how to live without them Phil. 4.12 13. 3 Look that the cause you suffer for be good 1 Pet. 4.16 If any man suffer as a Christian let him not be ashamed 4 Strive not to meddle with much of other mens estates no more then for meer necessity so that if we lose for Christ we our selves alone may be losers for such debts in persecuting times will be apt to contract disquiet 5 Go in Gods strength Peter going in his own strength came to deny Christ Mark 14.29 30 31. how came Paul to stand when others shâ—unk God stood with him and strengthned him 2 Tim. 4.17 6 Get clearness of light When a man comes to suffer he will not go a jot beyond that he hath cleer light for Hâ—b 10.34 after they were illuminated they endured a great sight of affliction Though the heart be upright and cause good yet the person suffers fearfully for want of 〈…〉 7 Look upon God in his greatness and so shall you not fear men how great soever Psal 27.1 The Lord is my light and salvation whom shall I fear Mat. 10.28 Fâ—â—r him that is able to cast soul and body in to hell fiâ—e 〈◊〉 51.12.13 Wheart thou that art afraid of a man thâ—â— shall are and 〈◊〉 the Lord thy maker Heb. 11.27 Moses indured and was not affraid of the wrath of the king for he looked upon him that was invisible 8 Beware of the threats and flatteries of persecutors Be not scared with their threats Dan. 3.16 when they threaten fiery furnaces Lions dens nor yet allured with their flatteries Dan. 11.32 9 Be content to live in a low condition Many will comply to any thing because their spirits are so great they must live in such an height low conditions are crosses that must be taken up as well as other crosses Luke 14.26 27. 10 Either you must suffer with men for confessing truth or with God for denying it If it be the will of God its better that you suffer for well doing then for evill doing 1 Pet. 3.17 11 Get a holy resolution to choose persecution or any other affliction rather then to sin against thy conscience Job 36.21 Take heed regard not iniquity for this hast thou chosen rather then affliction 12 When thou choosest persecution rather then to sin against God the kingdome of heaven is thine as in the text Mens minds are apt to be broken and cast down in persecutions hence Christ promises a kingdome Matth. 19.29 Hence let us not under persecution bewail our condition as if it were most miserable seeing this kingdom will be yours V. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake V. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the prophets which were before you Here are 4 things considerable 1 The sufferings revilings set down by two aggravations 1 Saying all manner of evil against you 2 Saying it falsely 2 The cause for Christ his sake 3 The affections Christians must have under these sufferings viz. they must rejoyce and be exceeding glad 4 The grounds of this affection of joy which are two 1 The greatness of the reward in heaven 2 Their conformity herein to the Prophets and other holy servants of God 1 The sufferings which are revilings Obs The people of God in this present life are exposed to the worst and most false revilings for Christs sake Luke 6.22 They shall reproach you and cast out your name as evil for the son of mans sake Reas 1 From that enmity that is betwixt the seed of the woman and the seed of the Serpent Gen. 3.15 2 Because the Saints do not suite themselves to the manners and customes of the world but by a contrary course condemn the wicked manners of the world hence the world to justifie themselves and to condemn Gods people they load them with reproaches John 15.19 If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hates you 3 Because wicked men have a principle of hatred against Christians Matth. 10.22 Ye shall be hated of all men for my names sake Prov. 26.28 A lying tongue hateth those that are afflicted by it Use Be not discouraged under revilings seeing it is for the cause of Christ Heb. 13.13 Let us go forth therefore unto him without the camp bearing his reproach That is be not ashamed if
you ask how the righteousness of one can save so many I answer even as the sin of the first Adam could condemn many Ye shall in no case enter into the kingdom of heaven That is into the state of glory because the kingdom of heaven is joyned with the word enter See Matth. 18.3 Matth. 19.23 Joh. 3.5 Acts 14.22 2 Entering into the kingdome of heaven is opposed to hell fire Mark 9.47 48. This name of the kingdome of heaven was never mentioned in the old Testament but onely wrapt up in certain signes shadowes and types And therefore this not entring into the kingdome of heaven is not meant of a Church consisting of Pastor of People as if such persons that practised external or partial righteousness were unworthy to be teachers in the Church but Christ speaks to all his disciples that they look that they have a righteousness both of doctrine and life exceeding Scribes and Pharisees Now Christ doth not show what this more abundant righteousness is because his scope was not here to teach what this righteousness is but onely to convince the Pharisees who were teachers of a false righteousness V. 21. Ye have heard that it was said by them of old time Thou shalt not kill and whosoever shall kill shall be in danger of the judgement Christ proves in speciall to the end of the Chapter that the Pharisees were falsifyers of the law and so retorts the accusation that was by the Pharisees cast upon him upon themselves because either they depraved the words of the law as concerning murder divorce and swearing c. or else coldly expounded it of the letter never looking to the obedience of the heart Ye have heard that it was said by them of old These words are refer'd to the time of Moses 1 Because the word old hath respect unto a long continued oldness Luk. 9.8 19. Act. 15.21 2 Pet. 2.5 Revel 12.9 2 Because the words that Christ recites and mentions are the same that are found in the Law sometimes without addition of any Interpretation as v. 27 31 33 38. So that Christ speaks not onely to them that had spoken to him but to the Disciples and to the multitude and to the imperfections of the Mosaical Law This Covenant of the new Testament much excels that Covenant given on Mount Sinai Gal. 4.24 Heb. 8.6 Christ was the mediator of a better Covenant which was stablished upon better promises But indeed both these interpretations are to be taken for Christ doth oppose himself to the Law of Moses as to the Scribes and supplies the imperfections and defects of them both for the Law of Moses was imperfect and therefore Christ perfected it by the Law of the Gospel Thou shalt not kill Many thought that by this Law onely murther was forbid but Christ teacheth that wrath strokes reproaches and murtherous words the fore-going of murther was forbid And whosoever killeth shall be in danger of judgement That is shall be put to death by the Civil Magistrate Exod. 21.12 14. Levit. 2.17 Numb 34.16 17 18 19.30.33 this was to be done lest the land should be defiled with bloud for though now judgement of life and death was executed by the Romans yet was their manner of judgement known to all and fresh in every mans memory Josephus saith there were seven of these Judges to which there were fourteen Assessors who were mostly of the Levites to these there were one or two supernumeraries which make up three and twenty which the Hebrews generally say was the number Now to speak a little concerning this command of killing there was a two-fold killing 1 Casual when a man meant no harm yet accidentally kil'd a man as by throwing a tyle from an house or an axes head flyes off and kills a man as he was hewing wood in this case the thing being done ignorantly there was a City of refuge Exod. 21.13 Deut. 19.5 6. Numb 35. Such a man was to remain in the City of refuge till the High Priests death and if the avenger of blood took him without that City he might kill him 2 Voluntary when persons have murtherous intentions either by sword pistol club or poyson to take away any mans life so those that hinder conception or procure abortion by potions ignorant Physicians so those who shall desire the death of their parents or friends to have their estate or the death of their husbands or wives or children because they are straitned to maintain them or out of a desire to enlarge their condition so those that shall not feed the poor in some cases when they are in danger of perishing This command is a hedge for the preservation of the life of man 1 This murther is either of the heart as wrath envy hatred c. 2 Of the tongue as to wish evil to our neighbour as to wish him dead or to give him provoking speeches 3 Of the hand This is so much more hainous by how much the person is more near related to us in consanguinity By the Cornelian Law among the Romans such were sowen in a sack and cast into the sea as being unworthy to partake of any of the Elements Nor is the inventor onely but also the shedder of blood guilty Not onely David who contrived Uriahs death but also Joab who was the shedder So not onely Ahab and Jezabel were guilty of Naboths death but also the Judges and Elders of Jezreel and the sons of Belial who witnessed against him were all murtherers 1 Kings 21.8 to verse â—5 Now that murther escapes not without punishment we see not onely in Abimelech who slaying Gideons sons had his brains beat out with a piece of a Milstone Judg. 9. But also in Zachariah the son of Jehojada whose blood was shed by Joas and by his Nobles in which same year came the Syrians with a small Army and slew all the Princes 2 Chron. 24.23 24. and the Servants of the King conspired against him and slew him v. 25. Joab that murdered Abner was put to death by Solomon and Absalom that murdered Amnon was himself slain by Joab Yea the intentional Murder of Haman was punished with the actual destruction of himself and his sons Yea the Jews that murdered Christ his Bloud is yet on them and on their children The old World before the Floud much guilty of Murder as appears Matth. 23 35. in the end the Floud sweeps them away If it be askt whether the Revenger of Bloud may transact with the Murderer for satisfaction I answer He may not Deut. 19.12 If it be asked whether Intercession may be made for a Man-slayer Answ Yes for casual Man-slaughter but not for voluntary Murder If it be askt whether the Magistrate may put any Malefactour to death Ans Yes Gen. 9.6 He that sheddeth mans bloud by man shall his bloud be shed which was a Law of Nature before the Jewish Laws As when the Chirurgion cannot provide for the safety of the whole body without
37. But let your communication be yea yea nay nay for whatsoever is more then these cometh of evil The meaning of Christ here is not to forbid swearing in just cases but prophane and rash swearing whether by God or creatures This is mentioned Jam. 5.12 as if he should say Let your speech usually be a bare affirmation or denial For that which is added to these by calling God or creatures to witness cometh of evil Yea yea nay nay Christ notes to us the constancy that should be also in our speeches without faltringor deceitfull equivocating 2 Cor. 1.19 20. Our word among you was not yea and nay Besides Christ teaches that in promises not sworn our faith ought to be kept in like manner as if they had been sworn Psal 15.4 He that sweareth to his own hurt and changeth not So much appears Jam. 5.12 Let your yea be yea and your nay nay lest you fall into condemnation In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub judicio Grotius reads out of some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest you fall into hypocrisie that is lest ye be found deceitfull which becomes not Christians Joseph speaks of the Essens Every thing that was spoken of them was stronger then an oath Some there are that think promises have not a binding power but a simple affirmation of a thing that in future we would do ought to proceed from that minde that at that time would do that thing which we say we would do in future Yet he is not bound thereby nor we are bound thereby because the will of man hath a power to change his decrees neither can he take away that right from himself by the alone respect of himself So that we must distinguish 1 Betwixt the declaration of our minde wherein we show our present intentions but yet with the reservation of our future liberty of changing our present determination upon new reasons we yet see not 2 And betwixt a promise For in a promise there is the translation of a mans right to another as a man that owes an horse may pass him over to another by some signe of his will now because by such a signe some right passes over to another therefore the will cannot honestly change it self Now that a promise may be of force there are four requisites 1 That the promiser be capable of promising and therefore those that want reason as children and mad men their promises are of none effect there can be no willing without understanding 2 That the things promised be just herein Herods promise was of no force when Herodias desired John's head 3 That we promise what is in our own power If a servant promise his service to him that is not his master this promise is nothing because it is beyond the power of the promiser so if a man should promise to reach heaven it is out of his power 4 After our promise is made to any person upon consideration that we look upon it as an absolute debt which we cannot in conscience nullifie unless the person to whom we promise do acquit us Whatsoever is more then these cometh of evil Evil in the masculine Gender signifies the evil spirit the devil who tempts to swearing as well as to other sins without any necessity of an oath If we take these words of evil in the Neuter Gender then we must understand that this sin of vain swearing comes of the evils that are in the hearts of men As from 1 Irreverence of the name of God 2 Distrust when men will not believe without an oath 3 From a custome of swearing wherein persons have been bred 4 From the custome of men in not standing to their promises and not using faithfulness in their speeches so that it is as if Christ had said think not you will be excluded from the society of men if you refrain from swearing for the manner of swearing springing up from mens unfaithfulness if you shall honestly perform your words and promises you will sooner be believed without an oath then others with an oath Yet know that Christ doth not count oaths evil or unlawfull in the whole but things that are not to be used save in matters of very great moment as bring called before a Magistrate or when something is committed to the trust of another or for purging our own innocency when suspected Num. 5.19 or when persons are slow to believe that which is profitable for them to believe or for Gods glory Ro. 9.1 Oaths are not to be used but in these and such like cases as have been named For Application learn to keep vvithin the bounds of yea and nay avoiding all prophane swearing If the Princes of the world will not suffer their names to be abused vvill God suffer it Will Christ suffer his vvounds his heart his bloud his foot to be sworn by Also all prophane cursing to vvish they might sink be hang'd be damn'd be burnt never to come in the Kingdome of heaven never see vvife or children or the face of God that this bread may be their last if it be not so Moreover beware of swearing by creatures as by the cross by light by heaven by faith troth by Jerusalem by thy head remember vvhatsoever is above yea and nay is sin Avoid the calling of God to witness in trivial things as even many professors do using such vvords as the Lord knowes God can vvitness vvith me Moreover learn to be constant in your vvords and promises that your faithfulness may perswade men to believe you vvithout oaths V. 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth Here 's another Commandement depraved by the Pharisees vvhich vvas the law of like for like or retaliation Exod. 21.23 24 25. This law of giving eye for eye tooth for tooth vvhich vvas appropriated to the Judge they applied it to private persons that every man might avenge himself That it belonged to the Judges onely see Deut. 19.21 the scope of which law vvas to keep men from avenging themselves seeing they had the Magistrate an avenger of their vvrongs Onely vvhere Magistracy cannot be had there may be an unblameable defence The law of the 12 Tables vvas if he hath broken a member let there be like for like Now the Pharisees expounded the law of God to serve the corrupt humours of the Jews vvho vvere much given to private revenge yea it is natural to every man to think revenge sweeter then milk then life Corrupt teachers are ready to expound the law of God according to the manners of men as Princes frame their governments according to the manners of their people V. 39. But I say unto you Resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also Resist not evil Christ in answer forbids all private revenge We should onely desire to defend our selves and ours not thirst to hurt our Enemy For that
doubtfulness of the success notwithstanding we use lawfull endeavours the Promise is In all thy ways acknowledg him and he shall direct thy steps Prov. 3.6 2 When earthly cares shall crowd in in holy duties Luke 8.14 The cares of the World choak the Word or cause us to neglect holy duties as in Martha Luke 10.40 3 When we shall be immoderately thoughfull for livelihood for us and ours so that our hearts become troubled with fear of want Use 1 Humiliation to Saints who have so many distracting cares upon them Would we compare our few cares for Heaven and our many cares for a livelihood how should we be cloathed with shame These seize on us in the morning and go to bed with us at night God takes care of thee who made thee who cared for thee before thou wast We care for our selves as if he that made us presently went away leaving us in our own hands Aug. 1 These dividing cares of thine arise from remainders of unbelief in thee for men of eminent faith have been little troubled therewith Dan. 3.17 We are not carefull to answer thee O King in this matter if it be so our God whom we serve is able to deliver us said the Three Children 2 Whatever burden thou hast thou art commanded to cast it upon God Psalm 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass Thou art not to take Gods work from him thy work is dependance Gods work is provision Psalm 55.18 Cast thy burden on the Lord he shall sustain thee 3 The care and provision God makes for all creatures Psalm 104.10 to v. 31. he sends Springs into Valleys causes Grass to grow for Cattel makes Trees for Birds to nest in the Rocks and Hills a Refuge for Goats and Conies Lions seek their Meat from God v. 27 28. These wait all upon thee that thou mayest give them their Meat in due season that thou givest them they gather Psalm 147.9 He giveth to the Beast his Food and to the young Ravens which cry Matth. 10.29 30. 4 It 's Gods good pleasure to give you the Kingdom of Heaven much more will he give you things of this life Luke 12.32 Fear not little Flock it 's your Fathers good pleasure to give you the Kingdom 5 The vanity and mischief of distracting cares the vanity of them is seen because all our carking will not better our condition Do what thou canst thou shalt not be rich whom God will have to be poor Luth. Tom. 3.266 And their mischief is seen in that they surcharge the heart as Meat and Drink immoderately taken do the stomach Luke 21.34 2 Exhortation To endeavour the riddance of these sinfull cares Means 1 Commit all your endeavours to God in Prayer to be prospered and succeeded by him Phil. 4.6 In nothing be carefull but in every thing let your request be made known to him When you have commended the matter to God in Prayer then let the peace of God keep your hearts v. 7. Prov. 16.3 Commit thy work unto the Lord and thy thoughts shall be established 2 Exercise faith in the promises Heb. 13.5 I will never leave thee nor forsake thee 1 Tim. 4.8 3 Covet not multitudes of business for much business creates many cares and so much the more when thy charge is but little 4 Consider though God taketh care for all creatures Psalm 104.27 145.15 147.8 9. He giveth to the beast his food and to the young Ravens which cry yet his care for them not comparable to the care he hath for his children 1 Cor. 9.9 Doth God take care of Oxen Yes he doth but not comparatively See Deut. 11.12 5 The vanity and unprofitableness of all our carking cares which of you by taking thought can adde one cubit to his stature Matth. 6.17 Psal 127.2 It 's in vain to rise early and go to bed late Except the Lord build the house and except the Lord keep the city the watchman waketh but in vain 6 Consider the uncessancy of Gods care for us The Land whither ye go to possess is a Land of Hills and Valleyes and drinketh water of the rain of Heaven A Land which the Lord thy God careth for the eyes of the Lord thy God are alwayes upon it from the beginning of the year unto the end of the year Deut. 11.11 12. Psal 40.5 Thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more then can be numbred 1 Pet. 5.7 Casting not onely some but all your care upon him why He careth for you V. 26. Behold the fowls of the ayr for they sow not neither do they reap nor gather into barnes yet your heavenly Father feedeth them Are ye not much better then they Here 's a second Argument to disswade from carking care from the less to the greater your Father nourishes the fowls much more will he nourish you Behold the fowls of the Ayre He makes a distinction betwixt poultry and house fowls which are cared for by men and fowls of the Ayr which are not cared for by men Psal 147.9 Job 39.3 Luke instanceth in the Ravens which men are so far from caring for that they hate them Luk. 12.24 Christ compares men not to Oxen but to Birds that he may teach us as birds to fly from earth to heaven They neither sow nor reap nor gather into barnes They neither sowing nor reaping are directed by the providence of God where there is food and they thrive more then those which are nourished by the care of man Yet is this no ground to patronize idleness that because the fowls neither plow nor sow therefore we must not for the proportion is not in this that they labour not but in this if God take care for more base creatures much more for those which are more excellent In all likelihood the fowls making no provision in summer should starve in winter yet experience teaches that they are fatter in winter then in summer Obs It s our duty now and then to look upon the creatures 2 It s no disparagement to the providence of God to have a care of the fowls of Heaven Matth. 10.29 30. 3 As the care of God reaches to the fowls of heaven so much more to his children for he that is their Creator is thy Father V. 27. Which of you by taking thought can adde one cubit to his stature Here is a third reason against carking care taken from the vanity of all such carking we by all our caring cannot adde any thing to the stature of our body no more can we adde any thing to the measure of our estates which providence hath appointed us to come to Besides men through their pride are ready to ascribe all their gettings to their care and diligence hence Christ shows that all our care without Gods blessing is as vain as if a dwarf should think to
of the Earth Luke 13.28 29. They shall come from East West North and South as this Centurion came from far You are of this people O then come in Shall come That is to me and to the faith of this Centurion being called by the Word of Christ and drawn by the Spirit of Christ even all that are given to Christ shall come and he that comes shall not be rejected John 6.37 compared with 44. And shall sit down with Abraham Isaac and Jacob in the Kingdom of Heaven Metaphor from a Banquet wherewith we shall be satisfied when Christ shall appear Psalm 16.11 36.8 They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the Rivers of thy pleasures Luke 14.15 Blessed are they that shall eat Bread in the Kingdom of God See Luke 22.29 30. Revel 19.9 This was signified by the Parable of the Mariage Matth. 22.2 Luke 14.16 The things of grace and glory were like a well furnished Feast or Banquet set before Jews and Gentiles but the Jews cavilled at it and railed against it and persecuted it but the Gentiles that had but a Crum they embraced it so that this Banquet is the glorious things of the Gospel and the Inheritance of Heaven With Abraham Isaac and Jacob in the Kingdom of Heaven He names these three 1 Because he styles himself their God Exod. 3.6 2 Because the promise of Canaan a Type of Heaven was made to them 3 For their faith and holy examples these shall as it were sit at the upper end of the Table and the Gentiles shall come to sit down by them for there is one Communion of all Saints There being a common Inheritance it supposes a common Faith So that the sense is as this Centurion and stranger being perswaded of divine power in me hath obtained health for an afflicted body so very many of the Gentiles flying unto me by like perswasion shall obtain grace here and eternal salvation hereafter Besides whereas the Jews think themselves so holy that they will not eat with a stranger many strangers shall eat Bread with Abraham Isaac and Jacob the Jews Ancestours whose names they brag of the Jews being shut out But the children of the Kingdom shall be cast out into outer darkness The children of the kingdom are they to whom by priviledge of covenant the kingdom was appointed before others unless themselves withstood it 2 Because the word of the kingdom the doctrine of salvation was sent unto them Act. 13.26 Children of the stock of Abraham to you is the word of this salvation sent 3 Though they were not the kingdom to whom the inheritance was promised Matth. 25.34 Yet because they possessed a place in the visible Church they are called the children of the kingdom The Jews could have borne it that the Gentiles should have been planted in with the Jews to be one body but that the Jews should be cast out and the Gentiles taken into an empty place they could not bear this Shall be cast into outer darkness Here 's a commination and punishment against the ungrateful Jews If a King should make a sumptuous feast for his courtiers and they should not onely despise it but rail upon the King and persecute him for it would not the King not onely keep them from his Table but cast them into a most filthy prison so these Jews refusing Christ his banquet they have blindness hardness and extream outward calamities here and hell hereafter Into outer darkness Its called outer to understand this know that formerly people were wont to eat very sparingly in the morning and then to satisfie and chear themselves at supper giving themselves to their business on the day time hence they used to have their feasts at supper Mark 6.21 John 12.2 1 Cor. 11.20 See Clem. Alex. 2. Paedag. 2. Athenaeus de Caenis sapientium See for this 1 Thess 5.7 Matth. 22.2 Luk. 14.16 Rev. 19 9. Now when they had supt they had plenty of light in the house where the feast was but without it was darkness so these that partake not of this glorious supper whereof Christ had before spoken they shall be cast into outer darkness such as believe not on the Son of God shall not partake of this supper with the blessed but be cast out into outer darkness thus he that wanted the wedding garment was bound hand and foot and cast into outer darkness Matth. 22.13 Such persons when they shall see Abraham Isaac and Jacob in the kingdom themselves shall be cast out Luk. 13.28 the door shall be shut against them Luk. 13.25 The contrary is promised to believers and conquerors Rev. 3.12 Rev. 22.15 Without are dogs wicked men are still said to be without 1 Cor. 5.12 Col. 4.5 These damned souls shall not onely have inner darkness whereby their minds shall be deprived not onely of the light of mysteries vvhich Saints shall have the Tabernacle of heaven being open to them and of the beatifical sight and light of Gods countenance and all inward comfort but also they shall be punished with outward sensible darkness which excludes sensible light 1 Concerning curious questions as 1 Whether in hell there be fire without or whether the fire of hell shine so far that the damned can behold their own and others torments I leave it undetermined 2 Where the place of hell is whether in the centre of the earth which is judged to be from the superficies three thousand five hundred miles if so the so great darkness in the earth must needs cause great darkness in hell Some think its without this visible world and the region of the blessed to which Iâ—ncline So that the damned in hell shall not onely be punished with an obstinate blindness to hate God and holiness and all good because God torments them in hell and to love all evil out of their rage against God and despair of their own salvation but also with sensible darkness Jude 6. They are reserved in everlasting chains of darkness to the judgement of the great day And marke who the persons are who are thus punished they are the children of the kingdom fruitless and carnal professors Let such as have a forme of godliness without the power tremble at this that they shall have the sorest place in hell even outer darkness which is the furthest removed from light whereas they that have a great faith as the Centurion had shall have chief place in heaven and shall sit down with Abraham Isaac Jacob. Where there is weeping and wailing and gnashing of teeth Metaphor from prisoners who partly from the hunger cold and nastiness they endure and partly from the fear of the stroke of death ready to surprise them weep and wail and gnash their teeth or as men in great torments weep and gnash their teeth so shall the damned they shall have the worm of conscience eternally gnawing of them Isa 66.24 Mark 9.44 Moreover men gnash their teeth
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
ought we not to go from life till God call us Hence Simeon asks leave to die Luk. 2.29 Lord let thy servant to depart in peace and Paul I desire to be dissolved Phil. 1.23 the prisoner must not go out till the prison door be open 7 Thou doest not onely murder thy body but hereby thou murderest thy soul which is the most heynous murder 8 Remove outward accidents as knives going near rivers wells c. if inclined to this unless when thou art in thy due calling as if thy journey lye by sea or thou must have a knife to eat thy meat here fight it out by faith that thou mayst not give place to the devil for if a person so tempted be called to go over a bridge over any great river when it is in the compass of his calling let him not fear but fight it out by faith and go on his way that he may not do service to the devil 9 Walk close with God and by degrees the temptation wil vanish thou believing and repenting After the Jaylor believed we read nothing of his former temptation to destroy himself 10 Be much in prayer that God would bridle the tempter lay open the violence and uncessancy of his temptations 11 Take heed of dispondency of spirit as to think that none of Gods children were ever in your condition for the same afflictions are accomplished among the brethren that are in the world 1 Pet. 5.8 12 Use constant resistance and distaste of his temptation Jam. 4.7 Resist the devil and he will flee from you it 's not onely a command but a promise 13 Set faith on work to quench his fiery darts Eph. 6.16 1 Pet. 5.8 Your adversary the devil goes about as a roring Lion seeking whom he may devour whom resist stedfast in the faith Let faith be acted as upon Christ for pardon so upon the power of God that he is able to keep you and upon the promise of God that he will keep you and not suffer you to be tempted above what you are able For it is written He shall give his Angels charge concerning thee We may see Satans malice and craft in abusing Scripture to take away if possible Christs life Christ thus strove with him to warn us to take heed lest by a deceitful pretence or allegation of Scripture we fall into Satans snares Nor must we think worse of Scripture because Satan abuses it no more then we do of meat and drink because Drunkards and Gluttons abuse it And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone The Angels have no hands unless when they assume bodies by hands he means the help of the Angels as if he should say the help of the Angels in every danger and fall will be so present that thou seems to be carried in their hands Onely Satans deceit is to be noted that in citing Psal 91.11 he leaves out these words To keep thee in all thy wayes that is in the ways of thy calling And Satan applies it to actions done without our calling without command without necessity meerly of presumption Some understand the Angels protection to be from casual evils which we not knowing come upon us but we may rather extend it to all evils that come upon us in the compass of our callings V. 7. Jesus said unto him It is written again Thou shalt not tempt the Lord thy God Christ shews that Satans strange Interpretation of this Scripture was contrary to other Scriptures Where we see a Rule in interpreting Scriptures so to interpret them that one part may not jar with another Again That is on the contrary in opposition to thy depravement Thou shalt not tempt the Lord thy God As if Christ should say We are so to hope for help from God in time of Dangers that we do not tempt God 1 To tempt God is to require an Experiment of his Power other than he hath appointed So Psalm 78.18 the Israelites when God gave them Manna to nourish them they not content herewith tempted God by asking Meat for their Lusts 2 To tempt God is to impose a Law upon the Creator and to alter his Appointment when God shall give us such means to maintain and preserve us and we will seek for other 3 To tempt God is when out of presumption or without necessity we seek the experiment of his power wisdom goodness and truth Exod. 17.2 compared with v. 7. they tempted the Lord saying Is the Lord amongst us or not The Israelites had a Promise that God would be present with them in the Wilderness but now when they wanted Water in their thirst they cry out If God do not now give us Water to drink we will not believe he is in the midst of us 4 When we cast our selves into dangers and neglect ordinary means Mal. 3.15 They that tempt God are even delivered 5 When we sin boldly against a manifest Command and yet think the Promises belong unto us so those who walked in the imagination of their own evil hearts adding drunkenness to thirst promised themselves peace Deut. 29.19 20. Num. 14 22. 6 By pressing indifferent things as necessary Acts 15.10 11. They tempted God by pressing Circumcision as necessary to Salvation which was onely an indifferent thing when the Lord had appointed the righteousness and grace of Christ the way of Salvation 7 By desiring a needless Miracle so the Jews would have Christ shew a sign that they may believe on him as Moses gave their fathers Manna in the Wilderness John 6.30 Christ had given them a sufficient sign herein but that would not content them they had seen Christ feed five thousand men with five Barley Loaves and two Fishes yet must they have a sign Divers of these ways if not all the Devil tempts Christ as to work a needless Miracle to throw himself headlong that the Angels might take him up in their hands to cast himself down when there were steps to go down In sum Christ lets Satan see the Promises of God are so to be taken and applied that we do not tempt God V. 8. Again the Devil taketh him into an exceeding high Mountain and sheweth him all the Kingdoms of the World and the glory of them Here is the third Tentation Satan brings to Christ which is the presentment unto him the glory of the World with which Christ's senses were so delighted that no Lust or inordinate affection was in his heart Satan shewed him all the Kingdoms of the World and the glory of them in a moment of time Luke 4.5 Satan shewed unto Christ the multitude of Nations the excellency of Cities the riches attendance and glory of Princes Courts that so Christ seeing them might desire them and desiring them might fall down and worship him Sheweth him all the Kingdoms of the World Some think Satan shewed them by pointing at them with his finger and that Satan told Christ by
than he that is in the World Isai 43.1 2 When thou goes through fire and water the Lord will be with thee Rom 8.37 We are more than Conquerours How We are sure of Victory before we fight 1 Cor 10.13 5 There 's a day coming when God will reckon with all Persecutours Psalm 9.12 When he maketh inquisition for Bloud he remembereth them God will inquire who slew Hooper Bradford c. who articled against such and such who brought them before Ecclesiastical Courts High-Commissions Committees Assizes Sessions Psalm 12.5 For the sighing of the Prisoner will I arise 2 Thess 1.6 6 A great deal of good comes to Christians by suffering Persecution 1 Hereby affections come to be loosened from the World and to be fastened upon God Psalm 142.4 5 2 Christians formerly loosened one from another come now to be fastened The Children of one Father that fall out among themselves are soon united against a common Enemy 3 Persecutions tend to the furtherance of the Gospel Phil 1.12 1 By propagation or spreading of the truth Upon Stephen his Persecution many of the Brethren preached the Word of God far and near Acts 11.19 and the hand of the Lord was with them v. 21 to convert many 2 By confirmation of those who are weak in faith Phil 1.12 Many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear 3 Hereby the World sees that God hath Worshippers who do not cleave unto him for worldly advantage Whiles for the hope of Israel they are bound with Chains Acts 28.20 and will not accept of Deliverance out of most painfull sufferings in hope of a better Resurrection Heb 11.35 7 Consider the cause for which thou sufferest set down 1 By the goodness of it Acts 5.41 Rejoycing they were counted worthy to suffer shame for his Name Rom 8.36 For thy sake we are killed all the day long Revel 1.9 John was in the Isle of Patmos for the Word of God and for the testimony of Jesus Christ This cause is more worth than thousands of my Life 2 By the clearness It is not wrapt up in consequences and must have Sophisters to fetch it out but it 's clear Dan 3.16 the three Children said O Nebuchadnezzar we are not carefull to answer thee in this O King as if he should say We desire no clearer cause to lose our Bloud in It 's a comfort in suffering clearly to see our way 3 By the fewness of Witnesses and multitudes of Adversaries 2 Tim 1.15 4.16 when Paul came to witness before Nero all those of Asia forsook him at his first Answer 8 Consider the wofull condition that will befall Persecutours 1 Their strokes and malice falls on Christ Zach 2.8 He that toucheth you toucheth the Apple of mine Eye Acts 9.6 Saul Saul why persecutest thou me 2 They have extreme horrour of conscience Jer 20.2 3 Pashur was a Persecutour he smote Jeremiah and put him in the Stocks and God threatens to make him a terrour to himself and to all his friends Zedekiah who smote Micaiah 2 Kings 22.24 in a day of trouble goes from chamber to chamber to hide himself Herod was tormented with John's death 3 Such persons as persecute have upon them at present an evident token of perdition as you that suffer persecution have of salvation Phil 1.28 4 The people of God every where are imploring God against Persecutors Luke 18.7 Shall not God avenge his own clect that cry unto him daily I tell you he will avenge them and that right speedily Herod might have lived long had it not been that the Church was imploring God against him Acts 12.5 Lam 5.59 60 61 c. 5 Persecutors come to fearfull ends Acts 12.23 Herod was eaten up of worms Jezabel thrown out of a window and eaten up of dogs why She slew the Prophets of God Revel 6.9 10 11. 6 They are branded with infamy to posterity 2 Ti. 4.14 Alexander the Coppersmith did me much evil and greatly withstood my words Elimas Acts 13.10 there 's present information given among the godly who persecute 7 All godly men rejoice at the downfall of persecutors the Jews teasted when Haman was hanged When the wicked perish there is shouting Prov. 11.10 Let not this joy be out of personal hatred but because justice is glorified the Church delivered and Satans kingdome weakned 9 Submit to the providence of God in all persecutions and look to it for 1 If the hairs of our heads are noted by God much more our lives Matth. 10.29 30. 2 Persecutours cannot touch the soul Matth. 10.28 3 Our times Eberties estates are not in the hands of persecutors but in Gods hand Psal 31.13 14 15.83.4.5 Revel 2.10 for it is God gives us our cup to drink John 18.11 as mastiff dogs fall upon men when their chain is unloosed so do wicked men upon Saints when God unlooses his cham of providence 4 As in active obedience we labour that what we do may please God so in passive obedience endeavour that what God doth may please us 2 Sam. 15.25 26. Behold here I am let him do to me as seemeth him good Mark 14.36 Take away this cup from me nevertheless not my will but thine be done 1 Sam. 3.17 It is the Lord let him do what seems him good 5 In all persecutions and sufferings commit thy soul to God desire him to take care of that so Christ Luke 23.46 Father into thy hands I commit my spirit so Stephen Acts 7.59 As in times of extremity we commit our jewels into the hands of trusty friends when houses are on fire and there are combustions men have principal respects to their jewels and gold oh that I could save that The worst persecutors can do is to take away life when the body dies it 's like the setting of the Sun which in short time rises again Therefore in all persecutions commit your soul to God in well-doing 1 Pet. 4.19 as into the hands of a father We reade of many deceits in Scripture but we never reade of a father that beguiled his childe We must also commit our bodies and goods to God but we must be at a point with these if God will have them but we must not be so with our souls 6 Beware of indirect means of escaping that persecution which providence casts thee into In particular beware of cowardliness compliancy to great friends and kindred base shisting tricks and distinctions gluedness of heart to earthly things 2 Tim. 4.16 Imitate Antipas who held the faith though sure to die for it Revel 2.13 7 Consider that all second causes are onely instruments in the hand of God The wicked are called Gods sword Psalm 17.13 the staff in their hand is Gods indignation Esai 10.5 6. Who gave Jacob to the spoil and Israel to the robbers did not the Lord Esai 42.24 25. 2 Samuel 16.12 2 Use Consolation In sufferings and persecutions you have a kingdome
are written in the Law concerning me and my actions and mysteries which shall not in every point be fulfilled Till all be fulfilled That is till all things that are written in the Law and the Prophets 1 Concerning me and my actions be fulfilled 2 Till all things commanded promised and threatened be fulfilled V. 19. Whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called the least in the Kingdom of Heaven but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven In the words two things 1 A Threatning Whosoever shall break one of Gods Commands and teach others so he shall be called least in the Kingdom of Heaven 2 A Promise But whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven Whosoever shall break one of these least Commandments The scope of this place shews that this Verse hath respect unto the Teachers Hierom refers it to the words of the Law but others of the Ancients to the Commands of the Kingdom of Heaven which are the fulfilling of the Law Therefore Christ saith not Whosoever shall break one of the least of those Commandments but of these having respect to the foregoing Commandments to which blessedness was promised and to other Commands of an holy Example c. and also to the following Commands which contain a more large explication of things which are of eternal equity Christ argues If it were lawfull for no man to break the Law much less to break the Commands of the Gospel Heb. 2.23 Every transgression and disobedience of the Law received a just recompence of reward how shall we escape if we neglect so great salvation Yea Christ saith Whosoever shall by his interpretation weaken the Law of Christ as the Pharisees did against whom Christ preached instructing his Apostles and Messengers to be Teachers of another Sect and that they are not to deprave the Commands of Christ by false Expositions as the Pharisees did The least of these Commandments That is there is not the least Command in these Sermons of Christ which any man can despise without the loss of salvation Some carry it to the Law of Nature contained in the Books of Moses which the Pharisees called small in respect of their traditions to which they gave a greater perfection than to Gods commands which is not to be despised Some think Christ hath respect to the distinction which the Pharisees gave of the Commands to wit greatest and least the greatest to be them which commanded external obedience as Thou shalt not kill c. the least which commanded the moderation of the affections as anger wrath c. These Commands are called least not because they were so but because they were so in the Pharisees opinion And shall teach men so That is or shall teach men so the Conjunction is put for a Disjunction he means whosoever shall teach these false interpretations of the Law in the Church and scatter his Errours as the Pharisees Sadduces and Herodians then did and so led persons into seducement So That is to do as himself doth who keeps not the Commands of Christ and teaches others that they are not to be kept He shall be called least in the Kingdom of God When thou art called least in the Kingdom of Heaven suspect Hell and punishment Chrysost that is he shall be nothing accounted of when the end of the World shall come He shall be called that is he shall then be pronounced so to be by the Judg by the Sentence of which Judg it shall be declared how great every man is and in what estate he shall be Neither shall he be in no place because he shall rise again and be judged but he shall be in the last place because he shall be cast into utter darkness Some by least understand no place there at the Judgment as Psalm 1.6 The wicked shall not stand in judgment Others understand the last place this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Kingdom doth properly denote the time as Luke 14.14 Besides the Day of Judgment is called by the name of Kingdom 2 Tim. 4.1 To conclude by least he means none because none can be in the Kingdom of Heaven but those that are great they are sons heirs and so it is expounded v. 20. But whosoever shall do and teach These words though they principally look at Teachers yet are they not so to be bound to them that others should be excluded for it is the duty of all Christians not onely to go before others by example but by admonition and instruction Rom. 15.14 Col. 3.16 It 's said of Christ He began both to do and teach Whosoever shall do and teach both great and small Commandments that is whose bent of heart is for all the Commandments Teachers must not look for any Crown if they do not practise that which they teach others they are like unto High-way Marks which shew the way to others but do not go in it themselves The same shall be called great in the Kingdom of Heaven That is pronounced happy and blessed at that day Dan. 12 2. They that turn many to righteousness shall shine as the Stars for ever and ever They shall be called great Teacher and Fathe of the Disciples and Children whom he hath begotten Hence it behoves every Teacher who expects this Crown to examine whether what he teaches unto others himself do first set upon the practise thereof lest it be said Rom. 2.21 Thou that teachest another teachest thou not thy self Teachers that know and teach and do not practise they are like Uriah that carried the Letters of his own death or like the Philosophers that saw little fruit of their teaching of virtue because those things they taught others themselves did not practise To conclude this point I do by all that is said stablish the ten Commandments so far as what is contained in them is of the Law of Nature and not altered in the New Testament but compleated and for any other part of the Law of Nature which was commanded in the Old Testament I judg it to be established as also all the Evangelical Promises and Precepts of the Law are established by Christ and the Apostles Rom. 3. ult Do we then make void the Law through Faith Nay we establish the Law Tertul. de pudicitiâ we stablish the Law to wit in those things which being also now brought in by the New Testament are forbid cumulatiore praecepto by a more heaped Command for Thou shalt not commit Adultery Who so looks upon a Woman to lust after her hath already committed Adultery in his heart and for Thou shalt not kill who so shall say to his Brother Racha shall be guilty of Hell See then whether the Law of not committing Adultery be not safe to which the Law of not lusting hath come or been added In a word whatsoever is
laid down in the Old Testament which was not either ceremonial or proper to the Jewish Common-wealth onely and peculiar to their Church-state onely or hath not been nullified by some Commandment of the New Testament is and ought to be of perpetual observation by all Christians as being holy just and good and I must say as Justin to Tripho I am altogether perswaded there is no Scripture diverse from another I will rather confess I understand not the things that are spoken Page 225. For to diminish any thing from Gods Word is far from me onely I have endeavoured to reconcile where any thing seems contrary in the New Testament to the Old One Title of the Word is greater than Heaven and Earth said Luther Among all the gifts of God this is one of the largest he that takes away this doth as it were take away the Sun out of the World for take away the Word what is the World but a Hell notwithstanding all the glorious things in it Howbeit I shall not forbear to write what Justin Martyr who when he writ his second Epistle to the Emperor Antoninus he saith it was then 150 years from the birth of Christ from which taking the 33 years of Christ his being on earth and the years of the life of Justin he was within much less then an 100 years after Christ his ascension yet see how he disputes against Tripho p. 175 Apol. 2. p. 65. 176. Justin have you nothing against us but that we are not circumcised nor keep your Sabbaths and holy days nor live according to the prescript of the law Tripho we wonder at you that boast of true Religion and would excell other men when your life differs nothing from them as that ye keep neither holy days nor Sabbaths neither have circumcision moreover you place your hope in a crucified man hast thou not read that the soul that is not circumcised shall be destroyed you slighting this Covenant and Testament you have no respect of the following commands and ye go to perswade your selves that you know God doing nothing of those things which those that fear God do Justin we worship no other God but him that made heaven and earth and hope not in any other God but in him in whom you hope but we hope not by Moses nor by the law for then should we do as you but now I have read O Tripho that there hath been a latter law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a Testament most soveraign of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Testament I say it behoves all mortal men to keep whosoever aspire to inherit the kingdom of God for the law which was proclaimed in Horeb is now old and is onely yours but this is common to all seeing that a law brought against a law the latter abolishes the ancienter and the latter Testament derogates from the former Christ the everlasting and final law is given to us and a faithful Testament after which Testament there will not be further law precept nor any command These and much more Justin saith I cite this to abate the heat of some who are too much inclining to Jewish observations for my self I judge as before the old Testament to be in force the former restrictions and limitations by me laid down being observed and so doth Justin pag. 190. Dost thou acknowledge these things O Tripho they are laid up in your writings yea rather in ours then in yours for we believe them and obey them but ye whiles ye read them do not attain the mind and sense of them cont Triph. and we confess those Commandements are sweeter then hony and the hony comb as appears by that that we do not deny his name unto death Ibid. see the same more fully pag. 202. ibid. V. 20. For I say unto you except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Christ retorts the accusation of the Scribes and Pharisees that they opposed and depraved the law not in the least Commandements but in the greatest which Christ sets down generally in this verse specially in the following verses in this verse because they teach such a righteousness as excludes out of heaven for they did not onely teach a righteousness of works but obliged their hearers onely to outward duties so that if they did not kill a man or lye with another mans wife nor take away with their hands another mans goods they were just in those commands respectively Except your righteousness exceed That is except your righteousness overcome that obedience which they require The righteousness of the Scribes and Pharisees He names these sects because they had gotten an opinion of holiness above other sects as the Herodians and Esseans from which holiness they were far enough but if you ask what this righteousness was we may see from Paul brought up at the feet of Gamaliel 1 Phil. 3.6 which consisted 1 In an outward unblameableness and in opposing such sins as hindred civil society Now whereas the law forbad heart sins as well as outward offences the Pharisees interpreted sin rather according to to the mind of their counsel then to the mind of Gods law and for these inward sins they were done away by their daily sacrifice And therefore Tripho disputing against Justin saith The commandements of the Gospel seem to be so great and wonderful that they cannot be performed of any man to wit the commands of inward innocency And therefore Josephus censures Polybius for ascribing the death of Antiochus to an intentional sacriledge though not committed For the Pharisees outward righteousness see Matth. 23.25 26. 2 In civill righteousness and just dealing with men otherwise they could never have gained that opinion of sanctity 3 In partial righteousness for doubtless they observed some of Gods commands with much seeming devotion as in paying tithe of Mint Annise and Cummin Matth. 23.23 mean time they omitted judgement mercy and faith Hence 1 See the folly of men Carnal professors who content themselves with either 1 Civility in dealing justly with men as the Pharisee Luke 18.12 Or 2 With formality because they pray read fast give almes yet all these things did the Pharisees External righteousness is that most look after never looking to the evils of their hearts as malice pride c. neither to suppress them nor to be humbled for them 2 See how far many are from heaven who have not so much as these Pharisees had not so much as an external righteousness open swearers drunkards scoffers at goodness 3 See that if you come to heaven you must get a righteousness exceeding all pharisaicall righteousness this is had onely by Christ who being made over unto us for righteousness by faith Gal. 2.16 Phil. 3.9 is made over also for sanctification 1 Cor. 1.30 working in us uprightness which is called by the name of righteousness Job 27.5 6. Psal 32. ult If
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
goodness in David wisdom in Solomon patience in Job zeal in Phineas but then all Saints shall have all graces God being all in all Then God shall be all in all in the praises of glorified Saints they shall not so praise one another as praise God there will then be no need of the Sun or of the Moon to shine there for the glory of God will enlighten it Revel 21.22 Thus with his fulness will he fill all in all Ephes 1.23 He will be a perpetual Light without interruption Isai 60.19 3 We shall then be for ever with the 〈◊〉 1 Thess 4.16 Where there will be fulness of joy and pâ—â—osâ—râ—s for ever more Psalm 16. ult Which eye hath not seen â—or â—ar heard nor hath entered into the heart of man to conceive 1 Ger. 2.9 I might have shewn other properties of the former Temporary Kingdom as 1 The universality The stone cut out without hands filled the whole earth Dan. 2.44 45. See Dan. 7.26 27. Revel 11.15 Isai 24.21 22 23. and no Monarchy shall be after it Isai 2.17 See Zach. 14.9 the Lord i.e. the Lord Christ shall be King of all the Earth Then de facto all will be the Saints 1 Cor. 3.22 Revel 217. they shall inherit all things 2 Removing of miseries as 1 Sin Isai 35.8 Isai 60.21 Zeph. 3.13 2 Peter 3.13 In this new Heaven dwells Righteousness Revel 21.1 2 3. compared with v. 27. 2 Sorrow Isai 14.1 2 3. Isai 25.8 Tears wiped from all faces Isai 54.13 14. Isai 60.14 20. The days of thy mourning shall be ended Isai 65.19 Revel 7.16 17. 21.4 These things never yet fulfilled Isai 65.19 Isai 35.9 10. 3 Fear None shall make them afraid Jeremiah 23.3 4. Jeremiah 30.10 Ezek 28.24 Mic. 4.1 2 3. Zeph. 3.13 14 15. 4 Death This shall then be swallowed up in victory Isai 25.8 Hosea 1â— 13 14. Paul cites both these places upon this occasion 1 Cor. 15.54 55. Hence there will be no sickness nor procreation of children because no Mariage Luke 20.35 36. 5 No need of political or ecclesiastical Government because free from sinfulness yet shall Kings bring their glory hither Rev. 21.24 6 No wants either 1 Of Meat or Drink Revel 7.16 2 Nor of Gods presence Revel 21.4 7 Freedom from Temptations as Christ after his Resurrection was never tempted so our bodies shall be like his Phil. 3.21 Satan is bound up that he should not seduce the Nations any more Some render the word Seduce to wander up and down for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wander as Planets Then that Promise will be fulfilled Rom. 16.20 3 The obtaining of Privileges as 1 Revelation of Mysteries Revel 11.19 The Temple of God was opened and there was seen in his Temple the Ark of his Testament This was after the seventh Trumpet sounded That is God in Christ who is typified by all Temples both that in Ezekiel and elsewhere opens his minde and mysteries to the Saints which formerly was shut up as the Book of the Law was in the Ark. Christ now opens something to us by his Spirit in faithfull Teachers and by the fallings out of things but then will be teach us in plainness to conceive Mysteries They shall be all taught of God 2 Union of Saints throughout the World both in affection and judgment Zach. 14.9 There shall be one Lord and his Name one Zeph. 3.9 They shall serve the Lord with one consent 3 Estimation of holy persons and things Isai 60.13 The Church shall be as the Stones of a Crown lifted up Zach. 9.16 That is highly esteemed as the Jewels in a Princes Crown 4 Glorious contemplation of God in Christ Rev. 22.4 beholding his face accompanied with great Hâ—llâ—â—â—â—â—hs of Praise Revel 19.1 to v. 9. For this see Doctour Holms his elaborate Discourse where you will see much of this additional yet with divers abbreviations and alterations I have finisht this discouse Of this twofold Kingdom forespoken of Justin Martyr saith The holy Prophets have foretold his twofold coming 1 One given as of a man despised and subject to passions 2 When he shall come from Heaven with glory and with his angelical Host when he shall raise up the bodies of all mortals that ever were and shall cloath the worthy with a nature void of all corruption but shall send the unrighteous with the Devils into everlasting fire Apol. 2. pag. 68. also in his Book against Tripho pag. 19â— Tripho having alleged that sundry Scriptures as that of Daniel the seventh compelled him and others to look for an illustrious and great one who from the ancient of dayes as the Son of man is to receive an everlasting Kingdom he your man who is called Christ was so without honour and glory that he fell into the utmost curse of the Law of God for he was crucified to which Justin answers There was a twofold coming one when he was prickt of you another when ye shall acknowledg whom ye have prickt and your Tribes shall lament the women by themselves and men by themselves Thy will be done in Earth as it is in Heaven In this is required 1 A denying of our own corrupt wills Matth. 16.26 Hereby we deny our selves Gal. 5.16 Walk in the spirit and ye shall not fulfill the lusts of the flesh Matth. 6.24 2 That we take up any cross the providence of God shall lay upon us without fretting or murmuring 1 Sam. 3.17 It is the Lord let him do what seemeth him good Job 1.21 The Lord giveth and the Lord taketh away blessed be the Name of the Lord. Acts 9.6 Matth. 16.23 3 That we follow the Lord in doing what he shall command Mic. 6.8 He hath shewed thee O man what is good 1 Thess 4.3 This is the will of God even your sanctification Also the will of God is for us to believe on his Son John 6.40 Grounds to do the will of Christ 1 It 's a good will Rom. 12.2 Eph. 1.5 Whatsoever God commands is grounded upon righteousness yea upon most perfect reason 2 It 's a known will Had God kept his minde in his own breast we might have pleaded for our selves and might have had a cloak John 15.22 but now we know it therefore our sin will be great if we do it not John 9.41 Luke 12.48 That servant that knew his Lords will and did it not was beaten with many stripes 3 It 's an acceptable will The Lord onely knowes what will please himself Rom. 12.2 Voluntary services though never so seemingly glorious are not regarded of him because not commanded Esai 1.11 12 13. Esai 66.3 Amos 5.22 23. 4 The pattern of Christ who was still ready to do his fathers will Father not my will but thine be done Matth. 26.39 42. yet was it in a most hard case even in the enduring the cursed death of the cross Yea saith Christ I do always those things which please him John 5.30.8.29 5 Possibility of doing Gods will
his own power Matth. 8.3 4. but the Apostles did what they did by the power of Christ Acts 16.18 2 Christ had this power at all times to heal whensoever he would so had not they Heb. 2.4 for then would not Paul have left Trophimus sick at Miletum 2 Tim. 4.20 3 The miracles the Apostles did were sometimes for the hurt of men as Peter in the destruction of Ananias and Sapphira and Paul in the smiting Elymas with blindness but all Christs miracles and cures tended to the benefit of men Obj. But Christ bade the devils go into the Gadarens Hogs Answ It was onely a permission whereby Christ kept back the power that was able to hinder them not a command This should embolden us in all our maladies to come to Christ He that had such bowels on earth is not without bowels in heaven he that would do so much for Malchus one of them that came to take him Luk. 22.51 who set on his ear and healed him when Peter cut it off will he not do as much or more for his children in their maladies V. 17. That it might be fulfilled which was spoken by Esaias the Prophet saying himself took our infirmities and bare our sicknesses Here is the final cause to wit the fulfilling the prophesie of Esaias He took our infirmities and bare our sicknesses 1 The diseases of our soul to which Esaias hath respect Esai 53.4 He bore our griefs and carried our sorrows 1 Pet. 2.24 He himself bore our sins in his own body on the tree Esai 53.6 John 1.29 He takes away the sins of the world Col. 2.14 2 The diseases of our body which flow from sin Christ bore these not by taking them upon him for Christ was never sick he took not the passions which were proper to this or that man but those which were common to the whole nature Christ was never sick sicknesse arises from the unfit or unequal temperature of the humours or from intemperance of labour study but none of these were in Christ he had no sin and therefore no sickness so that Christ took not our sins by taking them upon him but out of compassion he took them away and restored the sick to health The end why Christ cured the bodily diseases of persons as Matth. 9.2 was that they might seek to him for the healing of their souls as in the blinde man John 9.5 6. So that as the living Goat had the sins of the children of Israel laid upon him and carried them into a Wilderness and land not inhabited Levit. 16.21 22. So Christ took our sins and the punishments flowing from them and carries them into a Land of forgetfulnesse In that Christ took our weaknesses learn 1 To bear the weaknesses of others 1 As in journeys strong Travellers bear the burthens of the weak so should we Rom. 15.1 We that are strong ought to bear the infirmities of the weak 2 All infirmities are burthens to a gracious heart Gal. 6.2 let them be part of thy burthen also 3 Many infirmities may be in a dear childe of God Cant. 5.2 Mark 9.23 as passion in Jonas unbelief in Thomas fearfulnesse in Peter to keep us from admiration of their persons 4 As thy brother is overtaken to day so mayest thou be to morrow Gal. 6.1 As often as we behold sinners we had need to bewail our selves in them because we have fallen or may fall into the like if God leave us God hath suffered many great men to fall from Adam to this day to shew mans weaknesse and that they might not become lovers of their name 5 If envy did not blinde thee thou mightest see many good things in him as well as infirmities 6 If any man shall raise his comfort from other mens failings to seem to himself holy because he sees imperfections in his brethren this will be no true comfort in a day of trial Gal. 6.4 7 Beware of having a mean and base esteem of any of the Saints of God because of their infirmities so as to set them at nought Rom. 14.10 No man casts away his nose because it abounds with impure flegme and is as it were the sink of the brain so the weak in time of weakness are part of Christ's Kingdom who therefore are not to be cast away but to be healed and raised up Luth. in Psalm 90. 2 See the goodness and mercy of Christ that took our infirmities Psalm 130.3 If thou Lord shouldest be extreme to mark what is done amiss who should stand but there is compassion that he may be feared Matth. 12.20 He will not break the bruised Reed nor quench smoaking Flax. The Principle of grace in the soul doth not waste corruption all at once but by degrees John 15.2 2 Cor. 4.16 Hence God is gracious in purging the soul to bring forth more grace and less sin and renewing the inward man every day 3 Trial whether thy sins be Infirmities as 1 When they are committed against the purpose of the heart so Peter in his denial of Christ what hope had we if Peter had not denied Christ and all the Apostles been offended if Moses Aaron David had not fallen by these Examples God comforts sinners If thou hast fallen return the gate of mercy is open for thee thou that knowest no evil by thy self do not presume but let both trust in my grace and mercy Luth. in Gen. 38. 2 When we disallow the evil we do and groan under it Rom. 7.15 when others hearts are hardened under evil thine is sensible 3 When though thou fallest into sin thou walkest not in any sinfull course Rom. 8.4 though there be many Imperfections in holy Duties and sudden breakings out of the heart into evil yet is it not allowed 4 When a soul is fallen into sin and hath lost Gods countenance he cannot be quiet untill the Lord return with the sense of his love Psalm 51.8 12. there can be no sins of infirmity properly but where grace is for the sins of unregenerate men are Presumptions Good men having tasted the sweetness in God they will not change their portion nor rest content without God Saints infirmities as Davids sins complaints fears more comfort me than their heroical actions as his killing Goliath the Bear and Lion I cannot imitate these but the other greatly comfort me Luth. in Gen. 28. 4 Comfort to Saints under Infirmities There are some invincible Infirmities cleaving unto Saints in this World as dulness forgetfulness privy pride self-seeking unprofitableness wandrings in duty backwardness to Christian provocation inordinate care hardness of heart vain fears slightness in Gods service Saints partly from divine light shining in them which like the light of the Sun shews the smallest mote partly from tenderness of conscience renewed smiting them for the smallest sin are upon sight of their infirmities apt to be discouraged Now to comfort thee remember Christ took thy infirmities all thy self-sufficiency crookedness of heart failing in holy
by our prayers Psal 93.3 4. And there was a great calm See the obedience of the mightiest creatures to God how will this condemn our disobedience See how windes yield obedience Psal 107.26 compared with 29. See the seas obedience Jer. 5.22 Let not the winde and sea overcome you in overcoming the storms of the minde V. 27. But the men marvelled saying What manner of man is this that even the wind and sea obey him Here 's a fifth circumstance they reason thus He whom winds and seas obey must be greater then all mortalls but they obey this man therefore he is greater then all men This should stir us up to confidence in the Son Joh. 14.1 Let not your hearts be troubled ye believe in God believe also in me q. d. I am God as well as my Father therefore believe on me So that as it is said of the Lord Psal 89.9 Thou rulest the raging of the sea when the waves thereof arise thou stillest them so also doth Christ at this time The creatures are Gods executioners to punish man for sin when they exceed herein the Lord reproves them as a father doth a schoolmaster when he sees him unmeasurably to chastise his son The greatness of which miracle which made it more admirable was that whereas usually in storms when the wind ceases the sea is not calm till a good while after but here both wind ceases and the sea is calm together in an instant showing it came from a miracle not from nature For the calm was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to laugh to note that the weather and sea smiled on them with a clear countenance All expositors make the Church an arbitrary Antitype of this tossed ship as this ship was poor a mean fisher boat not to be compared to the great Merchant ships and men of war so the poor Church is not to be compared for outward glory with the kingdoms of the world And as when the proud Scribe leaves Christ the poor disciples accompany Christ through the sea so when rich and great men leave Christ the poor disciples accompany Christ through the troublesome sea of this world Again as this ship was in danger so hath the Church been oft in Egypt Babylon in the ten persecutions and Popish Tyranny ready to be swallowed up of waves but the Lord seasonably appears either by cutting off Tyrants as he did Pharaoh Exod. 14.25 and Herod Act. 12.23 Or by putting a hook in their nostrils as he did to Sennacherib 2 King 19.28 or by turning the hearts of persecutors whereby the Churches have rest as he did Paul Act. 9.31 This Church so tossed is not the Roman Church as the Papists paint the Pope to be the steers-man sitting at the helm and the Cardinals Bishops and Priests to be the Mariners but it s a company of Saints who because they will live godly suffer persecution 2 Tim. 3.12 With these it is that Christ is present in the signes of the covenant and in the word of promise and with his supporting presence in time of storms they pretend they have no schismes nor contentions but perfect unity but this proves them not to be the true Church because the ship wherein Christ was was exposed to storms and Christ came not to bring peace but a sword Matth. 10.34 And if unity among them might prove them a Church then might it prove the Turks and Jews to be Churches who have more of unity then they V. 28. And when he was come to the other side into the country of the Gergesenes there met him two possessed with devils coming out of the tombes exceeding fierce so that no man might pass by that way In these words to the end of the Chapter is set down what befell Christ when he was gone from Capernaum over the lake of Genezareth into the country of the Gerasens 1 He is met with two men possessed with devils The devils are described 1 That they came out of the tombes 2 By their exceeding fierceness that no man might pass that way 2 The complaint they make which is twofold 1 Disclaiming their interest in Christ What have we to do with thee Jesus thou son of God ver 29. Thou art the saviour of men not our Saviour 2 Their fear of a present torment Art thou come to torment us before the time ver 29. 3 Their petition If thou cast us out suffer us to go into the herd of swine v. 31. 4 Here 's Christ permission of them to enter the hogs he said unto them Go v. 32. 5 Here 's the devils execution of their mischief having once obtained a permission the devils entering into the swine the whole herd went down a steep place and perished in the waters v. 32. 6 The report hereof that was brought to the city v. 33. 7 The issue and effect the Gadarens being offended for the loss of their hogs desired him to depart out of their coasts And when he had come to the other side into the country of the Gergasens Matthew calls them Gergafens Mark and Luke Gadarens but there 's no difficulty for Gergessa or Gerasa and Gedara were towns near thereto Joseph lib. 2. de bello cap. 2. mentions both Gerasens and Gadarens These were the remainders of the Canaanites as Grotius writes and as it appears Gen. 10.16 The remainders of the people whose Land was given to Israel Deut. 7.1 supposed to be the Geshurites and Maacathites Jos 13.13 There met him two possessed with devils Mark and Luke mention onely one but the answer is easie the one was more famous then the other being possessed of a whole legion of devils Mar. 5.9 Luk. 8.30 and so was more cruel Mark and Luke prosecuting the history of the man possessed with a legion of devils do omit the mentioning the other Demoniak Coming out of the tombes They came out thence and abode there to affright men with fear of death their abode and dwelling was among the tombs Mark 5.3 Luk. 8.27 Now they might easily dwell in the tombs because they were hollow places digged out of a rock as Christs Sepulchre was Matth. 27.60 whereinto John and Peter entered Joh. 20.6 and those three women that brought spices Luk. 24.3 or else they were made of stone or brick and covered over Now if it be askt why they dwelt there it was because one of the Demoniaks being possest with a cruel devil or rather a legion of them no man would receive them to their house they being excluded from humane society resided in old Sepulchres One of these Demoniocks ware no clothes and was bound with chains and sometimes broke them Luk. 8.27 29. Matthew addes they were exceeding fierce and that they were so troublesome to passengers that no man might pass by that way Mark addes that no man could tame him and that he was day and night in the mountains and tombs crying and cutting himself with stones
and grace 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of the Hands of me Paul speaks of such gifts and graces as were raked up in ashes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which the Apostle bids him rake out of the ashes or make alive as you do fire almost dead by blowing of it Object But this gift and grace given to Timothy was given by the Presbyters when he was ordained an Evangelist and not by Pauls laying on of hands after Baptism Answ Paul speaks of such a gift as was given by the laying on of his own hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Imposition in Ordination to Preaching was by the Hands of all the Eldership 1 Tim. 4.14 where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a conjunction of persons but 2 Tim. 1.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the act of one man Object But the Apostles who laid on Hands after Baptism were such Apostles as were immediately called of Christ as Peter John and Paul how will the Consequence hold from them to the Apostles of the Churches Answ There 's a twofold Call 1 Immediate or personal 2 Mediate or virtual the Apostles of the Churches though they act not by an immediate and personal call yet they act by a mediate or virtual call of Christ 2 Matthias though chosen mediately of the Church had the same power the eleven had who were immediately called of Christ why may not then Apostles chosen of the Churches have the same power For what difference betwixt the eleven called immediately and Matthias called mediately or any others of like kindes when they can make their power appear and so much the more when persons whether immediately or mediately called can make one and the same end appear in their Office viz. the work of the Ministry the perfecting the Saints the edifying the Body of Christ Quaere Whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches 3 If Imposition after Baptism belong onely to Apostles called immediately it had been in vain to have called it a Foundation to have conjoyned it with Faith and the Resurrection sith the persons that had the administring of it were most of them dead and the rest in a short time would be dead Ergo I conclude that Apostles whether called immediately or mediately may lay on Hands on baptized persons Object But if laying on of hands be an ordinance of Christ what is conveyed in it Answ An increase of the Spirit 2 Tim. 1.6 Stir up the gift of God which is in thee by the putting on of the hands of me So that as the Spirit is conveyed in the use of prayer Luk. 11.13 and preaching Act. 10.44 Gal. 3.3 5. and Baptisme Gal. 3.28 and supper 1 Cor. 10.16 so also is it conveyed in the laying on of hands Quest But what are those gifts of the Spirit which are or may be conveyed in laying on of hands Answ 1 An increase of all habits of grace as 1 Boldness to confess Christ When Paul bids Timothy stir up the gift of God which was in him ver 7. he shows what gift he means even boldness for God ver 7. God hath not given us a spirit of fear but of power of love and of a sound mind ver 8. Be not thou therefore ashamed of the testimony of the Lord. q.d. he that hath received the Spirit aright in laying on of hands hath an habitual intention to confess without blushing against all oppositions whatsoever or at least it is his duty so to have 2 The Spirit is a free agent dividing to every one severally as he pleaseth 1 Cor. 12.11 to one is given a word of wisdom and knowledge to another strengthning grace to another comfort to another power to resist temptations to another constancy the Spirit knowing what grace is most wanting to his people in a right receiving of an ordinance is wont to help herein Yet know that laying on of hands is not all this ordinance or the principal part thereof but prayer is the principal So much Melchiades de consecra dist 5. The holy Spirit gives beauty in Baptisme to innocency in confirmation he performes an increase to grace Chemnitius cites some sentences out of the ancients as out of Urban All believers by the laying on of the hands of the Bishops ought to receive the Spirit after Baptisme that they may be found full Christians and he the same person gives to confirmation these prayers that we may become spiritual that the heart may be enlarged to wisdom and constancy that we may be wise to discerne good and evil to resist malice to resist wicked desires that we being kindled with the love of eternal life may be able to lift up our mindes from earthly to heavenly things Clemens saith a person Baptized receives the seven forme grace of the Spirit else in no wise can he be a perfect Christian nor have a place among the perfect Although he have been Baptized after he shows what he means hereby viz. a spirit of wisdom and understanding a spirit of counsel and strength a Spirit of knowledge-and godliness and fill him with the fear of God So much the compilers of the Common Prayer-book thought who after they had acknowledged laying on of hands ought to be retained saying we make supplication unto thee for these children upon whom after the example of thy holy Apostles we have laid our hands to certifie them by this signe of thy favour and goodness towards them come to adde that they apprehended an increase of grace to be conveyed therein as in the first prayer of confirmation appeareth in these words Almighty God who hast vouchsafed to regenerate these thy servants by water and the holy Ghost and hast given unto them forgiveness of all their sins strengthen them O Lord with the holy Ghost the Comforter and daily increase in them the manifold gifts of grace the Spirit of wisdom and understanding the Spirit of counsel and Ghostly strength the Spirit of knowledge and true Godliness and fulfill them O Lord with the Spirit of thy holy fear Amen And then the Bishop laying on his hands said these words Defend O Lord this child with thy heavenly grace that he may continue thine for ever and daily increase in thy holy Spirit more and more untill he come to thy everlasting Kingdom And in the rubrick after confirmation none were to be admitted to the Lords Supper till such times as they were confirmed Object But if the Spirit be conveyed in Laying on of Hands let us see a Promise of God for it that an increase of the gifts and graces of the Spirit shall be given therein Answ A command of God is enough to receive an Ordinance though there were no Promise annexed concerning benefits herein Now I have before proved a command 2 Some
gained yet not to preach onely to many for vvhere the Gospel comes but now and then people are apt to receive it vvith more relish as in fishing so in preaching in fresh vvaters vvhere the net is cast seldome there is now and then the greatest draught of fish so where the Gospel comes but seldome persons often highly esteem it vvhiles the commonness of Manna begets a loathing of it Besides poor people in Villages have not so much proud arguments against the Gospel as those who live in Cities have Let no man think himself too good to preach in Villages considering the Lord Christ hath gone before herein and considering the vvorth of a soul Christ vvas both a Catechist of and a Preacher to poor Country people Peter and John preached in the Villages of the Samaritans Acts 8.25 Preaching the Gospel of the Kingdome So called because the subject matter of it is to hold forth the Kingdome of Grace and Glory 2 Because it holds forth the means thereunto See Matth. 4.23 Mark 4.11 Col. 4.11 Healing every sickness and every disease There 's a distinction betwixt sickness and disease Sickness is any distempered inequality of humours whereby the body is more or less disabled from its proper service Disease is some malady that affects us in one kinde as fever consumption Christ healed all these 1 That persons might see his divine power while no sickness nor disease was too hard for him 2 That having their bodily maladies cured they might seek to him for their souls V. 36. But when he saw the multitudes he was moved with compassion to them because they fainted and were scattered abroad as sheep having no Shepherd Moved with compassion Though they had Pharisees and Lawyers yet they studied their own profit not the good of the flock eating the fat and clothing themselves with the wool but did not feed the flock the diseases did they not strengthen nor heal that which was sick nor binde up that which was broken nor bring again that which was driven away Ezek. 34.2 3 4. They put on a pretence of Religion for gain sake and were distracted into miserable parties They profest themselves to be guides of the blinde the light of them that were in darkness the instructors of the foolish Rom. 2.17 18 19. but they were not so for they corrupted the Law and were partial therein making void Gods commands by their traditions Now Christ considering all this was moved with compassion towards these poor people whose condition was sad having none to break the bread of life unto them Their sad condition is seen 1 In what danger is the City when it hath no Seer the body when it hath no eye It 's not enough for children to have a loaf of bread by them but some must divide it unto them 2 Because of natural ignorance Man naturally is like a sheep gone astray Isai 53.6 which brings not it self home unless it be sought Luke 15.4 the Eunuch could not understand without some guide Acts 8.30 3 The flock is in danger to be torn by Wolves Acts 20.29 Use 1. Be exhorted from Christs example to have compassion to the souls of men Grounds hereof 1 The preciousness of the soul more worth then a world because a world cannot redeem it A mans soul is himself Luke 9.26 What should it profit a man to gain the whole world and lose himself If thou losest thy soul thou losest thy self We have 2 hands eys ears if we lose one we have another but we have but one soul lose thy soul thou loseth thy self Our bowels yern to see a boat or ship full of passengers on sinking how much more to see a soul sinking into the pit of hell We weep and sympathize with them who are in bodily affliction Job 30.25 Did not I weep for him who was in affliction And shall we not sympathize with soul-miseries instances of yerning affections to the souls of men Samuel for Saul 1 Sam. 16.1 Jeremy for the King Queen c. Jer. 13.17 Paul spoke of sundry Professors weeping Phil. 3.18 Of whom I have told you often and now tell you weeping Christ wept over Jerusalem for their omission of a day of grace Luke 19.41 2 Consider what a loss the loss of one soul is It 's a remediless loss therefore such a love of soul we should have upon us that if any pains or study would save a soul if any cost or travel would do it if denying a mans credit profit ease or pleasure if stooping and laying our hands under the feet of souls would do it if prayers and tears and sweating our selves to death would do it if sacrificing our lives to stinking prisons howling wildernesses and burning flames would do it we should not think any thing too much to the saving of one soul 3 It 's the highest degree of alms We all yern towards perishing bodies let us also to perishing souls yea it 's such an alms as every one can give as Peter and John said Silver and gold have I none but such as I have give I thee Because they fainted As the bodies of men faint when nourishment is withdrawn so also do souls And were scattered abroad as sheep having no Shepherd As sheep expose themselves to the prey of Wolves and wilde beasts and cannot bring themselves home unless the Shepherd gather them home Psal 119.176 I have gone astray like a sheep seek thy servant so it is with men by nature God must seek them and bring them back yea he must keep them in with his Shepherds crook and defend them Now this poor multitude had not such Shepherds but such as onely sought themselves and not the good of the sheep V. 37. Then saith he unto his Disciples The harvest truly is plenteous but the labourers are few V. 38. Pray ye therefore the Lord of the harvest that he would send forth labourers into his harvest The harvest truly is plenteous By harvest he means multitudes of people who were ready to receive the Gospel Joh. 4.35 The fields are white ready to harvest They were ready to receive the doctrine of salvation and so to be brought into the barne of the Church Christ hereby inflames the minds of the Disciples to go out to preach Herein are two arguments 1 The good success former Prophets and teachers had that their doctrine took root and grew up to a harvest 2 From the easiness of the work it was in a great measure made ready to their hand being come to a harvest As Corn perishes if it have none to gather it so people of good affections if they have none to build them up The labourers are few Obs 1 The office of a preacher is to be a labourer 1 Thess 5.12 13. Know them which labour among you and are over you in the Lord 1 Tim. 5.1 Hence a minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under-rowers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Lord to remember his kindnesses he had done for the house of the Lord and the offices thereof Neh. 13.14 and for the consecration of the Sabbath he concludes Remember mee O my God concerning this also and spare me according to the multitude of thy mercy See he begs sparing from God in his best services Psal 143.2 Enter not into judgement with thy Servant The very servants of God cannot stand in judgement by their own righteousness 4 Paul after conversion desires to be found Having Christs righteousness upon him and not his own at the day of judgement Phil. 3.9 The dangers of those who seek to be righteous by their own righteousness are 1 So long as thou stablishes thy own righteousness thou wilt not submit to Christs righteousness Rom. 10.3 4. They being ignorant of Gods righteousness and going about to stablish their own righteousness have not submitted themselves to the righteousness of God In the world the Law and works are so to be urged as if there were no promise but Christians are so to be taught to live as if there were no Law Luth. By grace we are made heirs the works which follow do not make us heirs or sons but are done of heirs and sons to testifie thanksgiving and obedience Luth. in Psal 130. A person will not seek out for a Phisician till he feel himself sick Matth. 9.13 If thou puttest thy deliverance from sin and wrath upon the performance of that righteousness the Law commands as any cause thereof thou makes thine own righteousness as great an idol as can be because thou makes thy righteousness to be that which Gods righteousness onely is and as thy righteousness will speak thou wilt have peace or bitterness this is in effect to make our own righteousness our Mediator Suppose your righteousness were a fullfilling of the whole Law one point excepted that very failing makes you guilty of the breach of all the rest and when men stand guilty before God Jam. 2.10.11 shall they plead that which is guilty to finde acceptation In the business of justification no man can enough remove the Law out of his sight and behold the promise alone Luth. Tom. 4.103 Bernard and other Doctors when they are out of disputation teach Christ purely but when they go into the field of the Law they so dispute as if there were no Christ at all Luth. in Psalm 130. The best righteousness we ever performed is not able as a deserving cause to turn away the least sin or wrath or to procure the least favour from God Gen. 32.10 I am less then the least of thy mercies said Jacob onely God having promised these mercies of his free grace we are in the use of means to seek hope for and expect a conveyance of them Quest But doth not our righteousness move and melt the Lord and prevail with him to do this or that good for his people Answ No It was not Hezekiahs prayers and tears Cornelius his prayers and alms Daniel his prayer and fasting Dan. 9.17 That melted and moved God but his own son hence Daniel prayes Cause thy face to shine upon thy sanctuary which is desolate for the Lords sake vers 17. Obj. But if we get nothing by our righteousness then we had as good sit still and do nothing Answ I overthrow it onely in point of satisfaction to divine justice in point of merit If works alone be taught as it happens in the Papacy faith is lost if faith alone be taught presently carnal men dream works are not necessary without the cause of justification No man can enough commend good works Who can enough declare the profit of one good work which a Christian doth from and in faith It 's more pretious then heaven and earth therefore the whole world in this life cannot give a worthy reward for such a good work Luth. Tom. 4. fol. 109. But for righteousness as it is one with uprighness I establish it Psalm 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart See whom he calls righteous even them whom he calls upright Psalm 125.4 Do good to them that are good who are they even them who are upright in heart yea further God will crown the righteousness of his servants 2 Tim. 4.8 henceforth there is laid up for me a crown of righteousness and not to me onely but to them also who love his appearing yea the righteous shall shine in the Kingdom of their father Matth. 13.43 And God hath a special eye of providence over such 1 Pet. 3.12 The eyes of the Lord are over the righteous and his ear is open to their cry See Gods care of righteous Noah Gen. 6.8 9. and of Lot 2 Pet. 7.8 9. 2 Moreover we ought to look upon our performances of prayer fasting baptisme supper c. as the ordinances of God wherein the Lord hath appointed us to meet with him and wherein he will make good the things he hath promised therein Esa 64.5 Thou meetest him that rejoyceth and worketh righteousness He comes with his handfull and poures out that which his own freeness hath engaged him to do for us Good works are no other thing then thanksgiving they are not done for righteousness but for witness they please not God simply for themselves but for the person believing Luth. We do confess our sins to him but what is the ground of forgiveness not our confessions prayers or tears but his own free grace because he delights in mercy Mic. 7.19 3 It 's base selfishness when thou wilt do no righteousness but for thy own sake who if thou shouldest know before hand thy righteousness would get thee nothing wouldest sit still and do nothing quere whether such a man had not indeed as good sit still and do nothing 4 Righteousness of sanctification and uprightness is evidential in point of assurance 2 Pet. 1.6 7 8 9 10. 1 Tim. 6.17 18. 5 To testifie our thankfulness Rom. 12.1 2 Danger by establishing thy own righteousness thou unthrones Christ of the principal part of his Office which is to be the righteousness of his people Jer. 23.6 Rom. 5.17 18. By the obedience of one shall many be placed righteous It s Christs Office to place persons at his Judgement seat righteous hence some read it constituentur This mistery was shadowed Exod. 25.17 18 19. The Law or Testimony was to be put in the Ark and the Mercy-seat was to be set upon the Ark v. 21. Christ is this Propitiatory or Mercy-seat Rom 3.25 1 John 2.2 Let us not take the Law out of the Ark as our righteousness but cast our eye upon the Mercy-seat which covers the Ark and Testimony 2 Use Consolation to the Saints that though made infamous by the world God counts them righteous our Principal comfort is that Christ takes away our filthy garments and gives us the righteousness of his Son Zach. 3.4 That all accusations that Satan can put
receive them and relieve them even those who are the meanest members of his body Even as Rebecca when she entertained Eleazar Abrahams servant Gen. 24.17 and gave him water obtained a great reward so shall those who receive the little ones of Christ and give a cup of water to them In the name of a Disciple That is because he is my Disciple and cleaves to my Doctrine because he believes in me and belongs to Christ as Mark hath it cap. 9.41 This looking at Christ in the intention of the giver doth prove the rectitude and lustre of the action it nobilitates and commends it so that it 's done to Christ which is bestowed on a Christian and so Christ interprets it Mat. 25.40 If you do it upon other account as because he is your Tenant Servant Kinsman Friend though it may be an act of natural mercy yet doth not Christ esteem it as a kindness done to him In all our hospitality in general and for this in special ought we to eye Christ Learn we then that our deeds are esteemed of God according to our minde and intention provided the minde of the Intender be enlightened in his duty Verily I say unto you he shall in no wise lose his Reward The world will hardly believe that the meanest service done to Christ his Disciples will be acknowledged according to the intention and ability of the giver and that such action of so small valuation shall be rewarded hence Christ confirms it with an Asseveration Verily I say unto you he shall in no wise lose his Reward Yet shall he not have such a Reward herein as if the same were done to a Prophet God hath rewards affixt to all the services done for him but to some greater than other yet not by way of merit but of free grace as the Apostle saith 1 Cor. 3.8 Every man shall receive a reward according to his own labour which reward flows not from any compact or from any commensuration but from Gods free grace Reward doth not always presuppose Merit as its correlate but onely labour or some preceding action Sometimes the reward is inferiour to the work as when a man works hard for a covetous person who rewards slenderly sometimes the reward is as much as the work this reward presupposeth merit sometimes the reward is far greater then the work as for a Prince for an hours service to give a man 10000 pound a year such is all our obedience in respect of that superabundant weight of glory Hence this reward is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift Rom. 6.23 because all our works how great soever have no commensurate or proportionable value being compared with the reward Hence the reward of glory is called an inheritance which doth not presuppose any desert The Apostle saying The wages of sin is death doth not say eternal life is the wages of holiness but calls it the gift of God Rom. 6.23 Observe these things 1 The meanest service done to the meanest of the servants of Christ shall be acknowledged by Christ Matth. 25.36 Even Goats hair was not rejected when brought to the Sanctuary 2 There is a free gracious reward that God hath in store to distribute to them that receive persons because they belong to Christ 3 The Lord in the actions of Christians looks much upon the sincerity of their actings Zach. 7.5 To whom did ye fast did ye fast to me God not onely looks upon the sincerity of a King as Hezekiah Isai 38.3 5. but also of a poor servant Col. 3.22 23. q. d. Deceitfull servants have a double heart sincere servants have a single heart Reas 1 Because what is done in sincerity is done to God Zach. 7.5 This was Hezekiah's end Isai 38.3 Rev. 2.13 If I might have my wish I would chuse the basest work of a servant-maid before all the victories and triumphs of Alexander and Caesar Why Because here is God there is the devil the matter of the work is the same but the kinde and difference infinitely diverse Luth. in Gen. 29. He means it of works done in sincerity 2 Because sincere persons in what they do endeavour to approve themselves to Christ 2 Cor. 2.17 We are not of them who huxter the word of God but as of sincerity but as of God in the sight of God speak we in Christ 2 Cor. 4.2 commending our selves to every mans conscience in the sight of God 2 Thes 2.4 So we speak not as pleasing men but God which trieth our hearts 3 That so he may either condemn or crown the action condemn it if it shall onely have a pretence as in Jehu's destruction of Baal who did it not out of hatred of idolatry but to get a Kingdome See Hos 1.4 Hence Jehu is charged with murther I will avenge the bloud of Jezreel upon the house of Jehu or crown it when it is done in sincerity as in Cornelius prayers and alms Acts 10.2 Use Information what kinde of services we must bring unto the Lord even such as are sincere Imitate Nathaniel to be Israelites without guile Joh. 1.47 If we pretend love to the Lord let it be in sincerity Ephes 6.22 if we feed the flock of God let it be out of love Joh. 21.15 if we preach or take the oversight of a flock let it be willingly 1 Cor. 9.17 1 Pet. 5.2 Think not any thing well done wherein thou canst not appeal to God in the doing thereof when we come to die those things will comfort us most wherin we have had most respect to God and least to men It 's not the greatness of services we do but the truth that God accepts where there is sincerity though there may be diverse failings God knows how to overlook them See 2 Chron. 30.18 19 20. and Asa 2 Kings 14.15 2 Exhort 1 To strive to be sincere in what thou doest 1 The most glorious actions thou canst do are abominable without it Isai 66.3 He that sacrificeth a Lamb as if he cut off a Dogs neck why Because not done to God Matth. 23.29 Christ pronounces a wo on those who builded the tombs of the Prophets and garnished the sepulchres of the righteous why Because they did not do it out of love to holiness to keep the memory of holy men alive but to cover their malice against Christ 2 Cor. 10.18 2 Sincerity differences the actions of one man from another Sundry gross hypocrites have done actions outwardly glorious as Amaziah 2 Chron. 25.2 Jehu 2 Kings 10.28 29 31. Those who preacht Christ out of envy Phil. 1.16 Cain sacrificed as well as Abel Ezekiels worldly hearers came to hear as well as others Ezek. 33.31 3 The conscience is not satisfied in any services save those which are done in sincerity Now every man ought to please his conscience so did Paul in his preaching Gal. 1.10 Hence he had comfort 2 Cor. 1.12 Our rejoycing is the testimony of our conscience 4 God is of a spiritual