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
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
God 2 Cor. 7.9 3 Reformation Jon. 3.10 No man begins a new life that repents not of his old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post sactum sapere opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Doctrine was preached by Christ Matth. 4.17 by Paul he testified Repentance towards God from whom we have gone astray and faith towards Jesus Christ as the way of our return unto him Acts 20.21 In Repentance there is a Transformation or turning from Darkness to Light and from the power of Satan to God that they might obtain Forgiveness Acts 26.18 Sometimes Repentance is divided into 1 Mortification or dying to sin Heb. 6.1 1 In the reign so the Apostle How shall we that are dead to sin live any longer therein Rom 6.1 2. 2 In the Reliques this is gradual step after step 2 Cor. 4 16. As the outward man is perishing the inward man is renewing penitent Souls are purg'd to bring forth more grace and less sin John 15.2 2 Vivification or living to God of this see Rom. 6.11 13. 2 Cor. 5.13 The Fruits of this Repentance are besides those mentioned 2 Cor. 7.11 as care of pleasing God in all things and fear of offending him in any thing Gen. 39.9 Indignation against all sin especially our own Isai 30.22 Hosea 14.3 8. Zeal of God's glory rejoycing to see his Name glorified and mourning to see it dishonoured What are all the Palaces of the World to a contrite heart yea Heaven and Earth seeing it is the Seat of Divine Majesty Luth. Tom. 3.457 Psalm 119 139. and others mentioned there there are also 1 A shunning occasions of Evils Gen. 39.10 2 An hatred of all sin as being contrary to that Life we live Psalm 97.10 3 A sadness and grief of heart for sinning against such a Father Psalm 51.3 Luke 15.17 18. The Soul wishes O that it were to do again I would never have done it neither is this onely in the first Repentance when we first turn to God but in the repeated acts thereof after any slip or backsliding 4 Heart-bleeding Confessions that the Soul doth not onely historically but meltingly declare his sins to the Lord Psalm 38.17 5 A forsaking of all sin Isai 55.7 8. Mead in loc Diatr par quar Prov. 28.13 To have sinned condemns not but not to repent this condemns For the Kingdom of Heaven is at hand That is the Kingdom of the God of Heaven so interpreted Dan. 6.24 The Heavens do rule that is the God of Heaven rules Luke 15.18 I have sinned against Heaven that is the God of Heaven The Baptism of John was it from Heaven or of Men That is from God or men Matth. 21.15 This Kingdom is not outward like the Kingdoms of the World having power over the Body nor of this World for then would his Servants fight to defend it John 18.36 Not stablished by Armies Swords and Garisons but a spiritual Kingdom within us Luke 17.21 Sutable to those spiritual invisible Enemies we war against who now and then employ wicked men in their Service who are but the Horses in the Devils Battels the Devils and the Angels being the Riders This Kingdom is partly militant fighting against Devil World Flesh partly triumphant 1 Cor. 15.24 Christ then ruling till he have put down all power This is called the Kingdom of Heaven 1 Because the King thereof hath his Throne in Heaven 2 Because the beginning thereof is from Heaven not from Earth 3 Because it 's governed by the power of Heaven not by earthly Magistrates Is at hand This Kingdom is said to be at hand as a Woman with childe when her tenth Moneth is come may truly say her Travel is at hand so might the Baptist say when the last Weeks of Messiah's Weeks was begun the Kingdom of Heaven was at hand To understand which consider Dan. 9.14 Seventy Weeks are determined upon thy People and upon thy holy City to finish transgression and to bring in everlasting righteousness and to seal up the Vision and to anoint the most holy The meaning is the Jews counted their years by sevens every seventh year being a year of rest for the Land and so called a Sabbatical year according to which Account the Angel tells Daniel that seventy of those Weeks of years were allotted for the standing of their Temple and Common wealth when both should be restored again after the Captivity which make in all four hundred and ninety years Now these four hundred and ninety years being expired as appeared by the coming of the Messiah and Jerusalem being destroyed within forty years after John might very well say the time was at hand V. 3. For this is he that was spoken of by the Prophet Esaias saying The voyce of one crying in the Wilderness Prepare ye the way of the Lord make his Paths straight The Baptist gives a Reason why he preaches Repentance and that in the Wilderness because he is that voice of one crying in the Wilderness prophesied of by Esaias cap. 40. and commanding that a way should be prepared for the Messias now come in the flesh by repentance This is the same with John 1.23 I am the voice of one crying in the Wilderness Prepare ye the ways of the Lord The literal sense was that the Jews in captivity in Babylon would prepare themselves to return into Judea though the Countrey of Judea were waste and the Journey long because all Impediments were to be removed by the bounty and kindness of King Cyrus whom God stirred up to shew mercy to the Jews but mystically he sets forth the Deliverance of Gods People from sin and death by Christ The way of the Lord That is 1 Do not cause any block by absenting from the present proffers of grace 2 Believe and hope and receive this Son of God who is now offered to you and the tenders of grace that your wills may not be contrary when he calls Matth. 23.37 John 5.40 Apoc. 3.20 Make his Paths straight That is by walking in an universal obedience both by doing and suffering that we may not turn out of the way of duty because of dangers and hazards Prov. 4 25. Let thine eys look right on and let thine ey-lids look straight before thee as a man that winks with one eye taking level at a Mark that seems not so much to see with his eys as with his ey-lids Heb. 12.13 Make straight paths unto your feet avoiding all crooked walkings because of the cross lest that which is lame be turned out of the way Whiles a poor Soul goes out in crooked paths it is with him as with a Traveller who going out of his way arrives not without some difficulty at his Journeys end V. 4. And the same John had his Raiment of Camels hair and a leathern Girdle about his Loins and his Meat was Locusts and wilde Honey Here John is set forth from his Apparel and Feeding The Law of the Nazarites was to consecrate themselves to God
shoes Matth. 3.14 Luke 3.22 4 Spiritual conviction that the spirit let us see our worthlesseness Rev. 3.17 q.d. thou art but thou knowest it not that thou art poor and blinde and naked Joh. 16.10 he shall convince of sin so that as the sun gives a light whereby we behold as the gloriousnes of the sun so the loathsomness of the dunghil so the spirit convinces of our own vileness and his own fulness 5 Present to your selves abasing considerations as What was I before I had mercy how unprofitably spent I my time what will these glorious things of the world be in time to come wherein we are apt to be conceited when heaven and earth shall be on fire since we were called how have we discredited our profession how barren and watchless are we how short are we of that we might have been 6 Believe the promises made to souls poor in spirit I will look to him that is poor and of a contrite spirit Esa 66.2 Yea dwell with him and revive him Esa 57.15 yea Christ came to preach glad tidings of the gospel to such Luk. 4.18 Matth. 11.3 Rev. 2.9 I know thy poverty but thou art rich God will feed such souls with grace and comfort Zach. 11.7 Luke 1.53 yea God will be a strength to such in their distress Esa 25.4 Psal 69.33 7 Look upon thy own wants and weakness the more thou seest them the more wilt thou trust in God Zeph. 3.12 From heaven did the Lord behold the earth to hear the groaning of the prisoner Psalm 102.19 20. I am poor and sorrowfull let thy salvation set me up on high Psalm 69.29 For theirs is the Kingdome of heaven That is both kingdome of grace Esai 61.1 For the poor have the Gospel preached to them Mat. 11.3 but especially the kingdome of glory is meant Luke 12.32 Matth. 25.34 though such persons are beggarly in their own feeling being sensible of their lack of faith love joy hope yet have they an interest in the riches of grace and glory We may apply this to comfort the poor in spirit who are full of miseries inward and outward The worlds proverb is Blessed are the rich because theirs is the kingdome of the earth but Christ pronounceth Blessed are the poor in spirit for theirs is the kingdome of heaven V. 4. Blessed are they that mourn for they shall be comforted By mourning Christ means such mourning as is for offending God whether it be by sighs groans or an inward grief of heart such persons though they may seem miserable in the eys of the world yet are they blessed 1 God is wont to make comforts to abound according to their sorrows 2 Cor. 7.6 God comforts them that are cast down and this proportionable to our sorrows 2 Cor. 1.5 7. 2 God is wont to bottle all their tears and sorrows Psa 56.8 Psalm 55. Consider how I mourn in my complaint 3 There 's a time coming when God will turn the mourning of Saints into dancing and their sackcloth into gladness Psalm 30.11 John 16 20. Ye shall weep and lament but your sorrow shall be turned into joy There is not onely a fountain of justification set open for such mourners now but a state of glorification hereafter Zach. 12.10 11 12 13 compared with Chapter 13.1 Hence see 1 The mistake of the world who think happiness to be placed in delights and pleasures and shun those things which may procure any sorrow or cross as confession of persecuted truths against this Christ saith Mourners shall be comforted 2 It 's consolation for distressed consciences If thou canst truly mourn for thy transgressions thou shalt be comforted Let what ever distress come upon an afflicted heart yet if thou canst mourn for offending God thou shalt be comforted 3. It 's consolation to persons who have afflicted estates in this world there 's a day coming when comfort shall come provided that with mourning for thy miseries thou specially mourns for thy sin Luke 16.25 Now he is comforted and thou art tormented Though thy comfort come not yet yet in Gods time it shall come They are not blessed who mourn for the loss of their wealth or death of their friends but they who mourn for offending God 4 In all our confessions and professed humiliations see that you do not declare them onely historically but mourn for them Psalm 38.17 I will declare mine iniquities and will be sory for my sin When thou prayes let thy heart mourn in prayer Psalm 55.2 When thou speaks of sin speak mournfully of it Now to move us hereto consider 1 God hath the joy of the Holy Ghost in store for mourners Esa 61.1 2 3. The spirit of the Lord is upon me to give the oyl of joy for the spirit of mourning and heaviness Saints seldome finde such comfortable revivings as when they are most mournful 2 This mourning is more comfortable then the lowd laughters of the world Properties of Mourning 1 Let it be continued that length of time may not wear it out length of time eats out worldly griefs 2 Universal That King that was sory for his consent to Daniels death Dan. 6.14 was not sory for his denial of the truth in refusing to venture all in a good cause Herod was sory for Johns death but could rejoyce in Herodias 3 After conversion as well as before It 's a vain opinion to think we need not sorrow after conversion and that a Christians state is altogether a state of joy Joy and sorrow may stand together in the soul but not about one and the same object joy in God and sorrow for sin 4 Let thy mourning be not onely in regard of the damning power of sin but principally in regard of the contrariety thereof to the nature of God and to the nature of him that loves thee Luke 7.38 compared with v. 48. Mary having a sense of Gods love weeps bitterly and washes Christs feet with her tears 5 Let it be joyned with faith First Christ looks upon the soul and gives some testimony of his love to it and then the soul looks on Christ with a sad heart Matth. 26.75 Christ first lookt on Peter then he went out and wept bitterly It s the nature of faith to apply the wounds and sorrows of Christ unto it self Esa 53.5 thence follows mourning Zach. 12.10 6 This mourning for sin is the greatest hence resembled to the mourning for an onely son when dead Zach. 12.11 to the drawing of water 1 Sam. 7.6 as if it had been in buckets The ground whereof is because they apprehend sin as the greatest of evils 1 Because it is the cause of all evils Deut. 28. 2 It keeps off the greatest good 3 It cannot be purged away but with the greatest price even Christs bloud 4 There 's more evil in sin then in any thing hence followes 1 A resolution not to meddle with sin as Jehoshaphat when he had smarted by joyning with Ahab in sending out a
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
of his humane Nature for his divine Nature is unspeakable Isai 53.8 3. For as much as Generation is taken for Life Gen. 6.9 Noah was perfect in his Generation that is in all parts of his Life hence Matthew intends to set down the Life of Christ Of Jesus Christ that is here is the Generation not of a common man or an ordinary Noble-man but of Jesus Christ Jesus signifies a Saviour Christ signifies Anointed for he was anointed King Priest and Prophet of his Church Heb. 1.9 The Son of David the son of Abraham the Evangelist names two of the most excellent Progenitours of Christ because the Promises of the Messiah were especially made to these for the Jews knew that the Messias they were to believe on was to descend from the Linage of Abraham and David David is set before Abraham not because he was before him in Faith but in kingly Dignity and though the Jews were counted the children of Abraham yet the Messias was called the Son of David Matth. 15.22 V. 2. Abraham begat Isaak and Isaak begat Jacob and Jacob begat Judas and his Brethren Here is a Description of Christ's Genealogy from Abraham to Christ in a direct Line Abraham begat Isaak Isaak begat Jacob Jacob begat Judas and his Brethren that is Jacob begat not onely Judah but the other eleven Patriarchs who were in a collateral Line the Evangelist goes no higher than Abraham to derive Christ's Pedigree because he counted it sufficient to shew that Christ according to the flesh was the Son of Abraham and David to whole Families the Promise of the Messias was bound Gen. 22.18 In thy Seed shall all the Nations of the earth be blessed 2 Sam. 7.12 13. When thou shall sleep with thy Fathers I will set up thy Seed after thee and I will establish the Throne of his Kingdom for ever V. 3. And Judas begat Pharez and Zara of Thamar and Pharez begat Ezrom and Ezrom begat Aram. The Evangelist goes on in the Line of Christ shewing Judah begat Pharez and Zara of Thamar he names four Women that were great Sinners as Thamar Bathsheba and Rahab and Ruth that was a Moabitess or Gentile because these Women were not joyned to their Husbands in an ordinary manner but an extraordinary Thamar deceitfully prostituted her self to Judah Gen. 38.10 to v. 27. Bathshâ—ba was first joyned to David by Adultery and then by Wedlock Salmon maried Rahab because she received the Spies Ruth maried Boas who had been a stranger in the Land of Moab and came back poor into Judea Christ that came to put away sin was born of Sinners to teach us what a vanity there is in Pedegrees in any Pedegree should we look some Generations past there are some wicked and scandalous Judah begat Pharez and Zara Gen. 38.28 29 30. Pharez begat Ezrom called also Hezron Ruth 4.18 1 Chron. 2 5. Ezrom begat Aram called Ram Ruth 4.18 V. 4. And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat Salmon and Salmon begat Boas of Rachab and Boas begat Obed of Ruth and Obed begat Jesse These Generations are fetcht out of Ruth 4.18 Qu. How could Salmon mary Rahab being a Harlot and a Stranger seeing it 's said Deut. 7.3 Thou shalt make no Mariages with them Also Deut. 23.17 There shall be no Whore of the Daughters of Israel Answ She had been a Harlot but now was not Secondly it was not unlawfull to mary Strangers because they were Strangers but because they were Idolaters which she now was not Josh 2.11 Exod. 34.16 Take not of their Daughters to thy Sons lest they make thy Sons go a whoring after their Gods The same we may say of Ruth though a Moabitess Thy People shall be my People and thy God my God Ruth 1.16 Obed begat Jesse Maldonate moves another Question Quest How it could be that betwixt Salmon and David there could come betwixt them onely three men 1 Kings 6.1 when 366. years came betwixt for the Temple began to be built in the 480 year after the People came out of Egypt and the fourth year of Solomon's Reign so that take out the four years of Solomon's Reign and the seventy years of David's Life and the forty years the People were in the Wilderness before they past over Jordan to take Jericho the remainder will be 366. years Answ It 's not incredible that four men of that time wherein man's life was so extended by nature and temperance should live 366. years for Salmon marying young with Rahab they might all live under an hundred years and at the same time Moses though much spent in labour lived 120. years Deut. 34.7 V. 6. And Jesse begat David the King and David the King begat Solomon of her that had been the Wife of Urias Jesse was of low condition 1 Sam. 20.27 Saul called David the Son of Jesse by contempt yet was he the Root from which Christ sprang Isai 11.1 Begat David the King this word added for honour sake of her that was the Wife of Uriah to signifie that God did not repent of his Promise made to David because of his Adultery with Bathsheba V. 7 8. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa and Asa begat Jehosaphat and Jehosaphat begat Joram and Joram begat Ozias Joram begat Ozias three Generations coming betwixt 1 Chron 3.11 which were Ahaziah Joas and Amaziah who begat Ozias called also Uzziah 2 Chron. 26. and Azariah If you ask why these three were omitted It may be answered because Jehoram joyned himself to the house of Ahab and Jezabel taking Ahab's Daughter to Wife 2 Chron. 21.6 Now God had threatened to make Ahab's posterity like Jeroboam's 1 Kings 21.22 that is utterly to extinguish them Now a wicked man's Posterity is reckoned to the third or fourth Generation Exod. 20.5 If these three had been reckoned there had been seventeen Generations they are excluded because born of the seed of Ahab V. 9 10. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias and Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias Ozias begat Joatham he is said to become mighty because he prepared his ways before the Lord his God 2 Chron. 27.6 Jotham begat Achas he was an horrible Idolater 2 Chron. 28.2 3. He made molten Images for Baalim and burnt his Children in the Fire and sacrificed under every green Tree Achas begat Hezekias he was a Prince of strong confidence in God none of the Kings of Judah equalled him in this grace 2 Kings 18.5 6. and of much sincerity and brokenness of heart Isai 38.3 5. Ezekias begat Manasses who did after the abomination of the Heathen 2 Kings 21.2 build the high places which Hezekiah destroyed and worshipped all the Host of Heaven v. 3. and made his Sons pass through the fire and dealt with Familiar Spirits v. 6. but he humbled himself greatly for these and other evils 2 Chron. 33.12 13.
because no man could certainly shew him who or where that Childe was unless that he was of the House and Linage of David and born in the City of Bethlem hence he came to this bloudy Result that if he were in Bethlem or in any of the Coasts thereof Herod's Executioners should kill all the Infants therein and so him among the rest And lest there might be any errour in the Children he computed the time from the Appearance of the Wise-men and lest the Computation should not fully answer Herod adds something both above and below the Compute Two years old and under From two years old and under How Herod could gather all the Infants together is no difficulty seeing no doubt he had the like pretence that he had to the Wise-men some one or other specious pretence Macrobius writing the Jeasts of Augustus Saturnal lib. â— cap. 4. saith that when Augustus heard that by the Command of Herod the Children in Syria under two years old were slain and that in the company his own Son was slain said I had rather be Herod's Hog than his Son Joseph mentions also Lib. 17. Cap. 3. that the Pharisees foretold that it was decreed of God that the Kingdom should be taken from Herod and all his Offspring and past over to a new King for which cause he slew many of the Pharisees he slew also as Philo mentions the Sanhedrim or 72 Judges who were of the Family of David about the same time It 's thought he slew these Judges as a Preparative to his wickedness of Infant-killing that he might not give account thereof in judgment Now Herod deferr'd the killing of the Infants so long 1 That he might inform himself of the Rise Person Parents and Place of Christ 2 That he might obtain leave of Augustus to do it 3 That he might get a Catalogue of all the Infants names which was easie to get among the Jews that had Books of their Genealogies and perfect Registers in order to the Birth of the Messias Now perhaps this slaying their Infants might be some Judgment upon them for their not receiving the Son of God but causing him to lodg in a Stable Nor did Herod act all this wickedness without punishment for a little after he was taken with an insatiable Appetite of taking Nourishment sharp Ulcers of his Bowels also with a Rottenness in his secret parts which brought forth Worms a difficulty of Breathing and a drawing together of his Sinews which brought him into intolerable pain of which in a short time he died and a little before his death he secured sundry principal Jews and calling his Sister Salome and her Husband Alexander said I know these Jews will triumph at my death but if you will execute my Commands I will make them to bewail me those men that I have in custody as soon as I shall dy without delay kill ye that all Judea and every particular house even against their wills may bewail my death Euseb lib. 1. cap. 8. ex Joseph lib. 17. cap. 8. also lib. 1. cap. 21. The Coasts thereof or Territories A Territory is all those Fields which ly within the ends of every City so Grotius out of Pomponius the Lawyer I suppose he means the Liberties of every City we reade Matth. 15.39 of the Coasts of Magdala V. 17. Then was fulfilled that which was spoken by Jeremy the Prophet saying V. 18. In Rama was there a voice heard lamentation and weeping and great mourning Rachel weeping for her Children and would not be comforted because they are not Fulfilled that which was spoken by Jeremy Cap. 31.15 There the Prophet because the living Jews of Judah and Benjamin were not moved with their going into Captivity by a kinde of Prosopopeia he brings in dead Rachel bewailing their misery now because something like it fell out it may be said analogically to be fulfilled 2 Rachel was buried near that place where the Infants were slain Gen. 35.26 28 29. That therefore the Prophet might shew the tragicalness of that dolefull sight he brings in Rachel weeping as if the Misery both of the Captivity and of the killing the Infants were so great that the living could not sufficiently bewail it It 's usual in Tragedies to call up the spirits of dead persons In Rama Rama was a City in the Tribe of Benjamin Josh 18.25 Bethlem in part of the Tribe of Judah near to the Coasts of Benjamin Gen. 35.16 19 20. neither was Rama far from Bethlem Judges 19.13 compared with v. 18. The Prophet shews the mourning was so great that it should be heard unto the Tribe of Benjamin Rachel weeping for her Children By Rachel may be understood the Mothers of the Infants who by weeping and crying out did in vain endeavour to resist the Executioners whom Herod sent And would not be comforted It 's credible the Executioners in the Kings name excused the slaughter of the Infants and comforted the weeping Mothers that the King would recompense their loss with other benefits but they would not be comforted because they saw they were deprived of their most dear Infants Because they are not In vivis they are not alive To be is the same with to live Psalm 39.14 Before I go hence and be no more that is live no more Psalm 37.36 It 's said of a wicked man He passed away and lo he was not that is he was not alive Gen. 5.24 Enoch was not that is lived not among the sons of men here for God took him up to Heaven Quest But seeing the Son of Man came not to destroy but to save why would he suffer so many Infants so near allied to him in Bloud and Affinity to be slain for him Answ In the thirtieth Chapter of Jeremy the Prophet speaks comfort of restoring Israel by Christ so here Christ shews the way to his Kingdom was by a bloudy slaughter either actually or habitually It 's like these Infants were all saved because though their wills did not consent yet as soon as they came to knowledg in a glorified estate they did actually consent to have not onely done that but much more for Christ In the Gospel-times Salvation is by Destruction Life by Death Matth. 10.39 He that loseth his Life for me shall finde it eternally Now when these Infants could have no will to undergo their sufferings by reason of their not understanding the very suffering it self was a material Martyrdom for Christ the formality whereof was made up in the free grace of God Besides whereas Rachel Jer. 31.15 weeps for her Children and would not be comforted because they were not that is she feared the Promises of the Messias profited them nothing seeing they were so cut off from the Land of the Living the Lord answers her v. 16. Refrain thy voice from weeping and thine eys from tears for thy works shall be rewarded that is the work of the patience of the Mothers who willingly part with them for
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
That is from the Countreys placed beyond Jordan in respect of Calilee as Gilead Trachonitis Abilene and all that Countrey that fomerly belonged to Sihon and Og and the Countreys of Arabia which were the happy Arabia abounding with Spices and the rocky Arabia and the desert Arabia which was a Wilderness And from many other remote countreys so that a while after Christ his death Justin Martyr said There is no one kinde of Mortals whether Barbarians or Greeks or by what other names they be called either of the Hamazobians or Nomades that want a house and live in tents among whom by the Name of Jesus Christ crucified prayers and thanksgivings are not made to the Father and Creator of all things Justin cont Tryph. CHAP. V. WE have in this Sermon 1 The Preface v. 1. 2 The Sermon in the rest of the Chapter V. 1. In the preface observe 1 The Author of the Sermon viz. He that is Jesus 2 The place where it was in the Mount 3 The occasion seeing multitudes follow him 4 The persons he taught his Disciples 5 The gesture he used he sate 1 The Author of the Sermon viz. Jesus Christ wherein he propoundeth a new Law far more perfect then the law of Moses wherein there are divers things added for to this Thou shalt not commit adultery is added He that looks upon a woman to lust after her hath committed adultery with her in his heart instead of Thou shalt not kill He that shall say to his brother Racha shall be guilty of hell fire Is not the law of committing of Adultery safe to which the law of not lusting is added Tert. de pudicitiâ All conclude that Christs intent is to clear the true meaning of Moses and the Prophets which was corrupted by the false gloss of the Jewish teachers but it seems to me that Christ added some things not onely by way of explication but by way of rule and this he did as the Prophet of his Church whom we are to hear in all things Acts 3.22 2 The place where it was in the Mount Thither he went to spend the night in prayer in order to the calling of his twelve Disciples for this Sermon and that Luk. 6. was one and the same as appears by their matter and subject This Mount is supposed by Chorographers to be 〈…〉 saida and here Christ called his Disciples unto him and chose out of them Twelve whom he called Apostles and sent them forth to preach In the top of this Mountain Christ chose his twelve Apostles in the descent of the Mountain he preached this Sermon Both Matthew and Luke gather the chief points of Christian doctrine into one place 3 The occasion which was not onely Disciples but multitudes were there present Teachers should observe opportunities when to preach We may desire to preach among multitudes not for vain-glory sake but because where there are many its like some or more will be wrought upon 4 The gesture He sate Luke 4.16 He stood up and read his Text and then sate down and preached He sate among the Doctors hearing and asking them questions Luk. 2.46 being apprehended he told the multitude I sate daily with you in the Temple teaching Matth. 26.55 Christ taught sitting because it was the manner and custome of the Teachers of that Church so to do Matth. 23.2 The Scribes and Pharisees sit in Moses chair Luk. 5.3 He sate down and taught the people out of the ship Christ sate down either because he was weary in going up the Mount or because of the length of his Sermon which if delivered with amplifications would have wearied him standing and to shew that Preachers are not confined to one kinde of gesture but as Christ sometimes preached sitting sometimes standing so may they 5 Whom Christ taught viz. his Disciples who to prevent the multitudes that would have prest him stood near him Yet did he not onely teach them but also taught the multitude V. 2 3. And he opened his mouth and taught them saying Blessed are the poor in spirit for theirs is the Kingdome of God He opened his mouth That is Christ that had formerly opened the mouths of the Prophets now opens his own mouth Heb. 1.1 God who at sundry times and in divers manners spake unto the Fathers hath in these last times spoken unto us by his Son Blessed are the poor in spirit In these words two things are considerable 1 The happy and blessed condition of them that are poor in spirit 2. The reason of it For theirs is the Kingdome of heaven For the former Obs Poverty of spirit is a blessed frame of spirit But before I come to open this point let me lay down some cautions as 1 That Christ shews not by what means we may come to blessedness but onely the qualifications of them that do attain it as in Ps 15. in the whole Psalm much less doth Christ set down by what merits we obtain blessedness He shews what manner of persons he will have them to be who expect blessedness viz. poor in spirit mourners meek mercifull hungring after righteousness these are rather notes of blessed men than procuring causes of blessedness Such we are to put difference betwixt Scriptures that speak of the causes of blessedness such as these John 3.16 6.54 8.24 Psalm 32.1 and those that speak of the properties of blessedness such as Psalm 1.1 112.1 James 2.1 So that we see the meaning why Christ saith not Blessed are they that are redeemed with Bloud or blessed are they which believe in me because he would teach not wherefore we are blessed but who they are that are blessed Four things to be discust 1 What it is 2 Grounds of it 3 Trials 4 Means to it 1 What spiritual poverty is It 's whereby a poor soul having some grace sees a want of further grace and so goes for supply out of himself to find it in Christ There are two degrees of it 1 When we are convinced of our miserable estate by nature so that the soul desires to be otherwise then it is Joh. 16.10 2 After we are in Christ whence follows 1 Sight of emptiness in all things save Christ Phil. 3.8 compared with Christ the soul counts them dung 2 Self abasement Luke 18.13 the Publican cries God be merciful to me a sinner Phil. 3.8 Paul calls himself less then the least of all Saints 3 Earnest desire after the favour of God Esa 41.17 18. When the poor and needy seek water I will open rivers in high places and fountains in the midst of the valleys Take we notice of our poverty by nature we are not able to pay our debts and apt to be cast in prison for them Grounds of spiritual poverty 1 Else we will not come to Christ the prodigal came not to his father till he saw himself poor 2 This is the end of Gods permitting us to fall God left Hezekiah to try him that he might know all that was in
King cometh meek riding upon an Ass 2 Cor. 10 1 I beseech you by the meekness and gentleness of Christ 1 Peter 2 23 Isai 53 7 2 We have Saints commended for it Num 12 3 Moses was a very meek man above all the men of the earth Stephen Acts 7 60 Jer 11 19 3 It 's a great point of prudence to be of a meek spirit Jam. 3 13 q d a meek and a temperate carriage doth point out a prudent man 4 God hath promised sundry blessings to such as 1 Guidance and teaching in his way Psalm 25 9 2 Satisfaction Psalm 22 26 5 The infirmities and ignorance of those among whom we live Gal 6 1 We live not among perfect persons but among those who are apt to be overtaken with faults 6 Meekness will make our lives comfortable and pleasant This meekness hath these properties 1 It moderates anger impatience and revenge John 8 48 49 when the Jews told Christ he had a Devil he answers I have not a Devil with this caution that when Gods glory lies at stake then it speaks as in Moses Exod 32 27 who broke the Tables though a meek man 2 It shews it self by gentle answers and calm speeches Prov 26 11. Means to Meekness 1 Get poverty of spirit that you seeing your own wants and weaknesses may carry meekly towards others Gal 6.1 Restore him in the spirit of meekness considering thy self lest thou also be tempted 2 The ornament of this grace before God and men 1 Pet. 4.3 4. Hence it 's propounded to women instead of other ornaments 3 The wofull effect of a passionate frame of spirit Prov. 29.22 A furious man aboundeth with transgressions it 's apt to stir up strife 4 Consider we cannot walk worthy of our Christian calling without it Eph. 4.2 Walk worthy of the vocation wherewith you are called with all meekness 5 As to have the sea calm the windes must be quieted so to have a meek spirit we must mortifie our lusts Jam. 4.1 Whence come wars and fightings come they not hence even from your lusts Though you may lay the cause on something else yet turbulency of heart ariseth from pride impatiency envy revenge c. 6 Consider the times wherein thy self was sinful and outragious Tit. 3.2 3. showing all meekness to all men for we our selves were sometimes foolish and disobedient living in malice and envy and thou then stood'st in need of forbearing so do now to others Obj. But if we must be thus meek how shall sin be reproved and Gods glory preserved and sinners gained A. As a good Musitian must know when he must strike the string of a lower sound when of a higher so must a Christian wisely consider from due circumstances where is place for meekness where for holy anger hence 1 meekness must be with conservation of Gods glory as in Moses 2 With a due witnessing against sin in the compass of our callings both by reprehensions and punishments herein Eli failed towards his sons 1 Sam. 2.23 3 With an endeavor to amend the sinner by reproof Gal. 6.1 We must not let him lie being faln for fear of grieving him no more then we would let a man lye that hath broken his leg for fear of putting him to pain onely as the one is done by a gentle hand so should the other be by a meek spirit There may fall out times and places where the exercise of meekness may be suspended and other graces take turn as to make good musick all the strings must be in tune but it 's not for all to sound but some at some times must be silent that others may do their part and their sound be heard For they shall inherit the earth q. d. Whereas it may be said If we be thus meek we shall expose our selves to all losses Christ saith Nay such shall inherit the earth Obj. Such as revenge themselves and will put up no wrongs are rather Lords of all things Ans Though they be Lords yet the tumultuousness of their lives keeps them from a comfortable possession of any thing Some by earth understand heaven Psalm 27.13 hence heaven is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the land over against us see Psalm 142.5 thou art my portion in the land of the living q. d. ye meek are driven from your possession but you have a better in heaven He shall inherit the earth That is he hath not onely right to all at present 1 Cor. 3.22 All is yours but he shall partake of the new heaven and new earth 2 Pet. 2.13 They are not onely possessors of all by having contentation which is in stead of all but they shall actually reign on earth with Christ Apoc. 5.10 and hath made us unto our God Kings and Priests and we shall reign with him on earth Hence the text saith not the meek do inherit as if they had such a measure of earthly things as others or more but they shall have it for an inheritance Those that have followed me in the regeneration shall sit upon Thrones Matth. 19.28 the Kingdome and Dominion and the greatness of the kingdome under the whole heaven shall be given to the people of the Saints of the most high Also Heb. 2.5 Unto the Angels hath he not put in subjection the world to come there Saints have an inheritance To apply this 1 Comfort your selves in that small measure of earthly possessions As Abraham comforted himself that he should be heir of the world Rom. 4. though as yet he had not a foot thereof so should we comfort our selves in the promise 2 In all our spoil of goods when persecutors drive us from our possessions 3 In banishment whithersoever thou art driven thou art in thy own earth 2 Exhortation 1 Not to take any thing upon pretence of right to all for thou hast them but onely in promise 2 Moderate thy affections to the world thou shalt have earth enough one day be not like them Esai 5.8 They lay field to field that they may be placed alone in the midst of the earth 3 To have a greatness of mind in hope of these enjoyments Earthly heirs are apt to have greatness of mind and to swell because of their estates 1 Tim. 6.17 but let us have a spiritual greatness of mind to contemn the pomp of the world Eccles 2.11.4 To press after the qualification 4 To get weanedness of affection to present possessions knowing though now you have a right in them for a time yet they shall be given to others though you shall have your share if godly notwithstanding any assurance in law that they are made over to you and your heirs for ever 1 Cor. 7.30 5 To have your faith and hope raised up to the expectation of the promise of new heavens and new earth Esa 65.17 2 Pet. 3.13 6 To press after meekness in hope of this inheritance V. 6. Blessed are they which do hunger and thirst after righteousness for
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
as God comes in with it not otherwise 8 Thou shalt never finde rest in affecting earthly things inordinately Rest is the centre at which all intellectual natures as well as natural bodies aims at but worldly men finde no rest Other sinners sometimes finde rest from their lusts the Drunkard is not always drunk nor the unclean person always commits uncleanness but the worldling is still in the World morn and night the desires of such are compared to Hell Hab. 2.5 It 's there spoken of the King of Babylon who though he had gathered to him all nations and people yea and their treasures Esa 10.13 as one gathereth eggs that are left yet was his desire enlarged as Hell and could not be satisfied a true character of the worldlings desire which is boundless and endless Quest But may we not lawfully desire earthly things Answ I 'le show how far we may desire them 2 How far not 1 We may desire them with a desire of reference so far as they may be furtherances of us in our journey to heaven as Mr. Tindall the Martyr said I desire these earthly things so far as they may be helps to the keeping of thy commandements As a passenger when he comes to a river he desires a boat not simply for it self but to passe over for could he pass over any other way he would not regard a boat As the travailer desires his Inne not in reference to his Inne but to his home and as the Patient desires Physick in reference to health so we may desire earthly things in reference to God and a good conscience and that we may have more freedom to Gods service and that we may bring up our children as hopeful plants and that we may do more good to the Church of God 2 With a desire of subordination Lord saith the gracious soul give me earthly things yet not my will but thine be done God as a wise Physician thinks it expedient to keep his patient with a short dyet in order to cure his disease so the Lord sometimes keeps his people low to cure their pride and try their faith 2 We may not desire earthly things 1 In reference to our lusts Jam. 4.3 Ye ask amiss that ye may consume it upon your lusts Some desire them in reference to the lust of pride to bear down others to have what they will and do what they list that they may have sumptuous buildings and magnificent titles or in reference to revenge to crush those that shall affront them or in reference to excess and delicacy that they may fare deliciously every day 2 We may not desire them with vehement desires Many are so a Gog for the world as Balaam was for Balaks gold and Ahab was for Naboths Vineyard such desires are often granted in fearful judgement as the Israelites had the quailes which they lusted after He gave them their hearts desire but sent leanness into their soul Psal 106.15 They were not estranged from their lusts but while their meat was yet in their mouths the wrath of God came upon them Psal 78.30 31. Such desires stand need of purging not of satisfying This is a woful frame of heart Of such the Apostle speaks 1 Tim. 6.9 that they will be rich The rich hath nothing of his riches but what the poor asks of him food and rayment but I eat dainties the poor eats base but are not both fill'd the poor with base meat as the rich with dainties But saith the rich mine rellishes better thou knows not how that savours which hunger inflames I say not this to compel rich and poor to eat alike rich men use choice meats because thou hast been accustomed thereto use thou superfluities give necessaries to the poor Aug. de verbis Dom. Ser. 6. 3 We must desire necessities to superfluities Pro. 30.8 9. Give me neither poverty nor riches feed me with food convenient for me 1 Tim. 6.8 Having food and rayment let us therewith be content but in this provision we may have respect to the condition wherein we are set as Magistrate Prince Gentleman c. yet if God shall adde superfluities as the Prophet saith the Lord did to him Psal 23.5 Thou anointest my head with Oyl and my cup runs over as liberal Hosts in Judea were wont to entertain their guests we may receive these superfluities with thankfulness and are bound to do the more good therewith and withall know that many a gracious heart that onely desired necessities from God God in just wayes hath given superfluities to him Quest But what remedies against this love of the world Answ Taste the sweetness 1 of God 2 and of the water of life 1 Of God all comfort is primarily causally and originally in him in the creature it s effectively secondarily and derivatively Hab. 3.16 Though the Figg-tree should not blossom c. Yet will I rejoyce in the Lord. The cause why men step out to every creature is because they see not a fulness in God they are eager to lay up treasure here because they see not treasure there The creatures if God come not along with them are but as a member cut off from the body 2 Taste the sweetness of the water of life Joh. 4.14 Whosoever drinketh of the water that I shall give him shall never thirst He means not a natural thirst but a thirsting after the things of the world that is so greedily savorly and unboundedly as worldlings do A man that thinks he hath his sins pardoned and cannot be content therewith it 's a question whether ever he had it Mary having tasted the sweetness of grace grew remiss to the world Luk. 10.40 41. Was Solomon content with wisdom and we not content with grace and yet though God hath not promsed to make any individual man rich yet sometimes he casts in a portion of wealth to better the bargain You found your selves companions in the way he carries nothing thou art overburthened give him of that which thou hast and thou lessens the weight Aug. ibid. 2 Look upon the uncertainty of worldly things Solomon left Rehoboam a flourishing Kingdom in a matter of three or four dayes time he lost about two parts of three or more Eli was a rich man a Priest and a Magistrate his Posterity was driven to crouch for a piece of silver and a morsel of bread 1 Sam. 2.36 Men come to the world as to a lottery there 's many blanks for one prize for one man that gets the things of the world ten miss 3 Beware of Satans temptations who is wont to let us see the glory of the world but conceals the cares and troubles that attend outward things so he did to Christ Matth. 4.8 All the glory of the world as building furniture retinue brave apparrel Princes Courts are but as the flower of the grass or like the transfigured glory upon the mount which the disciples beginning to affect were overshadowed with a cloud How many
of danger Psalm 3.5 6. I will not fear ten thousands that have set themselves against me Psalm 27.1 2.46.1 2. 4 A mighty spirit of Prayer that will take no denial from God Matth. 15.28 The Woman of Cana would take no denial from Christ hence Christ says O woman great is thy faith 5 A comfortable apprehension of Death and Judgment which days are feared by weak Christians Luke 2.29 Phil. 1.23 6 To have a clear manifestation of Gods love without any questioning of his Estate Rom. 8.38 39. and thereupon to triumph in Gods love over all both sin Satan and afflictions Rom. 8.33 34 35 36 37. Quest Whether may not a man of great faith so decline that his faith may become weak Answ As some of weak have become strong so some of strong have become weak Heb. 11.34 Asa had a great faith that he feared not a Million of Ethiopians yet after became weak See 2 Chron. 16.7 8. yea so weak that we might question his grace did not the Scripture say His heart was perfect with God all his days 1 Kings 15.14 This is caused partly from want of the means of grace or disuse of them as want of Preaching Prayer and good company Shut up a strong man from food and diet him thus and his strength will decay Partly from falling into some sin against conscience Psalm 51.10 11. or a frequent giving way to ones daily corruptions without lamenting and reforming of them and partly from love of the World and multitude of worldly businesses hence many who have shewn much forwardness in their youth have decayed in their affections to the Lord and to his people V. 31. Therefore take no thought saying what shall we eat or what shall we drink or wherewith shall we be clothed 32 For all these things do the nations of the world seek after Here is a fifth argument against earthly sollicitude or carking because this inordinate carking for meat drink and apparel is proper to heathens which are ignorant of God and his providence and not to Christians who acknowledge and experience both The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a certain vehement desire As ye my disciples differ in your profession from the Gentiles see that ye differ also in your practice they are still carking what they shall eat drink put on but let your questions be how shall we live for ever Few of the heathens look for any happiness after death and therefore no wonder they are so eager after the things of this life but you are born to better things and called out from them therefore though you have great charge and perhaps but little means to maintain them though you have now and then a cross in the world do not you distrustfully say as they say What shall we eat c. For your heavenly Father knoweth that ye have need of all these things This is a sixth argument against earthly sollicitude taken from Gods fatherly care of you he knowes what your means and charge is what the hardness of the times the contingent charges that befall you he is a Father and therefore will not neglect his children an heavenly Father and therefore will give you the best of blessings he is also your Father one in whom you have a property what need you then doubt what childe is there that casts not his care upon his father It 's the fathers reproach if he either will not or cannot provide for his children will it not redound to Gods reproach when we shall be carking for our selves as if we had no God to care for us Psal 23.1 The Lord is my shepherd I shall not want If we could conceive God were our Father and we his children the world would be base to us with all its glory wealth and pleasures we would not be sollicitous for livelihood we would not be so confident earthly things being present nor cast away our confidence they being taken away Luth. Tom. 4.127 V. 33. But seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you We have heard of Christs dehortation from worldliness and carking now followes the exhortation to true care but seek ye first the Kingdom of God In the words 2 things 1 a duty Seek ye first the Kingdom of God 2 The promise All these things shall be added Seek ye first Threefold firstness 1 of time 2 of estimation 3 of opportunity He that forsakes opportunity shall be forsaken of it Opportunity is like a ship under sail to which you must call presently else it is gone Hannibal when he could would not destroy Rome after he could not when he would Though we are to give God our youth Exod. 22.29 Thou shalt not delay to offer the first of thy ripe fruits Prov. 3 9. Honour the Lord with the first-fruits of thy increase Eccles 12.1 Remember thy Creator in the days of thy youth And those that have been most eminent in grace have been wrought upon young Obadiah feared the Lord from his youth Samuel was called when a childe Timothy and many others and it is a mans honor to begin to know God betimes Yet this firstness is not all but we must understand a firstness of dignity and estimation that we prize spiritual things above temporal those temporal things are to be sought in order to the Kingdom of God Carnal men say seek money first and vertue afterwards But Christ sayes seek grace first if not we shall be as foolish virgins who too late sought for oyl Mat. 25. So that here is a seventh argument against distrustful care viz. all temporal good things are the rewards of godliness therefore cark not for them Psal 34.9 10. There is no want to them that fear him they that seek the Lord shall not want any good thing 1 Tim. 4.8 Earthly things are added over and above alluding to that 1 Kings 3.11 Because Solomon asked an understanding heart and not long life riches or the lives of enemies God gave him that which he did not ask over and above riches and honour The Kingdom of God and his righteousness The Kingdom of God as the mark righteousness as the way So Matth. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of God He that seeks the Kingdom of God above all other things and all other things for it need not be sollicitous for other things for they shall be added Also by Kingdom of God understand right and title to the Kingdom of God And his righteousness which is 1 Imputative righteousness of Christ which is also called the righteousness of God Rom. 1.17 Rom. 3.21 Rom. 10.3 2 The righteousness of sanctification as integrity of love hunger and thirst after doing Gods will innocency charity and all other graces Now that sanctification is called righteousness appears Deut. 6.25 It shall be our righteousness if we observe to
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
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