humours do on our stomachs it cloys us and makes us loath all spiritual food 6 Converse with them that are spiritual that have tasted heavenly things when we see them contemplate Christ and his benefits the soul reasons there 's some excellent thing in Christ and his benefits and in an holy life that takes up these mens mindes 7 We know not how soon these Dainties may be taken from us let us as those at a Feast who having neglected eating at the latter end fall to afresh While the Jubilee is take out a pardon while the Physician is present get out a Medicine imitate Joseph to lay up against a Famine no man ever repented the pains he hath taken for his soul but many have lamented their neglects 8 Exercise gets stomach Exercise in prayer in bearing crosses in resisting temptations will sharpen our affections to an holy life 9 In order to hungring and thirst get a tast of the sweetness of an holy life 1 Peter 2.2 He that hath tasted any sweet thing the more he hath tasted it the more he will desire it as in learning sweet meats c. Love the best life and custome will make it sweet to you 10 Rellish holiness Where there 's a rellish of any good thing we will the more desire it If we rellish spiritual things we will hunger and thirst after them Rom 8.5 They that are after the Spirit savour the things of the Spirit 11 Consider the durableness of this Food Other meat when it is eaten the sweetness is presently gone but holiness and Christ is a Food that endures to everlasting life John 6.27 All food else is perishing even the knowledg of natural and civil things yea the speculative knowledg of divine things the truths of God are the food of the soul but unless the goodness of truths be the food of the will and affections they are but perishing food In religious discourses all ornaments besides that which quickens and strengthens is but perishing food V. 7 Blessed are the mercifull for they shall obtain mercy Two things 1 A Proposition Mercifull men are blessed 2 The Reason For they shall obtain mercy Obs Mercifull men are blessed Reas 1 Such shall finde mercy with God 2 Tim 1.16 The Lord grant mercy to the house of Onesiphorus for he oft refreshed me the Lord grant unto him that he may finde mercy of the Lord in that day v. 18 Come ye blessed of my Father for I was hungry and ye gave me meat I was thirsty and ye gave me drink Matth 25.34 2 From the rules of contrary Merciless men are cursed why they finde no mercy with God The glutton would not give so much as the crums to poor Lazarus Luke 16.21 hence he could not get a drop of water to cool his tongue being in torments James 2.13 He shall have judgment without mercy that hath shewed no mercy Now as merciless men are cursed so mercifull men are blessed 3 All the good things that have been done for God are promised not onely to be acknowledged Philemon 6 Every good thing in you shall be acknowledged but also promised to be rewarded Heb 6.10 God is not unrighteous to forget your work and labor of love which ye have towards his Name in that ye have ministred to the Saints and do minister Prov 11.17 The mercifull man doth good to his own soul For application let it inform us of our duties The very Heathens praised it much more the Scriptures see the compassionate Samaritan Luke 10.30 ad 38 there 's a story of a man that fell among thieves for I do not think it to be a parable but a story the Levite and Priest past by pretending it 's like either the haste of their journey or the danger of their stay lest they should be robbed but the Samaritan he takes care of him 2 Exhortation to mercifulness 1 This is the way to lay up in store a good foundation against the time to come Luke 16.9 Make you friends of the unrighteous Mammon that is of your earthly goods so called because mostly found among unrighteous persons and most accounted by them and therefore it appears they are not the true good that when you fail of your Mammon or Wealth they may receive you into everlasting Tabernacles For so the word signifies 2 Cor 5.1 that is either the Angels may receive you or that the poor whom you have helped through their daily prayers for you may be instrumental for your admission into Heaven Luke 12.33 Sell that you have and give alms Some pretend they have no money but you have money-worth mercy is such a piece of service that you must sell corn and cattle in order thereto yea the necessity of Saints may be so great that lands and all must go Acts 4.37 What is the issue you will hereby provide bags that wax not old a treasure in the Heaven that faileth not 1 Ti 6.18 Be ready to distribute willing to communicate laying up in store for themselves a good foundation against time to come As if he should say The foundation of earthly things is a sandy and uncertain foundation and therefore build not upon it but lay up works of mercy in the bellies and backs of the poor these works of mercy are compared to a foundation because as from an hidden foundation the house riseth to a great height so from these good works the degrees of a glorious life ariseth Prov 11.17 2 Such mercifull men shall finde mercy with God where the Lord meets with a common objection most men are ungratefull and ready to lift up the heel against their benefactors however such shall finde mercy with God Eccles 11.1 Cast thy Bread upon the Waters and thou shalt receive it after many days also with men they shall finde mercy God bowing their hearts to favour mercifull men Psalm 112.4 to v. 10. 3 Mercy is one of the principal things which God requires hence it 's put before Sacrifice Matth 9.13 so that Sacrifice may be dispensed with that Mercy may take place hence it 's called one of the great points of the Law Luke 11.42 4 By mercifulness to others we become like to God Luke 6.36 If we do not resemble him in this but will be cruel and harsh we may look that God will so carry himself to us Psalm 18.25 Mat 18.32 33 he that was cruel for an hundred Pence himself being forgiven ten thousand Talents was cast into Prison till he paid what was due v. 34 35 James 5 11 The Lord is pitifull and of tender mercy 5 There is no love of God in us if there be no mercy 1 John 3.17 He that shuts up Bowels of Compassion how dwells the love of God in that Man 1 John 4.20 The Apostle with love to God joyns love and mercy to men He that loves not his Brother whom he hath seen how can he love God whom he hath not seen 6 It 's the note of God's elect
decree of God which he hath published for the nourishing the creatures Now Christ herein doth not answer to that which the devil kept silent which was the devil desired to know whether he were the Son of God or no but onely to what he spake which was to command that these stones should be made bread So that first Gods promises are not to be measured by the want of bodily things for God is able to make a new meat for us to live upon 2 When second causes are wanting we must not depart from the faith of a promise to be helped by a miracle but we must live upon that word for God will rather work a miracle then fail of a promise Every word That is every divine command whether general or special wherein there is an express or silent command of necessary things Moses to stir up the Jews to obedience of the Law tells them God would give them things that were needfull either by ordinary means or by extraordinary as he had done when he fed them with Manna which Christ applies to himself when the devil lyingly would make him believe that he should perish if he turned not stones into bread V. 5. Then the devil taketh him up into the holy City and setteth him on a Pinacle of the Temple V. 6. And saith unto him If thou be the Son of God cast thy thy self down for it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone Here is the second temptation wherewith the devil assaulteth Christ Then the devil taketh him and setteth him on a Pinacle of the Temple It 's questioned whether the matter were onely in vision Answ It was a real rapture of the body of Christ through the permission of God neither was this any disparagement to Christ for that the devil carried him through the ayr and set him upon a Pinacle neither is this any wonder that Christ should suffer himself to be so used seeing he suffered himself to be crucified of the Jews Now though the devil did so take Christ that he might be seen of all yet Christ as Aquinas observs did so invisibly act the devil not knowing it that he could be beheld of no man either by hindering the sight of his body or the sight of their eys Yet was the devil notably mockt for he thought if Christ were the Son of God he would not suffer himself to be taken up by him and carried through the ayr and thence he should know whether he were the Son of God or no but Christ concealing his Godhead suffered his body to be taken up by the devil and so frustrated the devils expectation and left him still in doubt Into the holy City He means Jerusalem called the holy City Matth. 27.53 the beloved City Revel 20.9 the City Jerusalem called Gods holy Mountain Dan. 9.16 the City of the great King Matth. 5.35 the City of God and Mountain of holiness Psal 48.1 And setteth him on a Pinacle of the Temple A Pinacle is the top of a building with a sharp point yet hath it some breadth upon it wherein a man may stand Others think the Temple to be plain with a battlement and so all their houses were commanded to be made Deut. 22.8 Thence Satan tempted Christ to throw down himself as if he should say Show by this miraculous fall to all that thou remainest not hurt that thou art the Son of God and so all the people will acknowledge thee for the Messias We see the devil hath no power to compell no not in the height of his temptation If thou be the Son of God cast thy self down A true voice of the devil The voice of God is to all believers as Paul speaks to the Jaylor Do thy self no harm but satan says cast thy self down All temptations of self-destruction come from satan Against these let us reason 1 We must not kill another much less our selves 2 We read not that Saints but wicked men to have kild themselves as Judas Saul Achitophel For Jonah and Sampson they did it by private motion or else prophetically they knew the minde of God And as Jonah was a Prophet so Sampson was like a good Captain that had rather die then his enemies prevail Some examples are heroical some Moral Heroical examples are which do not agree with laws An heroical man breaks the rule but doth not leave behinde him an example Luth. in Gen. 29. such was Sampson and Jonah in Heroical actions An example is of no force unless it be like in all things 3 Take heed of Satans reasons As its likely Satan brought this reason to Christ Thou dependest upon the providence of God in thy greatest hunger and want now depend upon the same providence in bearing thee up if thou fall down from the pinacle So Satan comes to many souls Make away thy self it s soon done the pain is quickly past thou art like to lie in anguish all thy life the longer thou lives the more will the score of thy sins be and thy torments in hell more If it be once done it will appear to be Gods decree and I hope thou wilt not be against the accomplishment of that if thou live longer thou wilt increase thy sins and make away thy self at last Do not then reason with Satan but pass easily from his suggestions by diversion of thoughts also slight them they oftener as some think go away by slighting then by force As its most safe to pass by a barking Dog and to contemn him so one way of overcoming is to despise Satans suggestions and not to dispute long with them so will they fall of themselves the more you rowl them in your minde the more vehement are they besides Satan can bear nothing worse then contempt Luth. Tom. 3.376 4 Labour to draw good out of such hellish suggestions and so Satan will be weary of such tempting as to spend the time with less sin with them then without them 5 Consider God will require blood at the hand of man Gen. 9.5 not onely at the hand of him that slays his brother but at the hand of a man self now if God require it what a wofull condition art thou in seeing if God enter into judgement for one sin with us we are undone 6 As souldiers are not to leave their station without the command of their Officers no more are we to go out of the body when we please Hierom speaks in the person of Blesella that kild her self I will not receive those souls which have gone out of the body against my will Job and the Apostles who were still under persecutions never thought to shorten their troubles this way and therefore though some heathens lookt on life as a banquet from which they might rise full and then go away or as a play which a man may leave when he list yet
1 That as such sufferings abound so shall consolations abound 2 Cor. 1.5 so that what ever they lose they have an hundred fold with persecutions Mark 10.29 30. 2 It 's no new thing to be persecuted Abel was persecuted of Cain 1 John 4.12 Isaac of Ishmael Gal. 4.29 As he that was born after the flesh persecuted him that was born after the spirit so it is now yea whosoever will live godly shall suffer persecution 2 Tim. 3.12 so that we are not to count fiery trial a strange thing 1 Pet. 4.12 Brother shall persecute brother Matth. 10.21 and three shall persecute two in the same family Matth. 10.35 3 In the greatest violence persecutors can inflict believers shall not be forsaken of God 2 Cor. 4.9 persecuted but not forsaken not tempted above strength 1 Cor. 10.13 2 Tim. 4.16 17. All men saith Paul forsook me but the Lord stood with me when he came before Nero that Lion Matth. 10.17 I le give you a mouth that all your adversaries shall not be able to resist 4 God is wont to deliver his people from persecuting hands Persecutions befeâ— Paul at Iconium Lystra and Derbe but out of them all the Lord delivered him 2 Tim. 3.11 God delivers 1 Sometimes by setting one wicked man against another Acts 23.6 7 8. the Pharisees contended against the Sadduces for the resurrection and so took Pauls part 2 Sometimes by making the earth to help the woman Revel 12.16 3 Sometimes by providing some City of resuge Matth. 10.23 If they persecute you in one City stye to another 4 Sometimes by death when the death of his Saints shall set forth Gods glory John 21.18 Means to suffer persecution 1 Get assurance of pardon Guilt makes a man cowardly What made Paul so to triumph Rom. 8.35 Why he had assurance of pardon v. 38 39. I am perswaded neither life nor death shall separate me from the love of God 2 Pray and endeavour for a patient frame of heart When great troubles and an impatient heart meet how hardly are troubles born when Christ had told them they must be betrayed by brethren and friends and be hated of all he bids them possess their souls in patience Luke 21.17 18 19. strengthened unto all patience Col. 1.11 that is to patience in all things Hence be contented to be emptied from vessel to vessel you know how to live with your estates but learn how to live without them Phil. 4.12 13. 3 Look that the cause you suffer for be good 1 Pet. 4.16 If any man suffer as a Christian let him not be ashamed 4 Strive not to meddle with much of other mens estates no more then for meer necessity so that if we lose for Christ we our selves alone may be losers for such debts in persecuting times will be apt to contract disquiet 5 Go in Gods strength Peter going in his own strength came to deny Christ Mark 14.29 30 31. how came Paul to stand when others shâ—unk God stood with him and strengthned him 2 Tim. 4.17 6 Get clearness of light When a man comes to suffer he will not go a jot beyond that he hath cleer light for Hâ—b 10.34 after they were illuminated they endured a great sight of affliction Though the heart be upright and cause good yet the person suffers fearfully for want of 〈…〉 7 Look upon God in his greatness and so shall you not fear men how great soever Psal 27.1 The Lord is my light and salvation whom shall I fear Mat. 10.28 Fâ—â—r him that is able to cast soul and body in to hell fiâ—e 〈◊〉 51.12.13 Wheart thou that art afraid of a man thâ—â— shall are and 〈◊〉 the Lord thy maker Heb. 11.27 Moses indured and was not affraid of the wrath of the king for he looked upon him that was invisible 8 Beware of the threats and flatteries of persecutors Be not scared with their threats Dan. 3.16 when they threaten fiery furnaces Lions dens nor yet allured with their flatteries Dan. 11.32 9 Be content to live in a low condition Many will comply to any thing because their spirits are so great they must live in such an height low conditions are crosses that must be taken up as well as other crosses Luke 14.26 27. 10 Either you must suffer with men for confessing truth or with God for denying it If it be the will of God its better that you suffer for well doing then for evill doing 1 Pet. 3.17 11 Get a holy resolution to choose persecution or any other affliction rather then to sin against thy conscience Job 36.21 Take heed regard not iniquity for this hast thou chosen rather then affliction 12 When thou choosest persecution rather then to sin against God the kingdome of heaven is thine as in the text Mens minds are apt to be broken and cast down in persecutions hence Christ promises a kingdome Matth. 19.29 Hence let us not under persecution bewail our condition as if it were most miserable seeing this kingdom will be yours V. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsely for my sake V. 12. Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the prophets which were before you Here are 4 things considerable 1 The sufferings revilings set down by two aggravations 1 Saying all manner of evil against you 2 Saying it falsely 2 The cause for Christ his sake 3 The affections Christians must have under these sufferings viz. they must rejoyce and be exceeding glad 4 The grounds of this affection of joy which are two 1 The greatness of the reward in heaven 2 Their conformity herein to the Prophets and other holy servants of God 1 The sufferings which are revilings Obs The people of God in this present life are exposed to the worst and most false revilings for Christs sake Luke 6.22 They shall reproach you and cast out your name as evil for the son of mans sake Reas 1 From that enmity that is betwixt the seed of the woman and the seed of the Serpent Gen. 3.15 2 Because the Saints do not suite themselves to the manners and customes of the world but by a contrary course condemn the wicked manners of the world hence the world to justifie themselves and to condemn Gods people they load them with reproaches John 15.19 If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hates you 3 Because wicked men have a principle of hatred against Christians Matth. 10.22 Ye shall be hated of all men for my names sake Prov. 26.28 A lying tongue hateth those that are afflicted by it Use Be not discouraged under revilings seeing it is for the cause of Christ Heb. 13.13 Let us go forth therefore unto him without the camp bearing his reproach That is be not ashamed if
revenge that Sampson had against the Philistines for his eyes Judg. 16.28 29. It vvas not the revenge as of a private man but of a Magistrate as appears by the assistance God gave him at that time neither vvould Sampson have prayed to God for assistance in any sin Certainly were it not lawfull to drive back force with force the Apostles following Christ would not have carried swords Luke 22.38 It is of the law of nature to defend our lives and to turn away those things that hurt which if it vvere not thievs and robbers vvould spoil honest men this may be where vve cannot have defence from Magistrates But to push like rams as those Kings Dan. 11.40 is forbid Whereas Christ blamed Peter Mat. 26.52 Put up thy sword into his place for all they that take the sword shall perish with the sword It vvas not for driving avvay force by force but for his desire of revenge vvhich revenge appears in that it vvas not probable that such a multitude as came to take Christ should be driven back by two or three armed men Also Christ blames him for going on so rashly vvithout his command or the Magistrates command He that takes away thus any mans life vvith the sword shall perish either by mans sword or by the sword of Gods vengeance Moreover this command of not resisting evil seems to be a supplement to Moses Tertul. cont Marcion l. 4. Christ taught us a new pattern forbidding the course of wrong permitted by the creatour requiring eye for eye and tooth for tooth When he teaches vengeance is mine I will repay it he teaches that patience expects revenge yea the Lord doth not onely forbid revenge but the remembrance and calling to minde of the wrong Beware then how you use private revenge vvhether it be that vvhich is inward as the bearing of a grudge condemn'd Levit. 19.18 Jam. 5.9 Grudge not one against another or that vvhich is outvvard vvhen a man shall vent revengful vvords or actions Prov. 20.22 Say not thou I will recompense evil but wait on the Lord and he shall save thee Prov. 24 29. Say not thou I will do to him as he hath done to me I will render to the man according to his work Christ gave not reviling for reviling 1 Pet. 2.23 he was led as a sheep to the slaughter Esai 53.7 as a sheep before the shearers is dumb so opened he not his mouth But whosoever shall smite thee on thy right cheek turn to him the other also This is a proverb taken from Lam. 3.30 he giveth his cheek to him that smiteth him it signifies to suffer wrongs patiently rather then revenge our selves This was exemplified by Christ Esa 50.6 I gave my back to the smiters and my cheeks to them that pluckt off the hair I hid not my face from shame and spitting Christ meets with an objection if I may not revenge my self by bearing one wrong I invite my enemy to do me another Christ therefore saith its better to take the second wrong then to revenge our selves can preserve us from further injuries or else repair us for what we suffer Now because this general rule of not revenging our selves might seem hard Christ instances in 3 particulars 1 In assaults against our body ver 39. 2 Against our property ver 40. 3 Against our liberty ver 41. As 1 In assaults don to our bodyes as when a man shall strike us on the cheek which is not to be taken literally for Christ Joh. 18.23 saith when they struck him If I have done evil bear witness of the evil but if well why smitest thou me Paul when Ananias commanded him to be smitten on the mouth said God shall smite thee thou whited wall but Christ hereby would teach christian patience in bearing wrongs offered to their body here and to their goods after and to perform the precept of non revenge Yet doth not Christ intend patience in all sorts of wrongs but in light wrongs as a box or a blow but if it prejudice our life we may fight with him and rather kill then be kil'd Exod. 22 2. a man might lawfully kill a thief in the night without the guilt of blood so we may bear the loss of a garment but if it prejudice our estate we may go to law with him so to go two miles with a man if he compell thee but not to go an hundred By this first instance Christ reprehends the usual practise of fighting and quarrelling as being the acts of evil men and not of Christians who are to suffer Ver. 40. And if any man will sue thee at the Law and take away thy coat let him have thy cloak also Christ gives a second instance wherein Christian patience is to show it self viz. in bearing smaller wrongs done to our estate and property as if a person by oppression in law take away one garment and then another The meaning is when Christians are spoyled of one part of their goods they ought by patience to prepare themselves for the spoil of the rest Christ means not as if we might not come to sue at law for the just defence of our estates few indeed sue in courts of justice with a patient spirit yet because some do so we must not condemn going to law till impatience do appear and seeing the cloak is more worth then the coat Christ signifies that when we receive a less loss we should prepare for a greater in summe Christ forbids scandalous and impatient going to law 1 Cor. 6.1 2. ad 8. Paul appealed to Caesar Zenas a lawyer is reckoned among believers We should also learn to preferre our peace before our goods and to be slow in going to law in that its apt to disquiet the mind An ounce of peace is worth a pound of victory Law should be used as desperate Physick onely in case of extremity Ver. 41. And whosoever shall compell thee to go with him a mile go with him twain Here 's a third case wherein Christian patience is to appear viz. in loss of liberty which is when a man shall compell thee to go with him a mile as in these dayes they will press post-horses for the service of the state so were they wont to press persons for the service of the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lead to a ready way or to be a guide to carry burthens it s a Persian word as Aretius observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the messengers of the King who forced persons to bear burthens and necessitated persons to needful service its like from the Persians this custome came among the Jews Christ means that we should show our patience by going with him two miles rather then contend with him so you shall overcome him that compells you and so shall make him friendly to you but if thou resist him thou wilt stir up contention with him and lose thy own peace and stir up hatred to thy self and by impatience
made fat and he that watereth shall be watered again What is thus given will bring a blessing on the rest Deut. 15.10 For this thing viz. of relieving the poor the Lord thy God shall bless thee in all thy works and in all that thou puts thy hand unto A man is not poorer for discreet mercy for it is like Seed which a poor man sows which returns plenteously to him and his 2 Cor. 9.6 He that sows bountifully shall reap bountifully Object But my Children will want what I give Answ By thy penuriousness thou mayst undo thy Children Prov. 11.24 but not by mercy Psa 112.2 compared with v. 9. Psalm 37.25 by righteous is meant mercifull See v. 21 26. Prov. 13.22 Object But the poor generally are wicked A. Ex. 23.5 If a Beast in misery must be relieved yea the Beast of such an one as hates Gods people Exod. 23.5 much more himself Though they be wicked 1 They may belong to Gods Election 2 Thou respects not them so much as the Lord to whom thou lendest it Prov. 19.17 3 That thou givest though to the unvvorthy shall not lose a Reward Eccles 11.1 Object But I vvould give if others gave equally vvith me Answ There ought to be care had of equality 2 Cor. 8.13 but if there be inequality herein let not other mens sins hinder thee from doing thy duty and make thee to do it grudgingly and so thou lose thy Reward Means to give Alms. 1 Get faith to believe that God will not fail thee Heb. 13.5 and that what thou doest for Christs sake Matth. 25. that he will own it and that thou wilt one day finde in heaven what thou now gives 1 Tim. 6.19 2 Be laborious in a calling Eph. 4.28 Alms is such a piece of service that even they that labour with their hands are to give to those in want Labouring you ought to support the weak remembring it's more blessed to give then to receive Acts 20.35 3 Spare mony from superfluities from costly apparel costly buildings costly diet Many persons though they have great incomes they have nothing at all to give to godly uses they have so many vain ways of expence 4 Remember the liberality of Christ 2 Cor. 8.9 Who when he was rich for our sakes became poor that we through his poverty might be made rich The Apostle brings it as an argument to stir up to benificence to the poor 5 Consider it 's an act of righteousness in God to acknowledge all the mercy which is done for his name and to requite it Heb. 6.10 Matth. 10.41 42. Matth. 25.34 35. 6 The perplexity which will be in the conscience when we come to dye and have neglected this duty then will conscience or Satan or both ring that saying in our ears Matth. 25.29 30. Take away the talent from him and cast this unprofitable servant into utter darkness 7 Consider the blessings present and future wherewith God crowns this grace at present Give and it shall be given you good measure pressed down shaken together running over Luk. 6.38 for God is able to make all grace abound towards you that you having sufficiency in all things may abound to every good work 2 Cor. 9. In future you shall have glory Mark 10.30 Luk. 12.33 Sell that you have and give alms provide bags that waxe not old a treasure in heaven that fades not Contrarily merciless men shall have no mercy James 2.13 8 Pure religion consists in this Jam. 1.27 9 Consider there 's no difference betwixt thee that gives and them that are given to but onely thy estate Aug. de verb. dom ser 5. both born naked both begin their life weeping When dead and their tombes broke open are the bones of the rich known Ibid. Q. Who must give Alms and to whom must they be given Answ All that are able Superfluities to minister to conveniencies conveniencies to necessities necessities to extremities the two first must relieve the two last may take relief Christ though he lived of the contributions of others who ministred to him Luke 8.3 yet he used to give alms of that he had Joh. 13.19 distributing to the necessities of Saints Rom. 12.13 to necessities not to superfluities The compassionate Samaritan could not pass by the necessity of him who fell among thievs Luk. 10.33 onely the word Rom. 12.13 is not necessities but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uses of Saints we must not forbear relieving the poor Saints till they come into great necessity for our selves would not be so dealt withall In case of extreme necessity of brethren we are to part with all rather then the poor Saints should starve as they did at Jerusalem in the Apostles times Acts 4.34 35. the Churches of Macedonia were in want themselves yet supplied they the extremities of the Saints at Jerusalem 2 Cor. 8.1 2. Q Whether ought all goods to be common Answ No. 1 From the contracts of buying and selling which is mentioned Lydia was a seller of purple Ananias after he had sold had the money in his own power Paul blames the Corinthians for defrauding and going to Law one with another which showes every man kept his property Mary Acts 12 12. had a house of her own where the Church met 2 The Scripture every where commands alms but there were none to give it or take it if all things were common to Christians 3 Examples disprove community Philip the Deacon received Paul at his house Tabitha is reported to be a liberal matron who made coats for the poor Onesimus was servant to Philemon 4 This community would run to absurdities As 1 It destroys endeavours for who would not frame excuses from taking pains and would not favour himself when he works for a community 2 It would cause endless contentions some alledging the greatness of their pains others alledging the necessity of their persons 3 Hereby two vertues would be destroyed Temperance which bids us refrain from that which is anothers and Liberality which bids us do good to others 5 The Laws against stealing condemn this Ephes 4.28 there can be no theft where all things of right are common Obj. The Church of Jerusalem had all things common A. True but it was not commanded but voluntary for after they had sold their lands they were in their own power Besides the extreme poverty of the brethren required the rich to give in their estates unless they would have seen their poor brethren perish Besides that Church being the first must do some extraordinary thing Hereby also they shewed that the possessions they had in those places were not much to be accounted of as being shortly to become the prey of the Enemies But there was no community in the Churches of the Gentiles as appeared by their contributions which they made for poor Saints yet are not the Churches to suffer any Saint to want Justin Martyr saith We that loved the increase of our moneys and the fruits of our possessions above
all other things now we bestow those things which we have in common and communicate them to whatsoever poor Saints Apol. 1. pag. 41. Justin means with their own consent and when need required and desire it might be done now rather then poor Saints perish or be in extremities Obj. This division of properties is not of the Law of nature because nature doth not command it to be made nor incline to it Answ All men by nature are born naked yet natural reason bids that men be clad to keep them from the cold so nature hath not made a division of things yet natural reason to prevent contentions bids that such a division should be made The Law of nations which is no other then the common judgement of men from the principles of natural equity doth now establish it What we possess we possess by humane right either of first occupation or after contracts for by divine right the earth is the Lords Q. Whether must we give alms to beggars that go from door to door Answ The usual practise of begging is the seminary of vagabonds but beggars are of two sorts 1 Strong and able these are not to be relieved because relief maintains them in their idle life 2 Thes 3.10 2 Poor sick or maimed who cannot work such was that lame man that begg'd of Peter and John at the beautifull gate of the Temple Acts 3.2 3. probably he was a good man because twice mention is made of his praising God v. 8 9. These poor and maimed persons in case the Magistrate make no provision for them nor yet wealthy persons it cannot be avoided but they must be suffered to beg and alms ought to be given to them but specially minister to the poor labourer and house-keeper who comes not abroad and hath a great hungry family Q. Whether can that which is another mans goods be taken by a poor man against the will of the owner the poor man having nothing of his own to sustain life Answ 1 Necessity cannot dispence with positive laws to make the goods of another mine and mine his We are to bear any necessity rather then to commit any iniquity if we must not lye nor forswear to save life then we must not steal to save life Job 36.21 Take heed regard not iniquity this hast thou chosen rather then affliction as necessity cannot make another mans wife at thy command no more can it another mans goods It s the excellency of a Christian to know how to want Phil 4 12 and to resolve so to depend on God in a promise rather to starve then steal Object But the Disciples being hungred did pluck the ears of corne therefore its lawful to take that which is anothers in case of necessity Matth. 12.1 Answ The Disciples did what they did not because necessity takes away property or because estates are so divided among men that no man ought to suffer his neighbour in extreme necessity to perish but because what they took was their own by the gift of God Deut. 23.24 25. When thou comes into the standing corn of thy neighbours then thou maiest pluck the ears with thy hand but thou shalt not move a sickle into thy neighbours standing corn Besides its lawful to pluck an apple a pear or an ear of corne not for necessity but for delight because in such cases there is a silent consent We do it sometimes the owner standing by who by his silence allows it and if the owner were absent we have his interpretative consent we have a perswasion that were the man by he would give us leave to pluck an apple or an ear of corne even by the common law of humanity The Lavv commanding the theif vvho stole for need to make restitution had been in vain if need did dispense vvith property and give title to so much of our neighbours goods as vvould satisfie need seeing its against reason that a man should make restitution for that vvhich is ones ovvn Yet it seems they vvho vvar in a just cause may in extremity take from others to relieve their extremity The persons they take from are either friends or enemies if enemies vvhat they take is lavvful spoil if they be friends they fighting for their cause they may take from them 1 Cor. 9.7 due cautions being observed From him that would borrow of thee turn not thou away Lending vvas a duty under the Old Testament and that freely for to lend upon use vvas no benefit Deut. 15.7 8. Thou shalt lend thy poor brother sufficient for his need Psal 37.26 a good man is merciful and lendeth Psal 112.5 a good man sheweth favour and lendeth There are three sorts of borrovvers 1 Those that have no means of repaying you again if these come to borrovv we are not bound to lend to these but to give them as duty and charity requires 2 Poor men that follow an honest calling and have means of paying you again here you are to lend freely because of the duty of lending commanded here also Luk. 6.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoping nothing therefrom As I must not take a penny at present so I must not hope for a penny in future because it is my duty to lend freely as it is my duty to visit my brother in his sickness to pray for him and to comfort him in his affliction of conscience 3 Rich men who borrow your mony to make a gain of it either by purchasing or merchandize c. here you owe not a duty of lending and therefore Propter officium indebitum for an undue service and benefit you take profit as six per cent or the like you have an hundred pound your neighbour hath an hundred pound a year he comes to borrow your hundred pound may you not take profit of him for the same yes out of question Object but you must not bind this rich man absolutely to pay you six in the hundred because it may fall out he may not get a penny by your mony but lose and so this will be uncharitable Answ No. It will not be uncharitable for if the borrower make fifty pound profit in the hundred I shall have but my six pounds or what is agreed upon and therefore if he lose by my money I must look for my Rent for it must be granted that the Loan of money is worth a certain Rate per cent and the Borrower stand to the hazzard Reasons why it is lawfull to take of rich men for lending 1 Because the prohibition of taking money for loan is determined onely to poor men never to rich men See Deut. 15.7 8. Exod. 22.25 Luke 6.34 35. 2 From the Rule of Equity Is it equal that a rich man should use my money and get by it and I get nothing Besides there is a burden upon the Lender for now all opportunities of disposing his money to profit is taken away because another man a rich man hath borrowed his money 3 I ow the rich
these cares that they can take little comfort in any thing they have and these carkings are so much worse when they are in them who have either a competency or abundance This doth not directly prove the reign of worldliness but is a ground for the heart to suspect it self Against these carkings oppose the care God hath for beasts and fowls and much more for men he that cares for his enemies will much more care for his friends and children if for his children when they sought him not much more when they seek him and find him Carke not for future times this day may conclude thy life On the contrary I 'le give you some signs this sin reigns not 1 When we hunger and thirst after an heavenly frame of heart and groan under the frequency of earthly thoughts and fewness of heavenly here worldliness reigns not but the soul may be blessed though it be too worldly Blessed are they that hunger and thirst after righteousness Mat. 5.6 2 When though we have too much worldliness in us yet upon serious examination we find an habit to part with all lands and goods for the Lord if they come in competition Thus the disciples Matth. 19.27 But the Young man could not do this ver 22. 3 When we can come cheerfully and willingly to a work of mercy to the ability God gives us 2 Cor. 8.2 3. The Macedonians were ready to and beyond their power praying Paul with much intreaty to take the care hereof 4 When our soveraign affection and conversation is in heaven Phil. 3.20 Col. 3.1 In all our conversings let Saints look to heaven as the city whereto they belong All earthly things are desired by such in reference to Heaven and a good conscience 5 When we disaffect Worldly affections The flesh sometimes puts a godly man upon too eager pursuement of earthly things and sometimes upon some unworthy covetous prank or penurious scraping now when we can go to God and pray against these affections with a real hatred of them as David did Psalm 119.36 Incline not my heart to covetousness here worldliness reigns not 6 When we desire to be convinced of the Quantum or measure that God would have us to forgo for such a godly use or good cause for example in such cause of Religion as to the late Distresses of the poor Protestants in Piedmont I part with so much as my proportion comes to and the generality of godly people give yet could I be convinced that God required a greater proportion of me I would chearfully let it go even to the last Groat and what though my children have so much less yet Gods blessing is enough for them and I will not damn my soul in the omission of any known duty to make them rich Moreover the same command that bindes me to my children ties me to other relations to succour them though not in such a measure Matth. 6.25 Therefore I say unto you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the Life more than Meat and the Body than Raiment Here is a second argument against worldliness and carking cares taken from the greater to the less he that hath given the greater will give the less now your Father hath given you the greater he hath given you your life and body therefore will he give you the less which is meat and raiment He gave the greater without thy care therefore without thy carking he will give the latter Withall Christ puts us in minde of the Authour of our Life and Body we are to look beyond our Parents We are not to think as if Christ forbad here a provident diligence and labour to procure things needfull for us and ours as the ancient Euchites who would always pray but never work but he forbids a fearfull distrustfull heart-dividing care Psalm 34.9 10. Fear the Lord ye his Saints for there is no want to them that fear him Psalm 84.11 1 Tim. 4.8 Hence Christ useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the desire of gathering riches divides the minde and as it were distracts it and cuts it into divers thoughts This is that Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hang like a Meteor in the Air to hang betwixt Heaven and Earth In the words also there is a silent Objection thus Though I must not labour for superfluities yet must I labour for things which nature desires and which must serve me for my life and then when I have got that I will be no more desirous of outward things To this Christ answers You think too meanly of Gods goodness he both can and will provide us of things needfull though we should onely by the by look at those things we want and should give our mindes wholly or for the greater part to godliness John 6.27 Obs Christians ought to lay aside all distrustfull heart-dividing carking and sollicitude for the things of this life Reas 1 Because we have God that cares for us 1 Peter 5.7 Casting all your care upon him for he careth for you Children cast their care upon their fathers who lay up for their children 2 Cor. 12.14 So let us Phil. 2.20 21. Thus is it done with us in all our life we sleeping and being quiet and secure all things are given us we caring and being sollicitous nothing is given Luth. Tom. 3.383 2 From our experience we have had of Gods goodness he that hath given us the greater will also give us the less he hath given us a body therefore he will give us meat to sustain it and raiment to cover it from the cold The allegement of maintenance for life is but too oft a specious pretence for our covetousness Object But there are lawfull cares we must have Answ True there are 1 For spirituals such a care had Mary Luke 10.41 Paul had the care of all the Churches upon him 2 Cor. 11.28 The Philippians had care to minister to Paul Phil. 4.10 A godly Bishop is to take care of the Church 1 Tim. 3.5 yea every Christian must be full of care to maintain good works Titus 3.8 yea this care is a fruit of repentance 2 Cor. 7.12 None so full of these cares as a Christian 1 Cor. 7.32 Who cares for the things of the Lord. 2 There are cares for temporals 1 Cor. 7.33 He that is maried careth for the World how he may please his Wise Joseph took care to provide Corn for Egypt If we have not a lawfull care we are worse than Infidels 1 Tim. 5.8 God teaches us this care from the silly Pismire Prov. 6.6 Who provides her Meat in the Summer and Harvest Quest But what cares are they which are unlawfull Answ Distracting heart-dividing cares Paul would have us attend upon the Lord without distraction 1 Cor. 7.35 These distracting cares consist in three things 1 In a
adde to himself the stature of a tall man As God hath measured every man the measure of the stature of his body so hath he measured to every man the stature and measure of his estate By taking thought Thought-taking or sollicitude is the sickness or disquietness of the mind by immoderate thinking Can adde to his stature one cubit A cubit is the length of the arme from the bending of it to the end of the middle finger now every man rightly formed as some observe is four Cubits of his own Cubits high and four Cubits broad if he stretch forth himself in breadth he is as it were four square now by all his carking he is not able to adde a fifth Obs 1 God hath set down the measure of estate which he hath appointed for us Prov. 22.2 2 We by all our carking cannot go beyond this measure Psal 75.6 7. 3 Immoderate carking thoughts do not better us as to our outward condition V. 28 29 30. And why take ye thought for rayment Consider the Lillies of the field how they grow they toyl not neither do they spin and yet I say unto you that Solomon in all his glory was not arrayed like one of these Wherefore if God so cloth the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloth you O ye of little faith A fourth reason against carking which is God hath no less care of clothing us then of feeding us therefore let us not carke Christ proves it from the Lillies and flowers which are beautifully adorned not by their own care or labour for they neither toil nor spin yet are they yearly new clad Therefore will he much more cloath his children If he cloath the grass so which is made to grow onely for the cattel or for the oven or fire or for dung how much more will he cloath man which is born to great things to worship God to hold forth his name and to have an everlasting life Note Christ speaks not of garden Lillies and flowers which have mans industry bestowed upon them but of field Lillies Solomon in all his glory was not arrayed like one of these Meaning when he sat upon his Ivory Throne covered over with gold 2 Chron. 9.17 18. 1 Because Solomons glory was artificial the rayment of Lillies and flowers was natural Christ mentions Solomons garments because probably it was white and pourtrayed with Lillies for Princes used to wear white garments Eccles 9.8 and for sculpture of garments with Lillies see it in Pausanias in Eliacis cap. 5. Marcellinus lib 14. So that Christ preferrs the beauty of Lillies before Solomons cloth of silver garments which were woven with Lillies because the one was natural and the other artificial Art is onely natures ape now as an ape imitates a man but can never do actions so perfectly as a man no more can art equal nature Art is as it were the point or shadow of nature Besides what hath such an orient colour as some kindes of gilly-flowers and Tulips What Purple comes near the Violet and what so white as the Lillie What Princes garments like the Peacocks taâ—l But that wherein all artificial things come short in is that they want life So excellent doth Christ judg these that he compares himself to the Rose of Sharon and Lilly of the Valleys Song 2.1 By the way Christ lets us see what mean things silken golden and purple Garments are wherein many pride themselves Shall he not much more cloath you O ye of little faith q. d. If he cloath such base creatures with such glorious array will he not then cloath you And therefore it argues your faith to be weak that so much cark about these things seeing Gods promise is no less true concerning food and raiment than concerning remission of sins Quest Whether from Christ his vilifying of Apparel it be lawfull to wear any costly Apparel such as Solomon did Answ If these ornaments might not be worn why hath the Lord given them for persons of great quality it is Joseph had a ring on his finger and a chain of gold about his neck Gen. 41.42 Mordecai was arrayed in violet colour as the margin reads it and white and with a great Crown of gold and with a garment of fine linnen and Purple Esth 8.15 Daniel was cloathed with Scarlet and with a Chain of Gold about his Neck Dan. 5.19 Also they that are in Kings houses wear soft cloathing Matth. 11.8 The Angels appear in shining Garments Luke 24.4 Christ in the Transfiguration Matth. 17.2 We must not therefore throw down distinctions of degrees yea even among Christians Whereas the Apostle seems to forbid Gold Pearls and costly array to Christians it seems to me not as if these things were universally unlawfull but 1. Because many hereby are disabled from works of mercy 2. Costliness above their degree when Tradesmen are as fine as Gentlemen Maid-servants as their Mistresses 3. Unsutableness for Christians in those times 1 Because mostly poor 2 Because the wants of the Church did exceedingly call for Relief 3 Because Christians in those times were exposed to Persecution and consequently unsutable for such times to the Worlds end when Christians are exposed to the like condition 4 All array is costly in some measure if a man cloath himself in Leather therefore the costliness here meant must be high-prized Apparel the costliness whereof must be judged from the person that wears it and the In-comes he hath to maintain it and the place and station he hath that wears it 5 Look to expediency as well as lawfulness Now whereas some bring Reasons for Saints to put upon their Garments no superfluous Trimmings and Ornaments as 1 From the present wants and straits of Saints the feeding of whom is the feeding of Christ 2 By their plainness of Apparel they would convince the World and adorn the Doctrine of Christ 3 Else instead of honouring God with their Substance they will honour themselves Prov. 3.9 4 Costly Apparel exposes to the temptations of Covetousness Deceit and Injustice with other Snares of Pride as stately Houses rich Furniture whiles they endeavour to have every thing sutable And hereby Christian assembling together and visiting is neglected and much time is spent in providing and putting such Garments on 5 The present affliction of the times wherein God calls to girding and sack-cloath Isai 22.12 13. Amos 6.5 6 7. 6 Pride is a reigning sin in the Land which Saints are to witness against which they cannot do but by a contrary practise 7 From the scandal and offence which such costly Apparel gives to some Saints in which case Paul would not eat flesh nor drink Wines 1 Cor. 8.13 Rom. 14.2 I hold these Arguments very considerable to perswade all Christians to great moderation in Apparel and likewise I acknowledg Pride in Apparel is a very great sin in many Professours and that against many all the cited
him sins not that is lives not in a purpose of sin Prov. 19.16 He that despises his way shall dye 1 Tim. 5.6 Shee that lives in pleasure is dead Luk. 15. ult 2 Want of feeling A man may be alive and want all other sences as seeing hearing smelling tasting but if once he loose his feeling he is dead so when a man shall be past feeling of sin Eph. 4.19 or past feeling of the miseries of a Christian he is a dead man 1 Cor. 12.26 3 Separation from the living As when persons shall voluntarily separate themselves from Churches Jude 19. These be they who separate themselves sensual having not the spirit or when Churches shall separate men whom they judge to live in sin from their Communion 4 Stiffness and wilfulness in sin Jer. 44.16 The Word which thou hast commanded in the name of the Lord we will not do Joh. 8.44 The works of your father the devil ye will do as dead bodies are unbendable so are dead hearts Luk. 19.27 We will not have this man reign over us 5 Dead men move not so when thou hast not spiritual motion towards spiritual duties in the compass of thy calling as to prayer to do good to poor Saints to promoting the glory of God to gain others to the faith by thy holy example art not thou dead They which live live not unto themselves Rom. 14.7 8. 6 When men are loathsome A dead body how adorned soever is loathsome yea though our nearest friend Abraham when Sarah was dead said Bury her out of my sight Gen. 23.4 so are all dead men to God Prov. 13.5 so are they to Gods people so far as they are renewed 7 When a soul is pluckt up by the roots Jude 12. Twice dead pluckt up by the roots not onely dead in the state of Gentilisme but of Christianity so that he is severed from the root Christ Joh. 15.5 and so can do nothing no more then a tree pluckt up by the roots nor can bring forth any fruit Many men are not onely pluckt up from the power of religion but also from the very profession 2 Tryal whether thou hast spiritual life in thee 1 Love to the means which maintain it 1 Pet. 2.2 As new borne babes desire the milk of the word As young ones by natural instinct run to the teats of their dams every life loves that which maintains it the natural life loves meat and drink and Apparel the sinful life loves that which maintains it so doth the spiritual life 2 Life is seen by breathing so if thou be spiritually alive thou wilt breathe after God Psal 42.1 2.28.1.63.1.143.7 3 By contending as we contend to the utmost for saving temporal life so for preservation of spiritual life the soul will contend to the utmost It will let lusts go friends go enjoyments and country go As the body endeavours to expel poyson or hurtful things by vomit so Saints sometimes shame themselves even by confessing not onely to God but to men some lust that holds in combat 4 Groaning under deadness and complaining against it Psal 119.25 37 50 93. This very sensibleness of deadness helps to prove life 5 Where life is there will be a conveyance of a life of sanctification whereby the soul will be quickned up to all the wayes of God Rom. 6.13 together with the life of justification which is nothing else but the obtaining of a pardon Rom. 5.18 a Prince may pardon a malefactor but he cannot put a principle of love and fidelity in him but Christ conveyes a principle of love Luk. 7.47 and holiness 6 It stayes upon a promise Psal 119.49 50. Joh. 6.37 Heb. 7.25 Yet grace growing sometimes unperceivably as in young converts who have been bred religiously See Mark 4.26 27. We must not be too strict to limit young converts in their professions to a right judging of the work of grace either to the time of their conversion to declare that or to the promise that sustained them in the hour of conversion Promises in the hour of conversion made over to the solu are rather supports against temptation then absolute sole measures to judge of spiritual life as the trials sine qua non as if the soul not remembring the promise that first staid him were to be put by as an unconverted person what if from preaching in general promises the soul came to see the worth of Christ and to close with him with a disposition to part with all for him whether lust or enjoyment is not this enough Yet where there are promises made over to the soul in the hour of conversion which the soul well remembers and wherein it found the sense of Gods love in pardon it tends so much the more to manifest spiritual life which if they were truly so made over and were not delusions they were accompanied with the forenamed disposition of parting with all lusts and enjoyments for Christ 7 Condescention in indifferent things with an unmovable resolution in the things of God you will not bate any thing of the peace of your consciences for any mans pleasure If they take away goods liberty let it go but if they go about to take away our faith here we are to give way to none Means to spiritual life 1 Get union with Christ the members must needs be alive being united to a living head 1 Joh. 5.12 Christ is a head over his Church by way of provision and dominion but this is most comfortable that he is a head by way of union He that will work well let him begin not from working but from beliving What makes a person gâ—ood but faith or evil but unbelief Luth. Tom. 1. Fol. 469. The Angels are united to Christ by knowledge and love but we by faith and the Spirit that member is a dead member that draws not quickning from the head As the sea fills all vessels yet is not emptied thereby so doth Christ fill all in all Eph. 1.22 Yet hath not he less 2 Set faith on work to draw life from Christ Christ is compared to a garment but to have benefit by him we must ut him on by believing Rom. 13.14 to bread but to have nourishment by him we must feed on him by faith John 6.50 51 53 54. As we cannot have the strength of Bread unless we eat the substance of it so in this case And as the soul by virtue of sight doth joyn it self with the body of the Sun though the Sun be in Heaven and we be on Earth so the eye of faith enlightened by the Spirit doth joyn it self with Christ though he be in Heaven and the believer on earth and from him draws influence John 1.17.4.10.7.38 39. And as there are degrees of light from the Sun according to the clearness or dimness of the eye that beholds it so there are degrees of union with Christ and inhabitation according to the clearness or dimness of the eye of faith 3 Hear the
sacrifice and service of the faith of the Philippians Phil. 2.17 I say when the flesh shall ask this question let thy conscience be able to answer Whatsoever trouble falls upon me in the strength of God I will do duty So contrary when the flesh shall ask will you not commit any known sin though you gain never so much by it though by a Ly or by dissembling you might gain the favour of such a great man by denying or dissembling the truth you may gain or keep such a preferment which else you cannot by such an equivocation you may save your life by marying a carnal person you may gain a great estate when at present you are in a poor condition by taking such an Oath or subscribing to such a Subscription which is against your consciences you may keep off banishment and sequestration of your estates now when to these and such like questions the conscience shall declare not a conditional resolution but an absolute that come what come will or can in the strength of God you will not you cannot sin here you are fitted to take up the cross So Joseph Gen. 39.10 How can I do this and sin against God That is I cannot 2 Cor. 13.8 We can do nothing against the truth Obj. But did not Balaam say Numb 22.18 If Balak would give me a house full of silver and gold I cannot go beyond the word of the Lord my God to do less or more also when Balaam was come to Balak v. 38. he saith Lo I am come unto thee have I now any power at all to say any thing the word that God putteth in my mouth that shall I speak Also c. 23. Balaam saith How shall I curse whom God hath not cursed or how shall I defie whom the Lord hath not defied v. 8. Also cap. 23.12 Balaam tells Balak Must I not take heed to speak that which the Lord hath put in my mouth and all these resolutions were when King Balaks gold came in competition with the doing of a duty Answ 1 Balaam did not say he would not curse Gods people but onely he could not for his will was to commit the sin of cursing Gods people This could not appears cap. 23.20 I have received a commandement to bless and I cannot reverse it As if he should say I would reverse it if I could to obtain thy rewards of divination but I cannot Also cap. 23.26 Balaam answered Balak Told I thee not saying All that the Lord speaketh I must do Also cap. 24.11 12. Balak said to Balaam I thought to promote thee to honour but God hath kept thee back from honour and Balaam spake to Balak Said I not to thy Messengers If Balak would give me his house full of silver and gold I cannot go beyond the commandement of the Lord to do either good or bad of my own minde but what the Lord saith that will I speak Now that Balaams will was to curse Gods people appears 1 Because he would enquire of God whether he might curse his people cap. 22.8 2 Because when God gave him his flat denial neither to go with the Messengers of Balaak nor to curse Israel v. 12. though he withstood it at present v. 13. yet upon the coming of new Messengers he yielded to make a new enquiry of God whether he might go or no v. 20 21. when he had his flat denial of permission to go v. 12. 3 Because Gods anger was kindled against him for his going v. 22. so that he was near slaying by the Angel v. 22 23. 4 Because Balaam confesses his sin v. 34. I have sinned that is in having a hankering desire to Balaks gold 5 In that Balaam goes with Balak from place to place and from altar to altar and that Balaam did not curse Gods people was merely for fear of the Angel of God But contrarily the resolutions of Saints that take up the cross are not because they cannot though they cannot but because they will not God having so wrought upon their wills that they will not part with the Lord. 17 That we may take up the cross let us deny our selvs Luke 9.23 Matth. 16.24 If any man will come after me let him deny himself and take up his cross See denial of our selves goes before the taking up of the cross We must deny our selves in our ease profit pleasure credit house lands relations yea deny our selves in our lusts of pride c. And followeth after me is not worthy of me Christ thinks no man worthy of himself who followeth him not To the taking up the cross we must add this to follow Christ Now to follow Christ is to do whatsoever he commands without exception whether it be to do or suffer at all times rather then to leave the Lord. When the conscience hints to us to do such a duty to witness such a truth to forbear such a gain to restore for such a wrong to perform such a duty Obj. But the law of Christ is the rule of our life how then are we to follow Christ Answ Christ is the example of the rule as in Grammar there is a rule and then there is an example of the rule so the law of Christ is our rule but Christ is the example of the rule Quest Wherein must we follow Christ Answ In humility Matth. 11.29 When the multitude would have made Christ a King he refused it He washt his Disciples feet Joh. 13.14 he took on him the form of a servant Phil. 2.6 7. 2 In patience He was led as a sheep to the slaughter Isai 53.7 1 Pet. 2.22 23. Heb. 12.2 3. 3 In taking opportunities of doing good Acts 10.38 Christ went about doing good Joh. 4.15 16. 4 In compassion Matth. 9.37 Heb. 7.25 5 In tenderness Matth. 12.20 Not to break a bruised reed 6 In heavenly mindedness who took occasion from all visible objects to draw holy meditations as from bread door light vine and branches 7 In publike spiritedness 1 Pet. 2.24 8 In praying for enemies Luke 23.34 Grounds of following Christ 1 From Gods predestination Rom. 8.29 Whom God predestinated to glory he predestinated to be conformable to the image of his son As Christ was holy by nature so must we be holy by grace 2 From the name of Christian which we bear Acts 11.26 as the first Adam begat a son in his own likeness so doth the second Adam 3 From the bond of union 1 Cor. 12.27 Ye are the body of Christ and members in particular Now the head and members live one and the same life 4 From the command of Christ who commands us to follow him Joh. 13.14 yea and gave us an example that we should follow him v. 15. I have given you an example that you should do as I have done unto you 1 Pet. 2.21 leaving us an example that we should follow his steps 5 If we follow not Christ we follow the devil and our lusts or else we follow the