him that prayes is enlarged the rest are like to hold out the better yet we must have respect unto them and consider whether their hearts be like to hold out so long as thy heart who hast the enlargements of God upon thee As in preaching we must have respect to the hearers ability in bearing of it John 16.12 so must we in prayer Christ spent a whole night in prayer but it was not his usual wont 6 As there may be occasion of long prayer so may there be occasion for short prayer as in ejaculatory prayer also when we have but little time also when some prevailing business falls in which cannot be dispensed with onely herein pay the Lord another time for the time thou hast taken from him Sometimes a marvellous indisposition comes upon the soul occasioned by weariness in our callings sleepiness journeying Sometimes we want vital spirits in these cases we may be short And it 's wisedome usually so to pray with sick persons that they may not lay aside attention nor be weary of the duty Also in the closing of Church exercises when much time hath been before spent in prayer Onely let this shortness of prayer be upon due occasion and not usual 1 Because in these short prayers the soul can be but little drawn up to God 2 The soul in them gets little answer for assoon as the heart begins to be up the prayer is done 3 Short prayers argue either strangeness from God persons not using to hold long discourse with strangers or irreverence towards him in that being a God of such greatness we can so slightly take our leaves of him V. 8. Be ye not therefore like unto them for your Father knoweth what things ye have need of before ye ask him Be ye not therefore like unto them Two Reasons first from unprofitableness of such Prayers neither in unprofitable babbling and speaking superfluous things as in the Papacy who mumble over a great many prayers without any devotion thinking they are heard ex opere operato meerly for saying words so many Lords Prayers and Ave Maries This they do often with such volubleness of tongue that they cannot understand themselves and with such distraction of minde and irreverence of body that the Heathens dare not so call upon their gods nor mortals pray unto their Prince 2 Neither be ye like them in much speaking as if your God did not know your wants unless you told him of them and made long stories unto him For your Father knoweth what things ye have need of before ye ask him A second Argument why we should neither use Battology or vain speaking nor much speaking in prayer is from the all-knowledg and goodness of God he knows what we have need of therefore we need not tell him of them in many words Yea sometimes he prevents our prayers Yet this doth not hinder that we should not be sensible of our wants and from the sensibleness of our misery call on God The Heathens thought God did not understand their miseries unless they told him of them but your God knows your wants and knows how to help you and is ready so to do 1 Peter 5.7 casting all your care on him for he cares for you Deut. 4.7 What nation is there that hath God so near unto them as the Lord is unto you when you call upon him Isai 65.24 Before they call I will answer and whiles they are yet speaking I will hear Object But if God know our wants before we ask what need is there to tell our wants to him that knows them already Answ We do not call upon God as if he 〈◊〉 us or as if we would put him in minde of any 〈…〉 us for our prayers or as if we would move him of hard to become gentle but we come to him in the duty of prayer as an ordinance wherein he will be found and 〈◊〉 promised to convey good to us 2 Though he know our wants before ye◠be will 〈◊〉 us sensible of them as in the case of the blinde man Mark 10.51 who Matth. 20.33 begged mercy of Christ but got none till he was sensible what mercy he lacked even the recovery of his sight which no sooner was he sensible of but Christ granted his Request 3 God will be called upon because he will have this glory given to him that he is the authour and giver of every good thing James 1.17 Every good gift comes from the Father of Lights 4 That we may unburden our cares into the bosom of 〈…〉 37 5.55.16 17. compared with v. 22. 5 That1 we may come into familiarity and acquaintance with God Job 22.21 Acquaint thy self with God and be at peace Psalm 73.28 It 's good for me to draw near to God 6 That we may better prize blessings when we have got them by prayer Psalm 116.1 2. I will love the Lord because he hath heard the voice of my supplication 7 For the venting of their holy affections they have to the Lord as faith in his faithfulness James 1.6 7. love to him for his goodness Song 4.16 desires and breathings after God Psalm 42.1 Joy in their interest and property in God Psalm 116.7 8 From the prevalence that praying Saints have with God as Moses Hezekiah Jehosaphat Object God hath in his eternal counsel determined what he will do for us which all our prayers cannot alter Ephes 1.11 Answ It 's a sign God hath determined to do us some good when he stirs up our hearts to be earnest for it Jer. 29.12 13. When the Lord was about to bring his people out of captivity he stirr'd up Daniel to be earnest to seek him Dan. 9.4 as God hath determined what to do for us so hath he determined to do it in the use of prayer Ezek. 36.37 We are not commanded to inquire into Gods secret counsels which cannot be found out but to his revealed will which requires us to seek him for every good thing and reproves the neglect hereof V. 9. After this manner therefore pray ye Our Father which art in Heaven After this manner pray ye Where we see 1 Prayer is a duty we ow to God 2 We must pray in a right manner 1 Prayer is a duty Call upon me in time of trouble Psalm 50.15 Ask and ye shall have 2 We must pray in a right manner Now that we may so pray 1 Pray in Christ's Name Whatsoever ye shall ask the Father in my Name he will give it you John 16.23 Our prayers are not heard for any excellency in them but for Christ's sake When a Servant comes for Wares in his own name the Merchant will not deliver them but if he bring a Ticket from his Master the Merchant will deliver what Wares the Servant asks for so when the soul comes in its own name it speeds not but if it come in the name of Christ it speeds It 's an Argument we come in Christ's Name when we come with a
his father because he keeps him in from prophaneness the servant is angry with his master and will not tarry with him because he is too strict how oft doth the husband rise against the wife for this Jobs wife upbraided her husband with the business of his integrity Dost thou yet retain thine integrity Michal scoft at David for his dancing before the Ark 2 Sam. 6. V. 37. He that loveth father or mother more then me is not worthy of me and he that loveth son or daughter more then me is not worthy of me Here is a consolation against the former evil to wit he that shall leave relations and friends for Christ Christ vvill count such a man vvorthy of him Christ adds these vvords above me least any should think Christ to forbid love of parents Wee may love them but not above Christ if vve doe Christ vvill not think us vvorthy of him that is he vvill not account such in the number of his Disciples The sum is Christ vvould have his Disciples suffer all manner of extremities rather then to be taken off from faith and obedience to him and he that vvill not suffer this is not vvorthy of him that is he is unvvorthy to be called a Christian neither hath he any part in his Kingdom of grace or glory Under father and mother he means all relations whatsoever whether Magistrates Masters Husbands Kinsmen Friends and all the good things we have or hope to have from them as Wealth Honour Lands It might seem very sharp that we must make them who are in the same society with us Enemies Christ therefore tells us that upon no other terms we can be his Disciples therefore we must see the price of being Christs disciples The sum is Christ is to be loved sovereignly and every creature subordinately Luke 14.26 If our love to any creature hinder us from following Christ let us learn to count it dung for Christ Gal. 6.14 Phil 3.8 When a case comes that either God is to be denied or a creature then is a creature to be denied The reverence of Parents is to be cast off if it cannot stand with the reverence of God the will of God being known we must not dispute of laws or prescriptions but we must obey Gods command without any deliberation because neither the Pope parents or Caesar have this title I am the Lord thy God Luth in Gen. 27. Love is an affection whereby the soul is carried out to enjoy something it esteems to be good There are three things in love 1 Affection whereby we are inclined to some known good 2 Desire that we may be united to it 3 Joy whereby we rest in that good thing obtained These three are in every ordinary subordinate good But in the supreme good all the appetites and affections of Saints are carried soveraignly to him and with much joy rest in him If we love not Christ soveraignly we love him onely as a creature neither is it enough to love the Lord Jesus better then many things if there be any thing we love above him or equal with him whatsoever thing we so love we make an Idol See my treatise of the love of Christ To love Christ thus 1 Beware you be not ensnared with the fear of men or any hardships 2 Nor with favours of men V. 38. And he that taketh not his cross and followeth after me is not worthy of me As in the former Verse we were to forgo any thing for God loving him soveraignly so are we required to suffer any thing for him loving him undividedly He that taketh not his cross By cross he means every affliction that lies in the way of duty whether it be an office which cannot be had with a good conscience or the favour of this or that man Many give a lift at the cross but finding it heavy they let it fall down again Others think when they have taken up some one or few crosses they have done enough whereas taking up the cross is a continual duty Hence it 's put in the present tense And Luke saith it 's a duty daily to be done Luk. 9.23 for what week or month is there but if a man will be true to his conscience he shall finde some cross or other lying in his way Christ doth not mean onely crucifying or the death of the cross which every Christian for Christ is called to take up but also Christ means all other crosses This death of crucifying was usual among the Romans invented by cruelty it self if Cicero may be believed among whom the word came to be used for all kinde of disprofit or suffering as the Phrase abi in malam crucem denotes and the Latine word crucior Now these words of taking the cross and taking up the cross mentioned Luk. 9.23 and that of bearing the cross Luk. 14.27 are the words used in the suffering of Christ Matth. 27.32 Mark 15.21 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Joh. 19.17 to show that the manner of calling sufferings by the name of the cross was taken from that suffering upon the cross So that to take up the cross is to have a disposition for all manner of sufferings for Christ whether prisons death or banishment So Paul Acts 20.24.21.13 So Peter though he went in his own strength yet the bent of his heart was right Mark 14.31 Luk. 22.33 Lord I am ready to go with thee both into prison and to death Christ calls these sufferings by the ignominious name of the cross that Christians may not expect worldly glory and domination but rather scoffs and mocks and crucifyings Moreover in that Christ saith we must take up the cross it denotes unto us a voluntary obedience that we neither fret at God or man who hath been any ways instrumental in our sufferings this should something quiet our mindes that as Christ adjudges all his Disciples to the cross so doth he us to our crosses and in that Christ saith his cross he means not that we should create crosses for our selves but only take from the hand of God bear upon our shoulders those which the Lord lays on us We are ready to think our own cross heavier then others crosses but if all the crosses of the world were laid on an heap and an equal dividend were made of them I question whether thy share would not come to more Some man can bear poverty but cannot away with infamy or disgrace Others will suffer disgrace but not imprisonment others imprisonment but not corporal punishment but a Christian that is worthy of Christ must take up all Means to take up the Cross 1 Think often of it resolve with thy self thou must not live always in peace but there will a change come when thou must part with thy dearest comforts 1 Pet. 4.12 Think not strange concerning the fiery trial be thinking what the truths of God may cost thee before
therefore Matthew Mark and Luke say As a Dove and like a Dove It 's like it was of a fiery matter as the fiery Tongues were The Spirit appears in the likeness of a Dove to shew that that Spirit that was in Christ was full of meekness Isai 42.1 2 3. I have put my Spirit upon him the bruised Reed shall he not break nor smoaking Flax shall he not quench See Matth. 11.29 Again a Dove represents the Graces of the Spirit Isai 11.2 The Spirit of the Lord shall rest upon him to shew the innocency purity and charity in Christ A Dove was the sign of the Reparation of the World after the Floud and here it is a sign of Reconciliation by Christ This Dove was a fit Resemblance to this Lamb of God for as the Lamb is most harmless among Beasts so is the Dove among Birds The Flight of this Dove denotes the divine Influence of the Spirit coming from Heaven into the Members of Christ as well as into the Head Mahomet by putting Corn into his Ear accustomed a Dove to fly to his Ear which eat what was there put by this way he perswaded the People the Spirit of God was familiar with him and suggested to him his Alcoran Yet must we not think this substance or body resembled by a Dove to be hypostatically united to the Spirit of God as the humane nature of Christ was to Christ but as Angels oftentimes took humane bodies and appeared to men with them and laid aside those bodies afterwards so did the Spirit of God As the Heavens were opened unto Christ to shew his Doctrine was not earthly but heavenly so did the Spirit come upon him to shew his Doctrine was the Ministry of the Spirit 2 Cor. 3.8 called The glorious Ministration of the Spirit this visible Appearance of the Spirit could not but send divers of the Spectators to the perusals of those places of the Prophets forementioned Isai 11.2.42.1 2 3.61.1 especially Christ so interpreting the visible descent of the Spirit upon him Luke 4 18. To conclude by this visible sign of a Dove is shewn that Christ is that harmless one in whom the Spirit hath his constant residence in and through whom alone we are to receive of the gifts of his Spirit for whose sake rather than for his own in whom the fulness of the Godhead dwelt bodily this Spirit descended upon him and especially for John's sake to whom this sign was promised whereby he should be certified in a most absolute clearness of the person of the Messiah John 1.32 On whom thou shalt see the Spirit descending like a Dove that same is he This Spirit John is said to see not essentially but believingly for by a Metonymie the name of the spiritual thing is given to the visible sign V. 17. And lo a Voice from Heaven saying This is my beloved Son in whom I am well pleased We have here the third sign confirming the Call of Christ and his Instalment into his Office viz. a voice from Heaven when the Heavens clove that voice sounded It was the voice of the Father doubtless in that he saith This is my beloved Son here was the first clear Revelation of the Trinity under the New Testament the Father shews himself in a voice the Son in the flesh or humane nature the Spirit in the likeness of a Dove This is my beloved Son Not an adoptive but onely begotten my onely everlasting and coequal Son These words are partly taken out of the second Psalm v. 7. I will declare the Decree the Lord said unto me Thou art my Son By this forementioned voice he made his Son King upon Sion That Psalm is to be referred to this Of this beloved Son Isaak was a Type Gen. 22.2 Take thy son thy onely son thy son whom thou lovest And so was Solomon called Jedidiah or the beloved of the Lord. Oft was Christ called Beloved in the Book of Canticles the Fathers voice might have respect to these Figures Of this Christ speaks John 17.26 I pray that the love wherewith thou lovest me may be in them Ephes 1.6 We are said to be accepted in this Beloved In whom I am well pleased The same with that In whom my soul is well pleased Matth. 12.18 As if he should say Thou my Son onely and chiefly beloved pleasest me in all things and that infinitely and no man pleases me but by thee yea by thee am I appeased with all them I have given thee at whom I was offended by the sin of Adam and there is nothing in thee that displeases me Enoch pleased me Heb. 11.5 but not so as thou dost for in thee I am appeased and reconciled to the World of Believers The shew of a Dove was a dumb thing therefore here 's a voice to make all things concerning the Messiah out of question and also opening the whole Mystery of our Redemption for what is our Redemption but this whereas formerly we were at enmity with God now God is well pleased with us in Christ 2 Cor. 5.19 God was in Christ reconciling the world to himself These words are taken out of Isai 42.1 and in that Chapter is the calling and sending of Christ to his Ministry described and indeed the whole Scripture whence some words are taken should be lookt into To this in the Transfiguration was added Hear him not Plato Socrates Moses further than he Witnesses of Christ but hear him who being in my bosom John 1.18 shall reveal my Mysteries which have been hid from the foundation of the world He shall open the way to Heaven to you CHAP. IV. IN this Chapter there are four parts 1 Christ his Tentation from v. 1. to v. 12. 2 Christ's Preaching in Galilee from v. 12. to v. 18. 3 Christ's calling of four Disciples Peter Andrew James John 4 The Confirmation of his Doctrine by Miracles v. 23 24 25. In the Temptation observe 1 The Time v. 1. immediately after Baptism 2 The Place in the Wilderness v. 1. 3 The efficient Cause viz. the Spirit of God 4 The End to be tempted of the Devil v. 1. 5 The kindes of the Temptations which are three 1 To Unbelief v. 2 3. 2 To Presumption v. 5 6. Cast thy self down for he shall give his Angels charge of thee 3 To the vain glory of the glory of the World v. 7 8 9. 6 The Victory Christ got over these Temptations so that the Devil was forced to give ground v 11. amplified from the Weapon wherewith Christ overcame him which was the Word of God 7 The comfort Christ had after the Temptation was over The Angels came and ministred to him V. 1. Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil This Temptation of Christ is set down 1 From the Time Then When Even presently after his Baptism Mark 1.12 Immediately the Spirit driveth him into the Wilderness and being full of the Holy Ghost he was led by
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
Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
his own power Matth. 8.3 4. but the Apostles did what they did by the power of Christ Acts 16.18 2 Christ had this power at all times to heal whensoever he would so had not they Heb. 2.4 for then would not Paul have left Trophimus sick at Miletum 2 Tim. 4.20 3 The miracles the Apostles did were sometimes for the hurt of men as Peter in the destruction of Ananias and Sapphira and Paul in the smiting Elymas with blindness but all Christs miracles and cures tended to the benefit of men Obj. But Christ bade the devils go into the Gadarens Hogs Answ It was onely a permission whereby Christ kept back the power that was able to hinder them not a command This should embolden us in all our maladies to come to Christ He that had such bowels on earth is not without bowels in heaven he that would do so much for Malchus one of them that came to take him Luk. 22.51 who set on his ear and healed him when Peter cut it off will he not do as much or more for his children in their maladies V. 17. That it might be fulfilled which was spoken by Esaias the Prophet saying himself took our infirmities and bare our sicknesses Here is the final cause to wit the fulfilling the prophesie of Esaias He took our infirmities and bare our sicknesses 1 The diseases of our soul to which Esaias hath respect Esai 53.4 He bore our griefs and carried our sorrows 1 Pet. 2.24 He himself bore our sins in his own body on the tree Esai 53.6 John 1.29 He takes away the sins of the world Col. 2.14 2 The diseases of our body which flow from sin Christ bore these not by taking them upon him for Christ was never sick he took not the passions which were proper to this or that man but those which were common to the whole nature Christ was never sick sicknesse arises from the unfit or unequal temperature of the humours or from intemperance of labour study but none of these were in Christ he had no sin and therefore no sickness so that Christ took not our sins by taking them upon him but out of compassion he took them away and restored the sick to health The end why Christ cured the bodily diseases of persons as Matth. 9.2 was that they might seek to him for the healing of their souls as in the blinde man John 9.5 6. So that as the living Goat had the sins of the children of Israel laid upon him and carried them into a Wilderness and land not inhabited Levit. 16.21 22. So Christ took our sins and the punishments flowing from them and carries them into a Land of forgetfulnesse In that Christ took our weaknesses learn 1 To bear the weaknesses of others 1 As in journeys strong Travellers bear the burthens of the weak so should we Rom. 15.1 We that are strong ought to bear the infirmities of the weak 2 All infirmities are burthens to a gracious heart Gal. 6.2 let them be part of thy burthen also 3 Many infirmities may be in a dear childe of God Cant. 5.2 Mark 9.23 as passion in Jonas unbelief in Thomas fearfulnesse in Peter to keep us from admiration of their persons 4 As thy brother is overtaken to day so mayest thou be to morrow Gal. 6.1 As often as we behold sinners we had need to bewail our selves in them because we have fallen or may fall into the like if God leave us God hath suffered many great men to fall from Adam to this day to shew mans weaknesse and that they might not become lovers of their name 5 If envy did not blinde thee thou mightest see many good things in him as well as infirmities 6 If any man shall raise his comfort from other mens failings to seem to himself holy because he sees imperfections in his brethren this will be no true comfort in a day of trial Gal. 6.4 7 Beware of having a mean and base esteem of any of the Saints of God because of their infirmities so as to set them at nought Rom. 14.10 No man casts away his nose because it abounds with impure flegme and is as it were the sink of the brain so the weak in time of weakness are part of Christ's Kingdom who therefore are not to be cast away but to be healed and raised up Luth. in Psalm 90. 2 See the goodness and mercy of Christ that took our infirmities Psalm 130.3 If thou Lord shouldest be extreme to mark what is done amiss who should stand but there is compassion that he may be feared Matth. 12.20 He will not break the bruised Reed nor quench smoaking Flax. The Principle of grace in the soul doth not waste corruption all at once but by degrees John 15.2 2 Cor. 4.16 Hence God is gracious in purging the soul to bring forth more grace and less sin and renewing the inward man every day 3 Trial whether thy sins be Infirmities as 1 When they are committed against the purpose of the heart so Peter in his denial of Christ what hope had we if Peter had not denied Christ and all the Apostles been offended if Moses Aaron David had not fallen by these Examples God comforts sinners If thou hast fallen return the gate of mercy is open for thee thou that knowest no evil by thy self do not presume but let both trust in my grace and mercy Luth. in Gen. 38. 2 When we disallow the evil we do and groan under it Rom. 7.15 when others hearts are hardened under evil thine is sensible 3 When though thou fallest into sin thou walkest not in any sinfull course Rom. 8.4 though there be many Imperfections in holy Duties and sudden breakings out of the heart into evil yet is it not allowed 4 When a soul is fallen into sin and hath lost Gods countenance he cannot be quiet untill the Lord return with the sense of his love Psalm 51.8 12. there can be no sins of infirmity properly but where grace is for the sins of unregenerate men are Presumptions Good men having tasted the sweetness in God they will not change their portion nor rest content without God Saints infirmities as Davids sins complaints fears more comfort me than their heroical actions as his killing Goliath the Bear and Lion I cannot imitate these but the other greatly comfort me Luth. in Gen. 28. 4 Comfort to Saints under Infirmities There are some invincible Infirmities cleaving unto Saints in this World as dulness forgetfulness privy pride self-seeking unprofitableness wandrings in duty backwardness to Christian provocation inordinate care hardness of heart vain fears slightness in Gods service Saints partly from divine light shining in them which like the light of the Sun shews the smallest mote partly from tenderness of conscience renewed smiting them for the smallest sin are upon sight of their infirmities apt to be discouraged Now to comfort thee remember Christ took thy infirmities all thy self-sufficiency crookedness of heart failing in holy
fleet he would not joyn with his son Ahaziah though sollicited When a man hath had a fall from a resty horse which had like to have broke his neck he will hardly come upon his back again 2 He will not be hired for any gain of sin against God he will not sell himself as Balaam did Tryals of thy Mourning 1 True mourning that comes from the spirit of grace looks at God who hath been dishonoured and at Christ who hath been crucified Psal 51.3 4. Mine iniquitie is ever before me against thee thee onely have I sinned Hos 6.1 Come let us return unto the Lord for he hath torn us and he will heal us Luke 15.18 Father I have sinned against heaven and before thee so it looks on Christ as crucified Zach. 12.10 They shall look upon him whom they have pierced In opposition to this there is a mourning flowing from the spirit of bondage which is a forced work this differs from the other as the motion of a clock from the motion of a living creature the one is moved from a principle of life the other from weights in the one a man is humbled in the other he humbles himself 2 True mourning hath a change of heart going with it Jer. 4 14. Luke 7.38 those eys that had been employd in wanton glancings now they weep those hairs that had been laid out to entangle now wipes Christs feet those lips that had kist wantonly now kiss Christs feet Hypocritical mourners have no change of heart they are like thievs who forbear stealing while in prison onely 3 If thy mourning for sin be right outward contents will not take it off David had the delights of a Court yet did not this take off his mourning Psalm 51.3.38.6 4 If thy mourning for sin be right it will be on this ground because it turnes away the face of God 2 Chron. 7.12 13. 5 Thou wilt mourn for secret sins as well as for open Psalm 19.12 Cleanse me from my secret sins as vain thoughts Jer. 4.14 c. 6 Thou wilt mourn especially for thy great sins as David doth for his adultery and murder Psalm 51 14. and Paul for his blasphemy 1 Timothy 1.13 7 Thy mourning will be especially for thy master sin Psalm 32.4 5. All Davids mourning was nothing till he came to touch upon this sin of murder to mourn for it 8 Thou wilt mourn for it not onely in times of extremity as Pharaoh Exod. 9.27 and Judas Matth. 27.4 but likewise in times of prosperity 9 True mourning looks at Gods face and favour 1 Sam. 7.3 Psalm 51.8 12. Ezek. 7.16 Hypocrites mourning is to have temporal judgements removed 1 Kings 21.27 and so Jehoram 2 Kings 6.29 30. and those who howled upon their beds for Corn and Wine Hos 7.14 Means to mourning 1 Urge the Lord with his Promise of taking away thy stony heart Ezek. 36.26 Zach. 12.10 God promises to pour upon the house of David and the Hierusalem of Jew and Gentile a spirit of grace and supplication and they shall mourn c. 2 Be frequent in self-examination Psalm 22.28 They shall remember themselves and turn to the Lord Lam. 3.39 Jer. 31.19 after Ephraim was brought to know himself he lamented 3 Keep thy heart under the powerfull dispensation of the Word Jer. 23.29 The Word is a Fire and Hammer Acts 2.37 4 Look often on Christ crucified Hard is thy heart if it mourns not when thou remembrest the dying of Christ Zach. 12.10 looking on him they pierced they mourned 5 Pray for the Spirit of grace to be poured upon thy soul Isai 32.15 When the Spirit is poured from on high the Wilderness will be a fruitfull Field that is those hearts that were like Wildernesses and Forests when the spirit was poured from on high became fruitfull Fields 6 Get assurance of thy interest in Christ crucified A man cannot mourn heartily for sinning against the Lord so long as he knows not but God may damn him in time to come but when Gods love is manifested there will be great sorrow 7 Mournfull considerations as that thou hast broken an holy Law thou hast offended a tender Father that thou hast lived an unprofitable life that thou hast sadded righteous men and gladded wicked men that thou hast been partaker with other men in their sins that thou hast often slidden back from God that thou hast been so dead-hearted in thy secret approaches to God 8 Consider the benefits of holy mourning as 1 Joy is wont to follow it Psalm 97.11.126.6 7. as a joyfull Harvest follows a weeping Seed-time when the poor Farmer mourns to cast away his precious Seed which his Family so much wants Luke 6.25 Isai 57.18 Isai 6.1 2 3. 2 Such persons are marked in an evil time Ezek. 9.4 Job 5.11 3 Such persons are not without blessedness though they be without comfort for Blessed are they that mourn Yea a time is coming when the Lord shall be thy everlasting Light and the days of thy mourning shall be ended Isai 60.20 4 This is one of the effects of Repentance 2 Cor. 7.7 Joel 2.12 5 Godly mourning is a special means to compose the dissoluteness and loosness of our affections which are apt to be scattered too much among carnal joys James 4.9 10. Be afflicted and mourn let your laughter be turned into mourning and your joy into heaviness 9 Practise duties as 1 Private admonition 2 Sam. 12.7 Psalm 141.5 2 Take a fit season for plowing up thy heart Jer. 4.3 when softened by outward trouble 3 Get a particular knowledg of thy evils 1 Sam. 12.19 We have sinned in asking us a King 2 The Reason why mourners are blessed For they shall be comforted here in part 2 Cor. 1.4 and hereafter fully in Heaven James 1.12 Apoc. 7.17 V. 4. Blessed are the meek for they shall inherit the earth Obs Meek persons are blessed 1 What meekness is 2 Why the meek are blessed 1 What it is it is a certain moderation of minde speech and gesture whereby a man becomes gentle and tractable towards those with whom he converses so that he is not sharpened unjustly at their follies and frowardness and smaller offences they commit against him 2 Why meek persons are blessed 1 Because Christ pronounces them blessed Psalm 149.4 The Lord taketh pleasure in his people he will beautifie the meek with salvation Psalm 147.6 The Lord lifts up the meek The meek shall increase their joy in the Lord Isai 29.19 2 Christ promises such persons rest Matth. 11.29 Learn of me for I am meek and ye shall finde rest for your souls Now what rest is this save the rest of grace and glory 3 A meek spirit is of high price in the sight of God 1 Peter 3 4. God exalts such souls in blessedness Hence Preachers are sent to preach good tidings to the meek Isai 61.1 Psalm 76.9 4 Let us learn this duty 1 We have the example of Christ herein Matth. 21.5 Behold thy
dangerously deep where they run smoothest retaining that principle to be abhorred that profest hatreds lose their place of revenge If this inward anger be not suppressed in the heart we know not to what excess it may break out as in Cain and Haman Obj. But I am naturally angry and cholerick Answ By this reason might the adulterer murtherer thief excuse their letchery theft and murther V. 23. Therefore if thou bringest thy gift to the Altar and there remembrest thy brother hath ought against thee V. 24. Leave there thy gift before the altar and go thy way first go and be reconciled to thy brother and then come and offer thy gift Q What is meant by offering Answ A free will offering mentioned Levit. 1.2 Christ herein showes that this Commandment against murder is not fulfilled if there be any grudge betwixt us and our neighbour and we do not return into good will with him and herein Christ showes two things 1 That unless we be reconciled to our brother all duties of godliness as prayers hearing receiving are nothing worth therefore as oft as we come to the worship of God we must cleanse our hearts from these So the Apostle commands 1 Tim. 2.8 1 Pet. 2.1 2. Malice and wrath and calling a person Racha doth no less disable from prayer then from the supper This should be a ground of humiliation for all such carriages when we come before the Lord. No voluntary offerings whether costly or of free-will that are offered with an angry heart do please God And therefore foolishly did the Pharisees suppose that gifts offered in the Temple did expiate sins which the Judges did not punish though there were no amendment of heart 2 That in vain persons profess themselves to be worshippers of God who offend their brethren and after proudly contemn them for under one kinde Christ points out all outward exercises of worship wherein men counterfeit godliness rather then truly witness it If we give all our goods to the poor and have not charity it profits not If thou bringest thy gift to the Altar Christ speaks of the worship of the Christians in words applied to the worship of the Jews when they offered sacrifices and gifts on the Altar of the Temple though I grant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name often given to the Lords Table so called in reference to the sacrifice there signified which was Christ Heb. 13.10 We have an Altar whereof they have no right to eat that serve the Tabernacle yet was it not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was proper onely to heathen Altars besides it appears by the Apostles Canons that Christians brought gifts and laid them upon the Altar or Communion-Table for the use of the Ministers and poor and for the use of the Ordinances Canon 3. and Canon 5. And there rememberest thy Brother hath ought against thee That is any just complaint concerning wrong done to him though thou hast nothing against him yet if he have any thing justly against thee yet oughtest thou to consider hereof This is needfull 1 In respect of God who looks not so much upon the Gift as upon the Heart clean from Hatred and Malice Isai 1.15 When you make many Praâ—ers I will not hear your hands are full of Bloud 2 In respect of our selves because unless we be reconciled to our Brother we pray against our selves when we desire forgiveness of God as we forgive others Col. 3.13 Forgiving one another if any man have a quarrel against any one Quest But what if the person will not be reconciled Answ This may comfort thee thou hast done thy duty Blessed are they that hunger and thirst after Righteousness Christ absolves thee if thou seek Reconciliation and canst not obtain it Moreover if the Supper of the Lord be here meant and I know no absurdity in including of it how necessary is it for Brethren to be united hence it 's called a Communion that is a common union betwixt Christ and Believers and indeed this Unity and Love is the Badg of Christ's Disciples we tell an apparant Ly when we come to this Communion and have not an Union with our Brethren 1 Cor. 10.16 We being many are one Bread and one Body in token of vvhich Union Christians before the Supper gave an holy kiss one to another as Lapide observes This must be limited to respect time and place for if the person offended be far from thee then let thy affection go to him and give satisfaction as soon as thou canst onely we may see how unholy a thing Discord and Strife is that it unhallovvs every service Also Christ condemns selfishness whereby too oft we stand too much upon our own right even to loss of Charity contrary to Phil. 4.4 Let your moderation in remitting of your right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men V. 24. Agree with thine Adversary quickly whilest thou art in the way with him lest at any time the Judg deliver thee to the Officer and the Officer cast thee in Prison V. 25. Verily thou shalt not come out thence till thou hast paid the uttermost Farthing Christ goes on further to commend unto us Reconciliation and the scope of these words is 1 that we should endeavour to be reconciled with that person whom we have offended this is done 1 By confessing our evil Luke 17.3 4. 2 By professing our sorrow for it Luke 17.4 3 By declaring that we would willingly that the thing we have done were undone and if it were to do again we would not in any vvise do it this is satisfaction 2 Cor. 2.7 8. 4 By making a just apology to our Adversary Josh 22.26 The two Tribes and an half made an Altar beyond Jordan but not for burnt-offering nor for sacrifice with which apology that the Altar was made onely for civil use the rest of the Tribes were satisfied for want of which apology the Benjamites were destroyed Judges 20.43 2 That the person offended should accept satisfaction and not shew himself irreconcilable or hard to forgive a Wrong Mark 11.25 Forgive if ye have ought against any that your heavenly Father may forgive you your trespasses Col. 3.13 Much more bear offences in Wives and Freinds and Servants which are made up with so many benefits Now this Forgiveness contains 1 A removal of inward grudg and displeasure Levit. 19.18 2 Forbearance of all manner of Revenge Rom. 12 19. 3 To be lovingly affected and ready to do good as if we had not been offended at this person so Joseph towards his Brethren Quest But must we forgive all offences Answ In offences done against us are two things 1 The Injury 2. The Damage For example A man strikes a Tradesman or a labouring man so that he keeps his bed and is at expences for the cure of the Wound besides he hath lost what he might have earned and spent that he might have saved Exod. 21.18 19. The Injury must be forgiven
6.6 Psal 31.22 Jonah when in the whales belly Jon. 27. 3 The great refuge Saints have herein Manasses when in chains 2 Chron. 33.11 12. thus sought God Paul 2 Cor. 12.8 Esther and her maidens when the Jews were designed to destruction When a child of God is overtaken with some sin or in distress he would not for a world want this Peter Mar. 14.72 when Esau came against Jacob this was Jacobs refuge Gen. 32.9 4 Our own personal wants wherein perhaps not one in the church or family is in our case Onely in secret prayer take heed of hypocrisie that thy voice may not if possible be heard of others nor thy meltings and weepings perceived by others also of customariness come out of sense of thy wants else if thou keep thy hours thou wilt perform prayer either with listlesness or slightness Also take heed of profaneness to put off secret prayer till thou be moved by the Spirit by this delusion some have not prayed alone for some moneths It is a fit season to pray when the Spirit moves but not the onely season Father which is in secret Here 's the object of our Prayer viz. God as a Father Who is a Father 1 By creation hence called the Father of spirits Heb. 12.9 2 By Regeneration 1 Peter 1.3 Who hath begotten us again to a lively hope which also is called Adoption Gal. 4.6 hence 1 Call upon this Father One of the first things in nature is for a Childe to call Father so it should be the first thing in grace Matth. 7.9 2 Honour this Father Mal. 1.6 If I be a Father where is mine honour and live so that others may honour him Matth. 5.16 3 Imitate your Father as children do their father in love Ephes 5.1 2. In doing good to Enemies Matth 5.44 In holiness 1 Peter 1.14 4 Patiently bear his corrections Heb. 12.5 6 7 8. 5 Sort our selves with Gods children 2 Cor. 6.14 2 Comfort to Christians in sundry respects as 1 That God will bear a tender respect to us in all Troubles as a Father loves his childe as well when sick as well nay he is then more affectionately tender to him the father then sets the whole house a work for his recovery some going for Physicians others for Friends others tending of him so when souls are sick God sets Christians to pray for them Preachers to comfort them Yea suppose thou hast broken some resolutions and been overtaken yet what father would take the Forfeiture of a Bond of his son especially when he forfeits it against his will much less will God who is infinitely more a Father to his Children 2 In desertion A father solacing himself with a childe steps aside into a corner that the childe may dearlier prize the fathers presence so our heavenly Father by restraint of his influence in shining upon us inflames our love towards him 3 In respect of sustentation in trouble A father sets his childe upon its feet to try whether its able to stand alone but withall he holds his arms on both sides to hold it up if it incline either way so doth our heavenly Father 4 In respect of provision The childe takes not care what it shall eat or wear so should Saints cast all their care on their Father 1 Peter 5.7 Your heavenly Father knows ye have need of these things Matth. 6.32 5 Against total falling away A father will not cast off a fatherly affection to his son how hard it is for a father to cast off a rebellious son we see in David to Absalom 2 Sam. 10.5 Hosea 11.8 Luke 15.18 Much less will God cast off his children who desire to please him Mal. 3.17 I will spare him as a man spareth his own Son 6 In respect of our bold access If it be a privilege to come into a Princes presence-chamber what is it to come into the presence of God A childe comes boldly to his father though strangers and servants keep a distance Heb. 4.16 7 In respect of imperfections A father calls two of his children one of three years old the other of thirteen they both make all the haste they can and though the elder outgo the younger and comes first yet the younger comes wadling as fast as he can the father accepts of the endeavours of the younger as well as of the faster going of the elder so doth our heavenly Father 8. In case of disinheriting because we will not touch this or that unclean thing our parents casts us off well says God in this case I will be your Father and you shall be my sons and daughters 2 Cor. 6.17 3 Exhortation to perform reverence Mal. 1.6 and obedience Jer. 35.16 and confidence Thy Father which sees in secret shall reward thee openly Christ stirs up the faith of his petitioners by a twofold Argument 1 From the omnipresence of God wheresoever we are even in the most secret closet God is there present hearing prayers 2 From the goodness and mercy of God who will not suffer such prayers to be in vain but will grant the things at present wanting and hereafter shall give a Reward openly Onely know it's a Reward of Grace not of Debt for what desert can a Beggar allege V. 7. But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking Christ comes to shew the third sin of the Pharisees which is vain Repetitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not speak vain things as Montanus translates it or speak not much as Erasmus the word is derived of Battus a Poet who was an egregious Babler As the Heathens thought they should be heard for their much speaking so did these Pharisees As Rhetoricians by their flanting style think to move the Judg to acquit the guilty so did these Yet doth not Christ condemn a frequency and continuance in prayer but he shews the grace of God is not obtained by the vain flowing of many words but the sighs and groans of the heart are the arrows that pierce Heaven Quest Whether are all Repetitions in Prayer vain Answ No. Solomon often uses them 1 Kings 8.30 39 43. Hear thou in Heaven thy dwelling place Nehemiah uses Repetitions Nehemiah 1.6 7. and so doth Daniel cap. 9.5 We have sinned we have committediniquity and done wickedly Repetitions are lawfull 1 When they come from pinching necessity so Christ cried My God my God and three times uttered the same words Matth. 26.39 42 44. 2 When they come from holy affections Psalm 72.19 Let the whole earth be filled with his glory Amen and Amen Repetitions in prayer are sometimes Ecchoes of strong cries of the Spirit Blessed be his holy Name for evermore Amen and Amen Psalm 89.50 51. So Abba Father Mark 14.36 1 Kings 18.39 The Lord he is God the Lord he is God 3 When they come from love as Holy holy holy Isai 6.3 Rev. 4.8 4 When used though the second time yet they
if there be any long absence of these accustomed meltings 8 Earnest longings after the Lord are wont to accompany saving meltings Mine eye mine eye runneth down with water because the comforter that should relieve my soul is far from me Lam. 1.16 9 Saving meltings flow from love to God How came Mary to weep in such abundance that she washed Christ's feet why at the same time she loved much Luke 7.38 compared with v. 47. 10 When saving meltings come there is an holy chearfulness wrought in the heart and sadness removed from the countenance as in Hanna her countenance was no more sad why she prayed and wept sore v. 10. compared with v. 18. As God did sometimes accept sacrifices without sending fire from Heaven to burn them up so sometimes he shewed his acceptation by sending fire to consume them 1 Kings 18.38 2 Chron. 7.1 Fire came from Heaven and consumed Solomon's burnt offering and so David's Prayer for the ceasing the Pestilence 1 Chron. 21.26 was answered by fire So though God do sometimes answer his people without meltings yet in holy persons these meltings usually are crowning answers and tokens of acceptation 11 We may know our meltings flow from a saving principle by comparing the meltings we had when we forsook some great enjoyment for God and got victory over some strong lust with those meltings at present when we forsook some great enjoyment as country liberty estate friends and relations how did God come in at those times so that we found an hundred fold with persecutions Mar. 10.29 30. mightily softning the heart and filling the soul with joy and with the holy Ghost Act. 13.51 as Paul was when persecuted so when we overcome some strong lust God gave us hidden Manna white stone new name Rev. 2.17 which were the incomes of God into the soul by softning of it and powring in joy in prayer after the conquest now we finding the meltings and softnings of our hearts at other times sutable to those we found then know them to come from the Spirit or from a saving principle and not from natural passion and softness 12 The meltings that come from God may be something discerned by the time when given as 1 When afflictions are sanctified then the soul powres out it self amain Esther 4.3 when the kings decree came to put the Jews to death there were great weepings and wailings ordinarily wicked men cry not when God binds them their spirits are bound up Job 36.13 2 Upon the remove of some sad desertion and after some foregoing straitnings or some very close walking with God or the bringing home of some word of promise to the heart these meltings use to be given Psal 51.8 12. Make me to hear the voice of joy and gladness restore unto me the joy of thy salvation 3 By the putting forth the strength of the soul in duty Hos 12.3 Jacob wept and made supplication and found the Lord in Bethel how came that why by his strength he prevailed with God that is he put forth all his strength in the duty 4 Fom the time it s oft given even after an holy preparation of heart by meditation Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Psal 10.17 8 Pray with perseverance not to give over Eph. 6.18 Many use prayer as a medicine which after two or three usings finding no success they leave off God puts off his children with delayes 1 Because souls are not fit for such a mercy as the Physician puts off the patient from such a thing as he desires The ten tribes Judg. â—0 26 cryed for victory against Benjamin but God saw them not fit for it they yet trusted in their multitude being four hundred thousand and their enemies about seven and twenty thousand also they were not humbled enough 2 For trial of our faith whether we will yet depend on God so Christ put off the Woman of Cana Matth. 15.28 and Paul 2 Cor. 12.8 3 That his mercies may be more sweet when we get them things hardly got are prized 4 That we may see our sin in delaying God he called and thou wouldest not hear therefore it 's just that thou shouldest call and he delay thee 5 To inflame our desires the more God purposed not to destroy Israel Exod. 32. yet when Moses prayed he seemed not to regard his Prayers but this was onely to make Moses more earnest for the people 6 For the trial of our Patience David was in an horrible pit in great danger and God let him lye for the tryal of his patience and in the end brought him out Ps 40.1 2. Many are like that king 2 King 6.33 who said Saul 1 Sam. â— 28.15 because he had not present help why should I wait on the Lord any longer Yea Saints have been impatient because their prayers have not been answered at first Lam. 3.8 44. We must not onely have a dependance on God for his promise but for the time when he will fulfill it As the husbandman waâ—s long after seed time for a harvest the corn hath many a sharp blast and nipping frost before he reaps so ought we to wait for our prayers though things seem worse afrer then before Long did the Church wait for Peter before they got him out of prison Act. 12.5 in the end he was given to them neither must we limit God to such means Psal 78.41 7 That we may seek him more importunately so did Christ with-hold himself from the Church for this end Song 3.1 4. As a Beggar when a passenger comes by begs of him the passenger goes on as if he took no notice but the Beggar goes on and followes him till at last he gets his desire 8 For to humble the soul suppose thy servant wrong thee thou sayest thou wilt pardon him but first thou wilt make him humble himself to thee he shall and must know that he hath wrong'd a good master so God is willing to pardon thee and to heal thee but he will make thee know thou hast sin'd against a good God Obj. But God calls me to other duties of my calling how am I then to continue in prayer till God hear me Ans We may give over the words of prayer but we may not give over the suit of prayer A poor Beggar comes to a house-keepers door but none hears him he falls to other employments as mending his clothes c. then anon he begs again though he do not always continue begging yet he always continues his sute Oh that some within would give me an alms so should the soul at the throne of grace Persevering prayer is the building of the soul towards heaven Holy men should pray as builders build first they lay the foundation next day make the walls the next day he sets up timber-work and so goes on till the house be finished so a godly soul reaches higher and higher till at
Some men are hard to please that do what you can you can never content them they are so humerous but it is not so with God If there be a willing minde and an holy sincere endeavour God accepts it 2 Cor. 8.12 If God should require obedience in rigour we could not please him Psal 130.3 but he requires obedience on easie terms even Gospel obedience and if there be some slips the Lord will be well pleased for his righteousness sake Esai 42.21 Matth. 17.5 6 It is a duty sutable to our consciences for when we do the will of God how doth conscience approve of it and how doth the conscience fill us with comfort herein 2 Cor. 1.12 when Paul's conscience witnessed that he endeavoured in godly sincerity to do Gods will it filled his soul with rejoycing 7 No formal professions are regarded of God how glorious soever unless we do Gods will Matth. 7.21 Not every one that saith Lord Lord but he that doth the will of my Father which is in heaven Mat. 21.29 31. The Father there had two sons one said he would go work in the Vineyard and did not the other said he would not and yet did and he is said to do the will of God Hence Christ saith Whosoever doth the will of my Father the same is my father and mother sister and brother Mark 3.35 8 It 's an everlasting duty When we come in heaven we must still be doing the will of God let us begin it then on earth Some duties cease when we die as prayer repentance mortification but this duty still continues for ever Ps 19.9 Pray we that God would grant us his grace not as to the wicked to do his will in being unwilling to do it but as to his children at leastwise to be willing to do it even in not doing it Du Ples c. 13. of Christ Relig. 9 This is the way to be stablished in conscience What is the will of God when we inure our selves to do it John 7.17 whereas others are wavering and uncertain 10 It hath been the commendation oâ— Christians that they have done the will of God It was Enech's praise that he pleased God Heb. 11.5 It was the praise of Zachary and Elizabeth Luk. 1.6 They walked in all the Commandements of God blameless for this Epaphras prayed that the Celossians might stand perfect in all the will of God Col. 4.12 11 To do Gods will is the way to have our own will bring your will to Gods and so you shall always have your will Because wicked men will not bring their wils to Gods they shall eternally suffer that they would not In earth as it is in heaven Though it may be interpreted of the course of the Stars that in a continual motion obey God yet Christ means it of the Angels Psal 10 â— 22 21 Praise him all his hosts ye ministers of his that do his pleasure We need not be ashamed of doing that our betters will do Herein we desire that we may serve the Lord on earth as the Angels in heaven serve him they do his will 1 Universally 2 Out of love 3 With cheerfulness 4 Perpetually so ought we this is to converse in heaven or to dwell in heaven to be like the Angels of heaven 5 Speedily as in the Angels sent to destroy Sennacheribs host and the seventy thousand in Davids time and young and old in Ezekiels time cap. 9.4 6 Faithfully The Angel tells the Lord I have done as thou hast commanded me Ezek. 11 9. We should endeavour to be â—â—ke them not that we can attain such perfection but that we should follow after without setting any measures or scâ—â—â—â—ings to our holiness In order to which patterns of holiness let us not onely look upon the Angels who are ready to serve us because the Lord biâ—s them for they all are ministring spirits Heb. 1.14 but we must use all means whereby we may more and more come to such an end which are the leading of the Spirit Rom. 8.14 and the guidance of the word and frequent prayer 2 Cor. 10.5 From all this four inferences 1 That not onely Angels but men ought to take notice of Gods will God ought not onely to rule in heaven but in the world 2 To mourn under our natural rebellion and long that God would heal it Rom. 7.15 16 17 23. 3 Pray to know the whole will of God Psal 143.10 Teach me to do thy will O God And that God would incline your hearts to do it It was Solomons prayer 1 Kin. 8.58 that God would incline the peoples hearts to walk in all his ways 4 That it 's not enough to do Gods will but we must do it like Angels we must do Gods will by being humble in conversation stedfast in faith gracious in words righteous in deeds exemplary in manners living peaceably with brethren enduring the wrongs of enemies and not retaliating To love God soveraignly and dearly to awe him reverently yea we must do it as Angels with an as of simitude though not of proportion Give us this day our daily bread Now we come to ask things which concerns our selves This Petition shews 1 That we must have a continual dependance upon the providence of God for earthly things Psal 145.15 16 The eyes of all wait on thee and thou givest them their meat in due season as the Israelites had for Manna 2 That we are onely to pray for necessities not for superfluities to pray for silk garments gold rings and jewels c. we have no command but onely for bread and clothes 1 Tim. 6.8 Having food and raiment be content but if God make our cup run over we owe more to God and his people the more we receive Prov. 8.9 Feed me with food convenient for me Therefore some Translations render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing to our substance or the bread of want Jacob desired food to eat and raiment to put on Gen. 28.20 3 Christ would caution us herein against a carking sollicitude for to morrow Matth. 6. ult yet may there be a lawful care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the following day day after and under day is not meant onely one day but after the manner of the Hebrews the time of our life to come so that Christ would have us to commit the care to God that so long as life lasts he would give us nourishment Christ herein would remove from us as distrustfulness as not to doubt of Gods care of us so greediness whereby some pretend the expectation of old age for their covetousness So that Christ means give me sufficient for all my life following if thou pleasest not to give yearly give monethly if not monethly give daily bread and what ever thou givest more comes in over and above 4 Under bread is meant health peace and all temporal blessings Gen. 3.19 2 Kings 6.22 Job 42.11 houses strength 5 It showes all
assurance of thy pardon get more and more earnest of the Spirit Men that deal in great matters love to get as good earnest as they can the fuller earnest the more security Again people keep and esteem an earnest more then other mony because it hath reference to further matters which other mony hath not So should we esteem the Spirits testimony as sealing us up unto the future inheritance in heaven at which day it shall cease to be any further an earnest as earnest mony ceases to be earnest when the whole sum is paid Mean time till we come into that glory the Spirit though it do not always confirm us to present sence yet doth it confirm us to present experience from the former workings thereof which we have felt as the former movings of the infant in the mothers womb confirm the mother that she is with childe though at the present she feel no moving at all thereof Obj. But the heart is deceitful Ans The Spirit in us is too holy to deceive and too wise to be deceived When there is an object to be seen and an eye to see and light to discover the object to the eye sight must needs follow so in a believer there is grace to be seen and an eye of faith to see it so is there a light of the Spirit discovering that grace to the soul Obj. But some as Papists and others think there can be no assurance of remission of sins and of salvation A. That we may be assured herein appears 1 The Word bids us make our pardon and salvation sure 2 Pet. 1.10 Heb. 6.11.10.22 which were in vain if such a thing could not be 2 The Saints have been assured hereof Job saith c. 19.25 I know that my Redeemer liveth and that I shall stand up with him on the earth at the last day and I shall see him not with other but with the same eys 2 Cor. 5.1 Paul saith We know if our earthly tabernacle were dissolved we have a building of God Abraham Rom. 4.21 22. 1 John 3.14 1 John 5.14 15. We know we are translated from death to life we know we have the petitions desired 1 Pet. 5.1 I am also a partaker of the glory that shall be revealed Peter speaks of himself in this life Obj. But what these Saints had they had by special revelation Answ No. For the Saints Peter writes to had obtained like precious faith with himself 2 Pet. 1.1 And Paul saith I am perswaded that neither life nor death shall be able to separate us from the love of God See he names other believers as well as himself Rom. 8.38 39. 2 All the Saints have the same Spirit of faith 2 Cor. 4.13 though not in the same degree Timothy saith I know whom I have trusted 2 Tim. 1.12 See there is a certainty in knowledge The Hebrews knew in themselves they had a better and enduring substance which was the ground they not only patiently suffered but also joyfully endured the spoyling of their temporal substance Heb. 10.34 They did not onely conjecture it but knew it in themselves Peter when Christ asked him whether or no he loved him he did not answer Lord thou knowest we cannot tell truly whether or no we love thee but appeals unto Christ saying Thou knowest all things thou knowest that I love thee John 21.15 16 17. Peter mentions it three times shewing the undoubted assurance he had thereof 3 The Scripture bids us prove our selves as concerning our estate to God ward Gal. 6.4 Let a man prove himself that he may have rejoycing in himself alone 1 Cor. 11.28 Let a man examine himself and so let him eat 2 Cor. 13.5 Examine your selves whether you be in the faith This bidding us search our conscience according to the rule and the declaring that rejoycing followes thereon doth denote unto us that assurance of remission of sins may be had It is ridiculous to think that the Spirit should bid us search for that which cannot be found 4 That certainty and assurance of salvation may be had appears from the many signes and evidences the word of God sets down of our being in Christ of our having the Spirit of our regeneration uprightness confidence to say that he that hath these graces is not sure whether he have them or no is a great mistake for do not I know that I love the Lord better then any thing that I love my brother yea mine enemies that I combate against all sin hunger after righteousnesse that my heart closeth with every command of God that I hate all sin do not I know that I have comfottable answers from God in prayer when I have them Comfortlesse is the assurance of hope arising from humane conjecture allowed by Papists and differs from Theological or divine hope arising from faith 5 The doctrine of doubting of remission of sins or conjectural hoping for salvation is a comfortlesse doctrine for 1 It kills our joy and thankfulness for how can I joy in or be thankfull to him who for ought I know may damn me another day and how can I joy in a thing which I know not whether I shall have or no 2 This doctrine of doubting stuns and hinders our proceeding in a godly course How can a man have a heart to go on when he cannot tell whether all he doth will come to any thing yea or no The Scripture ordinarily exhorts to duty from the knowledge we have that our labour will not be in vain Gal. 6.9 Be not weary in well doing knowing in due season you shall reap if ye faint not 1 Cor. 15.28 Be ye alwayes abounding in the work of the Lord forasmuch as you know your labour will not be in vain 3 The doctrine of doubting must needs fill the conscience with much anguish and anxiety A man that is condemned and hath no way to escape but by a pardon must needs be in perplexity of mind till he know of his pardon so must the soul needs be that sees its own lost estate and knows nothing of the pardon of his sins 6 From experimental feeling when I trust to a person promising to give or lend me any thing I know I trust to him and rest on him for what he hath promised and shal I by faith rest on Christ and know no such thing 7 From the testimony of the renewed conscience for our spirits regenerate witness our good estate Rom. 8.16 Yea even this is witnessed even in weak Christians though with some fear of the contrary the poor man cryed out Mark 9 2â— Lord I believe help my unbelief How could we say we believe if we could not know it we cannot speak that truly whereof we can have no certainty 8 From the seal of the Spirit witnessing with our spirits Take heed of expecting such inward witness of the spirit as some expect viz. a discovering of your adoption without first discovering the signes of it as if by an
the Thessalonians faith 1 Thess 3.10 3 Direction in difficult Cases together with satisfaction in scruples so that the souls of persons are kept in peace John 9.3 4 To kindle affections when souls are dead how were the affections of the Brethren at Ephesus Acts 20.36 and Tyre Acts 21.5 kindled and the three thousand pricked Acts 2.37 The hearts of the Disciples going to Emmaus were on fire whiles Christ spoke to them Luke 24.32 5 Relations kept in the way of duty fathers children husbands wives princes subjects masters servants 6 Soul watchfulness Heb. 13.17 They watch for your souls Isai 62.6 7. 7 They wrastle with the Lord in prayer and give him no rest till they obtain mercy for a people Isai 62.6 7. 8 They gather Gods harvest into barns that is souls into Churches here and into glory hereafter That he would send forth Labourers into his Harvest Seven grounds hereof 1 The need there is of such Labourers as a Field will be overgrown with Weeds if the Husbandman send not Labourers into it so will the hearts of men where there are not such Labourers to weed And as when Corn is ripe it will be apt to shatter if there be not Labourers to inn it so people of good affections are apt to decline where there are not Labourers to perfect young comers on The need of such is seen in that yearly there are so many thousands born Children of Wrath. And in that the hearts of good men are liable to so many decays and coolings 2 The great blessing there is by such Ministry and labour and needs must it bring a blessing because it roots out that which will be the ruine of any place I mean sin Prov. 28.2 Yea nothing doth more bless a place than such Labourers 2 Chron. 11.17 The godly Priests and Levites that came to Rehoboam strengthened the Kingdom of Judah 3 Because the Harvest is Gods it 's called his Harvest therefore it belongs to him to send forth Labourers into it Now they that are of Gods sending are endued with gifts and grace 4 Because they cannot preach unless he send them Rom. 10.14 How shall they preach except they be sent The least degree of sending is to have ability to divide the word This sending is 1 Inward when a man having the love of souls stamped upon his heart is made willing to offer up himself to this work Isai 6.6 7 8. 2 Outward because too many out of pride and self-conceitedness are ready to put themselves forward this way hence God hath appointed that persons that are to go out be first approved by men thereunto appointed Else Jer. 23.21 I have not sent these Prophets yet they ran 5 As the primitive work of sending is Gods so there is something in sending which is ours to wit that we shew our selves willing to be sent When God had sent one of the Seraphims to Isaiah with a coal in his hand to touch his mouth meaning a burning zeal to Gods glory and when the Lord asks the question whom shall I send and who shall go for us the Prophet then answers v. 8. Here I am send me Isai 6.6 7. Men to whom God hath given Abilities should be forward to put forth themselves Out of love to souls they may desire the Office of a Bishop 1 Tim. 3.1 yea they must out of a ready minde take the oversight of the flock of God 1 Peter 5.2 Not by constraint but willingly not for filthy lucre but of a ready minde 6 All the success that is in any mans Ministry how fully soever sent or how willing of himself for to go is from God So that the force of the Reason is he hath the power of succeeding and making Ministry effectual therefore he hath the power of sending We preach to persons to turn from darkness Acts 26.18 but God turns them Isaiah preached a long time Isai 53.1 yet because the arm of the Lord or the power of the Lord was not revealed to souls there were so few converted that he cries out Who hath believed our reports yea he and the children God had given him were as signs and wonders If God go along Peter shall at one Sermon convert three thousand All our Preaching is but as the rigging of the Sails which avails not unless the Winde blow When he opens none can shut when he shuts none can open Rev. 3.7 8. yet must we in a patient manner make trial what success God will give us in our Ministry imitating Peter Luke 5.5 who had toiled all night and taken nothing yet would at Christs word further let down the net And truly persons sent by God usually have their labours blessed to the converting and building up of some souls Jer. 23.21 22. 7 It is the Lord that maintains them in their work Acts 18.9 10. Be not affraid but speak and hold not thy peace for I am with thee He holds the seven stars in his right hand Revel 1.16 20. now the right hand is the hand of strength and power Jer. 1.18 19. saith God to Jeremy I have made thee an Iron Pillar and a Brazen Wall they shall fight against thee but not prevail Seeing God maintains persons herein it 's fit he have the sending of them CHAP. X. WE have in this Chapter three things to be premised 1 The occasion and coherence which was multitudes coming to Christ with desire to hear the Gospel he was moved with compassion towards them cap. 9.7 Seeing them as Sheep without a Shepherd he consults to send out his Disciples and therefore before he sends them forth he bids them pray to the Lord of the Harvest to send forth Labourers which the Disciples doubtless did hence as an answer of their prayers Christ as the Lord of the Harvest sends forth Labourers even his twelve Apostles 2 That there is difference betwixt this sending and the election of the twelve mentioned Luke 6. when Christ chose them that he might instruct them that in time to come they might be sent out Christ will have those whom he sends out first to be Disciples before he will send them out he mentions not here their chusing but onely their sending because he had chosen them before 3 That this sending forth of the twelve Disciples or Apostles differs from that sending forth of the twelve mentioned Matth. 28.19 this being onely particular that they should go into the Land of Judea that being for them to go into all the World and was to continue till the end of the World Matth. 28.20 Contrarily this sending may seem to be onely temporary and that the Commissions here and there do tota specie in the whole kinde differ and that that is not an enlargement of this commission but another 1 Because at this sending Christ impowers them to preach and do Miracles but there he impowers them to make Disciples and baptize them 2 Because these are forbidden not to go into the way of the Gentiles nor
mouth and a tongue which all your adversaries should not be able to gainsay or resist And here Christ meets with an Objection which the Apostles might make viz. Whence shall we that are unable to speak defend our selves and cause against Councils great Assemblies and Princes who many times with their presence astonish great Orators To this Christ saith I will give you a mouth and a tongue Christ will not leave his Witnesses in the midst of danger V. 20. For it is not you that speak but the Spirit of your Father that speaketh in you Christ further strengthens his Disciples as to discouragement about their own weakness whereas they might object we are fishermen though it should be spoken to us yet we cannot being unlearned be able to speak to this Christ saith It 's not you that speak but the Spirit of your Father that speaketh in you Will a father leave a childe when he knows he is in hazard of life for his fathers sake and will your heavenly Father leave you in danger for the witness of his truth Surely no. And look as the preparation of the heart and answer of the tongue is from the Lord Prov. 16.1 so shall the Spirit not onely dictate unto you fit Arguments and Apologies but also shall form your tongues to express them even to the astonishment of your Adversaries The Council Acts 4.13 when they saw the boldness of Peter and John and perceived that they were unlearned and ignorant men they marvelled Acts 5.27 28 29. Acts 7.51 52 53 54. Now in that Christ saith it is not you it is not meant absolutely but comparatively not so much you as the Spirit of God by you The help of Angels at such a time to assist is much but the assistance of the Spirit is far more without which in such an hour of temptation the best parts and abilities would fail There cannot be a greater assistant than this Spirit Luk. 21.15 This comparative speech is like that Matth. 9.13 I will have mercy not sacrifice that is not so much sacrifice as mercy The force of the Argument is It 's not so much your cause as mine and my Fathers therefore my Spirit and the Spirit of my Father shall answer for you As when Balaams Ass spoke it was not so much the Ass that spoke as the Lord in the Ass Numb 22.28 so it was the Spirit that spoke in the Apostles Acts 4.19 and in Stephen V. 21. And the brother shall deliver up the brother to death and the father the childe and the children shall rise up against their parents and cause them to be put to death Here 's a third evil to which Christians must look to be exposed to viz. as the hatred of all men in general so of their own kinsmen in particular because the hatred they have against you for the cause of Christ is stronger than the bond of natural affection Hence it breaks in pieces the bond of natural love Hence as it was in Christs kindred that not onely they would not believe in him John 7.5 but also said he was mad Mark 3.21 so is it in worldly men who hate their relations for difference of Religion Hence Ishmael hated Isaak and Esau persecuted Jacob and Josephs brethren sold him Alphonsus Diazius slew his brother John for the confession of the Gospel Sleydan lib. 17. We see the like History in the Life of Woodman persecuted by his own brother in Queen Maries time This should quiet our hearts when we see our friends and kindred rage against us for conscience sake It should also learn us not to be too confident in carnal relations how near soever allied to us Micah 7.5 Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom He that is false in his duty to God how can he be expected to be faithfull to friends Learn also in declining times when friends prove false to look to God Micah 7.6 7. The son dishonoureth his father and the daughter riseth up against her mother therefore saith Micah I will look unto the Lord I will wait for the God of my salvation This unfaithfulness was not onely a symptome of those bad times but it hath been the frame of many carnal hearts since V. 22. And ye shall be hated of all men for my Names sake but he that shall endure unto the end the same shall be saved And ye shall be hated of all men That is of all unregenerate men that receive not Christ whether they be Jews or Gentiles noble or base whether kindred or strangers old and young Wicked men hate all good men if not actually because they know them not yet habitually they do if they knew them they would hate them even for the good in them Psalm 38.20 which hatred proceeds from that enmity put betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 As love arises from similitude so doth hatred from dissimilitude The World cannot hate you but me it hateth John 7.7 Why because I testifie the works thereof are evil The World also hates Saints because they are not of the World John 15.19 For my Names sake That is for a powerfull profession of it The Gentiles raged much as Augustine observes because they heard that Jesus Christ would be worshipped alone now they thought it absurd that they should cast off all their other gods continued to them for so many ages for him alone Not onely Papists but carnal Protestants rage against the godly of the time if they will witness Christ in any powerfull manner and follow the Light of Gods Word further than the times will bear I am guilty of such and such evils said Bradford but this is not that mine Enemies persecute in me but Christ Nor is it to be forgotten that because the word of Christ in the mouth of Saints urges an union with the hearts of wicked men hence those who urge herein are hated especially if it be any such part of the word as exposeth to some present cross Besides it was the manner for Scholers to be called by their Masters names as Aristoteleans Pythagoreans so Christians are called from their profession of Christ Acts 11.26 and for the profession of living by the rules of their Masters is it that Christians suffer 1 Pet. 4.15 If any man suffer as a Christian let him not be ashamed Acts 5.41 Peter and John rejoyced that they were counted worthy to suffer shame for his name But he that shall endure unto the end the same shall be saved Here is 1 A duty 2 A promise The duty is to endure to the end to endure all persecutions hatreds adversities to the end both of the persecutions and of life To obtain the crown it 's not enough once and again to overcome but to overcome and endure to the end and this is some comfort that though they be long they will
receive them and relieve them even those who are the meanest members of his body Even as Rebecca when she entertained Eleazar Abrahams servant Gen. 24.17 and gave him water obtained a great reward so shall those who receive the little ones of Christ and give a cup of water to them In the name of a Disciple That is because he is my Disciple and cleaves to my Doctrine because he believes in me and belongs to Christ as Mark hath it cap. 9.41 This looking at Christ in the intention of the giver doth prove the rectitude and lustre of the action it nobilitates and commends it so that it 's done to Christ which is bestowed on a Christian and so Christ interprets it Mat. 25.40 If you do it upon other account as because he is your Tenant Servant Kinsman Friend though it may be an act of natural mercy yet doth not Christ esteem it as a kindness done to him In all our hospitality in general and for this in special ought we to eye Christ Learn we then that our deeds are esteemed of God according to our minde and intention provided the minde of the Intender be enlightened in his duty Verily I say unto you he shall in no wise lose his Reward The world will hardly believe that the meanest service done to Christ his Disciples will be acknowledged according to the intention and ability of the giver and that such action of so small valuation shall be rewarded hence Christ confirms it with an Asseveration Verily I say unto you he shall in no wise lose his Reward Yet shall he not have such a Reward herein as if the same were done to a Prophet God hath rewards affixt to all the services done for him but to some greater than other yet not by way of merit but of free grace as the Apostle saith 1 Cor. 3.8 Every man shall receive a reward according to his own labour which reward flows not from any compact or from any commensuration but from Gods free grace Reward doth not always presuppose Merit as its correlate but onely labour or some preceding action Sometimes the reward is inferiour to the work as when a man works hard for a covetous person who rewards slenderly sometimes the reward is as much as the work this reward presupposeth merit sometimes the reward is far greater then the work as for a Prince for an hours service to give a man 10000 pound a year such is all our obedience in respect of that superabundant weight of glory Hence this reward is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift Rom. 6.23 because all our works how great soever have no commensurate or proportionable value being compared with the reward Hence the reward of glory is called an inheritance which doth not presuppose any desert The Apostle saying The wages of sin is death doth not say eternal life is the wages of holiness but calls it the gift of God Rom. 6.23 Observe these things 1 The meanest service done to the meanest of the servants of Christ shall be acknowledged by Christ Matth. 25.36 Even Goats hair was not rejected when brought to the Sanctuary 2 There is a free gracious reward that God hath in store to distribute to them that receive persons because they belong to Christ 3 The Lord in the actions of Christians looks much upon the sincerity of their actings Zach. 7.5 To whom did ye fast did ye fast to me God not onely looks upon the sincerity of a King as Hezekiah Isai 38.3 5. but also of a poor servant Col. 3.22 23. q. d. Deceitfull servants have a double heart sincere servants have a single heart Reas 1 Because what is done in sincerity is done to God Zach. 7.5 This was Hezekiah's end Isai 38.3 Rev. 2.13 If I might have my wish I would chuse the basest work of a servant-maid before all the victories and triumphs of Alexander and Caesar Why Because here is God there is the devil the matter of the work is the same but the kinde and difference infinitely diverse Luth. in Gen. 29. He means it of works done in sincerity 2 Because sincere persons in what they do endeavour to approve themselves to Christ 2 Cor. 2.17 We are not of them who huxter the word of God but as of sincerity but as of God in the sight of God speak we in Christ 2 Cor. 4.2 commending our selves to every mans conscience in the sight of God 2 Thes 2.4 So we speak not as pleasing men but God which trieth our hearts 3 That so he may either condemn or crown the action condemn it if it shall onely have a pretence as in Jehu's destruction of Baal who did it not out of hatred of idolatry but to get a Kingdome See Hos 1.4 Hence Jehu is charged with murther I will avenge the bloud of Jezreel upon the house of Jehu or crown it when it is done in sincerity as in Cornelius prayers and alms Acts 10.2 Use Information what kinde of services we must bring unto the Lord even such as are sincere Imitate Nathaniel to be Israelites without guile Joh. 1.47 If we pretend love to the Lord let it be in sincerity Ephes 6.22 if we feed the flock of God let it be out of love Joh. 21.15 if we preach or take the oversight of a flock let it be willingly 1 Cor. 9.17 1 Pet. 5.2 Think not any thing well done wherein thou canst not appeal to God in the doing thereof when we come to die those things will comfort us most wherin we have had most respect to God and least to men It 's not the greatness of services we do but the truth that God accepts where there is sincerity though there may be diverse failings God knows how to overlook them See 2 Chron. 30.18 19 20. and Asa 2 Kings 14.15 2 Exhort 1 To strive to be sincere in what thou doest 1 The most glorious actions thou canst do are abominable without it Isai 66.3 He that sacrificeth a Lamb as if he cut off a Dogs neck why Because not done to God Matth. 23.29 Christ pronounces a wo on those who builded the tombs of the Prophets and garnished the sepulchres of the righteous why Because they did not do it out of love to holiness to keep the memory of holy men alive but to cover their malice against Christ 2 Cor. 10.18 2 Sincerity differences the actions of one man from another Sundry gross hypocrites have done actions outwardly glorious as Amaziah 2 Chron. 25.2 Jehu 2 Kings 10.28 29 31. Those who preacht Christ out of envy Phil. 1.16 Cain sacrificed as well as Abel Ezekiels worldly hearers came to hear as well as others Ezek. 33.31 3 The conscience is not satisfied in any services save those which are done in sincerity Now every man ought to please his conscience so did Paul in his preaching Gal. 1.10 Hence he had comfort 2 Cor. 1.12 Our rejoycing is the testimony of our conscience 4 God is of a spiritual
recompensed me according to my righteousness Look upon the Kings of Judah from David and so along whose hearts were perfect with God and see how God made their Kingdoms prosper witness Asa Jehoshaphat Hezekiah c. 6 Sincere souls may be comforted against all disasters whatsoever Art thou being sincere reproached Job being so comforted himself cap. 16.19 Behold my witness is in heaven and my record is on high Job 23.10 He knoweth the way that is with me so the Margin Joseph doubtless had comfort when his Mistress slandered him 1 Cor. 4.3 4. When sundry at Corinth censured Paul saith he I regard not mans day or mans judgement I know nothing by my self So in time of sickness and death great will the comfort of sincerity be Isai 57.2 He shall enter into peace they shall rest in their beds each one walking in his uprightness Mark the perfect man the end of that man is peace Ps 37.37 The having the loyns girt about with truth is part of a Christians armor in an evil day Eph. 6.14 Job saith c. 27.5 6. Till I dye I will not let my integrity go from me my heart shall not reproach me so long as I live It will be a matter of comfort in death to write down some of the great actions or turnings of our lives wherein we have acted uprightly Hypocrites in prosperous times are very confident but when an evil time comes their hope is as the giving up of the Ghost but sincere souls when God shall ask them By conscience lovest thou me They can return this answer Thou knowest all things thou knowest that I love thee John 21.15 It was a speech of a godly woman when she came to die that she had nothing to comfort her but poor sincerity her name was Mrs. Juxon Quest But what is this sincerity which is so comfortable and whereunto you so exhort us Answ It is to do what we do unto God having a bent of heart to all Gods commandements with an earnest desire to avoid the contrary out of conscience to God and from faith and love 1 Kings 9.4 If thou wilt walk before me as David thy father walked in integrity of heart and uprightness to do according to all that I have commanded thee 1 See uprightness and integrity consists in having a bent to do all God commands The contrary is unsoundness See Matth. 19.21 22. Col. 4.12 Perfect and compleat in all the will of God q. d. where there is one the other will be 2 It must be done unto God or out of conscience to God Isai 38.3 Noah was perfect in his generations how doth that appear Why Noah walked with God Gen. 6.9 that is in his actings he made himself present with God and God present with him else to part with any thing as with life and goods to give the body to be burned and all a mans goods to the poor and so consequently to do any command for these two are the hardest commands would not argue sincerity unless what we do be done out of conscience to God 3 It must be from faith and love 3 Use Trial. Try thy sincerity 1 At whose eye do you look in all your services Psalm 16.8 I have set the Lord ever before me Hypocrites in some particular actions may set God before them as Abimelech Gen. 20.6 Those that kill'd the Apostles thought they did God service in it John 16.2 The Jews in opposing Christs righteousness had the zeal of God in it that is they lookt at God in it Rom. 10.2 But sincere persons have a desire to and purpose for to set God ever before them yea if any by-ends come in they are troubled at it 2 From whom do you expect a reward hence a conscientious Preacher preacheth with all his strength though people be not gathered Esa 49.4 5. Hence that Servants may be sincere they are bid to expect their reward from God Col. 3.23 24. Why for ye serve the Lord Christ Hence a Christian doth good to unthankfull yea to enemies Psalm 35.12 13. Luke 6.35 36. Hence a sincere soul doth duty when it hath no reward with men nay contrarily shame and blame 3 The doing good and avoiding evil in secret They do good in secret Job 31.18 19. Esa 38.3 Hypocrites will do good where there are many eyes to behold them Matth 6.2 Matth. 23.5 but very seldom do they any good in secret but sincere souls do good in secret Their alms prayer and fasting they strive that it may be in secret Matth. 6.1 c. So on the other side they avoid evil in secret Joseph durst not come near his Mistress though none but he and she were in the house Job durst not lift up his hand against the fatherless though he saw his help in the gate Job 31.21 He eschews hellish thoughts and groans under them crying Cleanse me Lord from secret sins then shall I be upright Psalm 19.12 13. Contrarily hypocrites and wicked men will venture to do evil in secret all their care is to cover it from the eye of man Hence they stick not to plot mischief in secret Psalm 64.2 4. They will slander in secret Deut. 27.24 Moses calls it a smiting their neghbour secretly They do secretly accept persons Job 13.10 In a word it s a shame to speak of the things that are done of them in secret Eph. 5.12 Yet may they refrain from open and scandalous sins and live and dye without any such though usually God leaves them to fall into some open sin that so their name may rot Prov. 10.7 4 The singling out God from all other objects that come what will come they will not leave the Lord. Gal. 6.14 God forbid that I should rejoyce in any thing save in the cross of Christ Rom. 8.35 Who shall separate us from the love of Christ He means both active and passive love which the Lord hath to us and we to the Lord. Hypocrites on the other side are double minded their hearts are divided betwixt God and some lust James 1.8 A double minded man is unstable in all his wayes Sometimes they are for God sometimes for the world hence where any soul sincerely turns to God he purifies himself from double mindedness James 4.8 9. 5 Sensibleness of and groaning under inward distempers Rom. 7.15 23. Troubled under hardness of heart Isa 63.17 Unbelief Mark 9.23 Privy pride 2 Cor. 12.7 8. From a principle of tenderness of conscience they have received and a blessed light God hath set up in their hearts they are sensible of such evils as the world counts nothing yea they are more troubled for these then wicked men are for grosse evils they complain of themselves for not striving with God to keep off his judgements for their close hypocrysie heaviness in the service of God dulness Isa 64.7 There 's none that stirs up himself to take hold of thee A sincere soul though he do duties outwardly plausible yet is he not contented
against our selves to cause us to walk heavily The beholding of any truth of heart in our selves should make us go on with joyfulness chearfulness thankfulness being sure God will perfect the good work he hath begun how small soever Phil. 1.6 Trials of an Hypocrite 1 To look mostly at the eye of man in what he doth All his care is to have mens observation of the good he doth Matth. 6.2 If there be no observation of man his endeavours flag so his care is to keep his naughtiness from man but makes little conscience of sinning in secret Many will say Have we not writ many books preached many sermons built Hospitals but the Lord will say Thou didst so but it was to thy praise and credit not out of love to me nor zeal of my glory Contrary sincere souls in what they do desire to seek the glory of God not their own glory John 7.18 2 Cor. 4.5 2 A going on in dead and liveless duties and not feeling his deadness a burthen he counts them a task a penance and were it not conscience would fly in his face he would leave them quite off he counts Gods service a weariness and snuffs at it Though Gods Saints too oft perform dead and liveless duties by fits yet the deadness of hypocrites differs in two particulars 1 The hypocrite hath a voluntary careless admission of rovings in duty Prov. 5.14 I was almost in all evil in the midst of the congregation and Assemblies So Ezekiels hearers Ezek. 33.31 When they were at hearing their hearts ran after their covetousness 2 The hypocrite sees not the face of God in duty Job 13.16 He onely is my salvation saith Job how proves he that Why because a hypocrite shall not come before him Job means into his special presence for into his omnipresence all creatures come yea the devils the dwelling in and enjoying of Gods special presence is determined to the upright Psalm 140.13 See also Psalm 11.7 His countenance doth behold the upright Psalm 97.11 Light is sowen for the righteous and joy for the upright in heart Possibly upright men may so formalize and post over duty that they may see no face of God therein but when they pray with life and quickning and strength of affection then they see the face of God 3 Note Though a hypocrite hath many good things in him yet the bent of his heart is not for God he doth sundry good acts but he hath no good habit or inclination Hos 7.16 They return but not to the most high they are like a deceitfull bow q. d. as an archer when he shoots though he aim never so well at the white yet the bow being deceitfull he cannot come near it so these hypocrites who howl upon their beds they pretend to return but it is not in the purpose of their hearts it is not to the most High Their prayers for corn and wine are onely as the cryes of a hog when he is pinched or the howling of a wolf when he is hungry yea even a hypocrite when he most forbears sin the bent of his heart is for it See it in Balaam when for fear he should be destroyed he durst not curse yet how did he thirst after it how did he love the wages of unrighteousness and see whether God that would not let him curse Israel at one time would let him curse them at another Herod when he heard John gladly yet the bent of his heart was for Herodias All the while Demas was with Paul yet the bent of his heart was for the world As the bent of the dogs appetite is after the porrige pot or dripping pan though he stand quietly by it or the bent of the wolves appetite is after the sheep though for fear of the shepheards staff he dare not touch them so the bent of a hypocrites heart is to some sin which he will not leave though by some respects he may be restrained from it so that habitually he doth the evil which actually he forbears This is called an inclining to wickedness in the heart Psalm 66.18 A committing sin 1 John 3.8 a working of iniquity Matth. 7.23 Contrarily the upright have the habitual bent of their heart for God Psal 119.6 also v. 10. With my whole heart have I sought thee Their hearts stick to Gods testimonies v. 31. Refraining the feet from every evil way v. 101. Upright men are not so much descerned by their good actions as by this bent of heart See 2 Chron. 19.3.30.18 19. It 's called a not departing from Gods judgements v. 102. a keeping of Gods precepts v. 106. an inclining of the heart to perform Gods statutes unto the end v. 112. Isai 26.8 The desire of my soul is to thy name and to the remembrance of thee That the bent of upright hearts is for God appears in their readiness chearfulness and delight they have in doing such things as God requires So Paul Lord what wilt thou have me to do As we see a ship that hath winde and tide with it bends more and more to the haven 4 Censoriousness of other mens actions when thy self lives in gross sins When a man can see motes in another I mean sins of infirmities to which the holiest are liable and cannot see beams in himself strain at a gnat in another and swallow a Camel Matth. 23.24 So the Ruler of the Synagogue Luke 13.13 14. whom Christ therefore called hypocrite censured Christ for healing a daughter of Abraham on the Sabbath when on that same day every one of them would lead their Ass to watering The way to make themselves even with the best men is either to grow higher which their lusts will not suffer them or to pull others lower hence they censure the best men and even motes in such sins of ignorance and infirmity yea many times that which is no sin as the Pharisees taxed Christs Disciples for eating with unwashen hands when mean time their own hearts were unwasht for plucking a few ears of corn when their own houses were full of rapine Contrary upright men are most censorious against themselves 2 Sam. 24.17 These sheep what have they done let thy hand be against me and against my fathers house His subjects doubtless had much provoked God yet he had more to say against himself then against all his subjects So Nehemiah c. 1.6 7. Would we judge our selves we should have less time and more compassion to judge others 5 Partiality in obedience The hypocrite will onely do some or many things not all as Herod Mark 6.20 Jehu 2 Kings 10.28 If thou suffer thy self to be drawn to some good things not all and withdrawn from some evils not all and that for thy own credit profit or ease sake and not Gods sake onely or principally thou art a plain hypocrite Let there be one idol in our hearts of which thy heart upon deliberation will or must say thou wilt rather leave the Lord then it thou
maids question at such a time when if ever he should have stood for Christ he cast up all this and traced his heart and so wept Trace thy heart in thy dealings of buying selling c. with men and thou shalt finde much hypocrisie in thy pretences of love to thy friends in thy speaking of thine enemies How often dost thou in thy devotions seem if not what thou art yet more then thou art how oft dost thou among bad men seem worse then thou art and among good men seem better then thou art If thou thus tracest thy heart hypocrisie will not have a quiet abode in thy heart 5 Look upon Gods all-seeing eye Heb. 4.13 Prov. 5.21 He ponders all our goings as well of the inward man as outward man he knows every one of them Ezek. 11.5 Yea every thought Job 42.2 If a man lookt upon us we would not dally with him nor dissemble with him why dost thou deal hypocritically surely because thou more or less questions or forgets Gods omniscience 2 Cor. 2.17 Psalm 44.17 18 compared with v. 21. 6 Practise Godly jealousy from the known slipperiness of thy heart to be jealous over it in every company in every acting especially where there is any credit or profit coming towards you or on the other side any suffering is to be endured A man cannot think the number of the hypocrisies such temptations draw out above all be jealous of the itch of vain glory the heart is deceitfull above all things yea above the devil Jer. 17.10 Thou hast a watchfull eye upon thievish slippery servants have the same of thy theevish slippery heart If we be not jealous of our hearts hypocrisie will set up a throne there before we are aware no man so in danger of being overcome herein as he that is most confident Complain against thy hypocrisie before the Lord when thy heart at any time shall espie it in thee and tell thee of it do it with aggravations and make thy heart to ake therewith Esa 64.7 8. Psalm 51.10 8 Get faith not onely to receive the blood of Christ to wash thee from thy hypocrisie Heb. 10.22 but also to receive the spirit of Christ who leads believers into all truth John 14.17 Psalm 143.10 9 Repent of every known sin if there be one sin in thee unrepented of thou art an hypocrite Rom. 6.2 How shall we that are dead to sin live any longer therein q. d. How is it possible Such were Ezekiels hearers Ezek. 33.31 See it in Jehu 2 Kings 10.28 10 Consider what dishonour will come to God to thy brethren and to thy self in case thou shouldest be an hypocrite 1 to God Ezek. 36.23 When a Saint falls into a scandalous sin and violates his uprightness but in one particular how do the enemies of God blaspheme 2 Sam. 12.14 Much more if he were unsound in the whole and Gods people are much dishonoured for thy hypocrisie will be imputed to them Psalm 69.6 Such as is one such are they all will carnal men say and for thy self how wilt thou be ashamed shouldest thou be found an hypocrite See Matth. 24.51 Hence David praies Psalm 119.80 Let my heart be sound in thy statutes Why that I be not ashamed in the presence of God Angels and men Shall in no wise lose his reward Obs There is a certain gracious reward which Christ hath in store for his people that truly serve him Psalm 58.11 Verily there is a reward for the righteous Prov. 11.18 to him that soweth righteousness there shall be a sure reward Reas 1 For the encouragement of Saints in their obedience Psal 19.11 In keeping of them there is great reward Heb. 6.10 11. 1 Cor. 15.58 Earthly rewards do much draw endeavours how much more should the reward of glory 2 That Gods servants may see that God is a good Master Col. 3.24 Use 1 Reprehension of all merit because the reward is free and gracious When we have done what we can we are unprofitable servants Luk. 17.10 That a work may be meritorious there must be a proportion betwixt the work and the wages but there can be no proportion betwixt our service here and the crown of glory because our work is finite but the crown infinite 2 Exhortation 1 To believe there is such a reward Heb. 11.6 He that cometh to God next to the believing that God is must believe that God is a rewarder of them that diligently seek him Psal 58.11 If thou do'st believe this that there is such a reward then cast not away thy confidence which hath great recompence of reward Heb. 10.35 Concerning which reward consider 1 What it is 2 To whom it is given 3 When. 4 What assurance of it 1 What it is A. God himself God tells Abraham that he was his exceeding great reward Gen. 15.1 Besides there is a reward of inheritance Col. 1.24 Knowing that from the Lord ye shall receive the reward of inheritance Luk. 6.35 Great is your reward in heaven 1 Cor. 2.9 2 To whom it is given A. 1 Negatively not to lazy and slothfull souls Matth. 11.12 The Kingdome of heaven suffereth violence and the violent take it by force 2 Not to Merit-mongers nor to those who trust to their own righteousness Rom. 4.4 To him that worketh is the reward not reckoned of grace but of debt 2 Affirmatively It is 1 To those who believe the promise Heb. 10.36 37 38. 2 To those who patiently continue in well doing Rom. 2.7 8. 3 To those who love the appearing of Christ 2 Tim. 4.8 3 Quest When this reward shall be Answ This is in part when we die as to the Thief on the cross the fulness of it at Christs coming Matth. 16.27 When the Son of man shall come in the glory of his Father with the Angels then he shall reward every man according to his works Rev. 22.12 Behold I come quickly and my reward is with me to give every man according as his work shall be 2 Tim. 4.8 There 's a crown of righteousness which the Lord the righteous judge shall give me at that day yea to all that love his appearing This recompence is at the resurrection of the just See Luk. 14.13 14. Rev. 11.18 4 What assurance of this reward Answ Great assurance 1 From Gods promise Prov. 11.18 To him that soweth righteousness shall be a sure reward 1 Pet. 5.4 2 The believers knowledge 1 Cor. 15.58 Ye know your labour will not be in vain Col. 3.24 Knowing that from the Lord ye shall receive the reward of the inheritance 2 Exhort To look upon this reward So did Moses Heb. 11.26 He had respect to the recompence of the reward Though we must not do good onely for reward without conscience to duty and love to God for this were meerly mercinary and to eschew evil meerly for fear of vengeance were slavish yet may we look both to reward to excite us to good and to the punishment to deter us from evil