are many men are onely formal professours such were the foolish Virgins Matth. 25.1 Such was he Eccles 8.10 So I saw the wicked buried who had come and gone to the place of the Holy Tit. 1.15 Profess they know God but in works deny him A name to live but are dead Rev. 3.1 Ezek. 33.31 Rom. 2.17 18 19. Such was Judas Magus Saul The consciences of these men would not have been quiet had they not given some outward service to God Formal professors do with their consciences as men do with children men give them some small matter as a pear or plum to keep them from wrangling and crying out Use 1 Believe not every one that hath onely a profession Joh. 2.23 How forward was the stony ground that it received the Word with joy Matth. 12.21 and yet for want of root as soon as tribulation came it withered 2 Caution against formality rest not in professional faith because thou hast the name of professor because of duties of religion in family or because in Church Communion They that are found not to live as Christ taught let them know they are not Christians although they profess the doctrine of Christ with their tongue for not the professors onely but the confirmers of their works shall be saved Just Mart. Apol. 1.49 This formality how ever it be plausible with the world yet is it loathed with God Rev. 3.15 16. God will spue out such Laodiceans 3 Trial whether thou art a formal man or not 1 When thou hast not grace to overcome every lust but Satan holds thee under some insnaring lust so Herod Eccles 8.10 So I saw the wicked buried that had come and gone to the place of the Holy 2 When thou hast not faith to suffer for God or a good conscience Matth. 13.21 3 When thou art onely careful to cleanse the outward man but careless of the inner man so the Pharisees Luk. 11.39 40. The Pharisees made clean the outside of the cup and platter but their inward part was full of rapine and excess Contrarily powerful Christians are most troubled with the inward man 4 When though thou performes duties of Religion yet 1 Thy soul is not nourished by them nor built up 2 Tim. 3.8 Ever learning but never able to come to a practical knowledge 2 Or else thou seest not Gods face in duty Job 13.16 He onely is my salvation but a Hypocrite shall not come before him 3 Or else thou dost not groan under thy dead-heartedness Contrarily powerful Christians groan under their fits of deadness and pray earnestly for quickening Psal 119.25 37 88 107 143 154 156 159. 5 When men turn in their Religion as states turne so did all Nations and Tongues Dan. 3.7 except the three children It s a plain note of a formalist to profess a Religion before God work it in the heart 6 When thou performes duties of Religion from art and not from life as thou prayes perhaps from wit and memory but not from the Spirit thou hears the word but it s either for victory of wit quiet of resolution ability to discourse but not with an intent to practice thou receives the supper not because of any sweetness of Christ thou hast tasted there but because persons would note thee shouldest thou absent thy self So thou gives alms not out of any chearfulness or because thou Sympathizes with Christ or his members but because natural conscience calls thee to do something 2 Obs Men that are meer formal professors must expect to be excluded out of heaven as well as other gross sinners 2 Things to be considered 1 What formality is Answ It 's a shew Image or similitude of godliness without life or power as a woodden Image hath the likeness of a thing as of a man or beast but is no such thing a shadow hath likeness of a body but is a shadow 2 There is even too much formality and overliness in good men in the services they perform to God but they mourn under them Use Reprehension of those who rest in an outward forme of Religion without the power Ananias and Sapphira Demas Nay they deny the power of Religion 2 Tim. 3.5 When the power of Religion would pull a Carnal man from his lust he denyes it when the question is put whether Christ left or lusts he denies Christ for to enjoy his lusts as the young man Matth. 19.22 when preachers exhort to reconciliation these deny for this power formal men have Joh. 5.40 I would and ye would not Matth. 23.37 Quest But why do formal men deny the power of Religion Answ 1 Because of the difficulty whereto the power of godliness calls men as 1 To part with every lust Matth. 5.29 A right hand and right eye and every enjoyment for Christ Luk. 14.33 without which we cannot be Christians 2 Because of the painfulness that must be used in the power 1 Tim. 4.8 9. Whereas any slothful performance will serve in a form 3 Because of the reproachfulness of it the power of Godliness exposes persons to reproach when they will balk no duty nor commit no known sin for this was Moses reproached Heb. 11.26 4 Because the power of godliness seems folly in the eyes of Carnal men 1 Cor. 2.14 5 Because they are bound with the cords of present sinful pleasures Job 20.12 13. compared with Prov. 5.22 2 Exhortation 1 Press towards the power of Religigion 2 Show forth the power of it 1 Press towards the power of Religion Means hereto 1 Draw near to God with thy Spirit as well as body Isa 29.13 Remember that thy heart is open before him Heb. 4.13 2 Receive not any thing in Religion upon any temporal ends either of credit profit relations of friends command of Princes c. but meerly because the force of truth prevailes upon thy understanding Some such ends prevailing with Judas and Demas they became meer formalists 3 Go not away from the duties of Religion as prayer c. till your hearts be nourished therein so Jacob Gen. 32.26 Hos 12.3 4. 4 Strengthen your selves in the power of Gods might 2 Tim. 2.1 5 Get a gracious frame of heart as there is a natural force that puts forth it self in Drugs Plants Precious stones so there is a supernatural power that puts forth it self in a principle of grace to the resistance of and victory over corruption 2 Shew forth the power of Religion 1 In the duties of thy particular relation as Master Husband Father Pastor It s to the reproach of Religion to see professing children disobedient professing servants contemptuous of their Masters 1 Tim. 6 1. Negligent ey-ey-servants like stage players acting onely to please men 2 In being vvilling to do or suffer any thing for God Act. 9.6.21.13 3 In having our conversation sutable to our profession Phil. 1.27 Onely let your conversation be as becometh the Gospel 4 In resistance of sinfull temptations so Joseph Gen. 39.10 and those Saints Heb. 11.35 5
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
last the prayer reaches unto heaven 2 Chron. 30.27 the prayer of the godly Priests came up to his holy habitation even unto heaven We should do with our hearts in prayer as in the winding up of a bucket if two or three windings will not fetch it up we will winde it higher and higher till it do come up so our hearts should not be at the same pin but we should winde them up higher and higher so though we get not the thing wholly that we desire yet we should get our hearts nearer God Contrarily hypocritical men will not cannot pray perseverantly Will he always call upon God Job 27.9 q. d. he will not Hence their prayers are 1 Endless That for which a thing is that is the end of a thing now the end of prayer is to speed with God therefore he whose prayers speed not with God his prayers are endless Thou prayest against Covetousnes Pride and Passion and yet remains so still to what end are all thy prayers when thou enjoys not the end of thy prayers to what end is thy servants work if thy business be not dispatched 2 Fruitless To what purpose is a Beggars begging if he be gone before the alms be bestowed so if thou go away from the throne of grace before the grace be given thee thy begging is fruitless The blinde man said Joh. 9.31 We know God hears not sinners How do you know that may some say Why by experience and example A drunkard prays against drunkenness that God would heal it in him all the world may see that God doth not hear his prayer because he doth not cure him but lets him go on in his sin Seest thou a man go on in his sin thou mayest see God hears not his prayers If a man lye upon his death-bed and send for all the Physicians in a country to come to him yet we know he is not cured so long as his deadly disease remains upon him so when I see a mans malice pride c. lye upon him ordinarily and usually notwithstanding all his prayers I know God hears not his prayers For application see then that you pray perseverantly Imitate the woman of Cana who would take no manner of denial or repulse from Christ sometimes he was silent sometimes he did as it were deny her I am not sent save to the lost sheep of the house of Israel imitate that man Lu. 11.5 6. Properties of perseverant prayer 1 It wrastles with God by arguments Job 23.4 I will fill my mouth with arguments Men when they are perseverantly earnest for a thing will bring all arguments to effect their end so will a believer to obtain his end Lord it 's a grace of the covenant thou art my father whom should I go to but thee this is for thy honour and what wilt thou do to thy great name Esa 63.16 I am a poor creature consider my frame remember I am dust Psal 103.14 15. Our near approach to death when we can no more call upon God Job 7.21 Why dost thou not pardon my sins for now shall I sleep in the dust Psal 115.17 So from our own extremities Be not silent to me lest if thou be silent to me I become like one that goes down to the pit Psal 28.1 Save me for the waters are come into my soul Psal 69.1 from our own helplesness otherwise Ps 22.11 Be not far from me trouble is near and there is none to help Jer. 3.23 Esa 63.5 from the greatness of scruples and tentations that lie upon our souls from the overwhelmings of spirit by sins and sorrows from the necessity of such a blessing for the discharge of our callings from the command of God that bids us ask Jer. 33. ◠from the promise of God who hath ingaged his faithfulness Gen. 32.9 10 11. from our confidence in him Psal 143.8 from former experiences Psal 44.1 O God we have heard with our ears the great works thou diddest from the low condition of Gods people Psal 44.9 10 11 12. from their constant adherence to his truth ver 17.18 19 20. All this is come upon us yet have we not forgot thee from our own not living in sin Psal 86.2 hear my prayer for I am holy from our perseverance in prayer Psal 86.3 be merciful unto me for I cry unto the daily From the plentiful mercy and goodness in God Ps 86.5 2 Property perseverant Prayer is striving Rom. 15.3 I beseech you for the Lord Jesus sake that ye strive together in your Prayers to God for me So did Jacob wrastle with God Gen. 32.24 Especially for those to whom we are related a pastour for the flock a father for his children a master for his servants an husband for his wife c. as if we were to wrastle-with a strong man we put to all our strength As a father that hath an apple in his hand the childe first opens one finger and then another till the apple drop out so let us open one finger and then another to get sincerity till we get all the graces of Christ upon us 3 It 's a proceeding Prayer though a godly man do not get the thing totally that he desired yet he is nearer God than he was at the first beginning he grows better every day by his Prayers Job 18.9 The upright shall hold on his way and he that hath clean hands shall grow stronger and stronger 4 It 's a prevailing Prayer I will not let thee go except thou bless me Gen. 32.26 Shall not God avenge his own elect that cry unto him day and night I tell you he will avenge them and that right speedily Luke 18.7 That very Parable of the unjust Judg and poor Widow was spoken that men should pray always and not faint Luke 18.1 c. Motives to pray perseverantly 1 The continual intercession of Christ in Heaven in our behalf there to present our Requests Heb. 4.14.7.25.9.24 So that sooner or later they will speed or else it 's more expedient for us that the thing be not granted 2 The greatness of those things we pray for which concern our everlasting estate hence we had need put forth all our strength to beg them Col. 4.2 Continue in Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength by the transposition of a Letter so that the word signifies to ply some laborious thing with all our might till we have brought it to an end Object But I have prayed long and finde no benefit by my praying Job 30.20 I cry unto thee and thou dost not hear me I stand up and thou regardest me not Answ 1 God sometimes answers the Prayers of his Servants before they perceive it Dan. 9.23 At the beginning of thy supplications the commandment came forth yet for three Weeks he chastened himself by Prayer and Fasting cap. 10.2 3. v. 12. From the first day thou didst set thy heart to chasten thy self before thy God
properly so taken in which the Spirit of God dwelt who was good yea goodness it self but his unregenerate part Obs There is a natural proneness in parents though wicked to do good unto their children 2 Cor. 12.14 2 What good thing we obtain from God we must look to get it in the use and exercise of prayer Psal 50.15 3 The bowels of God towards his children are infinitely more then the bowels of an earthly father towards his Psal 103.13 V. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets In this command Christ warns us that we should do as we would be done by The Emperour Severus had this sentence which he had received from Christians or Jews quod tibi non vis alteri nè feceris what thou willest not to thy self thou shalt not do to another Self-love doth so blinde us that to judge rightly we must change the person This is the foundation of all equity that we would not do to any what we would not suffer If you look upon him him as unrighteous that offers you wrong look upon your self as unrighteous that offer wrong to another You would not that another man should over-reach you or take the advantage of a mistake of you nor with-hold any due right from you or your children you would that every man should love you do you so to others This is a short sum of all righteousness You would not any man should hurt you do not ye hurt others let this rule be in our buying selling c. Therefore This Illative Conjunction hath respect to the foregoing precepts of this Sermon as for giving alms and loving our neighbour and not judging rashly and doth conclude from them and so Luke carries it and doth not conclude from what went immediately before as some carry it you would that you should be heard asking just things of God therefore you must hear your neighbour asking just things of you which though it be a truth yet is it not the propper inference because Christ speaks not of our acting towards God but towards men Though some think this word therefore to be redundant This precept is to be understood onely in just things for else a drunkard may reason because I make him drunk let him make me drunk or an adulterer may say I lay with my neighbours wife and let him lye with mine or to give rayling for rayling For this is the Law and the Prophets The words are the reason of Christs command because all the Scriptures aym at this not onely the Old Testament but the New Rom. 13.8 Gal. 5.14 Love fulfills the Law in respect of parts not in respect of degrees but justification by the Law is not unless it be fulfilled both wayes Charity being imperfect the operations of it must needs be imperfect In those places Paul sayes the Law is fulfilled in this thou shalt love thy neighbour as thy self this is the summe and scope the Law and Gospel propounds as to men and therefore to love our neighbour as our self is to do to him as we would have him do to us were we in his case for it seems to me that those two Scriptures and this of Christ aim at one thing You would not have your wealth wife name taken from you do not you take it from others Now Christ saith not this is the whole Law and the Prophets for Matth. 22.38 39. The law stablishes the loving of God with all our heart as the chief commandement and love and justice to our neighbour as the next We are apt to require righteousness from our neighbours to us but backward to return it Subjects Princes Parents Children Masters Servants should do in their relations as they would be done by if they were in the correlation V. 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat V. 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be which finde it In the words 1 A Precept Enter ye in at the strait gate 2 The Reasons 1 The wide gate and broad way leads to destruction 2 Because the way that leads to life and the gate that enters into it is strait and narrow 3 The fewness of those that finde this strait gate and narrow way and the multitudes who enter in at the wide gate Or thus Christ sets down two things 1 The end eternal life 2 The means thereunto A Metaphor from Passengers who first set down the place they go to and then think of the way to it The scope of Christ is that we should not be offended at the fewness of those that follow Christ and the multitudes that follow the manners of the World The occasion Luke sets down cap. 13.22 One of Christs hearers asked this question Are there few that shall be saved To which Christ answers by an implicite Affirmation Strive to enter in at the strait gate q. d. You may think that I have straitened the way by my Precepts but I have onely shewed you what it is Enter in at the strait gate That is the gate and way of holiness called the way of Gods testimonies Ps 119.3.14.32 It 's called a strait gate 1 Because in its own nature it displeaseth flesh and bloud 2 Because of the strictness of commands Matth. 5.28 29 44. 3 Because of the circumspection and care which must be used in walking in it as in a way from which by the narrowness a man may easily decline Ephes 5.14 Prov. 4.23 Deut. 5.32 4 Because there must be a great deal of stooping and condescention a man must be humbled and abased in the sight of his own vileness Luke 15.18 19. 5 Because there must be much striving to get in Luke 13.23 6 Because there must be stripping of our selves 1 Of our Lusts even of every darling sin Matth. 5.29 30. 1 Pet. 4.2 2 Of our enjoyments Luke 14.33 to forsake all for Christ Lands Livings Friends 7 Because of the Impediments in the way as 1 Pleasures and Honours 2 Mocks and Reproaches Heb. 11.25 26. 3 Many tribulations Acts 14.22 For wide is the gate and broad is the way that leadeth to destruction This is the first Reason by wide gate and broad way Christ means the way that ungodly and sinners walk in Psalm 1.1 6. called our own way Isai 53.6 or the way of our own heart Isai 57.17 It 's called a broad way 1 Because it 's a way of liberty to the flesh that a man may run any course in it whether uncleanness pride worldliness 2 Because every man naturally walks in it and in no other Rom. 3.16 17. 3 Because in this way there are no conditions or restraints put upon a man by corruption but he may do what he pleaseth 4 Because of the abundance
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
they may believe and repent 2 Tim. 2.25 26. V. 5. And when Jesus was entered into Capernaum there came unto him a Centurion beseeching him V. 6. And saying My servant lyeth at home sick of the Palsey grievously tormented In this story 1 We have 1 The Centurions petition for Christ to restore his servant ver 5 6. 2 Christ his grant ver 7. Jesus saith I will come and heal him 3 The Centurions reply set down 1 From the sence of his own unworthiness Lord I am not worthy that thou shouldest come under my roof 2 From the fixed confidence he had in Christ Speak the Word onely and my servant shall be healed ver 8. Which he amplifies by the inferiority of his own person and power compared with Christ My soldiers obey my word though I am under the authority of another how much more should I believe and obey thy word who art under the power of none 4 Christ his commendation he marvelled at it saying I have not found so great faith no not in Israel v. 10. Amplified from a threefold effect 1 A prophesie of the calling in of the Gentiles of whom this Centurion was as a first fruit v. 11. 2 The rejection of the Jews ver 12. The children of the Kingdom shall be cast out 3 From the success As thou hast believed so be it unto thee and his servant was healed the self same hour And when Jesus was entered into Capernaum there came unto him a Centurion The former miracle was done near to Capernaum this in the city A Centurion was one that had a hundred souldiers under him or sometimes more Came unto him Obj. Luk. 7.3 V. de It s said that he sent unto Christ the Elders of the Jews to beseech him to heal his servant Answ After the Centurion had sent the Jews and his friends to supplicate Christ then lastly himself came to him to meet Christ whether for Honour sake or the danger his servant was in unless we answer that he came and supplicated not by himself but by his messengers for that which is done by the authority of another he himself is said to do it Matth. 11.3 so Christ is said to Baptize and not Baptize to Baptize Joh. 3.22 not to Baptize Joh. 4.2 which may easily be reconciled he Baptized by his Disciples though he did not Baptize in his own person We say such a man built this house though it was not built but by his servants Hence Luk. 7.10 it s said they that were sent returning to the house found the servant whole that had been sick That which Matthew more hastily sets down Luke doth more fully the Spirit intending to make one perfect History out of the four Evangelists So that this is the same story with that in Luke as appears by the agreements in many things and the few diversities In that he was a Centurion see that no mans calling hinders him from being godly This Centurion his faith was seen in acknowledging one God in building the Jews a Synagogue which could not be without much envy and hatred and in his care of his servant and in his believing profession he made to Christ My servant lyeth at home sick of the Palsey The Palsey is the loosening of the sinews one half part of the body is unloosed motion and sense being intercepted from them When this is in one part of the body it 's called a Palsey when it 's in the whole body it is called an Apoplexy My servant A lesson to rich men not to turn away their servants when they are sick but to seek the best way they can for their relief See a judgement of God on the contrary 1 Sam. 30.13 A certain Amalekite turned away his servant because he fell sick and this servant so cast out God made instrumental to discover the Amalekites so that David destroyed them Yea which is more to seek the recovery of their servants By such care Masters show to their servants they will not onely do things just and equal having a Master in heaven for it 's equal that the servant serving his Master sincerely in his health the Master should keep him in his sickness but also they will let their servants see that they do not onely respect their own good but their servants benefit Deut. 15.12 13 14 15. especially if they shall withall have a care of their servants spirituall good whiles they are more offended for their sins against God then for the neglect of duty towards themselves Which care of Masters servants should endeavour to requite 1 By avoiding eye-service Eph. 6.6 Col. 3.22 2 Working for them in the singleness of your hearts as you would do for your selves Ephes 6.5 Gen. 24.33 34 35. 3 By praying for thy Master Gen. 24.12 and giving thanks to God for any blessing and success granted to thy Master so did Eleazar for Abraham Gen. 24.27 48. 4 By having a care of thy Masters goods as if they were thy own Mat. 7.12 5 By showing thy self chearfully tractable and obedient to all their lawfull commands for if they command unlawfull things or endeavour to compel you in matter of Religion they have no such power for they are onely Masters of your flesh not of your consciences Eph. 6.5 Col. 3.22 Onely note that he that pretends conscience must be able to give a reason of his conscience otherwise it is humor prepossession not conscience nor must a servant obey his Master in any sinfull action as lying swearing c. to gratifie a Master 1 Cor. 7.23 Ye are bought with a price be not the servants of men 6 By having an inward and an outward reverend respect towards their Masters 1 Tim. 6.1 Not despising them because they are brethren 7 By bearing with their Masters infirmities without whispering secretly or blazing openly the same to their reproach As charity covers sin in others so especially in such relations 1 Pet. 4.8 Grievously tormented Ready to dye as Luke 7.2 therefore his Palsey in likelihood was an Apoplexy or a Convulsion or a drawing back of the sinews which cause grievous pains V. 7. And Jesus saith unto him I will come and heal him Here is the humility and condescention of Christ that he disdained not to come to visit a poor servant we should not disdain to visit the meanest John 13.14 V. 8. The Centurion answered and said Lord I am not worthy that thou shouldest come under my roof but speak the word onely and my servant shall be healed V. 9. For I also am a man under authority c. The Centurion spoke this to Christ by his friends Luk. 7.6 after by himself as Matthew sets down for civility required that he should go to meet Christ hearing of his coming The humility of a servant is more dark but when a King a Nobleman a Teacher a Rich man is humble their humility shines as the Sun and Moon Let such a Magistrate say Ah who am I Why should I set
2 Cor. 4.8 because God comes for our rescue persecuted of men but not forsaken of God Suppose the evil be imprisonment how comfortable was Paul and Silas in it If burning and martyrdome God will either abate the fire or give thee strength to bear it as a Martyr once comforted himself and others 2 Be exhorted that you be not swallowed up of fears This hath been the portion of the ungodly Jer. 46.5 Pashur had fear round about Jer. 20.4 Zedekiah in his fears goes from chamber to chamber to hide himself 1 Kings 22.24 The hearts of the men of Jericho melted for fear when the men of Israel came against them Jos 2.9 10 11. so that there remained no more courage in any man The men of Benjamin when they saw the City on fire on one side that they could not retreat thereto and the men of Israel turning upon them were amazed Judg. 20.40 41. We live in a time of fears and dangers Sometimes mens hearts failing them for fear looking on those things that are coming on the earth Luk. 21.26 Sometimes our hearts trembling because of the Ark of God 1 Sam. 4.13 as Eli his heart did Sometimes fearing under the sense of our unworthiness Now to quiet our hearts under all fears consider 1 That all the evils men or devils can cast upon us cannot reach the soul Matth. 10.28 2 Get out the sting of sin by obtaining pardon When this sting is taken away the soul will be couragious 1 Cor. 15.57 O death where is thy sting then death will be like a serpent without a sting Without this the heart cannot be free from terror 3 Look on grounds of encouragement as thus I have Christs righteousness for mine I have a disposition to part with all for the Lord I have comfortable answers in prayer I have a good conscience in all things I finde in my self a thorow change I endeavour in all things to eye God Discouraging fears will not be cast out without supporting reasons The soul being reasonable must needs close with reasons 4 Fore-think of evils before they come and set Christ against all So Moses Heb. 11.26 In the worst of times no enemy can take away Christ from me 5 Get Gods fear This will much eat out false fears Matth. 10.28 as the true Serpent ate up the false See Esai 8.12 13 14. 6 Exercise confidence in the promises of God Psal 56.3 4. In God will I put my trust I will not fear what flesh can do unto me What time I am afraid I will put my trust in thee when thou goest through the fire and through the water I will be with thee Esai 43.1 2. 7 Get God on your sides Psal 118.4 The Lord is on my side I will not fear what man can do unto me A Christian should be like a rock in the Sea which though the waves break themselves against it yet it remaineth firm Rom. 8.31 If God be for us who can be against us viz. to hurt us for else no man hath more enemies then a Christian This made Paul so couragious at Corinth Acts 18.9 10. Be not afraid but speak for I am with thee and no man shall set on thee to hurt thee Yea this made Paul not to fear when the Ship was every moment ready to be cast away Acts 27.23 24. The Angel of God stood by me whose I am and whom I serve saying Fear not Paul This made David not to fear though an Army of men were coming against him Psal 27.1 2 3. See Psal 46.1 2 3 c. Motives to rid the heart of these fears 1 They procure great torment to the soul 1 Joh. 4.18 Hence Ezekiel setting forth the misery of the people saith They shall eat their bread with quaking and drink their water with carefulness trembling and astonishment Ezek. 12.18 2 It 's the end of our deliverance to serve God without these slavish fears Luke 1.75 That we being delivered out of the hands of all our enemies might serve him without fear 3 These fears are sometimes worse then the evils themselves feared 2 Kings 7.5 6 7. The Syrians in a vain fear ran away from the Camp and left it to the plunder of Israel Psal 53.5 There were they in great fear where no fear was 4 Many persons have their slavish fears come upon them Saul feared David would get the Kingdome and he sought all means basely to prevent it but could not the Jews feared the Romans would come and take away their place and Nation if they let Christ alone yet when they had slain him the Romans came and took all from them 5 These carnal fears are full of mischief as 1 To exalt creatures in the place of God 2 They expose us to a snare Prov. 29.25 The fear of man brings a snare so doth the fear of hell many dare not do duty for fear they should lose their lives and go to hell 3 These fears bereave us of the comfortable enjoyment of good things we have fear of loss of estate liberty life takes away the comfort of it That good hath the truest content therewith for the loss whereof we are habitually prepared rather then lose Christ and a good conscience 4 Though these fears may sometimes put a man upon self-reformation yet usually this reformation that arises from these fears lasts no longer then the fear remains Psal 107.26 as we see in Mariners in a storm Job 41.25 When he raiseth up himself the mighty are afraid and by reason of breakings they purifie themselves We see how in time of fears men reform but see how unsound it is lasting no longer then the danger lasts Psal 78.34 35 36. When he slew them then they sought him nevertheless they did but flatter him with their mouth Then he arose and rebuked the Winde and the Sea and there was a great calm Not in a feigned way as the Heathen Aeolus rebuked the windes but in a real way as the Lord of windes and sea Hence Mark hath it Peace and be still Mar. 4.39 He reproves the wind and sea as if a Master should reprove a servant here is a plain argument of Christs Godhead Who can command winde and sea save God alone As his power was seen in quieting the storms of the sea 〈◊〉 the same power can quiet the storms in the Churches and among good men and the storms that Satans temptations shall stir up in the hearts of Saints So when there are passionate storms in our hearts the command of Christ should make a calm It 's a comfortable thing in a storm to be in covenant with him whom windes and seas obey Christ speaks alike to windes and storms diseases and devils he quiets them with the word of his mouth and so can he quiet storms in the Commonwealth Psal 65.7 Which stilleth the noise of the seas the noise of their waves and the tumult of the people Onely in these times of confusions let us awake the Lord
wicked men is not forbid Gen. 23.7 Abraham was so to the sons of Heth. We are to salute Enemies Matth. 5.47 4 The Lord doth not nullifie any divine moral or relalative Bond as that the Husband should leave the Wife the Master the Servant upon pretence that one of them are wicked 5 We are not by an unwarrantable retiredness to exasperate the mindes of wicked men but so far as we can with a good Conscience observe them as by salutation courteous speech c. that if we cannot make them hearty Friends which is impossible we may yet make them moderate Enemies 2 How far it 's unlawfull as 1 To make them our intimate Friends and Familiars acquaintance we may have with such but not familiarity Psalm 119.63 I am a Companion of all them that fear thee To have familiarity with them is all one as if a man should have correspondence with a foreign State who is at enmity with our Common-wealth this is as dangerous in Spirituals as the other is in Politicks 2 It 's unlawfull to associate with them in wickedness Ephes 5.11 Have no fellowship with unfruitfull works of darkness but rather reprove them Object But Christ kept company with them and why may not I Answ Christ kept company with them as a Physician to heal them but thou dost it because thou wouldest walk loosly 2 Christ could not be infected with sin and therefore might boldly converse with sinners but the wicked behaviour of wicked men steals upon thy heart 3 In stead of converting wicked men thou drinkest in their Poyson Object But wicked men I converse with are my kinsmen and alliance Answ So much more dangerous We are apt to take a Cup of Poyson from the Hand of a Friend God bad Abraham go from his fathers House Countrey and Kindred Gen. 12.1 Why so God would rather have him go to an idolatrous place where he should be a stranger than to remain in an idolatrous place with his friends Object But the company I keep are civil wel-carriaged men no Drunkards nor Enemies to Religion Answ The nearer they come to a Form of Religion the more dangerous to steal away our Hearts 2 Tim. 3.5 From such turn away Gross sinners vex our souls and make us cry to God godly men they quicken our graces but in civil and formal men there 's neither sin enough to vex our souls nor grace enough to quicken our grace Object But say wicked men How can you tell men are carnal and wicked why do you judg us and make our acquaintance refrain our company Answ We may know who are carnal else why should we be commanded to have nothing to do with such Prov. 9.6 Acts 2.40 Ephes 5.11 If we did not know who they were God would give us an impossible command Psalm 15.4 In a godly mans eys a vile person is contemned How shall we contemn them if we know them not Ephes 5.7 We are bid not to be companions with them in sin How can this be if we know them not The more Holiness thou hast the sooner wilt thou discern such When we see men rail on goodness will be drunk and are Faith and Troth-men c. We may plainly see they are carnal because they practise gross evils contrary to the nature of Holiness or despise their ways in small things contrary to that threatning Prov. 19.16 Object Abraham lived among Heathen Nations and Lot in Sodom Answ Abraham had a command for what he did Lots soul was greived during his abode among them to see their filthy conversation if he went thither rather out of the pleasantness of the place than out of a desire to convert them and to plant true Religion among them it was his weakness Object 1 Cor. 5.9 10. I wrote unto you not to keep company with Fornicatours yet not altogether with the Fornicatours of this World or covetous for then must ye needs go out of the World therefore c. Answ The Apostle doth not prescribe this as if it were always and every where lawfull but because the necessity of that time did require it because the greatest part of men were unbelievers so much appears in these words Else must ye go out of the World as if he should say When you cannot live without them you are compelled to converse and trade with them but novv such necessity is taken avvay Object Princes suffer vvicked men to live in their countreys vvhy may vve not then converse vvith them Answ They also permit leprous and plaguy men to do the same yet do vve not shun their company Quest But sometimes vve are inevitably cast among such vvhat should vve then do Answ 1 Lose not your piety by them nor suck infection from them Psalm 1.1 2. Psalm 26.4 5. Hence take a counter-poyson against their infection as you use to do against infectious Diseases 2 Propose holy ends vvhere you are so cast as 1 Their good so did Christ here vvith the Publicans 2 Thine ovvn safety by a vvise behaving thy self among them that thereby thou mayest abate their rage if not make them thorovv friends 3 Take heed of furious zeal Acts 26.11 4 Take heed of denying Christ vvhether by speech or silence Revel 2.13 Nebuchadnezzar vvould not endure to hear any to blaspheme the God of Daniel 5 Reprove them Ephes 5.11 if not in vvord because they are not capable or else are Dogs and Hogs Matth. 7.5 yet in gesture or countenance but if you reprove them in vvords bring solid Reasons vvhich strike the matter in the head by vveak Reasons you strengthen them and expose your Reproof to scorn 6 Bevvare you be not bevvitched vvith their learning parts vvitty jests sociableness affability c. and so conjoyn your selves vvith them This vvas the sin of Jehosaphat condemned 2 Chron. 19.2 Shouldest thou love them that hate the Lord therefore is wrath upon thee 7 Consent not unto them in sinfull temptations Pro. 1.10 as they are importunate do you resist importunately The Bait of their Temptation is baited vvith the Worm of Conscience 8 Do not sooth nor flatter them in their sin call not evil good left you bring a vvo on your head for so doing Isai 5.20 Condemn not good nor praise evil Micaiah vvould not sooth up Ahab nor speak as the false Prophets spake Object But I am already acquainted with wicked persons what should I do Answ 1 Dissolve and unglue the friendship by degrees rather than break it in pieces all at once 2 Get the Image of God stampt on thee As when the Sun shines gloriously all men keep at a distance from it so when holiness is stampt on thee carnal men will forbear thy company If thou beest sober zealous heavenly c. the drunkard luke warm and earthly person will not care for thy company Godly men are said to be a people near to God Psalm 148.14 3 Convince them with thy carriage that when a carnal man is in thy company
believers are called Israel Gal. 6.17 And in particular it is a consolation to Preachers of the Gospel who when cast out by one people will be received by another I rather expound this place of the second sending than of the first because in the first sending the Apostles were used courteously Luke 10.17 and they came rejoycingly telling Christ the Devils were subject to them And no such hardships happened to them that we reade of We may learn three things 1 That Saints must prepare for persecution 2 Tim. 3.12 All godly must suffer it As he that was born after the flesh persecuted him that was born after the Spirit so is it now Gal. 4.29 If the Son of God were persecuted John 15.20 Saints must not look to go free John 15.20 Hence in or about the same year Christ spoke this there broke out a Persecution against the Church Acts 8.1 2. after the death of Stephen 2 When Gods people see themselves persecuted in one City they have a call to fly into another City Matth. 23.34 3 There will be some Saints and Cities that will be ready to receive persecuted Saints untill the coming of Christ 2 Cor. 4.9 Persecuted but not forsaken 2 Tim. 3.11 Prov. 14.26 V. 24. The Disciple is not above his Master nor the Servant above his Lord. V. 25. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have called the Master of the house Beelzebub how much more shall they call them of his houshold Christ brings here a second Reason why Christians in general and Preachers in particular should patiently endure persecution because herein it is no otherwise with them than was with their Master Christ which Christ backs with a twofold Reason 1 The Scholar thinks it honourable to be made equal to his Master 2 Servants refuse not that condition which their Masters patiently endure So that Christ reasons that if he had suffered reproaches and slanders from the Jews and lookt to suffer greater even the death of the Cross then must you my Disciples prepare for the like It much tends to patience to know the evils that hang over us which Christ hath foretold us and hath gone before us by example in All ingenuous Christians are much troubled with reproaches hereby to be rendered odious but it is with them no otherwise than with Christ It would be counted an absurd thing to see a General of an Army going on foot and all the private Souldiers riding in Coaches and on horseback so will it be to see Christ the Captain of our salvation to lie under the reproaches of glutton drunkard deceiver devil and in the mean time we his Souldiers to be in honour with the world If they have called the Master of the house Beelzebub how much more shall they call them of his houshold Beelzebub was the god of Ekron 2 Kings 1.3 Is it not because there is not a god in Israel that ye go to inquire of Baal-zebub the god of Ekron See also v. 6. The learned render it to signifie the Lord of a Fly or having a Fly because he was worshipped and called upon against a Plague of Flies because they believed he expelled and destroyed those Flies which infested And Nazianzen against Julian witnesseth that Beelzebub was made in fashion of a Fly Hence the Septuagint translate Beelzebub deum Muscam the god Fly Now the Jews partly out of scorn and partly out of abomination called the Prince of the Devils the god Fly which name took its rise in this manner The ancient Jews with great consent declare among other Privileges which God bestowed on his Temple at Jerusalem this was one that when such a number of sacrifices was daily slaughtered there was never any Fly beheld in the Temple which when Jupiter who was most famous among the Heathens could not do but always his Temple did abound with multitudes of Flies Grot. in loc therefore he was called the Jupiter of Flies Now the Jews learning from the Prophets that the gods of the Gentiles were Devils and the Predictions they foretold to be the works of unclean spirits they called the Prince of the Devils by that name wherewith the Prince of the supposed gods was called as we see Matth. 12.24 Now the Pharisees would perswade the people that the Miracles that Christ did were done by the power of the Prince of the Devils therefore most blasphemously they called Christ Beelzebub as if he were his Vicar and Deputy So that Christ reasons If they have called me the Master of the house Beelzebub much more you of my houshold Therefore seeing I patiently bear their reproaches See John 8.48 49. Do you also in like manner Christ should not onely be to us a Patern of Holiness but of Sufferings We may also see the near relations betwixt Christ and us he is the Master we his Scholars he is our Lord and we are his Servants he is the Master of the house Believers his houshold V. 26. Fear them not therefore for there is nothing covered that shall not be revealed and hid that shall not be known The words are an answer to an Objection in the mindes of the Disciples viz. we could easily contemn the reproaches of the wicked if our innocency did appear unto others now we lie under suspition and we have no defence To this Christ answers Fear not their reproaches your innocency covered over with slanders shall one day be revealed 3 So that here 's a third Reason I fear them not in all their reproaches malice blasphemy therefore do not ye fear them 4 There is nothing covered that shall not be revealed Here is a fourth Reason your innocency howsoever now aspersed shall be cleared up the slanders of the Jews concerning the magical arts of Christ and his Apostles the horrible Lyes of the Pagans concerning the incestuous Copulations of the Christians and their drinking mans bloud were in time discovered what they were Obs Secrecy of sin will not privilege it David committed Adultery secretly but God revealed it before the Sun 2 Sam. 12.12 Cains Murder and Jezebels Murder of Naboth clouded innocency comes forth as in Joseph slandered by his Mistris and David slandered by Sauls Courtiers So covered iniquity shall not always be hid Psal 90.8 Heb. 4.13 1 Tim. 5.24 25. Sometimes both innocency and wickedness are brought forth in this life Psalm 37.6 He shall bring forth thy righteousness as the light and thy just dealing as the noon-day And as innocency so secret wickedness Prov. 26.26 Whose hatred is covered by deceit his wickedness shall be revealed before the whole congregation And as in this life so especially shall they be brought forth at the Day of Judgment Eccles 12.14 God will bring every secret thing to judgment 1 Cor. 4.5 Then will God manifest the counsels of the heart 2 Cor. 5.10 Luke 12.2 Some expound it thus Fear not to preach my Gospel though few
unless he finde his heart doing of them as well as his outward man so though his outward carriage be blameless yet is he not satisfied if there be distempers of pride revenge earthliness c. within till he have in some good measure pray'd down these distempers Psalm 19.12 saying Cleanse me Lord from my secret sins Contrary unsound men make clean the outside of the cup and platter Matth. 23.25 But the inside is full of rapine and excess Their chief care is to have a smooth carriage to the world 6 Sincerity is moved by a command Other men are moved by credit profit but sincere men might they have never so much credit or profit yet having a contrary known command they will not move contrary where they have a plain command though they have no secondary motives of favour credit profit yet are they moved to act thereby as we see in Queen Hesters case who went unto the King Abraham Heb. 11.8 Compared with Gen. 12.1 Yea though to tell a Prince of Gods wrath as Micaiah to Ahab John Baptist to Herod Gad and Nathan to David Therefore forasmuch as Saints out of the sight of their indwelling corruption are ready to condemn themselves and so walk heavily and Satan labours if he cannot take their uprightness from them yet to take the comfort of it from them they may by these and such like signs know their uprighness which faithfull Preachers are to declare unto them It is indeed far more dangerous to hope without a cause then to fear without a cause yet when an upright soul counts it self not upright there are many inconveniences thereby as he can neither rejoyce in living nor think comfortably of dying he is backward to prayer he can hardly give thanks for any thing because he knows not but God may be his enemy in time to come and may damn him he cannot long for the coming of Christ nor delight himself in the contemplation of the good things laid up in heaven hence though these fears may be let in by God to beat down our pride yet are they apt to hinder us in our course 7 When a man hath an open heart to receive every truth of God though such a truth may prove prejudicial to his outward advantage When any truth of God whispers to an unsound man something that may be contrary to his temporal being or may bring him to hazard he doth as Herod did with the Baptist first puts it in Prison and after kills it Contrarily sincere men are like Cornelius Acts 10.33 We are here to hear all things that are commanded us from God so far as they can be convinced herein But unsound men apprehending the truth will part them from some lusts they are not willing to leave that it will be a bar to advantage and a companion of persecution especially in such times and places that it will lose them friends and procure them enemies They say to the Seers See not and to the Prophets Prophesie not Isai 30.9 10. Though they perhaps said not so in words they said so in their carriage Unsound men keep at a distance from truth as Travellers do from persons whom they suspect comes to rob them 8 Universal obedience Thou art no better than an Hypocrite till thou findest that every Truth thou readest or hearest in the Word hath an authority and power over thy will let the command be for doing or suffering yet art thou not sincere but shalt one day be ashamed if thou hast not respect thereto Psalm 119.6 Matth. 7.24 In something or other the Hypocrite discovers himself if not to the observation of others yet to the conviction of his own conscience The Prophet proves himself upright that he did not spare his sin Psalm 18.23 which he was most inclined to Psalm 119.3 compared with v. 1. Upright men they do no iniquity that is not wittingly and knowingly Isai 56.2 Acts 23.1 Hebr. 13.18 To do some good things the Master requires doth not argue a good Servant 9 A sincere man makes conscience of small sins No Hypocrite almost but makes conscience of gross and notorious evils but they hate preciseness in smaller matters They count such preciseness hypocrisie which indeed is so if it be in things not commanded of God Matth. 15.5 6. or if it be commanded of God we shall make more conscience of them than we do of the weightier points of the Law When a man makes conscience onely of the great things of the Law it may be a question whether conscience to God or credit to men be a mover herein Hence sincere men set themselves not onely against Murder but also causless anger not onely against Adultery of body but against looking upon a woman to lust after her The sons of Jehonadab did not onely refrain drunkenness but also tasting of Wine Jer. 35.6 not onely they forbear false witness in a Court of Justice but also jeasting Lyes he keeps himself not onely from thieving but from deceiving a penny or two They do not onely refrain from the more abominable and full-mouth'd oaths but from faith and troth not onely from abjuring Gods truth before a Magistrate but from being ashamed thereof 10 A suffering out of conscience towards God Hypocrites may suffer out of praise of men as some think Alexander did Acts 19.33 Ananias and Sapphira parted with their goods but sincere men 1 They do not onely suffer which seldom Hypocrites come to but they suffer out of conscience to God 1 Peter 2.19 This is thank-worthy if a man for conscience towards God endure grief suffering wrongfully As a man will venture the losing of a member for the saving of his life so will a sincere man lose all for the saving of his conscience as we see in Queen Hester John Baptist those Worthies Heb. 11.35 Daniel cap. 6.10 11 An habitual intention to confess the truth of God though with the loss of all Matth. 19.17 Matth. 10.32 Contrarily Hypocrites have an implicite intention to deny Gods truth rather than to own it with sufferings sincere persons will stick to Gods truth notwithstanding mocks and scoffs as David before Michal and Nehemiah notwithstanding the mocks of Tobiah Nehem. 4.1 2 3 4. Hypocrites may sometimes stand for Justice and be a while importunate for it yet be overcome as that King that would fain have delivered Daniel and stood for him to the going down of the Sun Dan. 6.14 16. and Pilate would fain have delivered Christ John 19.12 but when he saw if he stood any further for him that he must be counted an Enemy to Caesar then he delivered up Christ The stony ground entertained the Word with joy but when tribulation and persecution arose for it they were offended Matth. 13 21. Contrarily sincere men they have a purpose to own Christ though to loss of life Heb. 11.35 others were tortured not accepting deliverance they know the danger of the contrary that if they deny Christ he will deny
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
love of sinfull correspondency make unhappy discoveries this way Mic. 7.5 Trust not in a friend put not confidence in a brother 4 Beware of purposing to turn back into the waies of errour because of the opposition we finde in Gods wayes If once we put our hand to Gods plow we are not to look back Luke 9.62 5 Beware of a cowardly giving way to the opposers of the truth Jeremy complained there were some were not valiant for the truth Jer. 9.3 Contrary Paul would not give place by subjection to the false Teachers no not for an hour Gal. 2.5 that the truth of the Gospel might continue If any man should intrench upon your names estates relations you would contend against them and not spare your purses in this case let us be like minded in matters of Religion so Nehemiah c. 6.9 11 15. To this the Apostles exhort Phil. 1.27 28. Jude 3. It was well said by Luther I will not fly God assisting nor leave the word of God in the front of the battel I had rather burn among the living coals then stink halfe alive if not altogether dead Reason thus either the cause is Gods or not if not why stir we a foot in it if it be why go we not thorow with it 6 Let all that are godly be united among themselves if not in a same opinion yet in a charitable affection and united conjunction to oppose wickedness and to stand for holiness Divide and overcome was the old maxime There 's a story of a Father that gave a quiver of arrows to his sons and bad them break them being united in the quiver but they could not he bad each of them after to take out a single arrow and then any one of them could break them he made the application that so long as his sons were united none could hurt them but when disjoyned and severed one from another they became a prey to all I may apply this fitly to all Saints who are the subjects of the worlds rage Psalm 133.1 3 Use Consolation to saints under much opposition They in this world have little peace but in heaven there remains a rest for them Heb. 4.10 11. Rev. 14.13 Yet as the weather-beaten mariner in sight of his Haven is comforted in the hopes of his arrival therein where he shall have an end of all storms so we being tossed under a continual storm should comfort our selves by faith and hope in the haven of our rest To these contentious persons that obey not the truth but oppose the professors of it there will be tribulation Rom. 2.7 8. but to thee who by a patient continuance in well-doing goes on there will be peace Christians are apt sometimes to grow passionate under the oppositions of the world Jer. 15.10 Woe is me saith Jeremy that thou hast born me a man of contention and strife to the whole earth but this is our comfort 2 Thes 1.6 7. It is a righteous thing with God to recompense tribulation to them that trouble you and to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels V. 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law Obj. But what seems more monstrous then this Text Christ seems to overturn all Laws which ordain honour and love of children to their parents Christ contrary comes to set them at variance Answ The nearest end of Christ his coming was by his doctrine to unite hearts but the separation mentioned here was an accidental end The world cannot indure the Gospel but hate all that receive it so that the argument is he that stirs up strife and variance is guilty of sin but Christ doth so therefore he is guilty of sin Answ The proposition is true by it self the assumtion is true onely by accident else it s false for what a blessed peace should we have would every man receive the Gospel Obj. It s said of John Baptist He shall turn the hearts of the fathers to the children and the disobedient to the wisdom of the just Answ This is the proper end of the Gospel if wicked men hindred it not but the contrary through wicked mens malice oft falls out Gods children may retort those words which Eliah did to Ahab to the wicked of the world 1 Kings 18.17 18. Art not thou he that troubles Israel Eliah answered I have not troubled Israel but thou and thy fathers house in that ye have forsaken the commandment of the Lord as Joshua said to Achan Jos 7.25 Why hast thou troubled us the Lord shall trouble thee this day The cause why the world troubles the Saints is because they witness against their evil John 7.7 The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil There 's no bond so strait which the Gospel will not break in sunder through the corruption of wicked mens hearts See it Jer 12.6 For even thy brethren and the house of thy father even they have dealt treacherously with thee they have called a multitude after thee believe them not though they speak fair words unto thee One part of the trial of Christians is to be exercised with contentions when the Lord calls his people from the wicked of the world 2 Cor. 6.15 16 17. Come out from among them and touch not the unclean thing and I will be your God and ye shall be my sons The world thinks this an intolerable wrong to make a departure the mother is angry with her daughter for it and the daughter with the mother yea sometimes a Church with a member and casts him out for this because he will preserve his conscience pure Church-communion is an high priviledge but to sin against conscience is too high a price for it V. 36. And a mans foes shall be they of his own houshold Christ had in part set forth the variance the Gospel brings not of it self for Christ is the Prince of peace Esa 9.6 The Gospel of it self is the word of reconciliation 2 Cor. 5.19 Believers are the children of peace and follow after it 1 Pet. 3.11 but by accident in that wicked men will not suffer their superstitions and wickedness to be reproved he comes to close up all that a mans enemies shall be they of his own houshould The unconverted wife or servant will oppose the converted husband and master as Christ had prepared his Disciples in the former verse against the enmity of kindred and neighbours which words were in part taken out of Jer. 9.4 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walk with slanders So now Christ prepares his Disciples against all enmity which shall be in their own houses Some times the childe is angry with
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