EXPOSITIONS AND SERMONS UPON The Ten first Chapters of the Gospel of JESUS CHRIST, according to MATTHEW.  
Written by CHRISTOPHER BLACKWOOD, Preacher to a Church of Christ in the City of Dublin in IRELAND.  
Necesse est nobis Scripturas sanctas in testimonium vocari, sensus quippe nostri & enarrationes, sine his testibus fidem nullam habent.  Orig. homil. 1. in Jerem. 
It's needful the holy Scriptures should be called into witness, because our meanings and Expositions, without these witnesses, have no belief.  
Quaemadmodum si quis herbas aridas, nec odorem, nec colorem gratum habentes, in medici officina dispositas repererit, etc.  
As if a man shall find in a Physician or Apothecary's shop, dry herbs, having neither smell nor colour, though they may seem to have a base show, yet he will suspect there is some virtue and remedy in them: so in the Apothecary shop of the Scriptures, if any thing meet, which at first sight seems to be contemned, yet we may surely set down that there is some spiritual profit in it, because Christ the Physician of souls, is to be supposed to have put nothing idle or unprofitable in this his shop, meaning of the Scriptures.  Orig. hom. 8. in Levit. 
LONDON, Printed by HENRY HILLS, for FRANCIS TITAN, and JOHN FIELD, and are to be sold at the Three Daggers, and at the Seven Stars in Fleetstreet. 1659.   

To the Right Honourable Lord, CHARLES FLEETWOOD, late Lord Deputy of Ireland, and now Lieutenant-General of the forces in England.  
MY LORD,  
TO testify that due acknowledgement of Your Lordship's favours, whereto I am obliged, I have hereto prefixed Your Lordship's name. Among all studies none are to be preferred before the study of the Scriptures. LUTHER, when one Chapter was opened to him, said, Me thinks I see heaven opened. Here are several Chapters opened, wherein, if God shall open himself to Your Lordship's heart, heaven shall undoubtedly be opened unto you. Let not Your Lordship herein expect the flourishing garnish of humane Eloquence, nor the glorious varnish of Rhetorical expressions, but naked truth, or at least the same dressed up in an homely garb. Truth is more potent them Eloquence, the spirit better than wit, Faith greater than Learning, and the foolishness of God stronger than men. All knowledge, save that of the Scriptures, is but perishing food, yea the very knowledge of the Scriptures is no better, unless, as the understanding be affected with the truth of them, the will be affected with the goodness therein presented. In vain is all knowledge if it be not improved to the benefit of our own souls. If our knowledge consist only in methodical discoursing of God, we shall glorify him only as the Painter doth the party whose picture he hath exactly taken. With all the truths of God our hearts should have such correspondence, as between the Character and Letter instamped. My Lord, if now and then you shall redeem an hour from Court-affairs to Closet-contemplation to peruse this ensuing Treatise, I hope (through the blessing of God) your labour will not be in vain. I have no more at present, save to exhort you to take opportunities of doing much for God, who hath done so much for you, that so your faith and fruits of righteousness, may abound in the day of account, which with my prayers to the Lord for Your Lordship, Your Lady, and Posterity, is the hearty request of,  
MY LORD, Your Lordships in all duty to serve and observe you; CHR. BLACKWOOD.   

TO THE READER.  
BEing desired by some of my friends, to Print some Annotations upon the New Testament, though my life was too far spent, and I not like to accomplish it, my Body being much worn, yet I thought it adviseable to make an Essay herein, but the Providence of God so disposed, that I had no sooner finished 3. or 4. Chapters in Matthew, but I was called from the City of Kilkennie in Ireland, to be Overseer of a Church of Christ in Dublin, to whom preaching I was necessitated in order to their edification, to handle some Points largelier than the nature of an Exposition calls for; but yet, I suppose, not with less profit to ordinary Readers. I have not, according to the itch of the times, affected new fangled interpretations, but judging it unsafe to move the bounds of the faith, I have trodden in the steps of the best ancient and modern Divines that Providence led me to, adding, changing, rectifying, inventing, and proposing what I thought needful.  
Thou mayest perhaps in some points meet with a judgement differing, from thine, in some one thing, yet let not that cause thee either to reject or not promote the truths in this ensuing Treatise, wherein we agree in most things. If the Lord may have glory, and thy soul Edification and Comfort, and any Comfort may redound to me in the day of my account, (which speedily draws on) I trust I shall have my end. With much carefulness I have endeavoured to avoid the misleading of God's people. I cannot promise thee all in this Treatise is truth, yet, notwithstanding all fear of losing friends and procuring enemies, I have pressed after truth, through multitudes of impediments, temptations, and discouragements. That the answer of those prayers which have been poured out for a good success upon these weak endeavours, may redound to the rejoicing of both our souls in the day of the Lord, is the earnest request of  
Thy well wishing friend for the Lords sake, C. B.   

The Authors Introduction to the ensuing Treatise.  
TO the better understanding of this Gospel, which, through the assistance of the good Spirit of the Lord, I now undertake, there must be certain things first to be considered, whereunto I shall propose these ensuing:  
I. That by the Gospel or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant The glad Tidings of Salvation, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Well, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To tell, though sometimes the word Gospel is taken for the Reward of good Tidings, as Cicero to Atticus saith, O thy sweet Epistles, to which I confess Evangelia, that is, the Reward of good Tidings is due. This word Gospel is taken 

1. Generally for the whole Scripture, which declares this Message, for there were many sprinklings of the Gospel in the Old Testament, Gen. 3.15. Deut. 18.18.  
2. Or particularly, 1. for the promise of forgiveness of sins to them that believe and repent, Luke 24.47. Acts 10.42. 2. For the publication of this Gospel; so Paul, Rom. 16 25. was separate to the Gospel of God, that is, to the preaching of it. See also Gal. 1.15, 16. 2 Tim. 2.8. Christ was raised from the dead according to my Gospel, that is, the preaching of my Gospel, Rom. 2.16. God shall judge all secrets according to my Gospel, that is, according to my preaching.    
II. In that it's said according to Matthew, we may note that the prime Author of this Gospel was not Matthew, but the Spirit of God, Matthew only penned what the Spirit dictated.  
III. This word [According] or according to Matthew, signifies that the Gospel of Matthew was not another Gospel from the Gospel of Mark, Luke, and John, neither doth it bring another History or Doctrine, but only that there was another Writer or Penman, and another manner of writing: the Gospel is one, but it is written of four Evangelists in a fourfold manner, order and style.  
iv The different Relations of these four Evangelists is no way derogatory to the truth of that one Gospel; for if all the words were alike and the same, the Enemies then of Holiness and of the Gospel might have thought there was a Conspiracy among the Evangelists for to deceive, but when they writ in a divers manner (though not in a contradictory manner) it appears that in the simplicity and sincerity of their hearts they wrote as they were commanded, one being appointed by God to handle that which the other passes by: nor was there any need of four Pen men, had they writ for matter and manner one and the same thing.  
V. Not only the 4. Evangelists but the Book of the Acts and the Epistles & Book of Revelations is called a Testament, in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ which word signifies a Disposing, Appointment or Declaring of a Will, 
Non morientium v●luntatem, sed viventia p●cta. Ar●●.  Law or Promise, whether it proceed from one or more; this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when there is speech of Christian Doctrine, signifies a Covenant, yet doth it also signify a Testament, Heb. 9.17. because in it is contained the will of Christ confirmed by his death. This Testament is called the New Testament, 2 Cor. 3.6. in opposition to the Old, saying, Who hath made us able Ministers of the New Testament: and vers. 14. The Veil remains untaken away, in reading the Old Testament; besides it is called New, alluding unto the words of Christ, Luke 22.20. This Cup is the New Testament in my Blood, in that Christ established his Doctrine, by his Death it's called by the name of New Testament: in a word, when mention is made of Blood, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Covenant; when it sets forth the freeness of the Promise or Legacy, than the word Testament is used; also the word Testament is used rather than Law, to show how gently God deals with his People in the times of the Gospel; so that if the New Testament at any time he called by the name of Law, it's called the Law of Faith, Rom. 3.27. or Law of Liberty.  
VI Concerning the Penman Matthew, observe we, first, the time wherein he wrote, for which we can have nothing but humane testimony, which is, as Pareus mentions out of Theophilact and Eusebius, that Matthew in Judea first wrote the Gospel in the third year of Caligula, which was the ninth year after Christ's Ascension into Heaven; and it was the opinion of the Fathers, that the Gospels were written in the same order we have them in the Bible, the Gospel according to Matthew the ninth year after Christ's Ascension, the Gospel of Mark two years after, the Gospel of Luke in the fifteenth year after Christ's Ascension, and the Gospel of John in the thirty second year after Christ's Ascension, as Theophilact noted. Secondly, concerning the Language wherein Matthew wrote, the learned generally declare, that he wrote it in the Hebrew Tongue, for he abode about eight years in the Country of Palestine after Christ's Ascension, as it hath been held by the great consent of Antiquity; therefore it's likely the Gospel was written in the Language of that Country, so Papias, Irenaeus, and Origen, and Eusebius relates out of Pantenus, 
Euseb. l. 5.  that the Gospel of Matthew written in Hebrew was delivered to the Indians by Bartholomew. Hierom remembers this Gospel to be in Hebrew in his time in the Library at Caesarea, and at Berea, and elsewhere. It may very well be thought that that Hebrew Copy which was kept by the Nazarites at Berea, and translated by Hierom into other Languages, was transcribed out of the original Book writ by Matthew. These Nazarites were the true offspring of them who first embraced the Faith in Judea, and as they were called Christians, because they embraced the Faith of Christ at Antioch; so were the Christians of Berea called nazarenes of Jesus of Nazareth, vide Grotium. And the Syriack Interpreter hath prefixed this Title, The Gospel which Matthew declared in Hebrew in the Country of Palestine. Lapide citys Athanasius in Synopsi, who saith, The Gospel of Matthew was writ in the Hebrew dialect, and brought forth at Jerusalem, and interpreted by James the Brother of the Lord.  
VII. The occasion that moved Matthew to write his Gospel was a Persecution that arose in Judea, so that the Saints were in danger to be scattered, that therefore they▪ wanting the Teachers of their Faith, might not want the Doctrine, they entreated Matthew that he would write them a History of the works of Christ, that where ever they should be they might have the state of the whole Faith with them, Auctor. imperfect. in Matth. in Prooem. Moreover, as Maldonate well observes, it was necessary the Apostles should commit to writing the History and Doctrine of Christ, that their Hearers might not forget what the Apostles had spoken, nor might not understand it otherwise than it was spoken, and also that they might preach to others absent, and to the generations following by the Scripture. However solicitations and necessities of Christians moved, no doubt Matthew spoke no otherwise than he was inspired, for that which was written as a Rule of Faith was also inspired, 2 Tim. 3.16. All Scripture was given by inspiration of God. And the Doctrine of the Apostles is said to be the Foundation of Believers, Ephes. 2.20. Ye are built upon the Foundation of the Apostles and Prophets. The four Evangelists, the Acts and the Epistles of Paul, etc. were of undoubted authority among all Orthodox, as Aretius observes. To conclude, as Chrys. in Matth, The four Evangelists wrote the Gospel neither at one time, nor one place, neither helping one another, nor counselling one another, that there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the greatest demonstration of this Truth.   

AN EXPOSITION upon the GOSPEL of MATTHEW.  

CHAP. I.  
VERSE 1. The Book of the Generation of Jesus Christ the Son of Abraham, the Son of David, etc.  
IN this Chapter are two parts, 1. The Genealogy or Generation of Christ from v. 1. to v. 18.  
2. The Birth of Christ from v. 18. to the end of the Chapter.  
V 1. The Book of the Generation of Jesus Christ,] that is, a Catalogue of the Ancestors of Jesus Christ: this Pedigree of Christ is reckoned up for these Reasons: 

1. To difference Jesus Christ from Joshua the Son of Nun, who was a Type of Jesus Christ, but was not descended from David as Christ was.  
2. Because when Christ hath two Natures, his Divine and Humane Nature; the Evangelist only mentions the Generation of his humane Nature, for his divine Nature is unspeakable, Isai 53.8.  
3. For as much as Generation is taken for Life, Gen. 6.9. Noah was perfect in his Generation, that is, in all parts of his Life: hence Matthew intends to set down the Life of Christ.    
Of Jesus Christ] that is, here is the Generation, not of a common man, or an ordinary Nobleman, but of Jesus Christ. Jesus signifies a Saviour, Christ signifies Anointed, for he was anointed King, Priest, and Prophet of his Church, Heb. 1.9.  
The Son of David, the son of Abraham] the Evangelist names two of the most excellent progenitors of Christ, because the Promises of the Messiah were especially made to these, for the Jews knew that the Messiah they were to believe on was to descend from the Lineage of Abraham and David. David is set before Abraham, not because he was before him in Faith, but in kingly Dignity; and though the Jews were counted the children of Abraham, yet the Messiah was called the Son of David, Matth. 15.22.  
V 2. Abraham begat Isaak, and Isaak begat Jacob, and Jacob begat Judas and his Brethren.  
Here is a Description of Christ's Genealogy from Abraham to Christ in a direct Line, Abraham begat Isaak, Isaak begat Jacob, Jacob begat Judas and his Brethren, that is, Jacob begat not only Judah, but the other eleven Patriarches who were in a collateral Line, the Evangelist goes no higher than Abraham to derive Christ's Pedigree, because he counted it sufficient to show that Christ according to the flesh was the Son of Abraham and David, to whole Families the Promise of the Messiah was bound, Gen. 22.18. In thy Seed shall all the Nations of the earth be blessed, 2 Sam. 7.12, 13. When thou shall sleep with thy Fathers, I will set up thy Seed after thee, and I will establish the Throne of his Kingdom for ever.  
V 3. And Judas begat Pharez and Zara of Thamar, and Pharez begat Ezrom, and Ezrom begat Aram.  
The Evangelist goes on in the Line of Christ, showing, Judah begat Pharez and Zara of Thamar, he names four Women that were great Sinners, as Thamar, Bathsheba, and Rahab, and Ruth that was a Moabitess or Gentile, because these Women were not joined to their Husbands in an ordinary manner, but an extraordinary; Thamar deceitfully prostituted herself to Judah, Gen. 38.10. to v. 27. Bathsh●ba was first joined to David by Adultery, and then by Wedlock; Salmon married Rahab, because she received the Spies; Ruth married Boas who had been a stranger in the Land of Moab, and came back poor into Judea; Christ that came to put away sin was born of Sinners, to teach us what a vanity there is in Pedigrees; in any Pedigree, should we look some Generations past, there are some wicked and scandalous.  
Judah begat Pharez and Zara] Gen. 38.28, 29, 30.  
Pharez begat Ezrom] called also Hezron, Ruth 4.18. 1 Chron. 2 5.  
Ezrom begat Aram] called Ram, Ruth 4.18.  
V 4. And Aram begat Aminadab, and Aminadab begat Naasson, and Naasson begat Salmon, and Salmon begat Boas of Rachab, and Boas begat Obed of Ruth, and Obed begat Jesse.  
These Generations are fetched out of Ruth 4.18.  
Qu. How could Salmon marry Rahab being a Harlot and a Stranger, seeing it's said, Deut. 7.3. Thou shalt make no Marriages with them Also Deut. 23.17. There shall be no Whore of the Daughters of Israel?  
Answ. She had been a Harlot, but now was not. Secondly, it was not unlawful to marry Strangers, because they were Strangers, but because they were Idolaters (which she now was not) Josh. 2.11. Exod. 34.16. Take not of their Daughters to thy Sons, lest they make thy Sons go a whoring after their Gods. The same we may say of Ruth, though a Moabitess, Thy People shall be my People, and thy God my God, Ruth 1.16.  
Obed begat Jesse] Maldonate moves another Question:  
Quest. How it could be, that betwixt Salmon and David there could come betwixt them only three men, 
1 Kings 6.1.  when 366. years came betwixt; for the Temple began to be built in the 480▪ year after the People came out of Egypt, and the fourth year of Solomon's Reign, so that take out the four years of Solomon's Reign, and the seventy years of David's Life, and the forty years the People were in the Wilderness before they passed over Jordan to take Jericho, the remainder will be 366. years.  
Answ. It's not incredible that four men of that time, wherein man's life was so extended by nature and temperance, should live 366. years; for Salmon marrying young with Rahab, they might all live under an hundred years, and at the same time Moses, though much spent in labour, lived 120. years, Deut. 34.7.  
V 6. And Jesse begat David the King, and David the King begat Solomon of her that had been the Wife of Urias.  
Jesse was of low condition, 1 Sam. 20.27. Saul called David the Son of Jesse, by contempt, yet was he the Root from which Christ sprang, Isai 11.1. [Begat David the King] this word added for honour sake [of her that was the Wife of Uriah] to signify, that God did not repent of his Promise made to David, because of his Adultery with Bathsheba.  
V 7, 8. And Solomon begat Roboam, and Roboam begat Abia, and Abia begat Asa, and Asa begat Jehosaphat, and Jehosaphat begat Joram, and Joram begat Ozias.  
Joram begat Ozias] three Generations coming betwixt, 1 Chron 3.11. which were Ahaziah, Joas, and Amaziah who begat Ozias, called also Uzziah, 2 Chron. 26. and Azariah. If you ask why these three were omitted? It may be answered, because Jehoram joined himself to the house of Ahab and Jezabel, taking Ahab's Daughter to Wife, 2 Chron. 21.6. Now God had threatened to make Ahab's posterity like Jeroboam's, 1 Kings 21.22. that is, utterly to extinguish them. Now a wicked man's Posterity is reckoned to the third or fourth Generation, Exod. 20.5. If these three had been reckoned there had been seventeen Generations, they are excluded because born of the seed of Ahab.  
V 9, 10. And Ozias begat Joatham, and Joatham begat Achas, and Achas begat Ezekias, and Ezekias begat Manasses, and Manasses begat Amon, and Amon begat Josias.  
Ozias begat Joatham] he is said to become mighty, because he prepared his ways before the Lord his God, 2 Chron. 27.6.  
Jotham begat Achas] he was an horrible Idolater, 2 Chron. 28.2, 3. He made melted Images for Baalim, and burned his Children in the Fire, and sacrificed under every green Tree.  
Achas begat Hezekias] he was a Prince of strong confidence in God, none of the Kings of Judah equalled him in this grace, 2 Kings 18.5, 6. and of much sincerity and brokenness of heart, Isai 38.3, 5.  
Ezekias begat Manasses] who did after the abomination of the Heathen, 2 Kings 21.2. build the high places which Hezekiah destroyed, and worshipped all the Host of Heaven, v. 3. and made his Sons pass through the fire, and dealt with Familiar Spirits, v. 6. but he humbled himself greatly for these and other evils, 2 Chron. 33.12, 13.  
Manasses begat Amon] who had a short Reign and a wicked; he reigned two years, 2 Kings 21.20, 21. and trespassed more and more without humiliation, 2 Chron. 33.23.  
V 11. And Josias begat Jechonias and his Brethren above the time they were carried away to Babylon.  
Josias begat Jechonias] this Josias is said to walk in all the ways of David, and not turn aside, 2 Kings 23.2. his heart was humbled and tender at God's threaten against Jerusalem, v. 19 he turned to God with all his heart, soul, and might, 2 Kings 24.25. Josias had four Sons, Johanan, Joakim, Zedekiah, and Sallum, 1 Chron. 3.15. now none of his Sons are called Jechonias. Hierom on the first of Daniel saith, that Porphiry objected this place to the Christians: so did Julian, as Hierom mentions on Matth. 1. Some think the fault was in the Libraries, who being deceived with the likeness of the words Jojakim, who was Josiah's Son, and Jojacin who was his Grandchild, razed out the former as superfluous, not considering that they lost one of the two and forty Generations hereby: but this fault was not in all the Copies, for Robert Stephan out of ancient Books restores the place thus, Josias begat Jakim, Jakim begat Jechonias and his Brethren; and the very matter itself speaks forth the truth of Stephan's Copy; so that the reading is to be restored, Josias begat Jakim and his Brethren, and Jakim begat Jechonias, which lineal Descent appears Jer. 22.18. where Jehojakim is called the Son of Josiah, and Coniah the Son of Jehojakim, v. 24. the word Jah being taken from his name, as some have thought in contempt.  
About the time they were carried to Babylon] there were two carryings away into Captivity, in the first whereof Jehojakim was carried away captive, 2 Kings 24 12. this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration, when Jehojachim yielded himself to the King of Babylon freely, whether upon the persuasion of Jeremy, or otherwise. The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Captivity, when Zedekiah rebelled against the King of Babylon, so that Jerusalem was taken by force, Jer. 39.7. Three several times the People were carried away in the Captivity at that time. See Jer. 52.27, 28, 29, 30.  
V 12. And after they were brought to Babylon Jechonias begat Salathiel, and Salathiel begat Zerubbabel.  
Jechonias begat Salathiel] which appears Hag. 1.1, 14.  
Obj. But Jechoniah is writ childless, Jer. 22.10.  
Answ. He is not said to be childless, because he had no Children; for it appears he had, v. 28. but childless in respect of the Kingdom; because none of his Posterity were to sit upon the Throne of David, v. 30. Besides it appears Jeconiah had eight Sons, whereof Salathiel was one, 1 Chron. 3.17, 18.  
Salathiel begat Zerubbabel] this Zerubbabel brought the Jews out of Babylon into Judea, Zach. 4.6, 9, 10. a Type of Christ who brings his People out of mystical Babylon to Zion.  
V 13. Moreover Zerubbabel begat Abiud, Abiud begat Eliakim, Eliakim begat Azor.  
In this last Tesseradecas or fourteenth Generation are reckoned up not Kings, but chief Rulers, they that followed Salathiel in Luke are supposed to have had two names, according to Philo, till you come to Simeon, so that Neri is the same with Jechonias, and Melchi with Joakim.  
V 14, 15. And Azor begat Sadoc, and Sadoc begat Achim, and Achim begat Eliud, and Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob.  
There's nothing spoken of these nine Generations in Scripture, but it's like the Evangelist took them out of the Tables of the Families preserved in Captivity, or rather that the Spirit did inspire the Evangelist herein.  
V 16. And Jacob begat Joseph the Husband of Mary, of whom was born Jesus which is called Christ.  
Jacob begat Joseph the Husband of Mary] the Pagans and Jews have vented sundry Questions against this, as Celsus in Origen l. 2. and Julian and others mentioned in Maldonate. They reason, either Jesus was naturally begotten of Joseph, and so could not be the son of God naturally, or else the Genealogy of Joseph proves nothing concerning the generation of Christ, that he was of the lineage of David.  
Answ. Though Joseph were the supposed father of Christ, yet his genealogy proves that Jesus was the son of David, because Mary his mother was of the Tribe of Judah and family of David, which appears because Joseph was a just man, and fearing God, therefore he married a wife of the same Tribe, and she also feared God, and so the bond of a command of God lay upon both their consciences, which is mentioned Numb. 36.6, 7, 8. Let them marry to whom they think best, only to the Tribe of the family of their father shall they marry, so shall not the inheritance of the children of Israel remove from Tribe to Tribe— and every daughter that possesseth an inheritance, shall be wife unto one of the family of her father, that the children of Israel may every one enjoy the inheritance of his father.  
2 Before Joseph and Mary came together, Mary was with child of Jesus, Matth. 1.18. she remaining still a Virgin, vers. 23. Now vers. 1. Jesus is said to be the son of David, the son of Abraham, Matth. 1.1. therefore Christ must needs be the son of David by the mother, therefore Marry his mother was the daughter of David, which further appears Luk, 1.32. he shall be called the son of the Highest, and the Lord God shall give unto him the throne of his father David.  
Quest. But why doth Matthew reckon up the Genealogy of Joseph rather than Mary?  
Answ. It was a custom among the Jews, that the Genealogies of the men, not of the women should be reckoned up.  
2 He could not so well have set down the Genealogy of Mary, if he had not also set down Joseph her husband, who was of the Tribe of Judah, which proved her (being a godly woman) to be also of the same Tribe, because it was not lawful to marry otherwise.  
3 It appears that Mary as well as Joseph was of the same Tribe and lineage: for though the Jewish women might marry to one of another Tribe, yet if in their father's house there was no heir male, and so the females happened to succeed in the inheritance, to keep the inheritance in the same Tribe, and that it might not pass to another, the inheriting woman was bound to marry one of her own Tribe, Numb. 27.7.  
4 Because Christ was born after the espousing of Joseph and Mary, therefore Christ might be ascribed to Joseph and Mary, he had as it were power of the body of the Virgin, and therefore of the fruit of her body. Besides the off spring that is born in wedlock, whensoever or howsoever begotten, is ascribed by all Civil Laws unto the husband and wife so married.  
Therefore as Christ is truly the son of Mary, though he be not naturally but supernaturally born of her, so is he also the son of Joseph, because God attributes this fruit unto him, as a reward of keeping his virginity in wedlock till such times as the Virgin had brought forth her first begotten son, Matth. 1. ult.  
Besides, the husband and wife by wedlock are made one civil person, Matth. 19.6. they twain shall be one flesh. Wherefore they have all things common, and in particular a common offspring, so that Joseph was not the adoptive, but the matrimonial father of Christ, and Christ was subject to him, Luk. 2.51.  
Quest. But how doth it appear that Joseph was then married to the Virgin Mary, seeing the Text says, she was only espoused, verse. 18.  
Answ. 1 Espousals are as it were the first marriage, because there is a mutual affiancing (upon a presupposal of no essential impediments) hence vers. 20. Marry was then called joseph's wife.  
2 Joseph is bid not to fear to take her to wife, vers. 20. who being informed by the Angel no doubt did accordingly; moreover, taking doth presuppose giving, for in many places and nations, Virgins have been wont to be given to their husbands by their parents or guardians. Besides, Mat. 1.24. it's said, He did as the Angel commanded him and took her to be his wife.  
V 17. So all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations.  
Quest. Why did the Evangelist divide all these generations into three fourteens?  
Answ. First, to show the threefold estate of their government; 1 under Judges, 2 under Kings, 3 under Governors and Priests after the Captivity. The Lord tried all ways to keep them in their duty, and when nothing would serve he sent his Son.  
14 Generations] By generation he means the person begotten, which adds a degree. Matthew omits some persons less considerable to make the number round and fit. There wants one of these 42, and therefore the learned put in Jechonias twice, the one Joacim which was confounded (as Jerom thinks) with Jechonias, the other his son Jechonias. Unless to make up the 42 generations, we number Christ as the last person of the third Classis or Division.  
V 18. Now the birth of Jesus Christ was on this wise, when as his mother Mary was espoused to Joseph, before they came together she was found with child of the Holy Ghost.  
The birth of Jesus Christ was on this wise] The Evangelist setteth not forth the whole History, as Luke professedly doth, only shows first, whence the Virgin was with child, which was of the Holy Ghost; 2 when it was, that is to say, when Joseph and Mary were espoused, before they came together, that is, when she was promised by her parents, or affianced unto him, but yet before they came together, she was not yet delivered into the hands of her husband by her parents, but abode under their keeping and tuition.  
Of the Holy Ghost] Not that the Holy Ghost was the father of Christ, but that the Holy Ghost did cause that a Virgin should conceive without a man: for the Holy Spirit did not lie with the Virgin after the manner of men, but that which the generation of man could do, he himself could do much more perfectly, without any such generation.  
V 19 Then Joseph her husband being a just man, and not willing to make her a public example, was minded to put her away privily.  
The Law was Deut 22.14. if a man took a Damsel and found her not to be a Maid, than v. 22. they were to bring her out of her father's house, and the men of the City were to stone her with stones: But Joseph being a just man and inclining to mercy, would not expose her to open infamy, or make her a public example. Lapide saith, the Cretians were wont to bring adulteresses through the midst of the City to be beheld and mocked at by the people.  
Was minded to put her away privily] That is, by a secret divorce giving her a bill of divorce secretly. Joseph seeing the holy and spiritual life of the Virgin, might seem to question how she should conceive of adultery, and perhaps to have judged the contrary, but whence or how she had conceived he knew not, but because he knew she had not conceived by him, he would put her away. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolvere, signifies to absolve or free, that is, Joseph freed her from her promise, and so to put her away only upon some other pretence than adultery. For husbands among the Jews had many other causes of divorce besides adultery, Matth. 19.3. where the Pharisees ask, whether it were lawful for a man to put away his wife for every cause?  
Observe 1. Innocent and harmless persons are sometimes exposed to suspicion, 1 Sam. 22.9, 10.  
2 Obs. We must so be angry at the sins of others, that some mercy must be retained towards the sinner, Moses, Exod. 32.31.  
V 20. But while he thought on these things, the Angel of the Lord appeared unto him in a dream, saying, Joseph thou son of David, fear not to take unto thee Marry thy wife, for that which is conceived in her is of the Holy Ghost.  
In this Verse three things, 1 the anxiety of mind that was upon Joseph, he was full of perplexity, sometimes thinking her guiltless, from the holy carriage he saw in her, sometimes he thought her guilty, because himself had not touched her: many turn and rollings were in his mind what to do. Saints are sometimes in much perplexity of spirit, 2 Chron. 20.12. 2 Cor. 4.8.  
2 The Consolation. Against his trouble the Angel of God appears unto him in a dream, bidding him not to fear to take unto him Marry his wife. God is wont to come in the time of trouble, Psal. 46.1. so that Saints are not tempted above strength, 1 Cor. 10.13. God appearing in the Mount, Gen. 22.14.  
Quest. Why doth the Angel appear to him in a dream, and to the Virgin when awake?  
Answ. The Angel appears to Mary awake, because faith and consent was required of her: First, she conceived Christ by faith, before she conceived him in her flesh, and her consent was required, that she might as it were (to use Bernard's expression) be the Bride of the Holy Ghost, and conceive by him. Besides it was needful the Virgin should know whom she bore in her womb, and whence she conceived.  
1 The Angel appeared to Joseph in his sleep, not only here, but when he went into Egypt, Matth. 2.13. and when he came out thence, because according to his good pleasure he was wont to appear as well in dreams as in visions, Numb. 12.6. also vocally, 1 Sam. 3.6, 8, 10. also inspiredly.  
2 The Angel appears to Joseph in sleep, to let him see the provident care of God, who thinks of our troubles when we do not think of ourselves, even when we are asleep.  
Qu. But why did not the Virgin Mary herself tell Joseph of her thus being with child?  
Answ. It is like she did, which probably was the first ground of joseph's knowing her so to be, but Joseph was slow in believing her, till the Angel appeared to him.  
Qu. Is there no use to be made of dreams now?  
Answ. 1 There are d vers sorts of dreams, as 1 Natural, so the things which the sense on the day time carries over to the understanding, being more deeply settled there, are sent back again to the fancy or common sense, and this not only in men, but in bruits. A dream cometh through multitude of business, Eccles. 5.3. 2 Moral, which arises from wise discourses and reading books. 3 Diabolical, which come from Satan, such are filthy dreams, of which Judas 8 against these the ancient Church prayed; H●stemque nostrum comprime ne polluantur corpora. Bridle our enemy that our bodies be not defiled. 4 Divine, so God appeared to Solomon, 2 Chron. 7.12, 13. Sometimes God hath appeared thus twice, Job 33.14, 15. twice he appeared thus to Paul, Acts 16.9.18.9. and so he appeared to pilate's wife, Matth. 27.19  
2 There may be use made of dreams: as the Urine or Pulse are signs of sickness or health, so dreams may show us what our natural complexion is, and what humour is predominant; where yellow Choler abounds, there we dream of fire, strife, and fightings; where black Choler abounds, men dream of smoke, darkness, funerals; where Phlegm abounds, men dream of showers of rain, wells of water, rivers, and such things as have a cold moisture; where Blood abounds, men dream of things beautiful, clear, and sweet. Martyr out of Galen, tells of a man that dreamed he had a thigh of stone, and in a few days after he fell into a palsy, and of another that dreamed he fell into a cistern of blood, which signified abundance of blood, and that he stood in need of blood letting. Sometimes in sleep, men seem to have such a burden they cannot bear it, sometimes to be so light that they do as it were fly, which is nothing else but the excess and defect of humours. To conclude, dreams of preferment do too much point out ambition in us; unclean dreams do too much point out wand'ring imaginations on the day time, or excess of gluttony at night; terrible dreams may put us in mind what we might look for if God were not more merciful;  and successful dreams may put us in mind what we might expect if our sins did not stand in the way. But for Divine dreams when they are, it's like the understanding on the day time hath been well employed in Divine things, and the frequenter they are, they denote perhaps a better frame of spirit, aspiring after Divine things. Yet as we are not to expect direction from them, God having spoken clearly by his Son, so are we not altogether to slight them, seeing God hath formerly manifested himself by them, besides God hath not lost any of his prerogative, but that he can manifest himself by them yet.  
The third part, is the ground of joseph's consolation, which is, [For that which is conceived in her is of the Holy Ghost] because fear will not be cast out by words, but by reasons, the Angel gives a reason why Joseph should not fear, viz. because that which Joseph feared was an act of adultery, was of the Holy Ghost, and therefore he had cause rather to rejoice then to grieve, because of his spouse Mary the long lookt-for Messiah was now to be born. Such a message Joseph had at another time when he was in his fear, Luk. 2.10. the Angel said, Fear not, for behold I bring you good tidings of great joy, for unto you is born in the City of David a Saviour, which is Christ the Lord. And therefore thou Joseph mayest take her from her friends or kindred to be thy wife, and thou mayest with a quiet conscience live with her. Moreover, the Angel calls him the Son of David, to raise up joseph's heart to consider, that he as well as his wife was of that family, to descend from whom the Messiah was promised to all the believers of the Old Testament; and so he, the said Joseph, should have the honour to be the civil father of this Messiah, as the Virgin his wife had the honour to be his natural mother. And therefore vers. 16. it's said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which in the feminine gender Christ was begotten, not of whom, to prove that Joseph was only a civil father, provided to take care of the Virgin, and the Messiah she went with.  
V 21. And she shall bring forth a son and thou shalt call his name Jesus, for he shall save his people from their sins.  
Here is a second ground to quiet joseph's heart, taken from the quality or excellency of this son whom the Virgin should bring forth, he should be a Saviour to save his people.  
Bring forth a son] Not as the Valentinians, who taught that Christ brought a heavenly body from heaven, and passed through the Virgin as a channel, but as the Virgin truly conceived Christ, so she brought him forth according to Esa. 7.14. Behold a Virgin shall conceive and shall bring forth a son, and therefore thy spouse is not an adulteress, but a most pure Virgin. This the Angel Gabriel told the Virgin Mary, Luk. 1.31. That she should bring forth a son, and call his name Jesus, and here the Angel tells the same in effect to Joseph.  
And thou shalt call his name Jesus] Fathers usually gave names to their children. Jacob called his son Benjamin, though his mother called him Benoni, Gen. 35.18, Zacharias named his son John, Luk. 1.63. yet sometimes the mother, as Hanna called her son Samuel, 1 Sam. 1.20.  
His name Jesus] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his saving. Christ is the name of his Office, Jesus of his Nature and Person; the name in the Old Testament is Jehoscua, ascribed unto Joshua the Captain, and to Joshua the Priest in the Type, but to Christ in the truth, because he is the alone Saviour of his People, Acts 4.12. Heb. 7.25. He is able to save them that come unto God by him; for though Baptism is said to save, 1 Peter 3.21. and Preachers, 1 Tim. 4.16. Baptism doth save by way of signification, Preachers, as Instruments by way of publication.  
For he shall save his People from their sins] three things are considerable, 1. Whom Christ saves? Resp. All Believers, because by faith alone this salvation is received: all his Body, for he is called the Saviour of the body, Ephes. 5.23.  
2. From what Christ saves? Resp. From their sins which would bring them to Hell: as a Physician brings a Potion to his Patient, not to kill Death, but to kill the Disease that would bring the Patient unto Death; so Christ came not to quench the Flames of Hell, but to save his People from their sins, which would bring them to Hell. Now Jesus saveth us, 1. From the power of sin, Rom. 6.14. Sin shall not have dominion over you, for you are not under the Law, but under grace. 2. From the punishment of sin, 1 Thess. 1.10. Jesus who delivered us from the wrath to come. 3. From the guilt of sin, Rom. 8.1. There's no condemnation to them that are in Jesus. 4. From the weariness and burden of sin, Matth. 11.28. Come unto me all ye that are weary and heavy laden, I will give you rest. 5. From the remainders of sin, this will be in another World, Rom. 7.24, 25. Who shall deliver me from this body of death? I thank God through Jesus Christ, 1 Cor. 15.57.  
3. The means whereby Christ says, viz. his Death and Intercession. If when we were Enemies we were reconciled by the Death of his Son, much more being reconciled we shall be saved by his Life, Rom. 5.10. 1. By his living, to make Intercession for us, as it is expounded, Heb. 7.25. wherefore he is able to save to the utmost them that come unto God by him, seeing he ever liveth to make Intercession for them. This is one Argument of Christ his Godhead to save his People from sin, for it's applied to Jehova, Psalm 130.8. He shall redeem his People from all their iniquities. If there were a Physician in the World that could save a man from all Diseases, multitudes of Patients would come to him: how should Believers then come to Christ, who saves his People from all their sins, Psalms 103.1. 2. As the Woman that had the Bloody Issue touching Christ, was healed; so we touching Christ by the hand of faith, the bleeding wounds of our sins are staunched. This is true tidings of joy to all believing souls, that such a Saviour is born, Luke 2.10, 11.  
V 22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet, saying,  
The Evangelist sets down a third ground to establish Joseph's heart, and together with him the hearts of all other Believers, viz. that this Prediction of a Virgins bringing forth was foretold seven or eight hundred years ago, in the Reign of King Ahaz, Isai 7.14. Joseph at first was ready to be startled at these strange News the Angel told him, but when he heard that all that the Angel told him was confirmed by the Scriptures, this brought full satisfaction. The sum of the Promise was, that not only that God would save the House of David, Isai 7.13. from the Syrians and Men of Israel their Enemies, v. 8, 9 but that also he would save the believers among them from their spiritual Enemies; and because the matter seems hard to believe, the Lord gives them a sign to confirm it, viz. Behold a Virgin remaining a Virgin still shall be with childe● so that as in Painting or Building there are first rude Lines or Draughts made by the Painters, who after by degrees perfect that which they had conceived in their minds, according to the Idea therein, so as the Lord had prophesied of a Virgins conceiving, so now he perfects and fulfils it: so that as the calling of the Israelites out of Egypt, Hosea 11.1. was a Shadow of the Deliverance of the Sons of God out of the spiritual Egypt of Hell; so these things told then by Isai, did shadow out what was now fulfilled.  
V 23. 
Bernard thinks the Devil fell out of envy, envying men that Dignity, that God should become Man.  Behold a Virgin shall be with child, and shall bring forth a Son, and they shall call his Name Emmanuel, which being interpreted is, God with us.  
The Evangelist sets forth not only the sum of the Prophecy, but the wonderfulness of it. [Behold] this Adverb still points out attention and admiration, [Behold] as if he should say, Men and Angels wonder at this strange unheard of thing, that a Virgin should conceive and bring forth Emmanuel, that is, God-Man, Jer. 31.22. The Lord hath created a new thing upon earth, A Womam shall compass a man. Some men will not wonder at any thing to conceal their own ignorance, but here is a providence to admire all.  
And they shall call his Name Emmanuel] that is, being interpreted God with us, that is, not only spiritually, that is, reconciled to us, 2 Cor. 5.19. but because the Word was made Flesh and dwelled among us, John 1.14. [They shall call] all the saithful and many others shall so call him God with us; for this Pronoun Relative [they] hath respect unto a plurality. See Luke 12.20. Luke 16.9.  
Quest. How can Jesus be called Emmanuel?  
Resp. Not in sound, but in sense; Christ was called Emmanuel from the Dignity of his Person, and he was called Jesus from his Office and effects of it: and in all this it sell out that the Prophecy of Esaias was fulfilled. Shut your eyes without Christ, and say, that you know no other God but he, that was in the bosom of Mary, and sucked her Breasts. Where that God Christ Jesus is, there is whole God, or the whole Divinity found, the Father and the Spirit, Luth. in Ps. 130. I shall also add what a late Writer adds to interpret this Prophecy, viz. that within a space of time wherein a Virgin might marry, and conceive, and bring forth, and the Child come to the distinguishing of good and evil, Isai 7.14, 15. Rezin and Pekah, Ahaz his two Enemies, should be brought low, and from this he calls an high improved sense over and above the vulgar sense which belonged to the words, that from this place the Spirit should gather, that a Virgin should bring forth a Son.  
V 24. Then Joseph being raised from sleep did as the Angel of the Lord had bidden him, and took unto him his Wife.  
Here we have Joseph's obedience to the Angel seen, first in taking unto him his Wife, as the Angel bade him. When we are convinced of God's Commands, we must neither dispute them nor delay them, Psalm 119.60. now Joseph takes both Mother and Child into his tuition.  
V 25. And knew her not until she brought forth her firstborn Son, and called his Name Jesus.  
Here is the second thing wherein Joseph's obedience to the Angel was seen, viz. in not knowing his Wife, he means in a matrimonial way, as it is taken Gen. 4.1. to make it appear that Christ was not conceived of Joseph, but of the Holy Ghost. So the phrase is taken Num. 31.35. 1 Sam. 1.19. No doubt the Angel had given Joseph command herein, not to know her, because he did as the Angel commanded: this was done, as for the stablishing of our Faith on Jesus Christ, as being conceived in such a wonderful manner, so for to verify the Promise, that the Seed of the Woman should break the Serpent's head, Gen. 3.15. [Until she brought forth her firstborn Son] It is not for us to contend to find whether the Virgin Mary were a Virgin ever after she brought forth her first-begotten Son, it is curious to seek, and more curious directly to define; that son is said to be the firstborn, before whom there was none, though he were the only begotten. This word [until] oft signifies an infinite time or perpetuity, Psalm 110.2. Gen. 28.15. Psalm 123.2. 1 Sam. 15.35. 2 Sam. 6.23. Gen. 8.8. Job 27.5. Isai 22.14.  
Firstborn] the firstborn excelled the rest of the Brethren, 1. in power, and therefore when the Father died it's supposed the eldest Son ruled in the Family before Governments of Magistracy were set up: so Christ was firstborn, Col. 1.15. Rom. 8 29.  
2. The firstborn had a double Inheritance, Deut. 21.15, 16, 17. or a double portion in the Inheritance; so Christ excelled, 1. in his divine nature, being begotten of the Father from everlasting, Mich. 5.2. 2. In his humane nature, being conceived of the Holy Ghost, and born of a Virgin. All Saints are called firstborn, whose names are writ in Heaven, Heb. 12.23. but this will be when they come to Heaven, for than they will have Lordship enough and double Inheritance.  
And called his Name Jesus] we must refer this to Joseph, who according to the Angels command called his Name Jesus, which Name was given to him the day that he was circumcised, Luke 2.22. And whiles the eight days were accomplished for the circumcising of the Child they called his Name Jesus.   

CHAP. II.  
IN this Chapter there are three parts, 1. The History of the Wise men and of Herod, from v. 10. to v. 12. 2. The Flight of Joseph into Egypt with the Virgin Mary and her Child Jesus, being thereunto warned by God, v. 13, 14, 15. 3. The bloody Cruelty of Herod, in slaying the Infants of Bethlehem, v. 16, 17, 18. 4. The death of Herod with the return of Joseph, Mary, and the Child Jesus out of Egypt into Nazareth a City of Galilee, v. 19 to the end of the Chapter.  
In this History of the Wisemen we have 1. the Inquisition of the Wisemen, v. 1, 2. Where is he that is born King of the Jews, v. 2.  
2. The ground of their Inquiry, For we have seen his Star in the East, v. 2.  
3. The effects of this Inquiry, which are three, 1. Herod was troubled, and all Jerusalem with him, v. 3. 2. Herod gathers all the chief Priests and Scribes to inquire where Christ should be born, which he found to be in Bethlem, v. 4, 5, 6. 3. Herod's dismission of the Wisemen with a pretence to worship that new King as soon as he knew where he was, v 7, 8.  
4. The satisfaction these Wisemen had to their Question, amplified 1. From the Sign, which was, the Star they saw in the East went before them, till it came and stood over the place where the young Child was. 2. From the thing signified, They came into the house and saw the young Child with Mary his Mother.  
5. Their Gratulation or Thankfulness for this so great Mercy, seen in four Particulars, 1. In their great Exultation, They rejoiced with exceeding joy, v. 10. 2. In their Devotion, They worshipped him, v. 11. 3. In their liberal Contribution, in that they opened their Treasures and presented unto him gifts, gold, frankincense and myrrh, v. 11. 4. In their careful preservation of him whom they found, they would not return to carry word to Herod, as judging him to pretend hypocritically, but returned to their own Country another way, v. 12.  
V 1. Now when Jesus was born in Bethlem of Judea, in the days of Herod the King, behold there came wise men from the East to Jerusalem.  
V 1 Now when Jesus was born in Bethlem of Judea] The inquiry of the Wise men is set down, first from the place where Christ was born, which was Bethlem Judah. There were two Bethlems, one in the Tribe of Zebulon, Jos. 19.15. another in the Tribe of Judah, called Bethlem Ephrata, Micah 5.2. in this was Christ born: 1 Because the Prophet Micah had foretell it; 2 Because the place itself might point out unto them the Judge of Israel, or the Messiah: 3 David himself was born there, 1 Sam. 17.12. therefore it was fit that the flower of the house of Jesse should ascend and grow where the root was.  
In the days of Herod the King] 2 The Wise men's inquisition is set down from the time, viz. in the days of Herod the King, that is in the time or reign of Herod Ascalonites: It was a time of great affliction, when even little children suffered, enough to make Rachel mourn as she lay in her grave, Jer. 31.15. As the Prophecies of him came when the Church was in great distress, as Balaams Prophesy when in the Wilderness, Numb. 24.17. Esaias Prophesy when they were ready to be overrun with two Kings, Esa. 7.14. daniel's Prophesy when Israel was in captivity, Dan. 9.14, 15, so himself came when the Church was in great distress.  
Herod the King] Who now was old. He was a Gentile and a stranger, who being now King, it appeared that Shiloh was come, because the Sceptre was departed from Judah: Of him Josephus speaks l. 14. cap. 18. Herod was an Edomite, betwixt whom and Israel was still enmity.  
Behold came Wisemen from the East] 3 From the place, they came from the East. About this two questions; 1 who they were? Resp. Wisemen: this was none of the least of their wisdom, that they came to Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word in Greek hath been taken sometimes for Magicians, Acts 8.9. Acts 13.6. but it's a Persian word, and signifies, as Pareus observes, a Wise man, and so Maldonate; so that as the Philosophers were famous wise men among the Greeks, and brahmin's among the Indians, and Druids among the French, so were the Magis or the Wisemen mentioned here among the Persians. Sundry of the ancients have thought these Wise men to be Kings, but the Scripture is silent herein: For the number of them, whether 3. or more, the Scripture is silent, but they were three at least, because the Scripture speaks not in the dual, but plural number. 2 Whence they came,  
From the East] Probably from Persia in the East, because both the word Magoi is a Persian word, and because they are said to come from the East. And because it was the Law of the Persians to worship their Kings, and not to go unto them without a gift. Others think they came out of Arabia, Esa. 60.6. All they of Sheba shall come, they shall bring gold, and incense: Also, Psal. 71.10. The Kings of Sheba and Seba shall bring gifts; besides, Arabia was nearer to Judaea, than Chaldea or Persia, besides, Arabia abounds with gold, frankincense, and myrrh. So Cor. Lapide.  
Came to Jerusalem] These Wise men came a long journey, and a dangerous, through Arabia, through the black Tents of Kedar, famous for robberies, Psal. 120.5. at the worst season of the year. These will rise up in judgement against many of us, whom coldness of weather, distance of place, intention of business hinder. These Wise men come to Jerusalem, they thought the King would be born in the Royal City, and therefore they seek him there. Sometimes strangers seek after Christ, when home-dwellers look not after him, Luke 4.25, 26, 27. Now if you ask when they came to Jerusalem? Some think 12 or 13 days after they saw the star at first; hence the Feast of Epiphany or Manifestation: but it's like the next day after they saw his star they came forward, though it's probable that it was near upon a year before Herod put the infants of Bethlem to death, that while being spent in acquainting Caesar with the design, and in the plotting and projecting of the business.  
V 2. Saying, Where is he that is born King of the Jews? for we have seen his star in the East, and are come to worship him?  
Here is the question the Wise men propound. 1 See the greatness of their faith! they ask not whether he be, but where he is, presupposing he was born. They acknowledge his natures; his manhood, in that he was born; his Godhead, in that they call the star his, he the owner of it; they also acknowledge his Kingly office so freely, that it came to Herod's ear: they were neither afraid of Herod, nor ashamed of Christ; a politic bosom faith, becomes not them that inquire after Christ. The question was full of danger and amazement, as casting down Herod from his throne, and to set up a new King, which was no less than capital.  
2 The ground of their faith. For faith must have both a ground, and an evidence, Heb. 11.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which differences a believer and a credulous person who belieus every thing, Prov. 14.15. The ground of it was, for we have seen his star in the East. For this star, it was not an ordinary star, for it moved as they went, and shone on the day time, placed lower than the fixed stars perhaps like a blazing star. Chrysostom thinks it was some invisible power, or Angel figured in the shape of a star. And the Lord calls them by a star rather than by an Angel, as condescending to their weakness, because they were much employed about the stars. Now if you ask, how they came to know what this star did portend? Though some think they living in the East, might know it from Balaam's prophecy, Numb. 24.17. I shall see him but not now, I shall behold him but not nigh; there shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab: yet I suppose they came to know this star by Divine revelation only, but whether soever, they came to know it.  
But whereas some from hence would conclude the lawfulness of Judicial Astrology, it's groundless; only this I must confess: 1 That the stars have an influence here below, Judges 5.20. The stars in their paths or courses fought against Sisera.  
But I say it's groundless, 1 Because Astrologers proceed by way of observation, as in such a year, and such a concourse of Planets, wars and rebellions to have been, therefore this year the same will happen in the like concourse; but here no experience or observation went before, for never had a Virgin brought forth before.  
Some have thought stars to be the causes of things: But Christ was not therefore born because the star appeared, but therefore the star appeared because Christ was born.  
Others in this Age, are apt to think them signs of our actions, as if heaven were the book wherein God writes all future actions and events: the stars are for signs ofttimes, as days and years, but it seems to me in no wise signs of those things which depend upon the will of man, the future motions whereof are only known to God.  
That Astrologers allege experience, it nothing moves me, for all the predictions of Astrology are mere particulars; but although they had any certainty, yet it were better to be always in the fear of God, then to be tormented with fear of events, Luth. in Gen. cap. 1.  
We are not to heed Astrologers, Jer. 10.2. Be not dismayed at the signs of heaven, for the Heathen are dismayed at them: If they foretell us prosperous things and they lie, we shall be wretched by hoping in vain; if they foretell to us adversity and lie, they make us miserable by fearing in vain; if they foretell unhappy things to us and speak truth, to what purpose is it to foreknow those things we cannot prevent? and if they should truly foretell prosperity, expectation would weary us out. 
Lapide in Jer. 10.  King Muleasses foretell in the year 1544, that he should lose his kingdom, and his life be in danger; to shun it he went out of Africa, and in his departure brought upon his own neck that which he would have shunned. To conclude, these Astrologers and Stargazers, and Monthly Prognosticators, cannot save us from the things that shall come upon us, no more than they could Babylon, Jer. 47.13. They every your ears with words, that they may enrich their own purses with money.  
In the East] By this is meant not so properly the region of heaven, as the land from whence they came, q.d. we living in the East, saw there a star shining in the East, which accompanied us, these Wise men, as the pillar of fire and cloud did Israel. This star, or such an one like it, was seen in the West towards the end of Augustus' reign, and Pliny saith, it was held to be a happy star, but the Western men for want of light did misapply it.  
And are come to worship him] Here was the end of their coming, viz. to worship him: yet do they not find him in a worshipful case, but in a stable, in a manger, yet by faith they overlook all this and worship him; worship is a great matter, in that heaven and earth, stars and prophets, lead us to it; for this end the Eunuch came out of Aethiopia, and the Wise men from the East. The world was made for this end, that he that created it might be worshipped: the Scripture was made for this end, that he that inspired it might be worshipped.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies the gesture of the body, lying down to give honour, 
Zanch. in 4. Precept.  of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dog, to fall down as dogs do at their master's feet. The Wise men being persuaded that a Kingdom was appointed for this child, after the manner of the Eastern nations (who are generally known to have worshipped their Kings) they fall down to worship: yet did they not only apprehend him to be a King, and so worshipped him with a civil worship, but also they apprehended him to be the King of heaven, and so worshipped him with a Religious worship.  
V 3 When Herod the King had heard these things, he was troubled, and all Jerusalem with him.  
We have here the effects of the inquiry of the Wise men, which is, 1 Herod was troubled] Fearing as if this King would drive him out of his Kingdom, and because he was a tyrant and disinherited the faithfulness of his subjects. Besides Herod living long among them, knew their prophecies, that a King was promised to the Jews. He had no cause indeed to fear, because Christ came to give a heavenly Kingdom to believers, not to take away any earthly Kingdom from any earthly Prince.  
And all Jerusalem with him] The causes of their fear, were because they feared new broils would be in the Commonwealth, and because there were many that were of Herod's party and interest, that stood and fell with him, Herod himself having slain many persons for to get the Kingdom, as Hyrcanus, and Aristobulus, and divers others mentioned by Josephus. Divers of his creatures as well as himself were troubled, as looking to fall if their master fell. Also they were troubled, being given up to pleasure and ease, and not once thinking of the coming of the Messiah: these and such causes troubled them. All Jerusalem] he means the greatest part, and those who bore the sway in the nation. Obs. Men of bad consciences are mightily troubled, where there is any apprehension of danger, Esa. 7.2.  
V 4 And when he had gathered all the chief Priests and Scribes of the people together, he demanded of them where Christ should be born?  
Here is a second effect of the Wisemen's Inquiry, which is, that Herod calls a Council, to inquire where Christ should be born.  
All the chief Priests] Herod after the manner of the Kings of Judah called a Council of the chief Priests, who were disposed in their several courses, being four and twenty in number, who were Governors of the Sanctuary and of the House of God, 1 Chron. 24.4, 5. These are called the chief of the Priests, 2 Chron. 36.14. and the Ancients or Elders of the Priests, Jer. 19.1. over all these there was one chief Priest. [And Scribes] The Scribes were they that wrote out, and read, and expounded the Scriptures; such was Ezra 7.9, 10. See Nehem. 8.8, 9 Every Scribe instructed to the Kingdom of God brings forth new and old, Matth. 13.52. Before the Captivity the Priests were wont to teach, Ezek. 44.23. Mal. 2.7. But after the Captivity they were taken up in Government, and did not their duty in teaching.  
He demanded of them where Christ should be born] That is, according to the Scriptures, where the place should be, to which they answer out of God's Word.  
V 5. And they said unto him, In Bethlem of Judea, for thus it is written by the Prophet,  
Here is the Answer of the Priests and Scribes to Herod's Question, where they point out the place: they tell him out of the Prophet Micah, that Christ was to be born, not in Bethlem which was in the Tribe of Zabulon, Josh. 19 but in Bethlem in the Tribe of Judah.  
V 6. And thou Bethlem in the Land of Judah art not the least among the Princes of Judah, for out of thee shall come a Governor that shall rule my People Israel.  
Art not the least] Because so great a Governor was born in thee, though thou art but small in respect of thy Buildings. Micah reads it, Thou art little or least. Matthew reads not little or least, which seems contrary. Resp. Chemnicius carries it, as if they were not the words of the Scribes, but of the Evangelist, who by the change of the Affirmative into a Negative would celebrate the grace of God to that poor Town, q. d. the Prophet saith, Thou art least, but indeed thou art not least.  
2. It might be said to be least in respect of other greater Cities, and may be said, not the least, because the Governor came out of it, and not only Christ, but David, who was a Type of Christ. Some read it in Micah interrogatively, which hath the force of Matthew's Negative.  
Among the Princes of Judah] Micah hath among the thousands of Judah, for the People were divided into thousands, Exod. 18.21. for they were Dukes or Princes that had the Governments over thousands, in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For out of thee shall come a Governor that shall feed my People Israel] As a Shepherd feeds his Flock, as the Evangelist spoke of his Priestly Office, that he should save his People from their sins, so he speaks of his Government, having respect to his Kingly Office.  
V 7. Then Herod when he had privily called the Wisemen, inquired of them diligently what time the Star appeared.  
Herod made this Inquiry privily, 1 to still the Tumults and Reports of the People, who expected their Messiah. 2. That he might know all the Circumstances of the Star, as how long it had appeared, of what form, what greatness, whether uncessantly. 3. That when they came from Bethlem they might not blab the matter abroad among the Multitude, but tell him of it as the Magistrate, who was bound especially to worship him.  
What time the Star appeared] That so he might appoint the kill of the Infants, (which now he had projected) according to that time, that so he might secure the Kingdom to himself. Tyrant's use to secure their Kingdoms though by the death of many innocent persons. The word for inquired is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies an exact kind of Search, such as is made in the Examinations of guilty persons.  
V 8. Then he sent them to Bethlem, and said, Go and search diligently for the young Child, and when ye have found him, bring me word, that I may come and worship him also.  
Herod sends the Wisemen upon this Message, that this new born King being taken, he might spare the rest of the Infants of Bethlem. He pretends to worship him, but intends to worry him, q. d. Ye Wisemen do well to seek this King, for no doubt this is he that is prophesied of, and the time and place well suits to the Prophecy, he is that great Prince prophesied of, and therefore bring me word where he is, that I may worship him. Obs. Wickedness is never so abominable as when it is covered over with pretended holiness, 1 Kings 21.9, 10. 2 Sam. 15 8, 9  
V 9 When they had heard the King they departed, and lo the Star which they saw in the East went before them, till it came and stood over where the young Child was.  
Here is the satisfaction the Wisemen had to their Question, the Star which a while ceased to appear now appears again, and goes before them till it makes a stand, that is, it ceased to go any further, and it's likely in a short time vanished after the Wisemen came to the place where the Infant Jesus was. There was no doubt a great stumbling block to the Wisemen, that not a man of Jerusalem to whom the Messiah was promised would so much as stir out of doors to accompany the Wisemen to inquire after this King, but the knowledge of the Prophecy of the place where Christ was to be born, and the appearance of the Star heals this offence.  
V 10. And when they had seen the Star, they rejoiced with exceeding great joy.  
Here is the first Branch of their Thankfulness, they rejoiced with exceeding great joy. Joy should be proportionable to the good enjoyed. A man doth not so rejoice at the yeaning of a Lamb, as when his Wife brings forth a Son. There could be no greater joy than to hear and know the Messiah of the World to be born. We should rejoice exceedingly in Christ, and in the means that lead to him; they did not so much rejoice in seeing the Star which they had often seen before, but that they had found Christ whom they sought. As it was to them, so should it be exceeding joy to us to find Christ, Song 1.4.3.4. Zacheus received Christ joyfully, Luke 19.6.  
V 11. And when they were come into the house, they saw the young Child with Mary his Mother, and fell down and worshipped him, and when they had opened their Treasures, they presented unto him Gifts, Gold, Frankincense, and Myrrh.  
Here is their second testimony of Thankfulness, in that they worship him.  
And when they were come into the house] Some have thought that the Tax which Augustus imposed was now ended, and that Bethlem being now empty of Strangers, Joseph had taken some Citizen's house to sojourn in; but being the Tax continued a long time by reason of the accession of new Strangers, therefore we may suppose the house to be no other than the Stable whereinto necessity had enforced Joseph, by reason of the multitude of Strangers in the Inn, Luke 2.7. She brought forth her firstborn Son, and wrapped him in swaddling clothes, and laid him in a Manger, because there was no room for them in the Inn. All this was to teach us humility: the Lord of glory laid in a Manger, in stead of a Palace a Stable, in stead of a Cradle of State a Beasts Cratch, no Pillow it's like but a Lock of Hay, no Hang but Dust and Cobwebs, he was in so low a condition, 1. That all persons may have access to him, Shepherds as well as others. 2. To show himself to be the Messiah and Saviour of poor as well as rich. 3. Because it was suitable to the rest of his Life which was spent in a great humility. Men are apt to look for a Messiah in State, in a Crimson Mantle, in a Cradle of Ivory, and to have found him in the best house in Bethlem, in the best Chamber there; but we shall not find him in any such place, but in a Stable. Learn we hereby to be lowly in heart, Matth. 11.29.  
And fell down and worshipped him] No doubt by divine instinct they knew the Divinity of Christ, hence they worshipped him, not only with civil worship, as one born King of the Jews, but with divine worship, which was its like the outward gesture of reverence, and kneeling, and falling down, for so the Greek words signify.  
They presented unto him Gifts, Gold, Frankincense, and Myrrh] It was usual for the Persians and for the whole Eastern People to go to their Kings with Gifts, Gen 42.11. 1 Kings 10.2. They brought the best things their Country afforded. Myrrh grows in Arabia, Frankincense among the Sabeans a part of Arabia, Arabia Faelix brings Gold, therefore the Kings of Arabia brought Gold to Solomon. The Lord hereby would provide for Joseph and Mary, and the Child, being speedily to go into banishment. For the mystical sense, it's thought they offered to him Frankincense as God, acknowledging his divine Nature, Myrrh as man, acknowledging his humane Nature, (that which they believe in their hearts they protest by their Gifts) and that he should die for the Salvation of Man, for Myrrh was bestowed upon him at his Burial, John 19.39. They offer to him Gold as acknowledging him their King and the King of all the earth. Bernard acknowledges no Mystery herein, but thinks they offered Gold to minister to his want, Myrrh to strengthen the Members of the Infant, Frankincense to take away the stink of the place. But one end may be, for the fulfilling the Prophecy, Psalm 72.10. The Kings of Sheba and Seba shall bring Gifts. Also v. 15. He shall live, and to him shall be given of the Gold of Sheba. Let us bring to this our King also three Gifts, Gold, that is, Faith, or a Heart by Faith purified; for Frankincense, devout and fervent Prayers, that may come up like Incense; for Myrrh, let us bring Tears, Mortification and Brokenness of Heart. In that they bring not only Gold to minister to Joseph and Maries wants, but Myrrh and Frankincense, it argues there is a Mystery lies hid herein.  
V 12. And being warned of God in a Dream, that they should not return to Herod, they departed to their own Country another way.  
That neither the Wisemen nor the Child Jesus should become a Prey to Herod's cruelty, they are warned of God to go home another way. There's a secret Providence watches over, not only the Head but the Members, Psalm 91.1, 10. The Lord also hereby showed what manner of a Kingdom this King should have; he should have a Crown, but it should be of Thorns; a Kingdom, but full of crosses, exposed to the snares and persecutions of the mighty men of the World: but also comforts them, that he the Lord was able to disappoint the most artificial Projects of the most cunning Tyrants.  
V 13. And when they were departed, behold the Angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word, for Herod will seek the young child to destroy him.  
The 2d part of the Chapter, in which are these things;  
1 The command the Angel gives to Joseph, which was, to take the young child and flee into Egypt, and be thou there until I bring thee word.  
2 The reasons of the command, for Herod will seek the young child, not to worship him, as he pretended to the Wise men, but to destroy him if he tarry any longer in Bethlem. All the commands of God are for the good of his people, and are founded upon reason. 2 A second reason to fulfil the prophecy, I have called my Son out of Egypt, v. 15.  
3 joseph's obedience in both the branches of the command:  
1 In taking the child and his mother and flying into Egypt.  
2 In his tarriance there; he abode there till the death of Herod, when word came to him for his return.  
And when they were departed] We see the changeableness of earthly comforts; as it were yesterday the Wise men came, but now they are departed. See we God's goodness, when one comfort is taken away, another cometh. The Angel appears when the Wise men were gone. Flee into Egypt] When we look on our afflictions, remember Christ was afflicted from the cradle.  
Obs. It's the duties of Masters of Families, to take care of their relations, 1 Tim. 5.8.  
2 Obs. It's a sufficient ground to fly, when we know persons lie in wait for our lives, but with this disposition, that if taken, rather we resolve in God's strength to lose our lives, then to deny the truth.  
Flee into Egypt] Because it was a Country near at hand, whereunto the journey would be less.  
And be thou there until I bring thee word] God command should be the rule of our motion. As the soldier is not to leave his station without the command of his Officer, no more are we without God's command.  
For Herod will seek the young child to destroy him] The Angel knew this by divine revelation: For God knows the thoughts of men's hearts a far off, Psal. 139.2. And the motions of our wills: Though the Angel might suspect it from the cruel and proud disposition of Herod; yet only he knew it from revelation. There is no wisdom nor counsel can stand against God, Prov. 21.30. The Angel saith not Herod will destroy, but only seek to destroy, Psal. 37.32.  
V 14. When he arose, he took the young child and his mother by night and departed into Egypt.  
Here is the obedience of Joseph. We must go from Country, friends and kindred when God calls, so Abraham, Gen. 12.1. 2 though we know not whither. Here was a long and dangerous journey for Joseph, an old man, to carry a woman that had lately lain in, and an infant of about forty days old above two hundred miles, through a vast Wilderness into Egypt, to sojourn among persons utterly unknown, whose language probably he knew not, and that in the depth of Winter; but faith overcomes all difficulties, he believes the Angel that he would bring him word when it was fit to remove, as he said v. 13. Faith in Joseph swallows up carnal fears.  
15. And was there till the death of Herod, that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Out of Egypt have I called my son.  
And was there till the death of Herod] Here's the second branch of joseph's obedience. We must not only go whither God will have us, but tarry there as long as he will have have us. How long Christ was in Egypt, and in what place, and what miracles he did, the Scripture is silent herein.  
That it might be fulfilled which was spoken of the Lord by the Prophet, saying, Out of Egypt have I called my son] The Scripture is fulfilled four ways: 1 When that which is plainly foretell is fulfilled, as that a Virgin shall conceive a child, Esa. 7.14. compared with Matth. 1.23.  
2 When the Scripture prophesies in general of such and such persons, it may be applied to every particular, as when wicked men contemned Isaiahs' Ministry, the Lord sends the Prophet Isaiah, cap. 6.9. to preach, That they should hear but not understand, see but not perceive. To such contemners Christ at several times applies it, as Matth. 13.13, 14, 15. Joh. 12.39, 40. and the Apostle applies it to such Jews, Act. 28.26, 27. so Rom. 11.8. as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear to this day; which though spoken by Esaias, and aiming at the wicked that then lived under his ministry, yet being spoken in general, falls upon all that have a spirit of slumber.  
3 Analogically, or by way of proportion. So this Scripture, Out of Egypt have I called my Son, which is taken out of Hosea 11.1. That place cannot literally be meant of Christ, because that Israel there meant, the Prophet upbraids with unthankfulness: therefore it's meant by way of similitude. As Israel the adopted Children of God were called out of Egypt by the Ministry of Moses, so was Christ the natural Son of God called out of Egypt by the Ministry of the Angel, the Members were called out in Hosea, The Head here.  
4 Prophecies are fulfilled, by way of Type, when the thing typified answers to the Type. So the Prophet's phrase of calling my Son out of Egypt, being spoken singularly, was a Type of the Son of God, who was to be called out of Egypt by the Angel: neither needs this seem strange, for Sinah and Zion, Hagar and Sarah which signify the two Testaments are more unusual Types, and further fetched.  
The third part of the Chapter.  
V 16. Then Herod when he saw that he was mocked of the Wisemen, was exceeding wrath, and sent forth, and slew all the Children that were in Bethlem, and in all the Coasts thereof, from two years old and under, according to the time that he had diligently inquired of the Wisemen.  
We have here the History of Herod's Cruelty, from v. 16. to v. 19 set down, 1 From the outward cause of it, viz. his being mocked of the Wisemen. 2 From the inward cause, viz. an exceeding Wrath he conceived in his heart, partly for the Indignity he conceived the Wisemen had done him, and partly to hear that there was one born that should be Heir of his Kingdom, and he not know who he was. 3 From the cruel Edict or Command he sent forth, to slay all the Infants of Bethlem, two years old and under. 4 From the prophetical Prediction thereof, Jeremy prophesied, In Rama was there a voice heard, Lamentation, Weeping, and Mourning, Rachel weeping for her Children.  
Then Herod when he saw that he was mocked of the Wisemen] We have the outward cause of Herod's cruelty, viz. his being mocked of the Wisemen; for they promised they would return unto him, but God having admonished them of his Treachery returned not to him, neither did Herod presently go to murder the Infants, for about thirty days after Christ was presented in the Temple, Luke 2.22. which was about eighteen days after the Wisemen came, and a little while after dwelled at Nazareth in Galilee, Luke 2.39. And likewise, it is probable the Tyrant Herod had endeavoured to find Christ, that he might kill him alone, before he would kill so many Infants, which thing he knew would render him odious to all. Moreover there was a common Report (that when Joseph and Mary came to present Christ to the Lord at the time when Mary was purified) that the Child Jesus was openly declared by Simeon and Anna to be the Messiah, and from thence Herod supposed the Wisemen had deceived him.  
Was exceeding wroth, and sent forth, and slew all the Infants in Bethlem, and in all the Coasts thereof, from two years old and under] Because the Report of the Wisemen, and the Witness of Simoon and Hanna in the Temple stuck much in the minds of men, so that Herod could not without fear of a Tumult vent his Malice against Christ, he deferred his Malice to a fit time, and, hearing of his being presented in the Temple, began to inquire where his abode was; but, when he could not find him in all Judea, he thought he was hid for fear, he dissembled the matter a while, thinking hereby, that his Parents fearing nothing would bring him out of the place where he was hid, but when, after his long dissembling, the Child was not where to be found in Judea, the second year when he saw his opportunity, he endeavours to take away the Life of the Child: but because no man could certainly show him who or where that Child was, unless that he was of the House and Lineage of David, and born in the City of Bethlem: hence he came to this bloody Result, that if he were in Bethlem or in any of the Coasts thereof, Herod's Executioners should kill all the Infants therein, and so him among the rest. And lest there might be any error in the Children, he computed the time from the Appearance of the Wisemen; and lest the Computation should not fully answer, Herod adds something both above and below the Compute: Two years old and under.  
From two years old and under] How Herod could gather all the Infants together is no difficulty, seeing no doubt he had the like pretence that he had to the Wisemen, some one or other specious pretence. Macrobius writing the Jests of Augustus, 
Saturnal. lib. ● cap. 4.  saith, that when Augustus heard that, by the Command of Herod, the Children in Syria under two years old were slain, and that in the company his own Son was slain, said, I had rather be Herod's Hog than his Son. Joseph mentions also, Lib. 17. Cap. 3. that the Pharisees foretold that it was decreed of God that the Kingdom should be taken from Herod and all his Offspring, and past over to a new King, for which cause he slew many of the Pharisees; he slew also, as Philo mentions, the Sanhedrim or 72 Judges, who were of the Family of David, about the same time. It's thought he slew these Judges as a Preparative to his wickedness of Infant-killing, that he might not give account thereof in judgement.  
Now Herod deferred the kill of the Infants so long, 1 That he might inform himself of the Rise, Person, Parents, and Place of Christ. 2 That he might obtain leave of Augustus to do it. 3 That he might get a Catalogue of all the Infant's names, which was easy to get among the Jews that had Books of their Genealogies, and perfect Registers in order to the Birth of the Messiah.  
Now perhaps this slaying their Infants might be some Judgement upon them, for their not receiving the Son of God, but causing him to lodge in a Stable.  
Nor did Herod act all this wickedness without punishment, for a little after he was taken with an insatiable Appetite of taking Nourishment, sharp Ulcers of his Bowels, also with a Rottenness in his secret parts, which brought forth Worms, a difficulty of Breathing, and a drawing together of his Sinews, which brought him into intolerable pain, of which in a short time he died; and a little before his death he secured sundry principal Jews, and calling his Sister Salome and her Husband Alexander said, I know these Jews will triumph at my death, but, if you will execute my Commands, I will make them to bewail me; those men that I have in custody, as soon as I shall die without delay kill ye, that all Judea and every particular house even against their wills, may bewail my death. Euseb. lib. 1. cap. 8. ex Joseph. lib. 17. cap. 8. also lib. 1. cap. 21.  
The Coasts thereof, or Territories] A Territory is all those Fields which lie within the ends of every City: so Grotius out of Pomponius the Lawyer. I suppose he means the Liberties of every City, we read Matth. 15.39. of the Coasts of Magdala.  
V 17. Then was fulfilled that which was spoken by Jeremy the Prophet, saying,  
V 18. In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her Children, and would not be comforted, because they are not.  
Fulfilled that which was spoken by Jeremy] Cap. 31.15. There the Prophet, because the living Jews of Judah and Benjamin were not moved with their going into Captivity, by a kind of Prosopopeia he brings in dead Rachel bewailing their misery; now because something like it fell out, it may be said analogically to be fulfilled.  
2 Rachel was buried near that place where the Infants were slain, Gen. 35.26, 28, 29. That therefore the Prophet might show the tragicalness of that doleful sight, he brings in Rachel weeping, as if the Misery both of the Captivity and of the kill the Infants were so great, that the living could not sufficiently bewail it. It's usual in Tragedies to call up the spirits of dead persons.  
In Rama] Rama was a City in the Tribe of Benjamin, Josh. 18.25. Bethlem in part of the Tribe of Judah, near to the Coasts of Benjamin, Gen. 35.16, 19, 20. neither was Rama far from Bethlem, Judges 19.13. compared with v. 18. The Prophet shows the mourning was so great that it should be heard unto the Tribe of Benjamin.  
Rachel weeping for her Children] By Rachel may be understood the Mothers of the Infants, who by weeping and crying out did in vain endeavour to resist the Executioners whom Herod sent.  
And would not be comforted] It's credible the Executioners in the King's name excused the slaughter of the Infants, and comforted the weeping Mothers, that the King would recompense their loss with other benefits, but they would not be comforted, because they saw they were deprived of their most dear Infants.  
Because they are not] In vivis, they are not alive. To be, is the same with to live. Psalm 39.14. Before I go hence and be no more, that is, live no more, Psalm 37.36. It's said of a wicked man, He passed away, and lo he was not, that is, he was not alive. Gen. 5.24. Enoch was not, that is, lived not among the sons of men here, for God took him up to Heaven.  
Quest. But seeing the Son of Man came not to destroy but to save, why would he suffer so many Infants so near allied to him in Blood and Affinity to be slain for him.  
Answ. In the thirtieth Chapter of Jeremy the Prophet speaks comfort of restoring Israel by Christ, so here Christ shows the way to his Kingdom was by a bloody slaughter, either actually or habitually. It's like these Infants were all saved, because though their wills did not consent, yet, as soon as they came to knowledge in a glorified estate, they did actually consent, to have not only done that but much more for Christ. In the Gospel-times Salvation is by Destruction, Life by Death, Matth. 10.39. He that loseth his Life for me shall find it eternally. Now when these Infants could have no will to undergo their sufferings, by reason of their not understanding, the very suffering itself was a material Martyrdom for Christ, the formality whereof was made up in the free grace of God. Besides whereas Rachel, Jer. 31.15. weeps for her Children and would not be comforted, because they were not, that is, she feared the Promises of the Messiah profited them nothing, seeing they were so cut off from the Land of the Living, the Lord answers her, v. 16. Refrain thy voice from weeping, and thine eyes from tears, for thy works shall be rewarded: that is, the work of the patience of the Mothers, who willingly part with them for Christ, and the work of the sufferings of the Infants, and therefore the Text says not, There is a Reward to the Will, but to the Work. Of this sort are all such Infants which have been murdered for Christ, and out of hatred to Christian Religion. These Lambs were to be sacrificed, because the Lamb of the World was to be crucified, as Augustine saith, Serm. 1. de Innocent. In that then Christ suffered the Tyrant Herod to rage against these Infants, it was not out of any careless respect unto them, but in reference to their Crown: and to let us see the watchful providence of God, how it's able to dispoint the Projects of the greatest Tyrants, and to let us see the frame of the hearts of tyrannous Princes, that will do any mischief to get or keep a Kingdom.  
The fourth part of the Chapter.  
V 19 But when Herod was dead, behold an Angel of the Lord appeareth in a Dream to Joseph in Egypt,  
In the remaining part of the Chapter we have three things, 1 The Angel's appearance to Joseph in Egypt, v. 19 set down from the circumstance of time, viz. when Herod was dead. 2 The Angels Message to Joseph which was, to take the young Child and his Mother, and to go into the Land of Israel, amplified from the Reason, For they are dead which sought the young Child's life, v. 20.  
3 Joseph's obedience, v. 21. He took the young Child and his Mother and came into the Land of Israel, v. 21. His faith is amplified, 1 From some weakness that accompanied it, v. 22. When he heard that Archelaus Herod's son did reign he was afraid. 2 From the Victory over that Weakness and Fear, being warned of God the second time in a Dream, he came into Galilee, and dwelled in Nazareth.  
But when Herod was dead] This Tyrant reigned seven and thirty years, Joseph. Antiq. lib. 17. cap. 10. Now he is dead, but Christ lives. Christ was now about four years old, he went the year before Herod's death, and tarried two years there in Egypt.  
The Angel of the Lord appeareth to Joseph in a Dream] God forsakes not his People in any place, no not in Egypt. No place so mean that Angels disdain to go into, for the good of Saints, Heb. 1.14. Here's the perseverance of Joseph's faith, he stirs not a foot, till he was called back by the command of God.  
V 20. Saying, Arise, and take the young Child and his Mother, and go into the Land of Israel, for they are dead which sought the young Child's life.  
Here is the Angels command to Joseph, backed with a Reason, They are dead, etc. These words agree with that Exod. 4.19. Go, return into Egypt, for all the men are dead which sought thy life, to show some proportion betwixt the bringing of Israel out of Egypt by Moses, and betwixt the Redemption of Mankind from Sin and Death by Christ. Fears are apt to startle us in our obedience, hence the Angel removes the Danger that Joseph may not fear.  
Go into the Land of Israel] That the Child might be brought up there, lest he should seem to be an Egyptian, and that Joseph might, together with the Virgin, enjoy the benefit of Ordinances whereof they had been long deprived, and that their expense might be lessened, which doubtless was not little, being in a strange Land.  
V 21. And he arose and took the young Child and his Mother, and came into the Land of Israel.  
Here's Joseph's obedience. Our obedience ought to be cheerful, Psalm 119.32. I will run the way of thy Commandments. Also present, Psalm 119.60. I made haste and delayed not to keep thy Commandments. 3 Universal, as Joseph's was, to go into Egypt, to stay there, to come out. 4 Conscientious, done out of a Command of God, for God's Commands tie the Conscience; such was Joseph's obedience, here he moved from the Command the Angel gave him from God.  
V 22. But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither, notwithstanding being warned of God in a Dream, he turned aside into the parts of Galilee.  
But when he heard that Archelaus did reign] Joseph hoped that now Judea would be brought into a Province of the Roman Emperor, of whom he would have been less afraid than of petty Kings, that are fearful upon every suspicion, and therefore cruel: and besides Archelaus was more cruel than the rest of his Brethren. Herod had nine Wives, by two of them he had no Issue, by the other seven he had nine Sons and three Daughters, Alexander, Aristobulus, and Antipater, which three he put to death in his life-time, Joseph. Antiq. cap. 17. and lib. 1. de Bello Jud. cap. 17. Also he had Herod, Archelaus, Antipas, Philip, etc. Now Herod made two Wills, in the former he made Antipas the Heir of the Kingdom, in the later he made Archelaus King of Judea, and Antipas Tetrarch of Galilee, and Philip Tetrarch of Trachonitis, therefore Joseph thought either that no King would succeed Herod, (and indeed Archelaus was King only by courtesy, not by Caesar's appointment) or, if any King should succeed, it should be Antipas, according to Herod's first Testament, but it proved otherwise: hence Joseph was afraid, and so much the more, as Chemnicus observes, because Archelaus was a bloody man, who commanding in his Horse among a Multitude of People, slew and wounded three thousand persons, against whom the Jews rebelled, and Caesar nine or ten years after banished him for his cruelty. To free Joseph from this fear, the Angel commands him to turn aside into Galilee, and to dwell in Nazareth. The causes why Joseph was afraid of Archelaus was, lest as his Father, so he should seek the Life of the Child; Christ being thus placed in Nazareth came not into Judea, till he was about twelve years old, because now Archelaus was banished, and in Archelaus the Offspring of Herod ceased to reign in Judea, and the Roman Governors ruled in his stead, who probably had not so much as heard of Christ.  
It will not be amiss to understand this History from the Egg, as Cor. Lapide citys it out of Josephus, Eusebius, and Zonaras. Herod being dead in the 37 year of his Reign, his two Sons that remained, Archelaus, and Herod Antipas, contended about the Succession of the Kingdom: Augu-Caesar committed this Controversy to Caius Caesar his Nephew to be decided, his Award was to judge the Kingdom to neither of them, but dividing it into four Tetrarchies, appointed it to be governed by four Tetrarches: he gave to Archelaus Judea, to Antipas Galilee, to Philip the third Brother Trachonitis, and to Lysanias he gave Abilene, as appears Luke 3.1. When therefore Matthew says, Archelaus reigned, it was not as King, but only as Tetrarch or Governor of a fourth part of the Nation: after nine years of his Tetrarchy, Archelaus was banished seven years before Augustus' death. Archelaus being banished, Augustus placed three Precedents over Judea, Coponius Ambivius, and Annius Rufus, who governed till the death of Augustus. Augustus' being dead, and Tiberius Caesar succeeding him, he made Valerius Gratus Governor of Syria, and after him Pontius Pilate, who crucified Christ. To Pilate succeeded Marcellus Cumanus, Claudius Faelix, Portius Festius, Albinus, and Florus, under whom in the twelfth year of Nero, thirty five years after Christ's death, the Jews began to rebel against the Romans, and shortly after were overthrown by Vespasian and Titus, for in the fifth year after in the eighth day of September, Jerusalem was taken and destroyed of Titus.  
V 23. And he came and dwelled in a City called Nazareth, that it might be fulfilled which was spoken by the Prophet, He shall be called a Nazarene.  
This Testimony in these same words is not where found in Scripture.  
But 1 we find it spoken in so many words of Samson in the Type, Judges 13.5. The Child shall be a Nazarite unto God from the womb, which is fulfilled in Christ, who is the Antitype, 1 As Samson was exceeding strong, so Christ, in that he binds the strong man, Luke 11.22. 2 As Samson slew more at his death than in his life, so CHRIST destroyed death by his death.  
2 There is no Witness brought out of one Prophet, but there is one Witness brought out of all the Prophets; for all the Prophets that speak of Christ set him forth to be holy. So that as in the old Law they that gave themselves to some peculiar holiness above the common Prescripts of the Law were called Nazarites, Numb. 6.3, 6, 8. They were to drink no Wine, and to be holy, etc. So these things were fulfilled in Christ, who did not devote himself to Wine and such kind of Ceremonies, but to the bloody and shameful Death of the Cross, so that the sense is, things were so ordered by God that Joseph and Mary being returned out of Egypt should dwell at Nazareth, that from his dwelling there the name of Nazarite might stick unto him, whereby his most perfect holiness and the Vow he took upon him, which was to die for our salvation, might be signified.  
3 Whereas Christ was called in contempt a Nazarite, John 1 46.7.42. Vicisti Galilaee, Vicisti, the Saying of Julian. As all Christians were by the Heathen contemptuously so called, Tertul. count. Martion. The Evangelist would turn the name into honour, withal signifying that it was no impediment why he should not be believed to be the Messiah, seeing he was called a Nazarite, not from his Birth which was in Bethlem, but from his breeding.  
4 Christ was called a Nazarite, not only in respect of his Vow, but in respect of the Place, alluding to the derivaion of the word Nazareth, of the Hebrew word Neser, that signifies a Branch, because Nazareth was situate in a place abounding with fruit-trees. So Christ is often called by the Prophets a tender Plant, a Rod, and a Branch, Isai 11.1. The cause of this name was because the Messiah was to have Nazareth, a place of Trees and Branches, for his Country. Christ is often called a Branch, Zach. 6.12. The Man whose Name is the Branch.  
The name of the City Nazareth is not read in the Old Testament, and therefore it's not certainly known how it was then writ. If it were writ by Zain, then it's derived of Nazir, that is, Separate, holy, consecrate, of the Root Nazar, that signifies to separate, consecrate. So the religious persons of the Old Testament that separated themselves from Wine and the World were called Nazarites; so Christ in respect of his holy Life and Vow of his Death might be called a Nazarite. But if Nazarene be derived of the Hebrew Neser, by Tsadde, than it must be written by S. i. Nasarene, than it signifies a Branch; and so Christ was called a Nasarene, from the abundance of Branches and fruit-trees wherewith the Town of Nazareth did abound, so Chemnicius, Lapide, Pareus.   

CHAP. III.  
V 1. In those days came John the Baptist preaching in the Wilderness of Judea,  
V 2. And saying, Repent ye, for the Kingdom of Heaven is at hand.  
WE have in the two former Chapters heard of Christ his Birth and Education. We have little in Scripture concerning the Actions of his Youth, save that once he reasoned in the Temple with the Doctors there, Luke 2.46. therefore the Evangelist comes to his manly estate. In the thirtieth year of his Life he was baptised, and shortly after began his Ministry: for among the Jews no man began his Ministry before the thirtieth year of his age, 1 Chron. 23.3. the words are, The Levites were numbered from the age of thirty years and upwards. In the mean time it's like Christ exercised the Art of a Carpenter with his father. Such a long silence in Christ may condemn our pride, who are apt to think it nothing to know, unless others know that we do know.  
In the Chapter are three parts, 1 The Ministry of John from 1. to v. 14. 2 The Baptism of Christ from v. 14. to the end.  
John's Ministry is set down, 1 Generally from the Time, Doctrine, Habit, Feeding, and Office of Baptising, from v. 1. to v. 7. 2 Specially, from his Reprehension to the Pharisees and Sadduces, from v. 7. to v. 13.  
In those ] 1 His Preaching is set forth from the time John was born, fifteen years before Augustus' death, by the common consent of ancient Writers, he began to preach in the fifteenth year of Tiberius, Luke 3.1, 3.  
In the Wilderness] For good men were wont to fly into Wildernesses for fear of Persecutors, Heb. 11.37. His Preaching is set forth, 2 From the place, viz. in the Wilderness, whither some think he fled for fear of Herod: he preached also in all the Country about Jordan, Luke 3.3. No ground that hence persons, from John's Example, should live in Wildernesses, for such a kind of Life is contrary to the Law of Creation, which said, It was not good for Man to be alone. 2 It's contrary to Communion of Saints; for the Gifts and Graces we have we are to communicate to others.  
John being in the Wilderness was first called here to preach, Luke 3.1, 2. In the fifteenth year of Tiberius the Word of God came unto John the Son of Zacharias in the Wilderness; for four hundred years, that is, from Malachy to John Baptist, no Prophet was extraordinarily called; but John hath a new Calling, being to be a Preacher of the New Testament. It was not called a Wilderness, because altogether void of Towns, for Bethabara was there, John 1.28. a Town built near unto Jordan; but because there were but few Inhabitants in it, he exercised his Ministry in Aenon and Salem, John 3.23.  
And saying, Repent] His Preaching is set forth, 3 From the Doctrine he preached, viz. [Repent] Repentance is not only an external Amendment of our Life, but a change of heart and life, Rom. 12.2. 2 Cor. 3 18. the parts whereof are, 1 Transformation, Rom. 12.2. 2 Humiliation, this is called Sorrow according to God, 2 Cor. 7.9. 3 Reformation, Jon. 3.10. No man gins a new life that reputes not of his old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post sactum sapere, opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Doctrine was preached by Christ, Matth. 4.17. by Paul, he testified Repentance towards God from whom we have gone astray, and faith towards Jesus Christ, as the way of our return unto him, Acts 20.21. In Repentance there is a Transformation or turning from Darkness to Light, and from the power of Satan to God, that they might obtain Forgiveness, Acts 26.18. Sometimes Repentance is divided into, 1 Mortification or dying to sin, Heb. 6.1. 1 In the reign, so the Apostle, How shall we that are dead to sin live any longer therein? Rom 6.1, 2. 2 In the Relics, this is gradual, step after step, 2 Cor. 4 16. As the outward man is perishing, the inward man is renewing; penitent Souls are purged to bring forth more grace and less sin, John 15.2. 2 Vivification or living to God, of this see Rom. 6.11, 13. 2 Cor. 5.13.  
The Fruits of this Repentance are, besides those mentioned 2 Cor. 7.11. as care of pleasing God in all things, and fear of offending him in any thing, Gen. 39.9. Indignation against all sin, especially our own, Isai 30.22. Hosea 14.3, 8. Zeal of God's glory, rejoicing to see his Name glorified, and mourning to see it dishonoured, 
What are all the Palaces of the World to a contrite heart, yea Heaven and Earth, seeing it is the Seat of Divine Majesty? Luth. Tom. 3.457.  Psalm 119 139. and others mentioned there, there are also, 1 A shunning occasions of Evils, Gen. 39.10. 2 An hatred of all sin, as being contrary to that Life we live, Psalm 97.10. 3 A sadness and grief of heart for sinning against such a Father, Psalm 51.3. Luke 15.17, 18. The Soul wishes, O that it were to do again I would never have done it, neither is this only in the first Repentance, when we first turn to God, but in the repeated acts thereof after any slip or backsliding. 4 Heart-bleeding Confessions, that the Soul doth not only historically but meltingly declare his sins to the Lord, Psalm 38.17 5 A forsaking of all sin, Isai 55.7, 8. 
Mead in loc. Diatr. par. quar.  Prov. 28.13. To have sinned condemns not, but not to repent this condemns.  
For the Kingdom of Heaven is at hand] That is, the Kingdom of the God of Heaven, so interpreted Dan. 6.24. The Heavens do rule, that is, the God of Heaven rules, Luke 15.18. I have sinned against Heaven, that is, the God of Heaven. The Baptism of John, was it from Heaven or of Men? That is, from God or men, Matth. 21.15. This Kingdom is not outward like the Kingdoms of the World, having power over the Body, nor of this World, for than would his Servants fight to defend it, John 18.36. Not established by Armies, Swords, and Garrisons, but a spiritual Kingdom within us, Luke 17.21. Suitable to those spiritual invisible Enemies we war against, who now and then employ wicked men in their Service, who are but the Horses in the Devil's Battles, the Devils and the Angels being the Riders. This Kingdom is partly militant, fight against Devil, World, Flesh; partly triumphant, 1 Cor. 15.24. Christ then ruling till he have put down all power. This is called the Kingdom of Heaven, 1 Because the King thereof hath his Throne in Heaven. 2 Because the beginning thereof is from Heaven, not from Earth. 3 Because it's governed by the power of Heaven not by earthly Magistrates.  
Is at hand] This Kingdom is said to be at hand, as a Woman with child when her tenth Month is come may truly say her Travel is at hand, so might the Baptist say when the last Weeks of Messiah's Weeks was begun, the Kingdom of Heaven was at hand. To understand which consider Dan. 9.14. Seventy Weeks are determined upon thy People, and upon thy holy City, to finish transgression, and to bring in everlasting righteousness, and to seal up the Vision, and to anoint the most holy. The meaning is, the Jews counted their years by sevens, every seventh year being a year of rest for the Land, and so called a Sabbatical year, according to which Account the Angel tells Daniel, that seventy of those Weeks of years were allotted for the standing of their Temple and Common wealth, when both should be restored again after the Captivity, which make in all four hundred and ninety years. Now these four hundred and ninety years being expired, as appeared by the coming of the Messiah, and Jerusalem being destroyed within forty years after, John might very well say the time was at hand.  
V 3. For this is he that was spoken of by the Prophet Esaias, saying, The voice of one crying in the Wilderness, Prepare ye the way of the Lord, make his Paths strait.  
The Baptist gives a Reason why he preaches Repentance, and that in the Wilderness, because he is that voice of one crying in the Wilderness prophesied of by Esaias cap. 40. and commanding that a way should be prepared for the Messiah now come in the flesh by repentance. This is the same with John 1.23. I am the voice of one crying in the Wilderness.  
Prepare ye the ways of the Lord] The literal sense was, that the Jews in captivity in Babylon would prepare themselves to return into Judea, though the Country of Judea were waste, and the Journey long, because all Impediments were to be removed by the bounty and kindness of King Cyrus, whom God stirred up to show mercy to the Jews, but mystically he sets forth the Deliverance of God's People from sin and death by Christ.  
The way of the Lord] That is, 1 Do not cause any block by absenting from the present proffers of grace 2 Believe, and hope, and receive this Son of God who is now offered to you, and the tenders of grace, that your wills may not be contrary when he calls, Matth. 23.37. John 5.40. Apoc. 3.20.  
Make his Paths strait] That is, by walking in an universal obedience, both by doing and suffering, that we may not turn out of the way of duty because of dangers and hazards, Prov. 4 25. Let thine eyes look right on, and let thine eyelids look strait before thee, as a man that winks with one eye taking level at a Mark, that seems not so much to see with his eyes as with his eyelids, Heb. 12.13. Make strait paths unto your feet, (avoiding all crooked walkings because of the cross) lest that which is lame be turned out of the way. Whiles a poor Soul goes out in crooked paths, it is with him as with a Traveller, who going out of his way arrives not without some difficulty at his Journeys end.  
V 4. And the same John had his Raiment of Camel's hair, and a leathern Girdle about his Loins, and his Meat was Locusts and wild Honey.  
Here John is set forth from his Apparel, and Feeding. The Law of the Nazarites was to consecrate themselves to God, And they withdrew themselves from the common manner of Living that they might better intent the Law of God, Num. 6.1. Judges 13.5. Amos 2.12. Now these Nazarites they were either by Vow, such were sundry under the Law;  
Or by Birth, such was Samson, Judges 13.5. and John Baptist, Luke 1.15. He shall drink neither Wine nor strong Drink. The end hereof was, that all men's eyes might be on them, to see what God would do by them. This more austere course of Life was taken up by John, not to condemn the use of softer Apparel, or sweeter Meat, but because it was commanded unto him by the Angel.  
Raiment of Camel's hair] Not of your Grograms or Chamlets, or of precious Stuff, but base, hairy, horrid and course, Matth. 11.8. What went ye out into the Wilderness to see? a man man clothed in soft clothing. In Palestine as they were wont to spin Goat's hair, Exod. 35.26. All the women whose heart stirred them up in wisdom spun Goats hair; so were they wont to spin Camels hair, of which in likelihood John's Garment was, and not of the Camel's Skin. It's like John's Garment was of the coursest sort, to teach all men, in particular Teachers, all due moderation of Apparel, and contempt of the World, not to teach us to seek Righteousness thereby, as foolish Monks do by putting themselves to penance, by wearing course and hairy Garments. For John's Preaching was to carry persons for to seek for righteousness only in Christ, and not to seek for righteousness by outward Apparel. It was very fitting that they that preach Repentance should show forth Repentance in their Garments.  
Leathern Girdle about his Loins] Whereas Aaron had a Linen Girdle, Leu. 16.4. Sometimes it was blue, and purple, and scarlet, Exod. 39.29. John's Girdle was Leather, to bind his  close unto his Body. Herein he did resemble Elias, 2 Kings 1.8. who was girt with a Girdle of Leather about his Loins. The richer Jews had Girdles inlaid with Gold and Silver, John's Girdle was of Leather, girt about his Loins after the manner of the Eastern People, Luke 12.35. Let your Loins be girt about. It was usual with the Hebrews in their Mourning to be clothed with Hair, Joseph. lib. 16. Antiq. and such were the Nazarites of the Hebrews, and suitable to them who did not cut the Hair of their Head nor Beard, to these a leathern Girdle was very suitable.  
And his Meat was Locusts and wild Honey] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locusts, so called, because they eat up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tops of Ears and Plants. The Locusts and Grasshoppers are put among creeping things that may be eaten, Levit. 11.22. The Eastern People were wont to eat them, as Diadorus Siculus, lib. 3. cap. 3. and Jerom. count. Jovin. witness; we because we have not seen it are ready to abhor from it, so would we be from the eating of Snails, yet as I am informmed, are they commonly eaten in France and Spain, etc.  
And wild Honey] Desert places abound with this, Bees gathering Honey in the Roots of hollow Trees, or Clefts of Rocks. It hath been observed, that in hotter Countries there hath been such plenty of Honey, that when the Bees could not be received in Hives they have flown into the Woods: and this may be supposed to have been in Palestine, because it was an hot Country, and because the Scripture saith, It flowed with Milk and and Honey, Levit. 20.24. and from Jonathan's tasting Honey by putting the end of his Rod in an Honeycomb when he was upon his March, 1 Sam. 14.27. also Psalm 81.16. O that Israel had harkened to me, I would have fed him with the finest of the Wheat, and with Honey out of the Rock would I have satisfied thee. Rabanus out of the Travels of Arnulphus a French Bishop saith, In the Desert of Judea there are found a little kind of Locust, which being of slender and short bodies after the manner of a finger, may be easily taken in the Grass, and being boiled in Oil give Meat to poor People. We must not then think the Evangelist speaks any monstrous thing of the Baptist, but only this, that he abstained from Riot and Dainties, and used homely Diet which could be got any where; this kind of Feeding was not common to all the Inhabitants of that place, for, because John lived in this manner, the Pharisees thought the Devil was in him, Matth. 11.18.  
For his Drink no doubt it was suitable to his Meat, as the Angel bad, Luke 1.15. that he should drink neither Wine nor strong Drink. He did it that all men might see that God would do some singular thing by him, and God hereby would show his power in calling to such a Service (as the Preaching of the Gospel was) a country wilderness man, John 1.6, 7. John was sent of God to bear witness of the Light, and to baptise, John 1.33. who had a sign from God to know this Messiah, even the Descent of a Dove upon him. So that he could point out and preach to the People, Behold the Lamb of God, John 1.29. compared with v. 33. He received not only a Command to preach, (as concerning Mortality, All flesh is grass, Isai 40.4. and concerning Repentance, Of turning the disobedient to the wisdom of the just, Luke 1.) but also he received a Command to baptise, that is, to gather a Church after a new manner. In the dispensation of his Ministry it's like he received those Mysteries of the Destruction of Jerusalem and the Jewish Nation, under the Metaphor of an Axe laid to the Root of a Tree, and that Christ in Pentecost would baptise Christians with fire and with the Spirit.  
V 5. Then went out to him Jerusalem and all Judea, and all the Region round about Jordan,  
V 6. And were baptised of him in Jordan confessing their sins.  
John had preached the Doctrine of Repentance, that whereas they thought they were righteous by their works, and without sin, and that though they lived wickedly yet they should not fear God's wrath, because God was merciful, therefore John shows they were all under wrath, and whereas they were confident on their prerogative, that they were Abraham's seed, John preached unto them they should change their opinion, and that righteousness was only through Christ.  
Having preached repentance unto many of his hearers, they came to receive the baptism of repentance.  
Then went out unto him Jerusalem and all Judaea] Partly because they had for 400 years been without an extraordinary Prophet, even from the days of Malachy, partly because of the powerfulness of his doctrine, and austerity of his life, and partly because he by his doctrine prepared them for the Messiah, upon whose coming all men's minds were set. They coming to him, he taught them next to repentance and faith in the Son of God, that he had a new command from God, that by a new kind of baptism he was to gather a Church unto the Messiah that was now coming, that by that rite believers might help their faith. Whereunto some apply those prophetical Scriptures, Ezek. 36.25. I will power, or sprinkle, clean waters upon you, and you shall be cleansed: and Zach. 13.1. In that day there shall be a fountain set open for sin and for uncleanness. This was called the baptism of repentance, to show that none of right aught to take it up, but those that repent first, and those that believed first, Act. 19.4. John there taught that they that were to be baptised should believe on Christ, and hence his baptism was called baptism for forgiveness of sins, for this John in his ministry made known, Luk. 1.77.  
All Judaea] That is, persons of all age, condition and sex, not every individual person.  
And all the region round about Jordan] That is, from all places of both sides of the river of Jordan.  
Were baptised of him in Jordan, confessing their sins] That is, they first confessing their sins were baptised of him: together with the confession of their sins, they professed a belief of the doctrine which he preached. Tertul. in his book of repentance, saith, We are not therefore washed that we should cease to sin, but because we have ceased, because we are already washed in heart.  
This very baptism in the manner of it, 
Apol. to Antoninus.  was continued in Justin Martyrs time. Whosoever are persuaded and believe those things to be true that are taught and spoken by us, and have received that they can so live, they are taught to pray fasting, and to beg of God the forgiveness of their former sins, we praying and fasting together with them, then are they brought thither of us where there is water, and with the same manner of regeneration that we ourselves are regenerated are they regenerate, in the name of the Father of all things, and Lord God, and of our Saviour Jesus Christ, and of the Holy spirit, than they are made a sacrifice in the water.  
Tertul. to Quintilla cap. 1. Happy is the Sacrament of our water, because the offences of old blindeness being washed away, we are freed into an eternal life.  
For the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take it out of Grotius. The propriety of the word shows, that this rite was wont to be done by dipping or covering all over with water, not by sprinkling; Also the places chosen for that rite prove it, Joh. 3.23. John was baptising in Aenon near to Salim, because there was much water there, Act. 8.38, 39 The Eunuch and Philip's going into the water and coming out of it, and many allusions of the Apostles which cannot be referrd to sprinkling, Rom. 6.3, 4, 5. We are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, so we should walk in newness of life. Paul proves they should not live in sin, because they were dead; he proves they were dead, because they were buried in baptism. Heb. 10.22. We find the dipping of the body, our bodies washed in pure water, not the sprinkling of the brow. So that it appears that sprinkling was not the baptism of John or Christ; 1 From the subject of baptism, It was not a part but the whole body; 2 From the form, It was not sprinkling but burying, Col. 2.12. Buried with him in baptism, wherein ye are also risen again; 3 From the matter or element, It was much water, Joh 3.23. which needed not, if sprinkling had been enough; 4 From the adjuncts of going into the water and coming out, practised by Christ, Matth. 3. and by the Eunuch, Acts 8.38, 39  
Magnus' writing to know Cyprians judgement of them that were baptised only by sprinkling in sickness, answers in the end of his 66 Epistle, 1 That divine benefits in nothing should be either lamed or weakened; 2 Necessity compelling, and God pardoning, divine abridgements bestow the whole benefit on believers; 3 He mentions that those so baptised were called Clinici or bed Christians; 4 If any man thought they had got nothing, because they were sprinkled, he saith, If they escape their sickness let them be baptised. Whereby we may gather, first, That the right way of baptising was by burying. 2 Because the opinion of those times was, that baptism took away sin, and therefore many put off their baptism till near the time (as they thought) of their death, but, death coming upon them suddenly, they took sprinkling of a little water in their beds instead of baptism, with an intention to be buried in water in case they recovered.  
Moreover the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to drown, dip or plunge, as Scapula in his Lexicon interprets it, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sprinkle, Mar. 1.9. John baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into Jordan, which he could not have said, had not the word baptise signified an application of the subject to the water, not of the water to the subject.  
Pareus on the 6th of the Romans saith, The ancient rite in the Apostolical Church was this, the persons baptised were dipped all over in a River, with some tarriance under the water, than they risen up again; Dipping showed crucifying and death, because it was not without terror, and coming up out of the water signified resurrection with Christ. Par. in Rom. 6.  
Mr. Fox saith, Augustine and Paulinus baptised persons in rivers, and not in hallowed fonts, as witnesseth Fabianus cap. 119, 120. Acts and Monuments, Part. 1. pag. 138. After, speaking of Austin, he saith, He departed after he had baptised ten thousand Saxons or Angles in the West River that is called Small besides York, on a Christmas day: where note by the way Christian Reader, saith Mr. Fox, That whereas Austin baptised then in Rivers, it followed then there was no use of Fonts. See Acts and Mon. Part. 1. pag. 154. Also, pag. 156. he saith, During the life of King Edwin, Paulinus christened continually in the Rivers of Gwenye and Swala, in both Provinces of Deira and Bernitia.  
Confessing their sins] That is, professed themselves guilty of sinful purposes, and sinful customs, and many sinful actions, and that now they repent for them all, Acts 2.37, 38. Peter's hearers professed their faith and repentance for killing the Lord of life, and were instantly baptised. With this confession there went an holy hatred of their sins: as the Ephesians shown their wicked deeds, so they burned their conjuring books, Acts 19.17, 18. and if the confession of the sins of persons in these times baptised were more particular and with more grief, it would come nearer the Apostolical practice. Truly it argues a great change of heart when persons formerly proud, unclean, intemperate and unrighteous, shall not only confess themselves sinners, but also such kind of sinners. Moreover, they professed they feared the anger of God, and desired to escape it at the day of judgement. Also they confessed other believables, that they believed on the Messiah that was to come after, and begin his preaching, Act. 19.4. Also, no doubt they made professions of their self-denial, without which they could not be Christ's Disciples, Luk. 14.26. nor yet John's disciples; for John's baptism and Christ's being one and the same specifical baptism, as confession went before John's baptism, so must it go before Christ's baptism, and as making disciples (which was to teach to conversion, believing and self-denial) went before Christ's baptism, so must it go before John's baptism. And so the Eunuch, before Philip would baptise him, made profession of his faith, Act. 8.37. So Heb. 10.22, 23. Our bodies washed in pure water, let us hold fast the profession of our faith without wavering. That is, that profession we made at our baptism. So that baptism is as an hand-writing passing betwixt God and us, we confess our sins, and profess our faith, and he signs over and confirms unto us the pardon of our sins, according to 1 Joh. 1.9. And therefore it follows that no wicked persons that never came to the sight of their sins, nor to humiliation for them, are to be admitted to baptism; nor yet infants, for their receiving destroys the qualifications preceding baptism, which is confession, for they were not first baptised and then confessed, but first they confessed and then they were baptised.  
V 7. But when he saw many of the Pharisees and of the Sadduces come to his Baptism, he said unto them, O Generation of Vipers, who hath warned you to flee from the wrath to come?  
We have here John's Ministry set down, from the reprehension he gives to the Pharisees and Sadduces, from v. 7. to v. 13.  
Here may be a Question, why John threatened these Pharisees so severely that came to his Baptism. To know this consider, 1 Who the Pharisees and Sadduces were. 1 The Pharisees did not only observe the Levitical Rites in a more exquisite way than others, but had many other outward traditions, as Washings, and Corban, etc. wherein they placed Righteousness and the Desert of eternal Life; to get an opinion of Holiness, they separated themselves in Apparel and Diet from other men, but not hence were they called Pharisees, but because they, not content with the Letter only, would search out the hidden sense: hence were they called Pherussim, that is, Interpreters. These Pharisees sprung up about one hundred and fifty years before Christ; they attributed some things to Destiny, but not all things, but they said some things were in a man's own power to do or not to do, Joseph. l. 13. Ant. c. 9 These confessed the Resurrection, acknowledged Angels and Spirits, Acts 23.8. and to gain opinion they made broad their Philacteries, the pieces of Parchment which they wore on their Breasts, wherein the Commandments were written, Matth. 23.5. These had the Office and Authority of public Teaching confirmed by the testimony of Christ, the Scribes and Pharisees sit in Moses' Chair, whatsoever they bid you observe that observe and do. The Scribes are put before them, as being of a more ancient Institution, perhaps divine.  
2 The Sadduces: These denied a Providence of God in the World governing humane things, they denied the Immortality of the Soul and the Resurrection of the Body, they thought there was neither Angel nor Devil, Acts 23.8. They were indeed plain Atheists, who thought Religion was invented to keep men in awe: for outward and politic ends they observed some outward legal Rites: these attributed nothing to Destiny, but all to the will of man, and that we are Authors as well of our own Happiness, as of our Misfortune, Joseph. lib. 13. Antiq. cap. 9 The Pharisees following the faith of Moses and the Prophets opposed these; the People followed the Pharisees, the great men followed the Sadduces. The Sadduces denied all the Old Testament save the five Books of Moses, Tertul de Praescrip. And therefore Christ Matth. 22.31, 32. proves the Resurrection out of them. They are called Sadduces, that is, righteous, because they did arrogate the name of Righteousness to themselves, or rather of Sadoc their Author, as Chemnicius and Lapid affirm.  
2 To answer the Question why John so severely received these Pharisees and Sadduces, the Reasons were, 1 Because of the dangerousness of their Errors: the Pharisees out of persuasion of their own Righteousness did not fear the wrath to come; the Sadduces out of their Atheism did not fear or believe any wrath to come, yet both made a show of Religion.  
2 They came to him dissemblingly, with a mind to tempt him, not to learn by him.  
3 To gain a further opinion of Holiness by being baptised of holy John.  
4 Hereby to stop John's mouth that he might not thunder against their Vices.  
5 To discover them to all the Multitude who were ready for their pretences to think otherwise of them, and in danger to be deluded by them.  
6 That in the Pharisees and Sadduces, who were most blame-worthy, the Multitude might not content themselves with a feigned show of Repentance.  
7 To manifest his own sincerity in Preaching, that though they were the most eminent men for place and learning, yet he would not spare them in his Ministry.  
Generation of Vipers] John's speech to them is partly reprehensory. John alludes to the Devil that old Serpent, whose offspring they were, as also to the Viper, whose Skin is beautiful, but her Poison is in her Tongue. As if he should say, Ye are an evil Egg of an evil Bird; ye are poisonous sons of poisonous fathers. Christ applies these words to them, Matth. 23.31. Ye are the sons of them who killed the Prophets, fill ye up the measure of your father's sins. Ye Serpents, ye Generation of Vipers, how can ye escape the Damnation of Hell? As the Viper eats through the Bowels of the Dam, that it may come to life, Plin. l. 10. c. 62. Rhodogin. l. 3. c. 37. so you Scribes and Pharisees kill your Mother, the Synagogue, and your spiritual Fathers, the Prophets and faithful Teachers, that you may live in your pride and covetousness. This Comparison was made by Hierom and others, but experience hath found the contrary true, as Gesner, Mathiolus, and others; therefore it's called Vipera, quasi vivipara, because that Serpent doth not lay Eggs, but brings forth a living Creature.  
Again, as Vipers devour Scorpions, and therefore their Poison becomes stronger, Aristot. lib. 8. Hist. Animal. c. 29. So the Pharisees and Sadduces eating the poisonous opinions of their Rabbins, by adding their own, increase the Poison of their Errors.  
Again, Christ so calls them to upbraid the whole Order of them, as well absent as present; as if he should say, Both these Factions beget Serpents, though they differ among themselves.  
Again, as the Viper is a most poisonous Creature, Acts 28.4. 
Gesner. l. de Serp.  When the Barbarians saw the Viper stick on Paul's hand, they looked upon him as a dead man, their Biting is counted mortal in the third day at furthest; such were the erroneous Doctrines taught by Pharisees and Sadduces, also their bitter slanders against John Baptist and Christ.  
Moreover this phrase is taken out of Isai 59.5. They hatch Cockatrioe Eggs, and wove the Spider's Web; he that eateth of their Eggs dieth, and that which is crushed breaketh out into a Viper.  
Besides John hereby would not only inform them of their poisonous malice and hypocrisy, but would inform them of their natural pollution they bring into the world.  
Who hath warned you to flee from the wrath to come] As if he should say, Ye live so securely as if there were no vengeance after this Life, you Sadduces think there is no Hell, and you Pharisees are so presumptuous that you think you need not fear Hell, but who hath told you so? It is your own carnal confidence. 2 You were never brought to the sight of your sin, and the punishment due for it, why then will you come to my Baptism which is a sign of remission of sins. 3 Some take it as a word of Admiration, as if John should say, I cannot be brought to think that you do repent, though you profess it, but if it be possible for you to escape it, it must be by Faith and Repentance: certainly that your Consciences may be awakened, know there's much difficulty herein. Matth. 23.31. Serpents, Generation of Vipers, how can ye escape the Damnation of Hell?  
From the wrath to come] He means not destruction by the Romans, but principally hell fire; the other is not excluded, wrath hath lain upon them sixteen hundred years, of which Christ speaks, Luke 23.28, 29, 30, 31. Zach. 5.11. The Ephah, or the full measure of the sins of the Synagogue, were carried into the Land of Shinar; that is, they were scattered all abroad, as the inhabitants of the earth were at the confusion of tongues in the Land of Shinar; and the ephah was established upon her own base, to signify, that by their new blasphemies against Christ and hardness of heart, that all the world may look upon their banishment and misery, as they do upon a pillar set upon a base or foundation, without hope of deliverance till their conversion be accomplished, Rom. 11.25.  
2 John means hell fire, Matth. 23.33. which he opposes against the Kingdom of heaven, v. 2. q. d. the Soldiers, and Publicans, and common people have come to me, Luk. 3.12, 13. What shall we do, and what shall we do? and I have showed them a way to escape wrath, but what shall I do with you? you see not your sin, and then how can you be healed, and being not healed how can you escape wrath, even hell fire? Obs The judgements of God ought seriously to be applied to hardened and impenitent sinners, Psal. 11.6, 7.68.21. Rom. 2.5, 8. 2 Thes. 1.8. 1 Peter 4.17.  
V 8. Bring forth therefore fruits meet for Repentance.  
John lays down next after his reprehension, an exhortation to the Pharisees and Sadduces, to bring forth fruits, that is to say, Works worthy of Repentance, Acts 26.20. He means not a worthiness of merit, as if our Works could deserve any thing at God's hand, nor as if our Works of congruity or the moral Works of natural men could deserve so much of God, that he should be bound to enable us to do Works of Repentance, or condignity to deserve any thing from God: but he means a worth of sutableness, as a bountiful Lady is worthy of a liberal Lord or Gentleman, that is, she is suitable. So, bring forth Fruits worthy of Repentance; that is, suitable or declarative of your Repentance, as if he should say, Show that you do not come with a counterfeit Repentance, but let your outward signs of Repentance, (as care of pleasing God, hatred of former sins, good Works contrary to your former evil Works, tears and sighs) evidence the inward Repentance of your hearts, and this is the way and means of escaping the wrath to come, wherewith I have threatened you. You O Sadduces, repent of your Atheism; you O Pharisees, turn the pride of your own Righteousness into self-abasement, your seeming sanctity into real sincerity, your covetousness and griping to Alms and Restitution, your secureness to godly fear; let there be some sutableness (though we do not enjoin a Popish commensurate equality) betwixt your Sorrow and Humiliation and your former sins: as Peter for Denial wept bitterly, Matth. 26.75. Not to give satisfaction to God, which only Christ his Blood doth, but to show your turning away from sin, and your grief for what is already done; and to show you earnestly wish it were undone, and that you would not upon any terms do it, were it to do again. Besides, Fruits worthy of Repentance implies a vehemency of affection for God, as formerly we have had for sin, a burning affection to God, as formerly we have had to sin, to yield our members weapons of righteousness, as formerly they have been weapons for sin, Rom. 6.13, 19 Finally know, Repentance is an inward Grace seated in the Heart, but the Fruits of it are brought forth in the course of our Life.  
V 9 And think not to say within yourselves, We have Abraham to our father, for I say unto you, God is able of these Stones to raise up Children unto Abraham.  
The words are a Discovery of the false rests these Phariand Sadduces had, which the Baptist lays open in order to their repentance: As, whereas thou calls us a generation of Vipers, we are Abraham's seed; whereas thou exhorts us to repent, we are a holy nation: whereas thou threatens us with the wrath to come, if any such thing be, it belongs to Reprobates: But we are the elect people of God, if God should cast off us that are the sons of Abraham, than his promise would take no effect, Rom. 9.5. but he would be unfaithful. To this John answers, The Children of the promise are counted for the seed, and not the children of the flesh, Rom. 9.8. Birth privileges may inright you to the Land of Canaan, but it cannot inright you to the promise of spiritual blessings here, nor glory hereafter. You do not imitate the Faith and works of Abraham, but the wickedness and treachery of your ancestors since Abraham, therefore you are not the Children of Abraham, nor an holy Nation, but a generation of Vipers, and in vain do you (as many in these days do) imagine the promises to belong to the carnal seed. This still was the Jew's foolish boasting, that they were Abraham's seed, Joh. 8.33. and thence thought themselves free, and needed no other freedom, when Christ at the same time tells them they were the Bondslaves of sin, till such times as he freed them, and tells them v. 39 that, if they were Abraham's children, they would do the works of Abraham. The words are, as if John should say, Though you Pharisees and Sadduces go to Hell, the promise made to Abraham will not in the least jot be made void, being it is not made to them that succeed in the flesh, but to them that succeed in the faith and works of Abraham, whether they be Jews or Gentiles.  
[God is able of these stones to raise up Children unto Abraham] by Stones is meant either the Rocks that lay upon the Banks, or shore of Jordan, Luke 19.40. If these should hold their peace the stones would immediately cry out. Neither was this other then when God made man of the dust of the earth, and breathed into him a living soul. Some by Stones understand the Gentiles, from whom the Jews did expect Faith and Godliness as from the Stones; neither is it incredible for God to make Children of Stones, seeing Isaac was begotten from Abraham when his body was dead (to her being an old woman, though afterwards he had Children by Keturah a young woman) and Sarahs' body also, Rom. 4.19. For Abraham's dead body is resembled to a Stone, Isa. 51.1. Look unto the Rock whence ye are hewn. q. d. You Pharisees, Sadduces, and Jews think if you should perish, what would God do for an offspring? I tell you he is able to raise them from the Gentiles; nay, if need were, from the dead, or liveless Rocks, whence yourself at first had your beginning, and wherewith at present your hearts have some resemblance and similitude: as God turned Lot's Wife into a Pillar, which was standing many hundred years, yea, even in Josephus his time, so can the same God turn a Stone into a Man, doing that bodily which he doth spiritually, taking away an heart of Stone, and giving an heart of flesh, Ezek. 36.26.  
Obs. There is an Omnipotence in God to do whatsoever can be done, even what he wills, Psal. 115.3. Matthew 26.53.  
2 The spiritual promises of God are not tied to fleshly issue, Rom 9.6, 7, 8, 9 Gal. 3.7, 29. but to the Children of promise [to raise up children to Abraham] setting forth the manner how Abraham should have Children, not by begetting only, but by raising up. As in the Law, they that were born of the brother, remaining alive, were sons to the deceased brother, not by nature but by Law, so all believers are planted into Abraham, and become not Children of the flesh, but Children of the promise, Rom. 4.12, 13. The Baptist, Christ and the Apostles endeavour to take away the pride and Carnal confidence conceived from the Holiness of their ancestors. Abraham, as a common father or trustee, received the promises from God, which belong to all believers. Hence Abraham is called a father like unto God, Rom. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in spirituality, as God is to his Children, (for the believing Gentiles are not descended from his Loins) 2 In universality, so that as God is an universal Father, not only of the believing Jews, but also of the Gentiles, Rom. 4.17. so was Abraham.  
V 10. And now also the Axe is laid to the Root of the Trees, therefore every Tree which bringeth not forth good Fruit, is hewn down and cast into the Fire.  
The Axe is laid to the Root of the Trees] Here is a Motive to stir up the Pharisees and Sadduces to Repentance, because laid his Axe to the Root of the Trees. By Trees he means Men or Jews, Matth. 12.33. Make the Tree good and his Fruit good. By Axe he means, 1 the Threaten of the Word, which were now laid to the Roots of men's hearts, Every Tree that bringeth not forth good Fruit is hewn down, as Husbandmen do with Trees that cease bearing Fruit, they cut them down to make firewood of them, so will the Lord do with you Jews, Luke 13.7. Cut it down, why cumbreth it the Ground? John 15.6. Withered Branches are by the Husbandman cast into the Fire and burned.  
Every Tree which bringeth not forth good Fruit] Every Man, Woman, City among you [is hewn down and cast into the Fire] Whereas you think you being once the People of God, shall still so continue to be, know ye that at present ye have the Axe laid to you, you shall be cut off from your Root Abraham, Rom. 11.22. And first ye shall be destroyed by the Romans. 2 Ye shall be cast into the Fire of Hell, for your unfruitfulness. 3 Your posterity shall be given up to a spirit of slumber, They shall have Eyes, but not see, Ears, but not hear, Hearts, but not understand, Rom. 11.8. For though Deut. 20.20. Fruit-trees were not by the Law to be cut down, no not in time of a Siege, yet Fruit-trees that either never bore, or had done bearing, might be used either in the Siege, or for firewood.  
Obs. A present or speedy Judgement of God may be expected of those that under means of grace remain unfruitful Trees, Luke 13.6, 7. John 15.6, 7. Luke 20.16. Isai 5.4, 5, 6.  
V 11. I indeed baptise you with Water unto Repentance, but he that cometh after me is mightier than I, whose Shoes I am not worthy to bear, he shall baptise you with the Holy Ghost and with Fire.  
John's Ministry is set down from the difference betwixt him and Christ, 1 Whereas the People might be apt to think him to be the promised Messiah, he tells them he was not, he declares himself to be only the Minister of outward Baptism, but Christ who was shortly to be shown to them was the Author of inward Baptism. The occasion of John's speech here, is set down Luke 3.15. All men mused in their hearts whether John were the Christ: John answers, I indeed baptise you with Water, etc.  
I indeed baptise you with Water unto Repentance] That is, you Jews, and repenting Publicans, and Soldiers, as appears Luke 3 10, 11, 12, 13. I baptise you with Water unto Repentance already wrought, which I judge by the confession of your sins, v. 6. and by the profession of your Faith, Acts 19.4. Not you Pharisees unto a future Repentance. For John turns his speech from the Pharisees to the People, doubting whether he were the Messiah, Luke 3.14, 15, 16. And therefore John's Baptism, as also the Baptism of every Dispenser, is not the Baptism of future Repentance, but of present Repentance, Acts 2.39, 40. Repent and be baptised every one of you in the Name of Christ, for the Remission of sins. Hence Infants, for want of present Repentance are excluded from Baptism: what change of heart, shame, sorrow, or hatred of sin can there be in them? By baptising persons to Repentance for time to come you make two Baptisms, whereas the Scripture makes but one Baptism, Ephes. 4, 5.  
But he that cometh after me is mightier than I] Or more excellent, 1 Both in Gifts and Grace. 2 He it is that makes my Ministry effectual. 3 He is the Bridegroom, I am only his Friend to sue for a Marriage betwixt you and him, John 3.29. 4 He must daily increase in his praise and esteem, I must daily decrease in mine, John 3.30. as the light of the Sun swallows up the light of a Star. 5 I have the spirit in such a measure, he hath the spirit out of measure, John 3.34. 6 Whereas I never did any Miracle among you, John 10.41. he shall do Miracles, raise up the Dead, cast out Devils, etc.  
Whose Shoes I am not worthy to bear] This is a service committed to the meanest servants, such a phrase in English, I am not worthy to carry his Books after him. Some take it as the custom of the Hebrews, who, going into some more holy place, were wont to put off their Shoes, Exod. 3.5. Josh. 5.15. Put off thy Shoes, for the place where thou standest is holy ground, and those who were more rich or noble had some Body to carry their Shoes. Other Evangelists have, the Latchet of whose Shoes I am not worthy to unloose; in which speech they allude unto the manner of their being shod. In hot Countries their Shoes had only Soles below and tied above, and therefore they were to be loosed before they could be pulled off, the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And we when we come home or go to bed call to the meanest Boy to pull off our Shoes. Hence Psalm 108.10. Over Edom will I cast out my Shoe, that is, I will employ the Edomites in the basest service, as to take away my Shoes when they are put off. John hereby acknowledges Christ to be his Lord, and himself his meanest Servant.  
He shall baptise you with the Holy Ghost and with Fire] Some think John Baptist hath respect to that Acts 2.1. visible pouring out of the Spirit in the shape of fiery Tongues at Pentecost, though this be a truth as appears Acts 1.5. John truly baptised with Water, but ye shall be baptised with the Holy Ghost not many days hence. Yet may we understand it of the power of the Spirit, or of inward Baptism, whereby the Spirit in the Hearts of Believers burns up their Lusts, not only enlightening of them, but inlivening and kindling in them holy affections. As the Spirit is called Water from the purging away of our filth, Titus 3.5. so is it called Fire, because by a spirit of burning he burns up our dross, Isai 4.4. The Lord shall purge away the Blood of Jerusalem from the midst thereof by the spirit of burning. In a word, Gospel Preachers may baptise you with Water, but the Spirit renews us inwardly by the Spirit Now that the Ethiopians baptise with Fire, they add to the Institutions of Christ, and to the Scriptures, which shadows out unto us, and presents to our memories the benefit of the Spirit by variety of expressions. The Abyssines brand the baptised persons with Fire, Beza in loc. This practice gave occasion to some bolder Library keepers in some Copies to blot out the word Fire. The Spirit is well resembled by Fire, because it hath the properties of Fire, as to purge, to drive away darkness, to shine, to kindle, to snatch upwards, to strengthen, Ephes. 3.16. to change into itself, 2 Cor. 3.18. Believers are by the Spirit changed into the same glorious image. Mark 1.8. It's said, he shall baptise you with the Holy Ghost. Fire is left out here, for explanation sake, it is added, by the Figure Hendiadys. The sum is, Christ alone bestows whatsoever outward Baptism figures or signifies. Now Fire in this place seems to be opposed to Water. I baptise you with Water, saith John. Christ baptises with Fire, to signify unto us that some fiery and spiritual power towards our purging and cleansing is represented to us, by the Water of Baptism. Besides, this purging Fire bestowed on the Elect, is opposed to that everlasting burning Fire, which in the former Verse is threatened to fruitless Trees.  
V 12. Whose Fan is in his hand, and he will thoroughly purge his Floor, and gather his Wheat into the Garner, but will burn up the Chaff with unquenchable Fire.  
John had set forth the power of Christ about Baptism, now, to awaken his Hearers the more, some of whom were in a deep sleep, he extends it further to the last Judgement, which he shows by similitude of an Husbandman, who when the Harvest is come, gathers the Corn with the Chaff into the Floor, and by and by thresheth it, and separates the Chaff from the Wheat.  
Whose Fan is in his ●a●d] That is, the Preaching of the Gospel; before the L●rd ●owse us up thereby, we are, as it were, folded up in an heap of confusion, until which come the whole World is like a great heap of Chaff. Or rather by Fan understand his judging power.  
He will thoroughly purge his Floor] That is, his Church, gathering out of the Field of the World his Corn, he brings it into his B●rn, as the Husbandman doth, and when by an outward Call in the Ministry of the Word he hath brought them in, because there are and will be many Hypocrites in his Churches, hence he will thoroughly purge his Floor (as the Husbandman doth) of the Chaff, that is, of wicked men, who are compared to Chaff, Psalm 1.4. Job 21.19. But this will be at the Day of Judgement, which should be as a comfort to Saints, and terror to awaken carnal men: so that the Floor signifies not the Place but the Corn upon it, by a Metonymy.  
Wheat into the Garner] That is, Saints into Heaven, where the Sheep are at the Judges right hand, from thence they go to Heaven, Matth. 25. ult. When the Fan hath once severed them, that is, his power and wisdom whereby he is able to sever Sheep and Goats, whereby he is able to judge persons for every thing done in the B●dy, whether thoughts, words or deeds. This Fan is said to be in his hand, it shows the ●ear approach of the Judgement. James 5.9, The Judge slandeth before the Door. For if th●●e were some hundreds of years to the last Judgement, yet, compared with Eternity, they are as nothing.  
Burn up the Chaff with unquenchable Fire] Not that it cannot be quenched, but that it doth not quench in burning wicked men, it never turns their Bodies to Ashes. Neither is this impossible, for the Sun itself which many suppose to be Fire is always burning and never quenched; we read of the Bush burning and not consumed, Exod. 3. This Fire is still kindled by the breath of the Lord, Exod. 30.33. This is five times together mentioned Mark 9.43, 44, 45, 46, 47, 48. that we might the more fear it. So that we see the woeful condition of the Chaff, they are not only severed from the Wheat, but after the manner of the Nation of Palestine they are burnt in the Fire.  
V 13. Then cometh Jesus from Galilee to Jordan unto John to be baptised of him.  
We have here in this second part of the Chapter the Baptism of Christ set down, wherein we have, 1 The end of Christ's coming from Galilee to Jordan, which was to be baptised of John.  
2 We have John's Prohibition of him, together with his Reasons, I have need to be baptised of thee, and comest thou to me?  
3 Christ's Answer to John, showing why he would be baptised, which was, for the fulfilling of all Righteousness, v. 15.  
4 Christ's Reception of Baptism, amplified 1 From the Adjunct, He ascended out of the Water being baptised, being then thirty years old, Luke 3.23. 2 From the signs that accompanied his Baptism, which were three. 1 The opening or cleaving of the Heavens, so that something might be beheld above the Stars and Planets. 2 The Spirit of God descending like a Dove, and lighting upon him, v. 16. 3 A Voice from Heaven testifying that Christ was the well-beloved Son of the Father, in whom he was well pleased.  
V 13. Then cometh Jesus from Galilee to Jordan to John, to be baptised of him.  
To be baptised] Quest. Why doth Christ come to be baptised, seeing he had no sin, and John's Baptism was a Baptism of Remission of sins?  
Answ. 1 For the fulfilling of all Righteousness, that is, all the righteous promises of God, Matth. 3.15.  
2 To allow of John's Baptism as instituted by God, which was cavilled at by many.  
3 That in Baptism Christ might have the testimony of the Holy Ghost in the shape of a Dove, that he was the Son of God, and therefore to be believed on.  
4 Because Christ took our sins upon him, and therefore, as a guilty person and a penitent, he offers himself to John's Baptism, that being baptised by him he might as it were wash away our sins in himself, he did as it were bury the old Adam under Water in his Burying, and rising up from under the Water he did as it were lift up the World of Believers that were drowned.  
5 That, for as much as baptised one's were the Subjects of his Kingdom, that he might be like his Brethren in all things, hence he took up Baptism to be embodied with his People, that he and they might be one Body.  
6 To bring in credit such a hazardous and contemptible Ordinance.  
7 That as God had instituted Circumcision the sign of the old Church, so Christ would ordain Baptism as the sign of the new Church, and that not only by word but also by deed.  
8 That the Baptist might then declare unto the Multitude that this baptised person was the Messiah so long hoped for, John 1.29, 30, 31, 32, 33, 34.  
Then] When the Baptist had been a while preaching and baptising and preparing the People for Christ, and had told them that the Messiah was speedily to be manifested to them, and the people were on fire to have him manifested, and as the people were in expectation, and all men mused in their hearts whether John were the Christ, then comes Jesus to Jordan, where not only signs from Heaven manifested him to be the Messiah, but John also openly declared him, partly because the people were apt to think John the Messiah, to clear himself thereof, and partly to make the Messiah known, being it was fully revealed to him, John 1.33. The people being therefore instant that he would show the Messiah, whom he preached to come after him, John answers, that he had not seen him by face, but only had received this answer from God, That he should in his Baptism be manifested to Israel, and in this manner, that the Holy Ghost in the bodily shape of a Dove should descend upon him. See John 1.29. to v. 35.  
[From Galilee] The 2 thing is the circumstance of place. Christ comes from Nazareth in Galilee, lest any should think the business was carried politicly betwixt John and Christ, therefore providence orders it that till the 30th. year of their age they live and are brought up in divers places, that John could say, I knew him not, Joh. 1.32. and when John began his ministry about Jordan, Jesus did not adjoin himself to him, but abode in Galilee, that John might know and preach this that the Messiah was come into the world, but was not yet made manifest, and that he knew him not by face, but that he should be manifested in his Baptism. Moreover Christ, when he comes to John, doth not talk familiarly with him before he desires Baptism, but then, when he desired baptism he came out of Nazareth of Galilee. Neither was Christ baptised in secret, but when all the multitude were baptised, Christ was Baptised. Now it appears when Jesus was Baptised, all the multitude was baptised, Luke 3.21. It was the providence of God that a great concourse of people should be Baptised when Jesus was Baptised; that so besides John's testimony they might see the visible signs confirming him to be the Messiah, all which did so clearly confirm it, that this was called his manifestation unto Israel, Joh. 1. 3●.  
[In Jordan] Christ's Baptism is set down from the place, viz, Jordan. It was that River through which the people were brought into the Land of Promise: Not as if Baptism were confined to a River, but that it may be administered in a Pond, or Lake, or Sea, or Brook, or in any other water wherein there may be burying.  
V 14 But John forbade him, saying, I have need to be Baptised of thee, and comest thou to me.  
[But John forbade him, saying: I have need to be Baptised of thee] as if he should say, if one of us must be Baptised, I have more need to be Baptised of thee, as the most worthy person, than thou of me.  
Quest. But how doth this agree with that, Joh. 1.31, 33. I knew him not, but he that sent me, said unto me, upon whom thou shalt see the Spirit descending like a Dove, and remaining on him, the same is he that baptizeth with the holy Ghost.  
Ans. That phrase of I knew him not must be limited to that circumstance of time before his coming out of Galilee, when it was, that the spirit revealed Christ to John.  
[I have need to be Baptised of thee] as if he should say, I'll give reason of my refusal: 1 My Baptism, is a Baptism of Remission of sins, but thou hast no sin, therefore thou hast no need of Repentance, nor no need of Baptism, and I am afraid of profaning Baptism, if I should dispense it otherwise then it is appointed  
2 Thou art not only without sin, but thou takest away the sin of others, and into the Faith of thee others are Baptised for Remission of sins.  
3 It's thy spirit only that applies the Grace given in Baptism, and I of myself cannot deserve it, and therefore I have need to be Baptised of thee with the spirit, and thou h●st no need to be Baptised of me with water.  
Obs. Holy Persons are sensible of their own corruption, yea, the more holy the more sensible.  
2 Obs. The holiest Persons have need to be Baptised of Christ, that is, to be washed from their sins with the blood and Spirit of Christ, Joh. 3.5.  
3 Obs. Though water Baptism must be but once, yet the Baptism of the Spirit ought to be repeated again, and again, 2 Cor. 4.16.  
V 15. And Jesus answering, said unto him, Suffer it to be so now, for thus it becometh us to fulfil all righteousness: then he suffered him.  
Suffer it to be so now] We have here Christ's Reply, acknowledging John's arguments to be true in respect of his person; but in respect of his office, it being a state of emptying, and abasement, and humiliation, therefore I will have it done (saith Christ) Suffer it to be so now, so that in opposition to John's arguments Christ brings two reasons.  
1 I am not yet declared to be the Christ by the descent of the spirit of God upon me, and by the opening of the Heavens, and by a voice from Heaven, but come unto thee as a private man, and therefore thou oughtest not to refuse me, though I am greater than thee; and therefore suffer it to be so now.  
2 For thus it becometh us to fulfil all Righteousness] this is the second reason. The meaning is, 1 I am not baptised for that cause that others are, for to signify forgiveness of sin, for I have no sin, but to sanctify Baptism, that it may be a mean or an instrument of the application of the righteousness of Faith. So Luther.  
2 Though I be greater than thee, It's the Fathers will I should receive baptism from thee, and consecrate it in my body, that they that are baptised into me, may acknowledge me to be one of their brethren.  
3 This word righteousness must not be taken strictly, but broadly, not only to signify what belongs to the law, but for whatsoever hath respect either to equity or honesty. The Law of Moses had set down nothing of this Baptism, and the Heavenly command John had received belonged only to Repenting sinners, yet Christ being a pattern of perfect innocency, the sign Baptism was not in vain in him, which signified a purpose of innocency; neither could it be shown more effectually how great an honour was due to the Rites appointed by God, than if Christ should by his Example commend the use of them to us. Again, Christ by this Ceremony was as it were embodied with us, and to confirm to Believers that are baptised as they ought, that they shall have the Heaven open unto them, and the Spirit coming upon them.  
4 Christ understands not a justice of equality and of the Law, but of equity and of his calling. Therefore Christ answers to the Argument of the Baptist by a Distinction, which was this, The more unworthy aught to be baptised of the more worthy: Christ answers, Yea, unless the righteousness of calling require the contrary, that the more unworthy be called to baptise the more worthy? but thou art called to baptise me, for I am not here now as a Lord but as the Servant of the Lord, to be entered into the Church of the New Testament, and to my duty, therefore I will do what belongs to me, and do thou what belongs to thee, and so both of us will fulfil the righteousness of our respective calling, I taking up Baptism, and thou dispensing of it; thou baptising me with the Baptism of Water, I baptising thee with the Baptism of my Blood.  
5 It is a point of Righteousness, that Masters and Teachers should practise that they commend to others, that by their own Example they may teach others, Acts 1.1. Jesus began first to do and then to teach.  
6 By Righteousness he means whatsoever the Father hath commanded, whatsoever is just, holy, and acceptable to God.  
Then he suffered him] We have here John's modesty, that denying his own opinion he obeys Christ and receives him to Baptism. It behoves our Reasons to fall down when stronger Reasons are brought, and not to defend them because they were ours. Though John thought it absurd and uncomely, yet, when he heard the Righteousness of both their Callings were fulfilled thereby, he gives way. So did Peter, John 13.8. that would not let Christ wash his Feet, till Christ told him, If I wash thee not thou hast no part in me; then Peter suffered Christ to wash his Feet: so John here it's like kept Christ by his hands from entering into Jordan, not out of stubborness, but out of misguided reverence; now Christ bidding John to suffer it to be so now, and giving him Reasons, thereupon he suffered him.  
V 16. And Jesus, when he was baptised, went up straightway out of the Water, and lo the Heavens were opened unto him, and he saw the Spirit of God descending like a Dove and lighting upon him.  
We have here Christ his receiving of Baptism set down, 1 From the Adjunct, when he was baptised, he went up straightway out of the Water. Because he was let go without the confession of sins, when others were not, as some think, but rather because all made their profession before they came in, and so straightway went out, therefore little can be gathered from hence, save that when he came out of the Water he went to Prayer, to teach us to partake of Batism and the Supper with reverence, Luke 3.  
Now for Christ's Baptism, it was a burying of the whole Body in Water, for it was with his Members, thus Col. 2.12. Rom. 6.4. Heb. 10.22. He is not said to go out, but to ascend, because the Earth or Land is higher than the Water.  
And lo the Heavens were opened] We have the signs accompanying Christ his Baptism, and confirming the same, viz. the Heavens opening. The Heavens were opened to him, not that the Heavens were opened upon all the Earth, but that part of Heaven where Christ prayed on the Bank of Jordan: or upon the rest, as John and other baptised persons, but upon him. The manner of the Heavens opening Mark sets down by cleaving, the Heavens were cloven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rend and cleave, as he that cleaves Wood This opening of the Heaven was a testimony of this heavenly Teacher and of his Doctrine, that both he and his Doctrine were from Heaven, which by the Dispensation thereof opens the Gate of Heaven to Believers. Doubtless there was glorious Light that by the Beams thereof shone upon Christ, like that which shone upon Paul going to Damascus, Acts 9 By this Mystery the Lord signified, that Baptism was now consecrated in the Body of Christ to be a sign of heavenly grace. It's very like that all the heavenly Orbs were open, that men might have looked into the Empyraean Heaven, or the Heaven of the Blessed, which also fell out when Stephen was stoned, who saw the Heaven's open, and the glory of God, and Jesus standing at the right hand of God, Acts 7.55, 56.  
Out of this 〈◊〉 of the Heaven came down the holy Spirit in the bodily shape of a Dove, and sensibly let down itself till it abode on Christ.  
And the Spirit of God descending like a Dove, and lighting upon him] We have here the second sign confirming the calling of Christ, and installing him in his Office visibly. This was for the fulfilling of the Prophecy, Isai 61.1. The Spirit of the Lord is upon me: Not as if Christ were without the Spirit before, but now it was made visibly manifest to others.  
Like a Dove] Quest. Whether was it a real Dove, or only a similitude?  
Answ. It was a bodily shape like a Dove, Luke 3.22. It's like it was not a true Dove, but only the form of a Dove, form by the Angel, and 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 show 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 smoking 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 show the innocency, purity and charity in Christ.  
A Dove was the sign of the Reparation of the World after the Flood, 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 persuaded 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 show his Doctrine was not earthly, but heavenly, so did the Spirit come upon him, to show 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 shown, 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 fullness of the Godhead dwelled 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 Metonymy 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 shows 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 only begotten; my only 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 Zion That Psalm is to be referred to this.  
Of this beloved Son, Isaak was a Type, Gen. 22.2. Take thy son, thy only 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 Father's 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, only and chief 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 show 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 looked 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. IU.  
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 kinds of the Temptations, which are three, 1 To Unbelief, v. 2, 3. 2 To Presumption, v. 5, 6. Cast thyself 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 ministered 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 the Spirit into the Wilderness. So that in the same day he was baptised he began his Fast of forty days.  
He was led of the Spirit] 2 His Tentation is set down from the efficient Cause, v. 12. the Spirit, He was led of the Spirit, or driven or cast out by the Spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Mark, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, led away or snatched away. These phrases set down the violent impulsion and force of the Spirit in his heart, as appears Luke 4.1. Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the Wilderness. It was not then Satan that led him, but the Spirit of God. Whether carried through the air, as Elias, 2 Kings 2.16. and Ezekiel cap. 3.12. and Philip when he was taken from the Eunuch, or whether he went on his feet, I leave it in the midst; but from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sursum, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco, I incline to think he was carried up into the air.  
3 Wither he was led, viz. [Into the Wilderness] It's like the great Wilderness, where he was with the wild Beasts, yet are not any persons to live in Wildernesses now for Penance, for though every action of Christ be for our instruction, yet is it not for our imitation. What popish Eremite is so carried as Christ was? Christ went into the Wilderness to testify his divine glory, in abstinence, not only from flesh, but from all manner of meat, which hath no place in Eremites: he went to be tempted of the Devil, and therefore chose the fittest place, even a solitary Wilderness. We pray that we may not be led into Tentation. If there were any such end of an Eremitical or Wilderness Life, as Penance, yet were it meet to be professed rather among men than beasts, that they who have beheld our Fall, may behold our Repentance. And if the Warrant of a Wilderness Life be fetched from the Example of Christ, it must of necessity be shut up in the space of forty days and forty nights; after the end of which forty days Temptation he lived the rest of his life in the society of men.  
To be tempted of the Devil] This was the end Christ was led into the Wilderness. Christ was thus tempted, first, that he might be fitted for his Ministry by Tentations; for knowledge of Tentations is one great requisite to make an able Teacher. 2 To show with what Weapons a Christian ought to oppose the Temptations of the Devil. 3 That he might be succouring and helpful to us in our Tentations, Heb. 2.17. For that he himself hath suffered, being tempted, he is able to secure them that are tempted.  
4 To show that Christ is stronger than Satan in time of Tentation, 1 John 4.4. Christians overcome, because greater is he that is in them, than he that is in the World.  
5 That we may come unto him with boldness and confidence, seeing he was in all the principal points of Tentations tempted as well as we, Heb. 4.15, 16. He was in all points tempted like unto us, let us come therefore unto him with boldness.  
6 Satan tempted Christ, that in overcoming Christ he might hinder the Work of our Redemption, by drawing him to sin; for the high Priest that was to redeem us was to be holy, and harmless, and undefiled. Heb. 7.26.  
7 That by his combating with Satan he might obtain victory to us, John 14. ult.  
8 To let young Converts see, that after Baptism, that is, the profession of a sincere and holy life, Temptations hang over such.  
9 To let us see, that bare Tentations are not sins, unless we give our consent to them. Satan's Temptations to evil are our crosses and Satan's sins, provided we groan under them and oppose them. In holy men God works a distaste of Satan's Temptations, yet may a Saint have as horrid thoughts cast into his heart as the Devil can invent, who is indeed the great temptation-master.  
10 That we, by Christ his Example, may learn to fight it out with Satan and not to give way, like valiant Soldiers that stand and maintain their ground against their Adversary, Ephes. 6.11. Put on the whole Armour of God, that ye may be able to stand against the wiles of the Devil.  
Learn we from this, seeing Christ was led or driven of the Spirit to his Tentation, that we do not rashly cast ourselves into Tentations, because we know not what weakness we may show therein.  
V 2 And when he had fasted forty days and forty nights, he was afterwards an hungered.  
When he had fasted forty days] Christ his temptation is amplified from the concomitants that accompanied his temptation, which was prayer and fasting. Because fasting kindles prayer, therefore he used fasting, as Moses and Elias had communion with the Lord miraculously, Exod. 24.18. forty days and forty nights, 1 King. 19.8. so had Jesus Christ.  
From hence Papists establish Lent. They say Christ his example is a command for us, but by this reason all the miracles of Christ should be instead of a command, but who can imitate Christ in miracles? Moses at the receiving of the Law, and Eliah at the restoring of it, and Christ the restorer of the new Law, fasted forty days apiece, but what is this to us? The example of Moses and Elias gave no warrant to the Jews to imitate that fast, no more doth Christ's fast give warrant to us to imitate that.  
2 There is great difference between Christ his fasts and Papists; for Christ fasted but once, they yearly; Christ abstained from all meat and drink, they only from flesh and that which comes of it; Christ abstained from food without need or appetite to it, they hunger when they fast: Besides in their fasts the Shambles are only changed into Fishmarkets, or into Grocers and Comfit-maker's shops, which are more pampering to the flesh. Luke saith, that in those forty days Christ did eat nothing, Luke 4.2. but they eat every day.  
Now for the fast of Christ it was supernatural. For to fast above seven days is death; for though sick persons in whom there is abundance of slimy phlegm, and their natural heat is weak, may live above seven days without meat, for they are nourished of the moisture of the body and phlegm, which the little heat in their body doth slowly eat up. Yet man naturally cannot live without meat seven days, because for want of nourishment the natural heat dies. As the fire of a Lamp is put out for want of oil, the body also being dried becomes unfit, that the soul should inform it; besides, the bowels (as Hypocrates observes) wanting chylous moisture grows together and then the man dies.  
For Christ, his divine power did keep his body strong without hunger, and did likewise suspend the action of natural heat, and other contrary qualities weakening one another; and in the mean time afforded strength and animal spirits to the head and brain, which were necessary to the contemplation of 40 days: For though Christ's natural heat might be suspended by his deep contemplation so that he might slowly digest (for the powers of the soul when they go into contemplation they have little left for digestion and nourishment (as we see generally in great students) and so might keep him alive without meat the longer, yet not forty days.  
He was afterwards an hungered] When Christ began to be hungry the tempter came to him: hitherto he stood doubtful, and durst not come, partly because of the voice he had heard out of heaven, and partly because his forty days fast did portend some great thing, but now seeing Christ to be hungry he comes the more impudently; as he came to the head so to the members, when the feeling of affliction gins to touch them. He was not hungry all the forty days, but after, he was hungry to show he was man. Some think Christ by his hunger did objectively allure Satan to tempt him, that so he might overcome him, as a party of soldiers sometimes feign a running away that they may allure the enemies to follow them, and so cut them off, either by an ambush, or by an orderly facing about, so the devil tempted Christ as man, not knowing him to be God, or if he did know him to be God, Christ doth as it were encourage his cowardly enemy that durst not set upon him as God, showing himself to be man.  
V 3. And when the tempter came to him, he said, If thou be the Son of God command that these stones be made bread.  
We have here the first of the three temptations wherewith the devil assaults Christ.  
And when the tempter] So he is called, 1 Thes. 3.5. from the first temptation wherewith he supplanted Eve, he is called the Tempter; not because he is the alone tempter, but because he is the chiefest, for sometimes our flesh, and sometimes the world tempts. This tempting of Satan was nor barely by way of suggestion, for that would easily have been repelled from the holy heart of Christ, but in some outward and bodily form, perhaps of a man. To tempt is to try, but Satan is an ensnaring trier.  
He said unto him, If thou be the Son of God] Meaning, as that voice at thy baptism declared, and as John Baptist hath preached thee to be; do not thou suffer hunger having whereby thou mayest assuage thy hunger. Satan thought, either by the miracle, or by Christ's inability to do the miracle, he might know whether he were the Son of God or no, that so he might vent his old wrath and envy against him.  
It's like the devil did not come abruptly upon him, but first saluted him courteously, as what, Sir, art thou meditating of? I saw thee to be baptised of John in Jordan, I heard a voice from heaven, saying, This is my beloved Son, I would fain know whether the voice meant that thou art truly the Son of God by nature, or an adopted Son by grace. I see also by thy long fast of forty days that thou art hungry, if therefore thou art the Son of God secure thy hunger, and turn these stones into bread, for thou canst easily do it.  
The scope of Satan's temptation was to tempt Christ, 1 To unbelief, as if he should say, Thy father hath hitherto forgotten thee, and sent thee no meat, now thou seest thy God fails thee, therefore necessity puts thee upon to provide for thyself. The scope of Satan was to draw Christ from resting on God's word, and to follow what unbelief should suggest, and this appears by Christ his answer, Man doth not live by bread alone.  
So that though I will not deny but Satan might tempt Christ to a vain boasting of his own power, yet specially he tempts Christ to unbelief, either that he should not believe that testimony that was given at his baptism, or to doubt that God would fail him of necessary livelihood: As he overcame the first Adam with unbelief of the threatening, Gen. 3.3. so doth he endeavour to overcome the second Adam with unbelief of the promise. And seeing Satan dare call in question the Sonship of Christ, no wonder if he tempt Saints to call in question their sonship.  
Where we may see Satan's craft. Christ being hungry is tempted to provide bread in such a way as Satan prescribes. He usually fits his temptations according to men's present conditions, marking in his temptation whereunto persons are inclining, or wherein they are wanting; so that as Fowlers lay several baits for the birds, and Hunters for the wild beasts, and Fishers for the fish, and lays for every one their proper bait for to catch them, so to the hungry or poor, Satan sets before them bread and livelihood; to the full, idleness and sloth; to the proud, honours; to the covetous, gain; to the revengeful, wrongs and discontents; to the curious, Magic and enchantments; to the adulterer, beauty; to the drunkard, wine, etc. as he tempted the head so doth he the members; to the afflicted, despair; to the idle wantonness; to the busy, trouble; to the severe, cruelty; to the merciful, flattery.  
V 4. But be answered and said, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.  
But he answered and said] We may see the defence Christ had against Satan's temptation, it was the Scripture: for that is our sword we are to fight with, Ephes. 6.17. which the Papists taking from the people, expose them to Satan's open violence. A man that is to go where thieus waylay him will be sure to have his sword; yet is not the bare repeating the word in an heartless manner a defence against Satan, but to repeat it believingly, after which the temptation uses presently to vanish.  
But herein we must join precept, promise and threat; precept, forbidding such a sin and commanding such a duty; the promise, in case we consent not, nor obey Satan's temptations, this we must set against all Satan's proffers; the threatening in case we yield to the temptation: because Eve set not the threatening against the devil's temptation, and minced off the temptation, which was, In the day thou eats thereof thou shalt die, which she minced into this, Lest ye die, Gen. 3.3. she was overcome of the tempter.  
Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God] As if he should say, Man shall live of every thing which the Lord hath commanded or appointed to the sustenance of man's life, and not only of bread, as the Jews lived of Manna 40 years. So that if the Lord should command us to eat grass and snakes, etc. we should live by them as by the most delicate meat: yea, if he should command it, we should live without any meat, as Moses and Elias did. Therefore by word here, is not only meant the promises, but the decree, for the word that goes out of a man is his will, pleasure or decree. So that by word is meant the decree of God, which he hath published for the nourishing the creatures. Now Christ herein doth not answer to that which the devil kept silent, which was, the devil desired to know whether he were the Son of God or no, but only to what he spoke, which was, to command that these stones should be made bread.  
So that first God's promises are not to be measured by the want of bodily things, for God is able to make a new meat for us to live upon. 2 When second causes are wanting, we must not departed from the faith of a promise to be helped by a miracle, but we must live upon that word, for God will rather work a miracle, then fail of a promise.  
Every word] That is, every divine command, whether general or special, wherein there is an express or silent command of necessary things. Moses, to stir up the Jews to obedience of the Law, tells them, God would give them things that were needful, either by ordinary means or by extraordinary, as he had done when he fed them with Manna, which Christ applies to himself, when the devil lyingly would make him believe that he should perish, if he turned not stones into bread.  
V 5. Then the devil taketh him up into the holy City, and setteth him on a Pinnacle of the Temple;  
V. 6. And saith unto him, If thou be the Son of God cast thy thyself down, for it is written, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.  
Here is the second temptation wherewith the devil assaulteth Christ.  
Then the devil taketh him and setteth him on a Pinnacle of the Temple] It's questioned whether the matter were only in vision? Answ. It was a real rapture of the body of Christ through the permission of God, neither was this any disparagement to Christ, for that the devil carried him through the air and set him upon a Pinnacle, neither is this any wonder that Christ should suffer himself to be so used, seeing he suffered himself to be crucified of the Jews.  
Now though the devil did so take Christ that he might be seen of all, yet Christ (as Aquinas observs) did so invisibly act (the devil not knowing it) that he could be beheld of no man, either by hindering the sight of his body, or the sight of their eyes. Yet was the devil notably mocked, for he thought if Christ were the Son of God he would not suffer himself to be taken up by him, and carried through the air, and thence he should know whether he were the Son of God or no; but Christ concealing his Godhead, suffered his body to be taken up by the devil, and so frustrated the devil's expectation and left him still in doubt.  
Into the holy City] He means Jerusalem, called the holy City, Matth. 27.53. the beloved City, Revel. 20.9. the City Jerusalem, called Gods holy Mountain, Dan. 9.16. the City of the great King, Matth. 5.35. the City of God, and Mountain of holiness, Psal. 48.1.  
And setteth him on a Pinnacle of the Temple] A Pinnacle is the top of a building with a sharp point, yet hath it some breadth upon it, wherein a man may stand. Others think the Temple to be plain with a battlement, and so all their houses were commanded to be made, Deut. 22.8. Thence Satan tempted Christ to throw down himself, as if he should say, Show by this miraculous fall to all that thou remainest not hurt, that thou art the Son of God, and so all the people will acknowledge thee for the Messiah. We see the devil hath no power to compel, no not in the height of his temptation.  
If thou be the Son of God cast thyself down] A true voice of the devil. The voice of God is to all believers, as Paul speaks to the Jailor, Do thyself no harm, but satan says, cast thyself down. All temptations of self-destruction come from satan. Against these let us reason,  
1 We must not kill another, much less ourselves.  
2 We read not that Saints, but wicked men, to have killed themselves, as Judas, Saul, Achitophel. For Jonah, and Samson, they did it by private motion, or else prophetically they knew the mind of God. And as Jonah was a Prophet, so Samson was like a good Captain, that had rather die then his enemies prevail. Some examples are heroical, some Moral: Heroical examples are which do not agree with laws. An heroical man breaks the rule, but doth not leave behind him an example, Luth. in Gen. 29. such was Samson and Jonah in Heroical actions. An example is of no force, unless it be like in all things.  
3 Take heed of Satan's reasons; As its likely Satan brought this reason to Christ; Thou dependest upon the providence of God in thy greatest hunger and want, now depend upon the same providence in bearing thee up, if thou fall down from the pinnacle. So Satan comes to many souls, Make away thyself, it's soon done, the pain is quickly passed, thou art like to lie in anguish all thy life; the longer thou lives the more will the score of thy sins be, and thy torments in hell more. If it be once done it will appear to be God's decree, and I hope thou wilt not be against the accomplishment of that; if thou live longer thou wilt increase thy sins, and make away thyself at last. Do not then reason with Satan, but pass easily from his suggestions by diversion of thoughts, also slight them, they oftener (as some think) go away by slighting then by force. As its most safe to pass by a barking Dog and to contemn him, so one way of overcoming is to despise Satan's suggestions, and not to dispute long with them, so will they fall of themselves, the more you roll them in your mind, the more vehement are they; besides Satan can bear nothing worse than contempt, Luth. Tom. 3.376.  
4 Labour to draw good out of such hellish suggestions, and so Satan will be weary of such tempting, as to spend the time with less sin with them then without them.  
5 Consider, God will require blood at the hand of man, Gen. 9.5. not only at the hand of him that slays his brother, but at the hand of a man self: now if God require it, what a woeful condition art thou in, seeing if God enter into judgement for one sin with us, we are undone.  
6 As soldiers are not to leave their station without the command of their Officers, no more are we to go out of the body when we please. Hierom speaks in the person of Blesella that killed herself, I will not receive those souls which have gone out of the body against my will. Job and the Apostles who were still under persecutions, never thought to shorten their troubles this way; and therefore though some heathens looked on life as a banquet, from which they might rise full and then go away, or as a play which a man may leave when he list, yet ought we not to go from life till God call us. Hence Simeon asks leave to die, Luk. 2.29. Lord let thy servant to departed in peace, and Paul, I desire to be dissolved, Phil. 1.23. the prisoner must not go out till the prison door be open.  
7 Thou dost not only murder thy body, but hereby thou murderest thy soul, which is the most heinous murder.  
8 Remove outward accidents, as knives, going near rivers, wells, etc. if inclined to this, unless when thou art in thy due calling; as if thy journey lie by sea, or thou must have a knife to eat thy meat; here fight it out by faith, that thou mayst not give place to the devil, for if a person so tempted be called to go over a bridge over any great river, when it is in the compass of his calling, let him not fear, but fight it out by faith and go on his way, that he may not do service to the devil.  
9 Walk close with God, and by degrees the temptation will vanish, thou believing and repenting; After the Jailor believed, we read nothing of his former temptation to destroy himself.  
10 Be much in prayer that God would bridle the tempter, lay open the violence and uncessancy of his temptations.  
11 Take heed of dispondency of spirit, as to think that none of God's children were ever in your condition, for the same afflictions are accomplished among the brethren that are in the world. 1 Pet. 5.8.  
12 Use constant resistance and distaste of his temptation, Jam. 4.7. Resist the devil and he will flee from you; it's not only a command but a promise.  
13 Set faith on work to quench his fiery darts, Eph. 6.16. 1 Pet. 5.8. Your adversary the devil goes about as a roaring Lion seeking whom he may devour, whom resist steadfast in the faith. Let faith be acted as upon Christ for pardon, so upon the power of God, that he is able to keep you, and upon the promise of God that he will keep you, and not suffer you to be tempted above what you are able.  
For it is written, He shall give his Angels charge concerning thee] We may see Satan's malice and craft in abusing Scripture, to take away, if possible, Christ's life. Christ thus strove with him, to warn us to take heed lest by a deceitful pretence or allegation of Scripture, we fall into Satan's snares. Nor must we think worse of Scripture because Satan abuses it, no more than we do of meat and drink because Drunkards and Gluttons abuse it.  
And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone] The Angels have no hands unless when they assume bodies: by hands he means the help of the Angels, as if he should say the help of the Angels in every danger and fall will be so present, that thou seems to be carried in their hands.  
Only Satan's deceit is to be noted, that in citing Psal. 91.11. he leaves out these words, To keep thee in all thy ways] that is, in the ways of thy calling. And Satan applies it to actions done without our calling, without command, without necessity, merely of presumption. Some understand the Angel's protection to be from casual evils which we not knowing come upon us, but we may rather extend it to all evils that come upon us in the compass of our callings.  
V 7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.  
Christ shows that Satan's strange Interpretation of this Scripture was contrary to other Scriptures. Where we see a Rule in interpreting Scriptures, so to interpret them, that one part may not jar with another. [Again] That is, on the contrary, in opposition to thy depravement.  
Thou shalt not tempt the Lord thy God] As if Christ should say, We are so to hope for help from God in time of Dangers, that we do not tempt God.  
1 To tempt God, is to require an Experiment of his Power, other than he hath appointed. So Psalm 78.18. the Israelites, when God gave them Manna to nourish them, they not content herewith, tempted God by ask Meat for their Lusts.  
2 To tempt God, is to impose a Law upon the Creator, and to alter his Appointment, when God shall give us such means to maintain and preserve us and we will seek for other.  
3 To tempt God, is when out of presumption, or without necessity, we seek the experiment of his power, wisdom, goodness and truth, Exod. 17.2. compared with v. 7. they tempted the Lord, saying, Is the Lord amongst us or not? The Israelites had a Promise that God would be present with them in the Wilderness, but now, when they wanted Water, in their thirst they cry out, If God do not now give us Water to drink, we will not believe he is in the midst of us.  
4 When we cast ourselves into dangers, and neglect ordinary means, Mal. 3.15. They that tempt God are even delivered.  
5 When we sin boldly against a manifest Command, and yet think the Promises belong unto us; so those who walked in the imagination of their own evil hearts, adding drunkenness to thirst, promised themselves peace, Deut. 29.19, 20. Num. 14 22.  
6 By pressing indifferent things as necessary, Acts 15.10, 11. They tempted God by pressing Circumcision as necessary to Salvation, which was only an indifferent thing, when the Lord had appointed the righteousness and grace of Christ the way of Salvation.  
7 By desiring a needless Miracle; so the Jews would have Christ show a sign that they may believe on him, as Moses gave their father's Manna in the Wilderness, John 6.30. Christ had given them a sufficient sign herein, but that would not content them, they had seen Christ feed five thousand men with five Barley Loaves and two Fishes, yet must they have a sign.  
Divers of these ways, if not all, the Devil tempts Christ, as to work a needless Miracle; to throw himself headlong, that the Angels might take him up in their hands; to cast himself down, when there were steps to go down. In sum, Christ lets Satan see the Promises of God are so to be taken and applied that we do not tempt God.  
V 8. Again the Devil taketh him into an exceeding high Mountain, and showeth him all the Kingdoms of the World, and the glory of them.  
Here is the third Tentation Satan brings to Christ, which is the presentment unto him the glory of the World, with which Christ's senses were so delighted, that no Lust or inordinate affection was in his heart; Satan shown him all the Kingdoms of the World and the glory of them in a moment of time, Luke 4.5. Satan shown unto Christ the multitude of Nations, the excellency of Cities, the riches, attendance, and glory of Prince's Courts, that so Christ seeing them might desire them, and desiring them might fall down and worship him.  
Sheweth him all the Kingdoms of the World] Some think Satan shown them by pointing at them with his finger, and that Satan told Christ by words in what thing every Kingdom excelled. Others think the Devil flew with Christ through all the Kingdoms of the World, and in a little time shown them to him. But the Text saith, The Devil took him into an high Mountain and shown them to him. Some think the Devil by an imaginary Vision presented all the Kingdoms of the World. But this Tentation was outward, not inward. Therefore I lean to the first, that the Devil from that high Mountain shown Christ only the coast and situation of all the quarters and Kingdoms of the World, saying, this is Europe, this is afric, this Asia, this England, this France, Spain, etc. And because he shown him the glory of them, it's like the Devil like a Painter represented unto Christ all the glorious things that were in every Kingdom, by thickening of the air, wherein the Devil made certain Images of things which were no less apparent to Christ, than Colours in the Rainbow to us, for neither were the eyes, nor imagination of Christ deluded.  
3 Satan shown the Kingoms of the World by way of proportion, showing the wealth, pomp, and glory of some one Kingdom, that was nigh that high Mountain. For the Kingdoms of the World have only a greater quantity of that which may be seen in one Kingdom.  
We may by the way observe the order of the Tentations. The first Tentation was of Distrust, from which Satan being driven away by the Promise, the Devil sets upon Christ by a second, which was, If thou ascribe so much to the Promise, then cast thyself down, for it is written, He shall give his Angels charge over thee. His third Tentation was taken out of Psalm 2.8. Ask of me and I will give thee the Heathen for thine Inheritance, and the utmost parts of the earth for thy possession, which though it were the speech of the Father to Christ, yet so much Satan gathered, that all the Nations of the World belonged to Christ. The Devil therefore shows them to him, as if he should say to Christ, That way thou goest in humbling thyself, thou shalt never subject the Kingdoms of the World to thyself, for thou seest they are possessed of them that are my Servants, therefore if thou wilt worship me, thou mayst become Lord and Heir of all these Kingdoms, more easily, speedily, and surely, than if thou trustest to that voice that sounded unto thee from Heaven.  
V 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.  
Here is the Devils proffer to Christ, All these things will I give thee; The condition, If thou wilt fall down & worship me.  
All these things will I give thee] In this Proffer, see the Devils Lies, 1 He challenges that to be his which belongs to Christ, for he is Heir of all things, Heb. 1.2. All power is given unto him in Heaven and Earth, Matth. 28.19. 2 That he had power to give the Kingdoms of the World to whom he will, as Luke sets it down. Whereas this only is God's property, Dan. 4.25. for though Satan be called the Prince of the World, John 12.31.14.30. and the God of this World, 2 Cor. 4.4. yet this is meant only of the World of the Wicked, in whom he reigns, Ephes. 2.2. Not that he is Proprietary of any Kingdom of the World.  
Quest. But how durst Satan to have the impudence to speak thus to Christ?  
Answ. Because he had seen Christ again and again to forbear to do any Miracle, though solicited thereto, therefore Satan began more certainly to think he was not the Son of God,  
2 Because he feigned himself to be the Son of God, and to be God, in that he says, The Kingdoms of the World were delivered to him, and that he gives them to whomsoever he will, Luke 4.6.  
3 He was blinded with the ambition of Godhead even from the first, and therefore he desires so to be worshipped.  
4 He hereby thought to try whether Christ were the Son of God, for it's like he reasoned thus, If this Christ be the Son of God he will be angry at me for taking his Dignity from him, and counterfeiting myself to be God's Son, wherefore being angry he will reply, whence is this arrogance of thine? how dares thou thus blasphemously speak, thou proud and lying spirit? I am the Son of God, thou art Satan; it's thy duty to worship me, how dares thou then require me to worship thee?  
If thou wilt fall down and worship me] Here is the condition: None get any thing of the Devil at a cheap rate. For falling down in worship it was the manner of the Eastern People, not only to their Kings but to their God, yea it was the manner of the Jews so to worship God, Psalm 95.6. Dan. 3.7. Ezra 9.5. Nathan speaking to David about Adonisah's reigning, he fell on his face to the ground, 1 Kings 1.23. That outward sign of Reverence was not proper to divine worship, when it was used out of divine worship. We may know when it is done ●ightly or otherwise, by the meaning of him, that gives it, and of him that requires it, therefore Grotius out of Sozomen praises a certain Christian, who having worshipped the King of Persia in a civil way, being after solicited to fall off from Christ in the same manner to worship the King again, he refused.  
Now there being no manner of Worship, neither civil, nor divine, due to Satan, Christ abhorred so much as to give him civil Worship.  
Now for the Tentations wherein he tempted Christ, they were 1 To Covetousness, for the Devil knows how unsatiable the heart of man is after earthly things, and to many the Devil need not proffer so largely, neither a house-full of Gold as Balaam, nor all the Kingdoms of the World for a handful of Gold, nay a far less matter will serve the turn.  
Also the Devil tempts Christ to a false faith, th●●●e may believe him to be the Son of God; also to Idolatry, that he might worship him as God; also to Pride, If thou wilt worship me, I'll make thee the greatest King in the World.  
Now whereas most men among us would spit in their faces that should say they worship the Devil, know that when thou art overcome of Covetousness, and Pride, in the reign thereof, thou worships the Devil: and on this condition Satan helps many men to glory and riches.  
From Christ his Repulse of Satan, learn we to drive him back: drive back his Temptations of Unbelief, by faith in God and in his providence; his Temptation to Presumption by keeping ourselves in the fear of God, and the duties of our callings; his Temptations of Covetousness and Ambition, by a weaned affection to the world, Not to love the World, or the things thereof, 1 Joh. 2.16. His Temptation to Idolatry, by giving God both inward and outward worship.  
V 10 Then Jesus said unto him, Get thee behind me Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
We have here a twofold Answer of Christ to Satan's Argument. First he answers to the person of the Tempter, and then to the Temptation. 1 To the person of the Tempter, Get thee behind me Satan; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hupage, Get thee gone, depart, appear no more before me, but get thee behind me, for I will neither hear thee, nor look upon thee, thou dost not only promise false things, but also thou requirest wicked and blasphemous things of me, to wit, that I who am thy Creator should worship thee who art my Creature.  
This word [behind me] is not in some Copies. This word [begun] is used, when we reject those whom we have a while endured with some trouble and tediousness. Blasphemous words should not be patiently heard of Christians, no more than they were of Christ, but to be rejected with great indignation.  
Also we may learn when the Devil grows troublesome with blasphemous Temptations, not to dispute with him, but to drive him away with anger, saying with one of the Ancients, Thy uncleanness be upon thee, O Satan, because thou art an unclean Spirit, uncleanness is thy work. Let not Satan's blasphemous thoughts which he casts into thee, fill thee with doubting, whether such Injections can befall God's children, and so put thee into an habit of heavy walking: but drive him back as Christ doth by the Word. Satan being he cannot torment Saints in Hell, will labour to torment them here on Earth.  
It's a point of wisdom to draw some spiritual good out of Satan's blasphemous Tentations: When he suggests there is no God, say, Nay Satan, the Word to which I am confined says there is; besides in the Lights of Heaven I see a shadow of his divine countenance, in the Creation of the World I see his infinite greatness, in his universal provision I see his goodness, let these motions make us see Satan's malice that he hath against the Majesty of God, let us also with more dearness adore and love the Majesty of God. Be also humbled that thou canst not with greater abhorrency abominate such hellish Blasphemies, also strive to be more strongly settled that there is a God, that there is a Heaven and Hell, because Satan endeavours to instill the contrary. Let it also be a strong Argument that thou in more likelihood than formerly belongs unto God, for so long as thou liest dead in thy sins the Devil never affrighted thee with blasphemous thoughts; but now since thou camest home to God, and begannest to embrace his ways. Besides, gather experience by these blasphemous thoughts to comfort others in the same kind.  
For it is written, Thou shalt worship the Lord thy God] The meaning of Christ's words are, those things which properly belong to the Worship of God are not to be given to any Creature, neither aught a Dispute concerning any such thing to be received, but angrily to be rejected, as Christ here doth. Yea those things which belong to Worship they are to be given to no Creature, nor to be divided betwixt God and Creatures. This place is taken out of Deut. 6.13. in stead of Worship there it is Fear, Thou shalt fear the Lord thy God; for the Hebrews put Fear for all the Worship of God, hence Rabbi Juda in libro Chasidim saith, If any man see the Devil and be afrid of him he falls down before him.  
And him only shalt thou serve] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Latreuseis, this word rendered serve, neither in the rise or use of it is proper only to God. See Acts 7.42.10.25.  
And therefore their distinction of Latreia, that it is only due to God, and Doulia to Saints, and Hyperdoulia to the Virgin Mary. This word only excludes all others, save the Lord, from divine Worship. And therefore the popish distinction of Adoration which they acknowledge only to be given to God, and that of Invocation, wherein they acknowledge Saints may give good things, and drive away evil, is vain. All Invocation presupposes three things, 1 Omniscience, that he that is called on may hear our Groans. 2 Omnipresence, that he every where hears our Prayers. 3 Omnipotence, that he can secure us in our miseries: now can Saints departed do any of these? and therefore why should they be invoked? and therefore that it's not lawful to give divine Service or Worship to any save God only, I'll give these Reasons.  
1 We have a Command only to call upon God in the Name of Christ, John 16.23, 24. Ephes. 2.18. Heb. 7.25.  
Now we have no Command to call upon any Saint departed.  
2 We have no Promise of being heard, if we so call.  
3 We have no Example of one godly man that did so.  
4 The Saints departed know not our Wants, Isai 63.16. Abraham is ignorant of us▪ and Israel knows us not.  
5 It darkens and derogates from Christ's Mediatorship, to whom it belongs to intercede for his People, which they blasphemously ascribe to Saints, especially to the Virgin Mary. Now Christ alone conveys the things that are Gods to us, and ministers the things that are ours to God. Now we are commanded to come in our Wants, not to Saint departed or Angel, but to this Mediator, Heb. 4.14, 15, 16.  
6 By calling thus upon Saints we put them into the Throne of Christ, and invest them with God's properties, as to hear Prayers and to know our Wants. Rom. 10.14. We are only to call upon him on whom we believe. Yea hereby we invest them with God's properties, for we acknowledge the person we pray to the searcher of our heart, and the author of our good. And therefore Chemnicius writes, The Papists in their Temples paint Christ threatening and casting Darts against sinners, the affrighted sinners they fly to Mary, who puts herself betwixt as a Mediatress and drives back the Darts, this honour Christ gets hereby that he is less loved, less sought, and counted less merciful.  
7 He that we call upon must know the states of all that call upon him every where, that he may judge what is expedient, or not expedient for them: but this is proper to God alone, Psalm 65.2. neither doth it help them to say that Saints departed know the states of all by the revelation of the Angels, or in the glass of the Trinity, or from those that die, for our Prayers ought not to be founded on such Dreams, but on plain Scriptures, and so much more in that the Saints the Papists call upon are scarcely any where to be found, save in the Pope's Calendar.  
Yet do we not think slightly or speak reproachfully of the Saints departed, whose Memories are celebrated in Scripture, Psalm 106.16. for there's Memory of Saint Moses and Saint Aaron, as well as of Saint Matthew, Saint Mark, etc. In the New Testament, there's a Catalogue of many Saints, Heb. 11.32. Yet doth it not follow that Saints are to be called upon; we are to praise God in his Saints, and to acknowledge the grace of God in them, and to imitate them, but not to worship them, Gal. 1.23. Neither that divine benefits may descend upon us through their mediation; nor as helpers together or workers together with Christ in the work of our salvation, or that they plead our cause with God, by offering their merits for to obtain our salvation, or that they obtain pardon of sin or the grace of God to us, which Popish Writers make the ends of invocation of Saints; All which ends are blasphemously derogatory to the glory of Christ's merits and intercession. Thus are men more ready to do all things, which either themselves choose, or men have ordained, than those things which God hath commanded, because in the commands of men, the old man is untouched, yea is nourished by the commands of men, but in the commands of God it is mortified.  
It were endless to set down the multiplication of this superstition, to show all the ends Papists give of calling upon Saints, as because Christ is a more hard and just Judge, therefore we must have mediators to come to him, and because we want deserts, that therefore the Saints would apply the deserts which they have more then enough for themselves unto us, to interpose them betwixt God's justice, and our unworthiness, that so we may be made worthy of the promises of God. Moreover they teach that all the benefits we want are bestowed of God upon the blessed in heaven, that they being implored may give all things which belong to this life and the life to come. Men are taught in their necessities to fly to the grace, mercy and help of Saints, and to place their faith and hope in them, also they think the blessed in heaven know every man's vows and the thoughts of their minds.  
Now this invocation of Saints, 1 is not where in Scripture. Hence Christ brands the Samaritans, they worshipped they knew not what. Now Scripture tells us that God only in the name of Christ is to be called upon, Joh. 14.6. Heb. 4.15, 16.7.25.13.15. Now it must needs be dangerous to go from the rule of the word for prayer. 2 They invest the Saints departed with those things which are proper to God, as to be a refuge, a deliverer, to give good things which God only gives, Jam. 1.17. to fly to them in prayer for grace and mercy. 3 Papists derogate from Christ's intercession, which is one part of his Priesthood, for whereas we for our sins are unworthy to come into the presence of God with our prayers or persons, God hath given Christ as a mediator to appear in our behalf, Heb. 2.17.7.25.9.24. Papists call upon Saints directly, that they would interpose their merits betwixt God's justice and our unworthiness.  
For 200 years after Christ, there was no news of invocation of Saints, Justin Apol. 2. Tert. Apol. c, 30. Iren. l. 2. c. 58. About the year 240 Origen was the first that began to sow the seeds of invocation of Saints, who, as Hierom observes, brought in many poisonous opinions into the Church of Christ, and in that age it began only to be disputed, and Origen from some Apocryphical Scriptures began to think it might be so, and after manifestly to affirm it; but he affirms, these assertions were only private opinions, but not the received opinions of the Church. Orig. l. 2. in Roman. and in his disputation against Celsus he doth in effect deny it. In Cyprians time invocation of Saints about the year 250 took another step; for Cyprian and others spoke to the living Saints before they departed out of this life, that after death they would be mindful of them with God, Cypr. l. 1. ep. 1. ad Cornel. l. 2. de habitu Virg.  
All this while they were not called upon after death, but about the year 370, by occasion of Panegyrical Orations that were made at the decease of friends, etc. it began to be brought into the Church by Basil, Nyssen and Nazianzen, bringing it from the private devotions of Monks, into open assemblies. And in their Panegyrical orations, they called up the souls of them whose memory they celebrated, and so Nazianzen calls up the soul of Constantine.  
Yet must we know that these opinions were not received every where, and of all, for true opinions; yea the very Authors hereof in their strains of Rhetoric do not dissemble their doubts, that the Saints in heaven prayed for those here; Hence they use these words, As I think, and, As I persuade myself, and, If it be not a rash thing to say it, and so that phrase here, Thou soul of Constantine, if thou hast any understanding.  
Yea this opinion in that time was strongly opposed by Epiphanius, and put into the Catalogue of Heresies, and he inveighs against it in his book against the Collyridians'. And chrysostom in many places inveighs against the persuasions of the common people, who neglecting repentance and godliness, cast all the business of hearing their prayers and salvation upon the intercession of others. Hom. 44. in Gen. Hom. 5. in Matth, etc.  
Moreover the Synod of Laodicca, about the year 368, saith, It behoves not Christians, the Church being left, to go away, and to make Congregations of Idolatry to Angels, all which are forbid: whosoever shall be found at this hidden Idolatry let him be accursed, because leaving our Lord Jesus Christ the Son of God he goes to Idols.  
Cyril answering the Emperor Julian, telling the Christians they worshipped many miserable men that were used by a hard Law, meaning Martyrdom, Cyril saith, I confess the memory and honour of the Martyrs, but deny the worship of them.  
For the Latin Church, passing by Ambrose, who is sometimes for it and sometimes against it, Vigila●●us, as appears 〈◊〉 of H●er●m, maintained these three propositions. 1 That the Martyr's or Saints which departed out of this l●●e are not to be worshipped; 2 That while we live we may pray one for another, but after death no man prays for another. 3 That the souls of the blessed are not present at their graves, nor come not betwixt God nor the affairs of the living, which first position Hierom doth not deny; to the second, he saith, The Church in another world prays for the Church of believers in this world; from whence it follows not that Saints are to be called upon when dead.  
To conclude, Augustine falling into those times wherein all persons were full of presumptions, was forced to give way to the times, yet did he endeavour to call persons back to call upon the name of God, when he durst not freely reprehend the commonly received presumptions, l. cont. Faustin.  
This presumption then prevailed, that the souls of the blessed heard prayers, and brought them to God, and bestowed benefits, and therefore they came together to their graves to pray to them; but he concludes against this, that souls departed know not things done here, and he was sure that if it were so, his mother would no night forsake him, which he found otherwise. In a word, generally Augustine was against invocation of Saints, setting aside in some supposititious writings falsely ascribed unto him.  
V 11. Then the devil leaveth him, and behold Angels came and ministered unto him.  
We have here the victory over the tempter. The devil brought the worst of his fiery darts, but Christ overcomes him. We may see the temptations of Satan are limited, that God will not still suffer Satan to tempt, 1 Cor. 10.13. nor us to be tempted above strength.  
Luke adds, when the devil had ended all the temptation ●e departed from him for a season. Satan left not Christ altogether, but only for a season, to let us know that the rest of his life was not free from temptations, and to teach us that sometimes Satan politicly gives way, to try afterwards whether he can find us secure. Satan will try whether we have not lost our former strength, care or vigilance, or whether God that now doth not, will not at another time, for some causes, suffer us to be led into temptation. Satan would come oftener, but that God who knoweth our strength, or rather our weakness, will not suffer him. Satan is apt to come again with the same temptation, to see if he cannot tire and weary us out with the anguish and vexation of it, 2 Cor. 12.8. Satan thrice tempted Paul with pride: and sometimes he changes his weapon. Let us do as the Pilot doth, have our compass ready, and stand ready to turn your needle to any point, knowing that your lust within is for any sin, and Satan can as easily tempt us to prodigality as to covetousness.  
Only when Satan comes with some other weapon God doth it for our good; as change of Physic is good for the body, for the same Potion always used will not work so well, so the longer we are used to the same temptation the less it worketh. God will have Satan turn some other way, to purge some other stream of lust.  
Besides, God will have us learn skill by experience at all sorts of weapons: by the falls of Hezekiah, and Jehosaphat, and David, learn we that when one temptation is over another will come, which will be a mean to prevent spiritual pride and security.  
As we must not be secure when the temptation comes, but set against it before Satan's suggestion join with our corruption, set against it while it is young, so let us not be secure when the storm of the temptation is blown over, let us do as Mariners that mend their tackle against another storm come. We are apt to think we shall have no more such temptations, and then comes the tempter. Satan was never so beaten by any, as by Christ; yet he came again and again. A man that is once well beaten in the Field will hardly be brought to fight with the same man again, but it is not so with Satan. We must have some good days to breath in, else we should not be willing to live, and more fits of Temptations we must have, or else we should not be willing to die.  
And behold the Angels came and ministered to him] Here's the comfort Christ had after the Temptation was over, Angels come to minister to him. Consolations are wont to follow after Temptations. Hereby Christ saw the Father had a care of him, and whereas solitariness in a Wilderness was one Trial, here's the company of good Angels; nor had he only their company, but also he had them ministering to him Meat and other necessaries till he came out of the Wilderness.  
The word [Behold] let's us see that this was no little wonder that the Son of God, who was even now exposed to Satan's scorns, should have not only one, but divers Angels ministering to him. The like was in his passion, Luke 22. As in Battle when the Enemies are despoiled and driven away, Friends come to congratulate with us; so the Devil being overcome the Angels come to rejoice with Christ As the Angels ministered to Christ after his Combat, so do they serve Believers, they are all ministering spirits, Heb. 1.14. but it's not to Runaways, but to than who have valiantly stood it out.  
Thus we see Satan's great Temptations, 1 Distrust in Adversity.  
2 Presumptuous undertake without a Call.  
3 To seek success in our Calling, as Riches, Honour, etc. without and against a Command of God.  
The second part of the Chapter containing Christ's Preaching in Galilee, in which observe,  
1 The time when, which was when John was cast into Prison.  
2 The place where, viz. in Galilee.  
3 The end wherefore Christ preached, which was, 1 For the fulfilling the Prophecy, v. 14. 2 For the enlightening of those in darkness, v. 15, 16.  
4 The subject matter of his Preaching, which was the Doctrine of Repentance, v. 17.  
V 12. Now when Jesus had heard that John was cast into Prison he departed into Galilee.  
We have Christ's Preaching set forth, 1 By the time when, which was when Jesus heard that John was cast into Prison, from that time Christ began to preach, v. 17. which was as soon as John Baptist his forerunner was cast into Prison: of this mention is made Acts 10.36, 37. The Word which God sent unto the Children of Israel, preaching peace by Jesus Christ: that Word you know that was published throughout all Judea, and began from Galilee after the Baptism which John preached. This circumstance of time notes to us, that this Jesus was the Lord whom they looked for, who sent John as a Messenger to prepare the way of his Gospel; which was prophesied by Isai, cap. 40.6. and Malachy, cap. 4, 5, 6. Hence the Disciples when they saw Elias come after Christ in the Transfiguration, they scrupled, saying, Why do the Scribes say that Elias must first come? Christ tells them that John Baptist was that Elias the forerunner of Messiah, according to those words of his father Zachary, Thou Child shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare his way: namely, (as the Angel told him) in the power and spirit of Elias, Luk● 1.17. This John was Christ's forerunner, both in his Birth, being born six Months before him, and in his Preaching, and also in his Passion and Suffering. Matth. 17.12. Elias is come, and they knew him not, but have done to him whatsoever they listed, even so also shall the Son of man suffer of them.  
Now seeing the coming of Christ is twofold, the first in the flesh, the second to judge the World, whether do not the Prophecies imply that there must be an Harbinger of his second coming as well as of his first: for though the Prophecy of Isai 40.6. seems applicable only to his first coming, yet that Mal. 4 5. seems to be applicable to both his come, I will send you Eliah the Prophet before the coming of that great and terrible Day of the Lord; and he shall turn, or restore, the hearts of the fathers to the children, that is, he shall bring the unbelieving Jews to have the same heart then holy fathers and progenitor● had; that is, he should convert them to the faith of Christ their father's hoped in and looked for, lest, continuing obstinate to the great and terrible Day of the Lords Judgement, they should perish among the rest of his Enemies: to understand which, the old Prophets (Daniel excepted) for the most part, spoke of the coming of Christ, without distinguishing his first and second coming, and applying those things which respectively concern the state of either of them.  
Again it appears from Matth. 17.10. the Disciples upon the Transfiguration asked Christ, Why say the Scribes that Elias must first come? Christ answers, Elias truly shall first come, and shall restore all things. These words being spoken of Christ after John Baptist was beheaded, imply plainly that he is to come again: besides, how can this restoring of all things be verified of the Ministry of John Baptist, which continued but a short time, and did no such thing as these words seem to imply? for the restoring of all things belongs not to the first but to the second coming of Christ, Acts 3 19 Repent and be converted for the blotting out of your sins, that the times of refreshing may come from the presence of the Lord, and that he may send Jesus Christ which before was preached unto you, whom the Heavens must receive until the times of the restitution of all things. If the M star come not to restore all things till then, surely his Harbinger who is to prepare his way for restoring all things is not to be looked for till then.  
Whereas Malachy saith, Behold I will send you Eliah the Prophet, it proves no more that it should be Eliah the This by't in person, than when it is said, David shall rule over you, proves Christ should be David in person. It's like if it be one that comes again it should be John Baptist himself, who was the Harbinger of the first coming, so that as Christ had two come, so his Harbinger should have.  
2 We have Christ his Preaching, set forth by the place, which was Galilee, The Word begun from Galilee, Acts 10.37.  
Galilee was part of the Land of Canaan, it was divided into two parts, the higher and lower, the higher was for the most part the Land of Nephtali, wherein stood Capernaum, the chiefest City of Galilee, situate upon the bank of Jordan, over against which on the other side stood Chorazin: the lower Galilee contained the Tribes of Zebulon and Issachar, wherein were the Cities Nazareth and Bethsaida near the Lake or Sea of Galilee, and Cana. Also Mount jabor where he was transfigured.  
In Galilee was Christ's conversation principally when he was upon earth, there it was Christ healed the Nobleman's son, John 4.46. In Nazareth a City of Galilee he was conceived, Luke 1.26. and brought up, Matth. 2.23. there he began his Preaching in Capernaum: thence it was that his Disciples were, Acts 1.11. Ye men of Galilee why stand ye gazing up into Heaven? Acts 2.7. When the Holy Ghost was given it's said, Are not all these that speak Galileans? Jesus went about all Galilee, teaching in their Synagogues, and healing all manner of sickness, Matth. 4.23. at Cana in Gatilee he turned Water into Wine, his Transfiguration was upon Tabor a Mount of Galilee, his ordinary residence was in Galilee, he came into Judea, (as it's thought) only at the Feast times when the whole Nation assembled at Jerusalem; during which times (partly during his stay there, partly in his going and returning) he did all in a manner that he did out of Galilee, and the last Feast he came thither, offered himself a Sacrifice upon the Cross. And when he was risen from the Dead he appoints his Disciples to go see him in Galilee, Matth. 28.10. Only his Nativity was at Bethlem upon the occasion of the Taxing, his Passion at Jerusalem, and his Ascension upon Mount Olivet near to Jerusalem.  
V 13. And leaving Nazareth he came and dwelled in Capernaum, which is upon the Sea coast, in the Borders of Zebulon and Nephtali.  
V 14. That it might be fulfilled which was spoken by Esaias the Prophet, saying,  
V 15. The People which sat in Darkness saw great Light, and to them that sat in the Region of the Shadow of Death Light is sprung up.  
We have in this History the beginning of Christ's Ministry, set down, 1 From the occasion of it, which was Christ's hearing that John was cast into Prison.  
2 From the place of it, which was Capernaum, a City in the Coasts of Zebulon and Nephtali lying near the Sea.  
3 The end of his Ministry there, which was twofold, 1 For the fulfilling of the Prophecy of Esaias, mentioned cap. 9.1, 2. v. 14, 15. 2 For the enlightening of People that sat in darkness, v. 16.  
4 The sum of his Doctrine, which was Repentance, v. 17. Repent for the Kingdom of Heaven is at hand.  
Leaving Nazareth] John gives the Reason hereof, Because a Prophet hath no honour in his own Country, John 4.44. This was the Town where his Parents dwelled, Luke 2.39. wherein he had lived thirty years, Luke 4.16. Matth. 2.23. hence called Jesus the Prophet of Nazareth of Galilee, Mat. 21 11. the Reason why he could have no honour, there was, because it was his own Country. Many Prophets that have their gifts and graces admired in strange places, are (partly from meanness of Parentage, and partly from childish weakness in their childhood acted, partly from observation of some Infirmities in them, partly from Passions to which the holiest are liable, (Christ only excepted) and partly from curiosity, men being apt to loath Manna because of the commonness of it, and partly from wantonness, men having itching ears and desiring change) apt to be contemned by their own People.  
As it should be the care of a faithful Teacher to keep up the authority of his Ministry, Titus 2.15. so should it be the care of God's People to honour the Prophets of God, and to esteem them that are over them in the Lord, 1 Thess. 5.12. lest their Ministry become ineffectual; for the Message will never be esteemed where the person is vilified. Christ was exceeding contemptuous of the glory and praise of men, as appears John 7.3, 4. but he knew none could receive good by his Ministry that did not esteem reverently of his person: which reverence and honour because he could not have it at Nazareth, he goes to Capernaum. Teacher's should have such sanctity of life, powerfulness and impartiality in Doctrine, sufficiency of maintenance, as may keep their persons from contempt, and the People of God should count it their happiness to have such as they can reverence; for the obtaining such let them spare no pains nor cost.  
He came and dwelled in Capernaum upon the Sea-coast] Capernaum did adjoin to Jerdan, where Jordan flowed into the Sea of Tiberias: it was, by reason of its lying on the Sea, the Metropolis of Galilee, and the chief Mart town; here Christ and his Disciples lived the best part of three years, hence it was called his own City. Faithful Teachers when they are rejected by one they are received by another, Matth. 10.23, 37. What then, though thy person and Doctrine be contemned by some it will be received by others. Some persons fearing God probably drew Christ thither, here being come he works Miracles, preaches petefull Sermons, and calls the People from their Pride and Riot, asserting no doubt the doctrine of John, for which he was cast into prison, yea he preached upon the same text, asserting the doctrine of repentance, saying, Repent for the Kingdom of God is at hand.  
Christ indeed began his Ministry at Nazareth, Luk. 4.16. and preached a gracious sermon to them, and some wondered at the gracious words that proceeded out of his mouth, v. 22. but the greatest part being contemptuous of him, and being enraged from a close application of his doctrine to their consciences, thought to break his neck, from v. 23. to v. 31. he went through the midst of them and came to Capernaum, where the people were astonished at the powerfulness of his doctrine, v. 32.  
In the borders of Zebulon and Nephtali] The Prophet Esaias mentions these places to have been harassed by Tiglath Pileser King of Assyria, 2 King. 15.29. in the days of King Pekah, as Ijon, Abel-Bethmaacah, which were in these Tribes, etc. and carried them captives to Assyria, by occasion of which calamity, Esaias cap. 9.1, 2. comforts them, that in recompense of their grievous vexation above the rest of their brethren, they should have the first and chiefest share of the presence of the Messiah, who should preach and work miracles among them, and he shows how this should be, v. 6, 7. Unto us a child is born, and unto us a son is given, and the government shall be upon his shoulders, etc. And this was that which was fulfilled in this time, when Christ came to Capernaum and the adjoining places, making Galilee the place of his preaching, and Capernaum the chief seat thereof.  
V 14, 15. That it might be fulfilled which was spoken by Esaias the Prophet, saying, The land of Zebulon and the land of Nephtali, by the way of the sea beyond, Jordan, Galilee of the Gentiles.  
That it might be fulfilled which was spoken by Esaias] The Evangelist means that prophesy mentioned, Esa. 9.1, 2. which Mr. Mead translates thus. According as he the first time debased the land of Zebulon and the land of Nephtali, so in the latter time (meaning by the incursions of the Assyrians) he shall make it or them glorious. Meaning by the coming of the Messiah who should converse among them, referring the former part of the Verse to the last Verse of the eighth Chapter, which makes the sense most plain and easy.  
If any ask why the Messiah should make these people glorious, it follows, The way of the sea by Jordan, Galilee of the Gentiles, the people that walked in darkness, viz. of affliction, have seen a great light, the meaning is, the way of the Sea-coast from Capernaum and through Bethsaida, supposed to be the great road from Syria to Egypt, 
By the side of the red Sea or Mediterranean, and then by the Mountains of Trachonitis, and the Cities of Cedar, and Chor●zin, and the River Jordan, and then to Capern●um, and then by the sea of Galilee near Bethsaida. Adrichom. p. 115.  which is supposed to be meant by the way of the sea, even these inhabitants were much enlightened by the doctrine and miracles of Christ, according to the prophecy of Esaias.  
By the way of the Sea] He means the inhabitants dwelling on the Seacoasts beyond Jordan were enlightened by Christ's ministry. It's said to be beyond Jordan, in respect of Jerusalem, in respect whereof the Scripture sets down the situation of places.  
Galilee of the Gentiles] So called either because part of it was long, and even till Solomon's time inhabited by Gentiles, or because that Solomon gave to Hiram King of Tyre twenty Cities in the land of Galilee, which its like were peopled in a great measure with the King of Tyre's subjects, who were Gentiles, or because it was the outmost part of the Land, and so next unto the Gentiles. Because of the adjoining sea it was inhabited with men of several sorts of nations; as Egyptians, Arabians, Phoenicians, as Strabo notes; and therefore some think it was called so of old, for tion is made of Tidal King of Nations, Gen. 14.1. see also Jos. 12.23.  
V 16. The people which sat in darkness saw great light, and to them that sat in the region and shadow of death light is sprung up.  
The people which sat in darkness saw great light] He means such as lived in darkness, and in the shadow of death, so expounded Luk. 1.79. Darkness is taken for affliction, Ps. 112 4. Unto the upright ariseth light in darkness, also it's taken for ignorance and unbelief, Acts 26.18. both are here meant; whereas formerly the inhabitants of Zebulon and Nephtali had a mixture of Judaisme and Gentilism, now they come to see the truth of the Gospel.  
And to them that sat in the region and shadow of death light is sprung up] By the region and shadow of death, he means a natural estate, for by nature all are dead in sins and trespasses, Eph. 1.2. Luke 15. ult. Col. 2.13.  
V 17. From that time Jesus began to preach and to say, Repent, for the Kingdom of heaven is at hand.  
Here was the sum of Christ's preaching, to invite men to repentance. This doctrine was preached by John Baptist his forerunner, and confirmed by Christ. See my Treatise of repentance, also the notes in Matth. 3.2.  
V 18. And Jesus walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, for they were fishers:  
We have from v. 18. to v. 23. 1 Christ calling sundry of his Disciples, amplified; 1 From the place, which was as Jesus walked by the sea of Galilee; 2 From the occasion, which was their fishing, saying, I will make you fishers of men, v. 19  
2 Their obedience to the call of Christ, They immediately left their nets and ship, and followed Christ, v 20, 22.  
And Jesus walking by the sea of Galilee] There's a twofold call of Christ, 1 To discipleship that they might be instructed in the doctrine of Christ: of this the Evangelist speaks, Joh. 1. There were sundry besides the twelve thus called.  
2 To Apostleship, thus Christ took out of the number of his Disciples, twelve, whom he appointed to preach, whom he appoints to be fishers of men, of this the Evangelist Matthew speaks, and it's supposed there was a year betwixt these two. Now Christ called them as he was walking by the sea of Galilee, elsewhere called the sea of Tiberias, because Herod had built a City there, and called it by the name of Tiberius Caesar, to ingratiate himself with the Emperor Tiberius Caesar, Joseph. Antiq. l. 8.  
Saw two brethren, Simon called Peter, and Andrew his brother] Luke sets down all the Apostles were called together, cap. 6.13. Mar. 3.19. John sets down, c. 1.40, 41. first Andrew was called, than Peter; therefore we must remember the  distinction of Discipleship and Apostleship.  
Casting their nets into the sea, for they were fishers] The calls of Christ usually meet persons when they are employed in their lawful callings.  
V 19 And he saith unto them, Fellow me and I will make you fishers of men.  
Christ doth not call the learned men of the world, the eloquent Orator, the subtle Logician, for to make his own power more manifest, whiles he had such weak and simple instruments, 1 Cor. 1.23. Where is the wise? Where is the Scribe? Where is the disputer of this world?  
Fellow me] Leave not only your lusts, but your ordinary employments, that you may be instructed in the way that leads to life.  
And I will make you fishers of men] It's a metaphor, the sea is the world, the fishes, men, the net the Gospel, Math. 13.47. the fishers are the preachers.  
Preachers are compared to fishers, 1 For their painfulness; fishermen must rise at all hours, and undergo many hard storms, so must preachers.  
2 For their watchfulness, they must rise at all hours, so preachers.  
3 For diligence, Fishers must let down their net at all hours, whether they take something or nothing, so must preachers.  
Men are like unto Fishes, 1 As fish stands need of salt to keep it from putrefaction, so do men stand need to be seasoned with the Gospel, and with gracious discourse, Col. 4.6.  
2 As fishes are begotten of water and live in it, 
Rondel. l. de pise. c. 13.  and are nourished by it, and die without it; so if you be taken by the Gospel, You must be born of water and the spirit, Joh. 3.5. of the blood of Christ, compared to water, Ezek. 36.25. Rev. 7.14. and of the spirit of Christ, without which you can neither live nor be nourished.  
3 As the greater fishes devour the less, and the great Whale devours all, so the great men of the world devour the smaller, and the devil devours all, unless rescued by Christ.  
4 Fishes, as soon as they perceive the net, swim away from it; so natural men put away the Gospel from them, Job 21.14. Acts 13.46.  
5 As fishes are not taken unless they take the bait, so are not souls unless they receive the glorious things of the Gospel, Rom. 1.16.  
6 As fishes wander in the sea confusedly, until they be taken and put into fishponds; so do natural men in the sea of this world, till they be converted and brought into the Church.  
V 20. And they straightway left their nets and followed him.  
The powerful work of Christ upon their hearts was so great, that they leave their ship and nets to follow Christ, yea every enjoyment they had, as servants, kindred, calling. There should nothing be too much for us to leave when Christ calls for it, Luk. 14.33. we cannot else be Christ's Disciples: yea our very lives are to be left for Christ, Matth. 10.39. God forbidden we should rejoice in any thing save Christ, Gal. 6.14.  
Moreover, what obedience they performed to Christ was speedy and present. When God calls we must give present obedience, so Abraham in sacrificing Isaac, Exo. 22.29. Psal. 119.60. we must not consider the issues and events of things, when we have a clear command of God before us.  
V 21. And going from thence he saw other two brethren, James the son of Zebedee and John his brother, in a ship with Zebedee their father, mending their nets, and he called them.  
We have here two called more from their Fisher-craft to be Christ's Disciples, whom he retains a good while with him about the doctrine of the Gospel; For though men of mean parts and callings may teach, yet not before they have learned themselves. In that he calls poor Fishermen, we may admire the free grace of God, and the greatness of his power, who by such weak means could overcome the world, 2 Cor. 4.7. The treasure of the Gospel was in such earthen Vessels, That the excellency of the power might be of God, 1 Cor. 1.26, 27.  
V 22. And they straightway left the ship, and their father, and followed him.  
We may see, 1 Their dependence upon the providence of Christ, for they did not reason, how shall we do to live if we leave our callings?  
2 All worldly things must be held with a disposition to part with them; when Christ calls for them they presently left their nets. This besides the command of God, and example of Saints, should move us, that what we part with for Christ's sake, We shall have an hundred fold in this present world, and life everlasting hereafter, Matth. 19 27.  
3 From their not going till they had 〈…〉, we should learn when we attempt any thing hazar●ious. 〈◊〉 to see our call, Heb. 11.8. Abraham being called 〈…〉 went, not knowing whither he went. The children of F●●●●aim going against their enemies without a call, turned their backs in the day of battle, Ps. 79.9. compared with 1 Chron. 7.21, 22. So Israel going up against the Canaanites, when God forbade them by Moses to go, were smitten by them, Numb. 14.41, 42, 43, 44, 45.  
4 In that they leave ship and father, learn that matters of affection as well as matters of profit must give way to Christ, Gen. 12.1, 2.  
V 23. And Jesus went about all Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of disease among the People.  
We have in this last part to the end of the Chapter two things, 1 The diligence of Christ in preaching and working Miracles. v. 23.  
2 The effect hereof, viz. Multitudes followed him bringing their sick unto him.  
He went about all Galilee] Persons that are not fixed to the oversight of one Church, but have a Call to go into the World, must not content themselves to tarry in any one place. Christ went about all Galilee preaching in their Synagogues. Where the seed is cast among much ground it's probable some of it will take root and bring forth fruit.  
And preaching the Gospel of the Kingdom] That is, the glad Message of the Kingdom of Heaven, and the way to attain it. If any man ask how Christ could be permitted to preach in the Synagogues; it was partly because grave and godly and knowing men, either known so to be, or commanded by others, were so permitted to speak: so the chief Ruler of the Synagogue permitted Paul to speak unto the People, Acts 13.15. After the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation to the People, say on  
Besides, Christ confirmed his Doctrine with Miracles, and so all men whom malice blinded not might see that he was a Teacher come from God, and therefore might easily have access into the Synagogue. Now a Synagogue is the same with a Convent or Meeting, it is every Assembly of men that meet together, whether for judgement or for counsel, or for holy things. After the word Convent, or Meeting, or Synagogue (for they are all one) came to be transferred and brought to those places where these Meetings were, Luke 7.5. He hath loved our Nation, and built us a Synagogue, as the word Church in continuance of time came to be transferred to the place where the Church met. The Christian Assembly is called by the name of Synagogue in the Greek, James 2.2.  
For the distinction betwixt Teaching and Preaching, both which Christ uses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teaching may have respect to the opening prophetical Scriptures, for the same Greek word is used by Luke, when Christ opened the Prophecy of the sixty first of Esay, Luke 4.15, 16, 17. Preaching is the gathering Doctrines and Observations from the Word, with an application of them by reprehension, Exhortation, Instruction and Consolation.  
Now Christ preached thus in the Synagogues, partly to take advantage of a Concourse of People, and partly that his Doctrine might come to the test, being not preached in a corner, but before judicious Hearers, John 18.20. Jesus said, I spoke openly to the World, I ever taught in the Synagogue and in the Temple, whither the Jews always resort, and in secret have I said nothing.  
There was of these Synagogues almost in every great City, as at Antioch, Acts 15.22. at Corinth, Acts 18.8, etc. which Jews that traded about Merchandise, and out of a zeal to gain Proselytes set up, whom Heathens did not hinder there to profess their faith: nor Christ disdain to go into them, though some of them had been defiled by the Samaritan mixtures, whose Religion was jumbled with superstitions, 1 Kings 17.33. Learn we from Christ's example to seek for lost souls, Ezek. 34.4.  
Healing all manner of sickness and all manner of disease among the people] By sickness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he means an habituated, rooted disease; by weakness he means want of strength, weariness, languishing, which are the predictions of a disease. This distinction is 1 Cor. 11.30. Many are weak and sick among you; now Christ healed all weaknesses and sicknesses,  
1 To gain authority to his Doctrine not heard of before in the World.  
2 To fulfil Prophecies, as Isai 35.5.  
3 That being healed in their Bodies they might seek to him for their Souls.  
4 To prove himself to be the Christ, Matth. 11.2. when John's Disciples ask, Art thou he that should come, or shall we look for another? Christ answers, Go tell John what you see, the blind receive their sight, the lame walk, the Lepers are cleansed.  
Christ could have done other Miracles, as Moses did, Exod. 4.4.6.9. but he chooses such Miracles as were useful and beneficial to men, the more to affect them; he heals their diseases and weaknesses, and this not by Plasters and Medicines, after the manner of Physicians, but by the Word of his Power, and all this to strengthen our weak faith.  
V 24. And his fame went through all Syria, and they brought unto him all sick People that were taken with divers Diseases and torments, and those which were possessed with Devils, and those which were lunatic, and that had the Palsy, and he healed them.  
We have the effects that followed his Preaching and Miracles, 1 His fame went through all Syria, that is, the fame of his Miracles and Doctrine. God makes glory and praise to accompany worthy and renowned actions, as the shadow accompanies the body: let us not then pursue our own glory.  
Through all Syria] Syria lies upon the Mediterranean on the West, on the East bounded by Euphrates, on the North bounded by Cilicia and Armenia, on the South by the Deserts of Arabia and Egypt.  
And they brought unto him all sick People] That they might see his power extended to all sorts of Diseases he heals all the sick, in particular he heals,  
1 Torments, that is, racking Diseases that so torment the sick as if they were upon the Rack, as Malefactors are, to confess their wickedness and their Confederates.  
2 Possessed with Devils, in whom the Devil had such a power to cause them to mischieve themselves and others.  
3 Lunatic, these were such as the Moon had an influence upon, especially at the full, at which time they dote, or are mad. The Moon hath an influence over them that have a moist and weak Brain, in the new Moon and full Moon it increases, and mingles the Humours, to wit, Phlegm and Melancholy, and troubles the Brain, so that some are carried to dotage, others to madness, others to the falling sickness, and with these evils the Devil sometimes gets in, and by stirring up the Humours of black and yellow choler, sorely afflicts the sick, so that sometimes he drives them to despair, sometimes to murder themselves.  
4 Palsies. A Palsy is a Convulsion of the Sinews, that a man that hath it is not able to move.  
And he healed them] Without requiring faith of them, for he had not yet shown his power, and many of them coming from far, had little faith in him; afterwards when he had shown many Miracles among them he required faith of the sick.  
1 We may learn from these Multitudes, from the necessities of our wants and weaknesses to seek after Christ.  
2 How great soever our Diseases be, to be confident; there is power enough in Christ to heal us.  
V 25. And there followed him great Multitudes of People, from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.  
Here is the last effect of Christ's healing, to wit, Multitudes followed him. When Christ will let forth his power he can make Multitudes follow him. Some followed him for heavenly things, some to be healed of their diseases, some out of curiosity, some out of envy to carp at him. In these times, some follow Christ because of profit, some for honour, some from examples, some for their relations sake, few out of sincere love, as resolving to suffer with him, but as soon as Christ and his Cross come together they leave him, as the stony ground, Matth. 13.21. The people of God are not multitudes but a people redeemed from tongues, and people, nations, and languages, Revel. 5.9. If we follow Christ because multitudes follow him, we shall as easily leave him when multitudes forsake him. Usually multitudes are corrupt young and old: compassed Lot's house, Gen. 19.4. in the old world all flesh had corrupted their ways, Gen. 6. Multitudes worshipped the golden Image Nebucadnezz●r had set up.  
From Decapolis] In English from ten Cities, the name of these ten Cities according to Brocard and Adricomius are, Tiberias, Sephet, Asar, Cedes, Caesarea Philippi, Capernaum, Bethsaida, Chorazin, Bethsan, or Scytopolis, and Jotapata, where Josephus was Governor fight against the Romans and Titus.  
From Ju●ea and from Jerusalem] That is, not only from the City of Jerusalem, but from the Country lying thereabouts.  
And from beyond Jordan] That is, from the countries' placed beyond Jordan, in respect of Calilee, as Gilead, Trachonitis, Abilene, and all that Country that fomerly belonged to Sihon and Og, and the Countries of Arabia, which were the happy Arabia abounding with Spices, and the rocky Arabia, and the desert Arabia which was a Wilderness. And from many other remote countries; so that a while after Christ his death Justin Martyr said, There is no one kind of Mortals whether Barbarians or Greeks, or by what other names they be called, either of the Hamazobians or Nomades that want a house, and live in tents, among whom by the Name of Jesus Christ crucified, prayers and thanksgivings are not made to the Father and Creator of all things, Justin. count. Tryph.   

CHAP. V.  
WE have in this Sermon, 1 The Preface, v. 1. 2 The Sermon, in the rest of the Chapter.  
V 1. In the preface observe, 1 The Author of the Sermon, viz. He, that is, Jesus. 2 The place where it was, in the Mount. 3 The occasion, seeing multitudes follow him. 4 The persons he taught, his Disciples. 5 The gesture he used, he sat.  
1 The Author of the Sermon, viz. Jesus Christ; wherein he propoundeth a new Law far more perfect than the law of Moses, wherein there are divers things added, for to this, Thou shalt not commit adultery, is added, He that looks upon a woman to lust after her hath committed adultery with her in his heart; instead of, Thou shalt not kill, He that shall say to his brother Racha, shall be guilty of hell fire. Is not the law of committing of Adultery safe, to which the law of not lusting is added? Tert. de pudicitiâ. All conclude that Christ's intent is to clear the true meaning of Moses and the Prophets, which was corrupted by the false gloss of the Jewish teachers; but it seems to me that Christ added some things, not only by way of explication, but by way of rule; and this he did as the Prophet of his Church, whom we are to hear in all things, Acts 3.22.  
2 The place where; it was in the Mount: Thither he went to spend the night in prayer, in order to the calling of his twelve Disciples, for this Sermon, and that Luk. 6. was one and the same, as appears by their matter and subject This Mount is supposed by Chorographers to be 〈…〉 saida, and here Christ called his Disciples unto him, and chose out of them Twelve, whom he called Apostles and sent them forth to preach. In the top of this Mountain Christ chose his twelve Apostles, in the descent of the Mountain he preached this Sermon. Both Matthew and Luke gather the chief points of Christian doctrine into one place.  
3 The occasion; which was not only Disciples, but multitudes were there present. Teacher's should observe opportunities when to preach: We may desire to preach among multitudes, not for vainglory sake, but because where there are many its like some or more will be wrought upon.  
4 The gesture; He sat. Luke 4.16. He stood up and read his Text, and then sat down and preached. He sat among the Doctors hearing and ask them questions, Luk. 2.46. being apprehended, he told the multitude, I sat daily with you in the Temple teaching, Matth. 26.55. Christ taught sitting, because it was the manner and custom of the Teachers of that Church so to do, Matth. 23.2. The Scribes and Pharisees sit in Moses chair, Luk. 5.3. He sat down and taught the people out of the ship. Christ sat down, either because he was weary in going up the Mount, or because of the length of his Sermon, which if delivered with amplifications, would have wearied him standing, and to show that Preachers are not confined to one kind of gesture, but as Christ sometimes preached sitting, sometimes standing, so may they.  
5 Whom Christ taught; viz. his Disciples, who to prevent the multitudes that would have pressed him, stood near him. Yet did he not only teach them, but also taught the multitude.  
V 2, 3. And he opened his mouth, and taught them, saying, Blessed are the poor in spirit, for theirs is the Kingdom of God.  
He opened his mouth] That is, Christ that had formerly opened the mouths of the Prophets, now opens his own mouth, Heb. 1.1. God who at sundry times, and in divers manners, spoke unto the Fathers, hath in these last times spoken unto us by his Son.  
Blessed are the poor in spirit] In these words two things are considerable; 1 The happy and blessed condition of them that are poor in spirit. 2. The reason of it; For theirs is the Kingdom of heaven. For the former, Obs. Poverty of spirit is a blessed frame of spirit.  
But, before I come to open this point, let me lay down some cautions, as, 1 That Christ shows not by what means we may come to blessedness, but only the qualifications of them that do attain it, as in Ps. 15. in the whole Psalm; much less doth Christ set down by what merits we obtain blessedness. He shows what manner of persons he will have them to be who expect blessedness, viz. poor in spirit, mourners, meek, merciful, hungering after righteousness; these are rather notes of blessed men than procuring causes of blessedness. Such we are to put difference betwixt, Scriptures that speak of the causes of blessedness, such as these John 3.16. 6.54. 8.24. Psalm 32.1. and those that speak of the properties of blessedness, such as Psalm 1.1. 112.1. James 2.1.  
So that we see the meaning why Christ saith not, Blessed are they that are redeemed with Blood, or blessed are they which believe in me, because he would teach, not wherefore we are blessed, but who they are that are blessed.  
Four things to be discussed; 1 What it is; 2 Grounds of it; 3 Trials; 4 Means to it.  
1 What spiritual poverty is.  
It's whereby a poor soul, having some grace, sees a want of further grace, and so goes for supply out of himself to find it in Christ.  
There are two degrees of it, 1 When we are convinced of our miserable estate by nature, so that the soul desires to be otherwise then it is, Joh. 16.10.  
2 After we are in Christ, whence follows, 1 Sight of emptiness in all things save Christ, Phil. 3.8. compared with Christ the soul counts them dung. 2 Self abasement Luke 18.13. the Publican cries, God be merciful to me a sinner, Phil. 3.8. Paul calls himself less than the least of all Saints.  
3 Earnest desire after the favour of God, Esa. 41.17, 18. When the poor and needy seek water, I will open rivers in high places, and fountains in the midst of the valleys.  
Take we notice of our poverty; by nature we are not able to pay our debts, and apt to be cast in prison for them.  

Grounds of spiritual poverty.  
1 Else we will not come to Christ; the prodigal came not to his father till he saw himself poor.  
2 This is the end of Gods permitting us to fall; God left Hezekiah to try him that he might know all that was in his heart, and thereby to humble him for his pride, 2 Chron. 32.31. compared with 26. Peter after he had fallen to deny Christ, he went out and wept bitterly, Mat. 27.75.  
3 This is the end why God lays outward poverty on us; that which pride feeds upon is some outward thing that the flesh takes occasion to swell with, now when the fuel is taken away the fire goes out. Manasses was hereby brought to inward poverty; riches are mostly the nourishment of sin, and hardly can a rich man come to heaven, Matth. 19.23. You see your calling, brethren, not many mighty, not many noble are called, 1 Cor. 1.26. Contrarily, Hath not God chosen the Poor of this world? Jam. 2.5. Poor men do usually more readily believe then rich men, because they are less wrapped up in cares and earthly hindrances, hence Christ doth with his people as a Physician with his Patient that hath a foul body, he purges him almost to skin and bone, that having made the body poor, there may be a spring of better blood and spirits. Thus providence serves to predestination, that poverty among other things serves to the good of the elect, Rom. 8.28.  
4 Spiritual Poverty makes us successful in the things of this life. Many going in their own wit and strength prove very unprosperous, Prov. 3.5, 6. Trust in the Lord with all thine heart, and lean not to thine own understanding, in all thy ways acknowledge him, and he shall direct thy steps. Psal. 78. He took David from following the Ewes to feed Jacob his people. The reason is because God delights to lift up them that give glory to his name, 1 Sam. 2.7, 8. he makes such to be the pillars of the earth, Psal. 113.7, 8.  
5 Spiritual Poverty is that emptiness God is wont to fill, Luke 1.53, He filleth the hungry with good things, but the rich he hath sent empty away, Such an heart is a spiritual emptiness, so that as every thing in nature is filled with something so in grace.  
6 Men spiritually poor have their prayers answered, Psal. 34 6. This poor man cried, and the Lord heard him, Psal. 9.18. The needy shall not always be forgotten the expectation of the poor shall not perish for ever: When the sorrows of death compassed David, the Lord heard him out of his holy temple, Psal. 18.4, 5, 6. So Jonah, chap. 2.7. When my soul fainted within me I remembered the Lord, and my prayer came in unto thee into thine holy temple.  
7 Persons spiritually poor are wont to trust in God. Zeph. 3.12. I will leave in the midst of thee an afflicted poor people, and they shall trust in the name of the Lord. Such persons seeing the uncertainty of all other refuges are wont to refuge themselves in God, Psal. 142.4, 5.   

Trials of spiritual poverty.  
1 Persons spiritually poor are full of sense of wants, out of which they mightily pour out their souls. You need not dictate words to a man that is sensible of wants. A poor Tenant that hath had an hard bargain, can sufficiently tell his tale to his Landlord. See examples Psal. 34.6. Psal. 142.2.102.1, 2. Job 29.12.  
2 In persons so qualified there is a care of using and frequenting ordinances. See Psal. 84.6, 7. Poor Persons go to all places to get riches, Psal. 107.36. to 42. so they that want grace and comfort will attend upon all means; they will go to God's ordinances. Persons that think there's too much reading, and hearing, and preaching, were never humbled, why complain they not of the sun for light, and of the earth for plenty?  
3 Persons spiritually poor are very much in esteeming any measure of grace, Col. 1.12, 13. 1 Tim. 1.12. the woman of Canaan esteems crumbs, Matth. 15.27. A soul that sees the want of grace, and the excellency of it, is thankful for every good motion. A Christian knowing he deserves nothing, is thankful for every thing, 1 Sam. 25.32, 33. Psal. 116.12, 13.  
4 Persons spiritually poor are fearful to offend God, because the dependences of their grace, comfort and glory is upon God, Phil. 2.12, 13. Even as poor people are afraid to offend those upon whom their earthly dependence is, for maintenance, or countenance, Hos. 3.5. Jer. 32.39.  
5 Such persons are teachable; you may lead a man poor in spirit with any Counsel, having smarted for sin, Acts 9.6. Lord what wilt thou have me to do? Esa. 11.6. and because they are teachable, God delights to teach them, Psal. 25.9.  
6 Such persons are not wont to upbraid others with their conditions, they are so taken up with their own, Luke 15.16, 17. compared with v. 30. The prodigal he looks only on his own misery, the elder brother upbraids the prodigal, This thy son hath devoured thy living with harlots, and thou hast killed for him the fatted calf.  
7 Men that are spiritually poor are especially troubled for spiritual wants, as blindness of mind, hardness of heart, unbelief, Mark 9.24. Esa. 63.17. Why hast thou hardened our heart from thy fear? 2 Cor. 12.7, 8. for this thing, (that is, for removing the thorn in the flesh) I besought the Lord thrice. Jer. 17.14. Heal me, and I shall be healed. Hos. 14.3. Take away all iniquity.  
8 Persons spiritually poor are wont to clear God in all his proceed against them. Ezra 9.13. All that is come upon us is for our evil deeds, and great trespass, and thou hast punished us less than our iniquities deserve. Ezek. 16.63. That thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee. See Psal. 51.4. Levit. 26.39.40.41. Psal. 145.17. Dan. 9.8, 9  
9 He is not vain glorious but ascribes all to grace, 1 Cor. 15.9, 10. he hath low thoughts of himself, whatsoever others think of him, Matth. 8.8. Psal. 115.1.   

Means to spiritual poverty.  
1 Look upon the mixture of corruption in your best and holiest services, this will make you cry out with sighs, Oh that my ways were directed that I might keep thy statutes: Psal. 119.5. Oh wretched man who shall deliver me! Rom. 7.13. Neh. 13.22. Remember me O my God, concerning this, and spare me according to the greatness of thy mercy.  
2. Look on thy woeful estate, both before and after calling; before calling, poor, and blind, and wretched, and miserable, Rev. 3.17. owing ten thousand talents and not able to pay a penny; Matth. 18.24. and after calling not able to think a good thought without grace. 2 Cor. 3.5. What have we that we have not received? 1 Cor. 4.7.  
3 Look on the humble dispositions of Saints of most grace. Abraham counts himself dust and ashes, Gen. 18.27. Job abhors himself in dust and ashes, c. 41.6. Agur saith, I am more brutish than any man, Prov. 30.2. Asaph saith, So foolish was I and ignorant, I was as a beast before thee, Psal. 73.22. Jacob, I am less than the least of thy mercies, Gen. 32.10. John Baptist, I have need to be baptised of thee: I am not worthy to lose the latchet of his shoes, Matth. 3.14. Luke 3.22.  
4 Spiritual conviction, that the spirit let us see our worthlesseness, Rev. 3.17. q.d. thou art, but thou knowest it not, that thou art poor and blind and naked, Joh. 16.10. he shall convince of sin, so that as the sun gives a light whereby we behold, as the gloriousness of the sun, so the loathsomeness of the dunghill, so the spirit convinces of our own vileness, and his own fullness.  
5 Present to yourselves abasing considerations, as, What was I before I had mercy? how unprofitably spent I my time? what will these glorious things of the world be in time to come, wherein we are apt to be conceited, when heaven and earth shall be on fire? since we were called, how have we discredited our profession? how barren and watchless are we? how short are we of that we might have been?  
6 Believe the promises made to souls poor in spirit; I will look to him that is poor and of a contrite spirit, Esa. 66.2. Yea dwell with him, and revive him, Esa. 57.15. yea Christ came to preach glad tidings of the gospel to such, Luk. 4.18. Matth. 11.3. Rev. 2.9. I know thy poverty, but thou art rich. God will feed such souls with grace and comfort, Zach. 11.7. Luke 1.53. yea, God will be a strength to such in their distress Esa. 25.4. Psal. 69.33.  
7 Look upon thy own wants and weakness; the more thou seest them the more wilt thou trust in God, Zeph. 3.12. From heaven did the Lord behold the earth, to hear the groaning of the prisoner, Psalm 102.19, 20. I am poor and sorrowful, let thy salvation set me up on high, Psalm 69.29.  
For theirs is the Kingdom of heaven] That is both kingdom of grace, Esai 61.1. For the poor have the Gospel preached to them, Mat. 11.3. but especially the kingdom of glory is meant, Luke 12.32. Matth. 25.34. though such persons are beggarly in their own feeling, being sensible of their lack of faith, love, joy, hope, yet have they an interest in the riches of grace and glory.  
We may apply this to comfort the poor in spirit, who are full of miseries inward and outward. The world's proverb is, Blessed are the rich because theirs is the kingdom of the earth, but Christ pronounceth, Blessed are the poor in spirit, for theirs is the kingdom of heaven.  
V 4. Blessed are they that mourn, for they shall be comforted.  
By mourning Christ means such mourning as is for offending God, whether it be by sighs, groans, or an inward grief of heart; such persons though they may seem miserable in the eyes of the world, yet are they blessed.  
1 God is wont to make comforts to abound according to their sorrows, 2 Cor. 7.6. God comforts them that are cast down, and this proportionable to our sorrows, 2 Cor. 1.5, 7.  
2 God is wont to bottle all their tears and sorrows, Psa. 56.8. Psalm 55. Consider how I mourn in my complaint.  
3 There's a time coming when God will turn the mourning of Saints into dancing, and their sackcloth into gladness, Psalm 30.11. John 16, 20. Ye shall weep and lament, but your sorrow shall be turned into joy. There is not only a fountain of justification set open for such mourners now, but a state of glorification hereafter, Zach. 12.10, 11, 12, 13, compared with Chapter 13.1.  
Hence see, 1 The mistake of the world, who think happiness to be placed in delights and pleasures, and shun those things which may procure any sorrow or cross, as confession of persecuted truths; against this Christ saith, Mourners shall be comforted.  
2 It's consolation for distressed consciences; If thou canst truly mourn for thy transgressions, thou shalt be comforted. Let what ever distress come upon an afflicted heart, yet if thou canst mourn for offending God, thou shalt be comforted.  
3. It's consolation to persons who have afflicted estates in this world; there's a day coming when comfort shall come, provided that with mourning for thy miseries thou specially mourns for thy sin, Luke 16.25. Now he is comforted and thou art tormented. Though thy comfort come not yet, yet in God's time it shall come. They are not blessed who mourn for the loss of their wealth, or death of their friends, but they who mourn for offending God.  
4 In all our confessions and professed humiliations, see that you do not declare them only historically, but mourn for them. Psalm 38.17. I will declare mine iniquities, and will be sorry for my sin. When thou prays, let thy heart mourn in prayer, Psalm 55.2. When thou speaks of sin, speak mournfully of it. Now to move us hereto consider,  
1 God hath the joy of the Holy Ghost in store for mourners, Esa 61.1, 2, 3. The spirit of the Lord is upon me, to give the oil of joy for the spirit of mourning and heaviness. Saints seldom find such comfortable revivings, as when they are most mournful.  
2 This mourning is more comfortable than the loud laughters of the world.   

Properties of Mourning.  
1 Let it be continued, that length of time may not wear it out; length of time eats out worldly griefs.  
2 Universal. That King that was sorry for his consent to daniel's death, Dan. 6.14, was not sorry for his denial of the truth, in refusing to venture all in a good cause. Herod was sorry for John's death, but could rejoice in Herodias.  
3 After conversion as well as before. It's a vain opinion to think we need not sorrow after conversion, and that a Christians state is altogether a state of joy. Joy and sorrow may stand together in the soul, but not about one and the same object; joy in God, and sorrow for sin.  
4 Let thy mourning be, not only in regard of the damning power of sin, but principally in regard of the contrariety thereof to the nature of God, and to the nature of him that loves thee, Luke 7.38, compared with v. 48. Marry having a sense of God's love weeps bitterly, and washes Christ's feet with her tears.  
5 Let it be joined with faith. First Christ looks upon the soul, and gives some testimony of his love to it, and then the soul looks on Christ with a sad heart, Matth. 26.75. Christ first looked on Peter, than he went out and wept bitterly. It's the nature of faith to apply the wounds and sorrows of Christ unto itself, Esa 53.5. thence follows mourning, Zach. 12.10.  
6 This mourning for sin is the greatest; hence resembled to the mourning for an only son when dead, Zach. 12.11. to the drawing of water, 1 Sam. 7.6, as if it had been in buckets. The ground whereof is, because they apprehend sin as the greatest of evils: 1 Because it is the cause of all evils, Deut. 28.  
2 It keeps off the greatest good.  
3 It cannot be purged away but with the greatest price, even Christ's blood.  
4 There's more evil in sin then in any thing: hence follows, 1 A resolution not to meddle with sin, as Jehoshaphat, when he had smarted by joining with Ahab in sending out a fleet, he would not join with his son Ahaziah, though solicited. 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.   

Trials 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 iniquity is ever before me; against thee, thee only, 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 eyes that had been employed in wanton glance now they weep; those hairs that had been laid out to entangle now wipes Christ's feet; those lips that had kissed wantonly now kiss Christ's feet. Hypocritical mourners have no change of heart, they are like thieus who forbear stealing while in prison only.  
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 turns 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, etc.  
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 David's mourning was nothing, till he came to touch upon this sin of murder, to mourn for it.  
8 Thou wilt mourn for it, not only 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 God's 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 Jerusalem of Jew and Gentile, a spirit of grace and supplication, and they shall mourn, etc.  
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 powerful 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 remember'st 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 fruitful Field, that is, those hearts that were like Wildernesses and Forests, when the spirit was poured from on high, became fruitful Fields.  
6 Get assurance of thy interest in Christ crucified. A man cannot mourn hearty for sinning against the Lord, so long as he knows not but God may damn him in time to come: but when God's love is manifested, there will be great sorrow.  
7 Mournful 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 joyful Harvest follows a weeping Seedtime, 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 looseness 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 Practice duties, as, 1 Private admonition, 2 Sam. 12.7. Psalm 141.5.  
2 Take a fit season for ploughing up thy heart, Jer. 4.3. when softened by outward trouble.  
3 Get a particular knowledge of thy evils, 1 Sam. 12.19. We have sinned in ask 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 mind, 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 beautify 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 person's rest, Matth. 11.29. Learn of me, for I am meek, and ye shall find 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 King cometh, meek, riding upon an Ass, 2 Cor. 10, 1, I beseech you by the meekness and gentleness of Christ, 1 Peter 2, 23, Isai 53, 7,  
2 We have Saints commended for it, Num, 12, 3, Moses was a very meek man above all the men of the earth: Stephen Acts 7, 60, Jer, 11, 19,  
3 It's a great point of prudence to be of a meek spirit, Jam. 3, 13, q, d, a meek and a temperate carriage doth point out a prudent man.  
4 God hath promised sundry blessings to such, as, 

1 Guidance and teaching in his way, Psalms 25, 9,  
2 Satisfaction, Psalm 22, 26,    
5 The infirmities and ignorance of those among whom we live, Gal, 6, 1, We live not among perfect persons, but among those who are apt to be overtaken with faults.  
6 Meekness will make our lives comfortable and pleasant.  
This meekness hath these properties.  
1 It moderates anger, impatience and revenge, John 8, 48, 49, when the Jews told Christ he had a Devil, he answers, I have not a Devil: with this caution, that when God's glory lies at stake than it speaks, as in Moses, Exod, 32, 27, who broke the Tables, though a meek man.  
2 It shows itself by gentle answers and calm speeches, Prov, 26, 11.   

Means to Meekness.  
1 Get poverty of spirit, that you seeing your own wants and weaknesses may carry meekly towards others, Gal, 6.1. Restore him in the spirit of meekness, considering thyself lest thou also be tempted.  
2 The ornament of this grace before God and men, 1 Pet. 4.3, 4. Hence it's propounded to women instead of other ornaments.  
3 The woeful effect of a passionate frame of spirit, Prov. 29.22. A furious man aboundeth with transgressions; it's apt to stir up strife.  
4 Consider we cannot walk worthy of our Christian calling without it, Eph. 4.2. Walk worthy of the vocation wherewith you are called, with all meekness.  
5 As to have the sea calm, the winds must be quieted; so, to have a meek spirit, we must mortify our lusts, Jam. 4.1. Whence come wars and fightings, come they not hence? even from your lusts? Though you may lay the cause on something else, yet turbulence of heart ariseth from pride, impatiency, envy, revenge, etc.  
6 Consider the times wherein thyself was sinful and outrageous, Tit. 3.2, 3. showing all meekness to all men, for we ourselves were sometimes foolish and disobedient, living in malice and envy, and thou then stoodst in need of forbearing, so do now to others.  
Obj. But if we must be thus meek, how shall sin be reproved, and Gods glory preserved, and sinners gained?  
A. As a good Musician must know when he must strike the string of a lower sound, when of a higher, so must a Christian wisely consider from due circumstances, where is place for meekness, where for holy anger; hence, 1 meekness must be with conservation of God's glory, as in Moses.  
2 With a due witnessing against sin in the compass of our callings, both by reprehensions and punishments; herein Eli failed towards his sons, 1 Sam. 2.23.  
3 With an endeavour to amend the sinner by reproof, Gal. 6.1. We must not let him lie being fallen, for fear of grieving him, no more than we would let a man lie that hath broken his leg, for fear of putting him to pain; only, as the one is done by a gentle hand, so should the other be by a meek spirit.  
There may fall out times and places where the exercise of meekness may be suspended, and other graces take turn, as to make good music all the strings must be in tune, but it's not for all to sound, but some at some times must be silent, that others may do their part and their sound be heard.  
For they shall inherit the earth] q. d. Whereas it may be said, If we be thus meek we shall expose ourselves to all losses, Christ saith, Nay, such shall inherit the earth. Obj. Such as revenge themselves, and will put up no wrongs are rather Lords of all things. Ans. Though they be Lords yet the tumultuousness of their lives keeps them from a comfortable possession of any thing. Some by earth understand heaven, Psalm 27.13. hence heaven is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. the land over against us, see Psalm 142.5. thou art my portion in the land of the living, q. d. ye meek are driven from your possession, but you have a better in heaven.  
He shall inherit the earth] That is, he hath not only right to all at present, 1 Cor. 3.22. All is yours, but he shall partake of the new heaven and new earth, 2 Pet. 2.13. They are not only possessors of all by having contentation, which is in stead of all, but they shall actually reign on earth with Christ, Apoc. 5.10. and hath made us unto our God Kings and Priests, and we shall reign with him on earth. Hence the text saith not, the meek do inherit, as if they had such a measure of earthly things as others, or more, but they shall have it for an inheritance; Those that have followed me in the regeneration shall sit upon Thrones, Matth. 19.28. the Kingdom, and Dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the Saints of the most high. Also Heb. 2.5. Unto the Angels hath he not put in subjection the world to come, there Saints have an inheritance.  
To apply this, 1 Comfort yourselves in that small measure of earthly possessions. As Abraham comforted himself, that he should be heir of the world, Rom. 4. though as yet he had not a foot thereof, so should we comfort ourselves in the promise.  
2 In all our spoil of goods, when persecutors drive us from our possessions.  
3 In banishment, whithersoever thou art driven thou art in thy own earth.  
2 Exhortation, 1 Not to take any thing upon pretence of right to all, for thou hast them but only in promise.  
2 Moderate thy affections to the world, thou shalt have earth enough one day, be not like them Esai 5.8. They lay field to field, that they may be placed alone in the midst of the earth.  
3 To have a greatness of mind in hope of these enjoyments. Earthly heirs are apt to have greatness of mind and to swell because of their estates, 1 Tim. 6.17. but let us have a spiritual greatness of mind to contemn the pomp of the world, Eccles. 2.11.4 To press after the qualification.  
4 To get weanedness of affection to present possessions, knowing though now you have a right in them for a time yet they shall be given to others (though you shall have your share if godly) notwithstanding any assurance in law, that they are made over to you, and your heirs for ever. 1 Cor. 7.30.  
5 To have your faith and hope raised up to the expectation of the promise of new heavens, and new earth, Esa 65.17. 2 Pet. 3.13.  
6 To press after meekness in hope of this inheritance.  
V 6. Blessed are they which do hunger and thirst after righteousness, for they shall be filled.  
Here is another blessedness proposed.  
Q. What is meant by righteousness?  
A. Some think the way of righteousness, and the doctrine of that obedience that God requires of us.  
2 I rather think it to be meant of a conformity of our will to Gods will, that together with Christ's righteousness made over to us we may have this.  
Obs. It's a blessed thing to have an hunger and thirst af-righteousness.  
Reas. 1 Because with a thirst after righteousness goes along a groaning under corruption, Gal. 5.17. The spirit lusteth against the flesh. Now to groan under corruption is a blessed thing; for, 1 Such persons hate the evil they do, and groan to do the good they do not, Rom. 7.15. 2 They consent unto the goodness of the law, v. 16. 3 They delight in the law after the inner man, v. 22. all which declare a blessed temper of spirit.  
2 Because souls that hunger and thirst are under a promise of satisfaction, Esa. 44.17. 
They are not thence blessed because they hunger and thirst, but because they shall be filled: blessedness will be in fullness not in hunger, but hunger must go before filling that we may not loathe the loaves. Aug. de verbis domini Serm. 5.  When the poor and needy want water, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them, I will open rivers in high places. Esa. 35.7. The parched ground shall become a pool, and the thirsty land springs of water; The Prophet speaks it of the effects of the Gospel, in that fruitfulness and comfort comes to such souls, Esa. 44.3. I will pour water upon the thirsty, and floods upon dry ground, Joh. 4.14.  
3 Because an hunger and thirst after righteousness eats out our hunger and thirst after the world, Joh. 4.13, 14. Whosoever drinketh of this water shall thirst again, but whoso drinketh of the water that I shall give him, shall never thirst; Hence the woman of Samaria leaves her water pot for to do her duty, v. 28. Marry, Luke 10.41. she leaves attendance on Christ to hear his word.  
The reason is, because the soul sees better meat and drink than it saw before. So that as when we are at a feast, and see a freedom to partake of better meat and drink, our hunger and thirst is taken off, from that which is more course to that which is more delicate and pleasant; so the soul seeing Christ and holiness to be meat that endures to everlasting life, and all things here but perishing food, the hunger and thirst to the one eats out the hunger and thirst to the other, Joh. 6.27.  
4 Hungering and thirsting after righteousness argues a principle of renovation, because naturally our desires are after the flesh and carnal things, Ephes. 2.2. Rom. 8.5. Phil. 3.19.  
Now, when our desires, and hungrings and long are for righteousness, it argues a principle of renovation, Joh. 6.35. I am the bread of life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst, q. d. when once a man comes to Christ he doth not hunger and thirst as formerly he did.  
5 It's a blessed thing to be made like Christ; but in hungering after righteousness we are made like to Christ, Joh. 4.32. My meat is to do the will of him that sent me, and to finish his work;  
Hence Christ preferred the doing the will of God before his food, Mark 3.20. so Job 23.12. I esteemed the words of his mouth more than my necessary food.  
For application, 1 Information of the cursed condition of those who hunger and thirst after wickedness, after uncleanness, revenge, and not in some one act or motion, but it's the usual temper of their hearts, see it in covetous persons, Amos 8.5. When will the sabbath be gone that we may set forth wheat, making the Ephah small and the shekel great? They sleep not except they have done mischief, they eat the bread of wickedness and drink the wine of violence, Prov. 4.16, 17. See it in Ahab who laid him down on his bed, and would eat no bread, why? his sickness was for Naboths Vineyard, 1 Kings 21.4. Amnon was sick for his sister Tamar, 2 Sam. 13.2. The drunkard for all he hath such misery by his potting, Prov. 23.29, 34. Yet when he awakes he seeks it again, Hos. 7.4, 6, 7. Their hearts were heated with revenge and uncleanness like an oven, and in the morning these lusts of theirs did burn like a flaming fire v. 7.8.  
2 The difference betwixt godly and wicked; one says, Who will show any good, Psal. 4.6. the other says, Lord lift up the light of thy countenance on us. v. 7. Phil. 3.19.20. Job 20.12, 13.  
3 No earthly thing is able to satisfy the hunger and thirst of a Christian, Esa. 55.2. wherefore do you lay out your money for that which is not bread, and your labour for that which satisfieth not? Eccles. 5.10. He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase. Solomon had abundance of all, yet nothing satisfied him, but all was vanity, Eccles. 2.11. The main reason is, because that which principally afflicts the soul, is either guilt with which Belshazzar was afflicted; though his Lords and Ladies were about him, yet his knees falls to trembling, Dan. 5.6. or filth, which so made Paul to cry out, Rom. 7.23. as one that is brought into captivity by a stronger than himself, sigheth and groans, saying, Who shall deliver me, etc. and the world cannot take away these.   

Grounds to take off the heart from earthly things.  
1 We are not sure to get them; we come into the world as a lottery, many get blanks, few prizes.  
2 We are not sure to hold them when gotten; fire, water, plunder, etc. may take them away, Job 1.20.  
3 Should we get them they cannot fill the soul. We may as well fill a bag with grace as the soul with earthly things. In this sense earthly things they may be called a show or an apparition, 1 Cor. 7.29. as there are apparitions of men and horses in the air, which are not what they seem to be.  
4 The moderation we have in other things, we would have so much money as would serve our journey, so much meat as will fill our belly, so much Physic as will purge our disease. Let us moderate our desires to the world.  
5 The enjoyment of these glorious things in the world, is like the clothing of a Stage-player with glorious apparel: the player thinks not himself, nor do others think him better for his apparel, for he shall go off from the stage and be as he was before, so shall we go off from the stage of this world.  
6 Within these things we look after there's much emptiness. What is within riches? Cares. What is within honour? Disquiet: for one that is bowed to, there are thousands that bow. What is within pleasures? Weariness. What is within bravery and beauty but a gladding of the beholders, not the havers? What is within government? fears of insurrections, and a servile courting of all sorts of men; these are like pictures that seem goodly stuff fare off, but near at hand they are base and course.  
2 Exhortation to raise up your hunger and thirst after righteousness, Psal. 119.80. Mine eyes fail with looking, but Lord when wilt thou comfort me? David's soul panted for God, as the hart for the rivers of water, Psal. 42.1, 2. yea his heart and flesh cried out for the living God, Psal. 84.1, 2. Psal. 27.4. there was one thing his soul looked after Multa novit vulpes, verum Echinus unum magnum, as the proverb, The Fox knows many things, the Hedgehog knows one great thing.  
Holy persons long to know their duty, as every man desires to know what belongs to the office he is employed in, Psal. 119.33, 34. so do they thirst for a conformity to it, Psal. 19.10. More to be desired are they then gold, yea then fine gold, sweeter also than honey and the honey comb, Psal. 119.130. I opened my mouth and panted, for I longed for thy commandments. He uses a Metaphor from hungry or thirsty persons; look as when they are hungry or thirsty they greedily open their mouth to take in meat and drink to quench the thirst, so when my soul considers the sense of God's anger against sin, or my own filth, I fly to thy word to quench my thirst by thy promises, and to get direction by thy commandments.   

Motives to hunger and thirst after righteousness.  
1 The most abundant fullness of outward things, avails nothing without this, Luke 12.19. He had abundance of earthly things, but the devils fetched away his soul, when his barns would not hold his corn. As Samuel bade Saul not to set his mind upon asses, when he had a kingdom befallen him, 1 Sam. 9.10. So say I, why should thy appetite go after earthly things when thou hast such an object as holiness?  
2 The Lord is wont to fill every hungering soul with spiritual good things, Psal. 81.10. Open thy mouth wide, i. e. thy desires and affections, and I will fill it, Luke 1.53. He hath filled the hungry with good things, Psal. 145.19. He will fulfil the desires of them that fear him.  
3 Christ invites every hungering and thirsting soul to come unto him, Isai 55.1 Ho every one that thirsteth come ye to the waters; as if a Physician should make a proclamation to all sick Patients to come unto him and he would heal them, q: d: you have thirsted after vain knowledge, honours, wealth, now here are spiritual dainties, the Doctrine of Remission, Pardon, Peace, thirst ye after these, come ye to the Waters. To the Water of Justification, Rev: 1.5 To the Water of Sanctification and Baptism, Titus 3.5 here's Wine and Milk, that is, all manner of Delicates.  
Matth: 11.28 Come unto me all ye that are weary of your corruptions, and heavy laden under them, that is, that hunger after righteousness, and I will give you rest. John 7 37, 38 If any man thirst let him come unto me and drink, on the last day of the Feast Christ utters this speech: he takes occasion from their drinking the Waters of Siloah, which that day they were wont to draw out, using that speech of Esay, Ye shall draw Waters with Joy out of the Wells of Salvation, Esay 12.3 Christ seeing this shows them who is the true Fountain of Salvation, Zach: 13.1 and takes his words from Esay 55.1 that is, whosoever hath a desire after holiness and happiness let him come to me and I will quench his thirst. He that believes on me out of his Belly shall flow Rivers of living Water. Among the Hebrews there were certain Cisterns of stone to receive them, and in the midst of them certain Pipes or Cocks out of which Water flowed. Prov: 5.15 Drink Waters out of thine own Cistern, and running Waters out of thine own Well; let thy Fountain be be dispersed abroad; now every medium or concavity is called by the Greeks a Belly, Mat: 12.40 therefore Christ signifies that they who believe on him should be so filled with Water, that it could not be contained within them, but should flow out on every side with great streams; now by Water he means the Spirit, and by Living Water he means Spring-water, or Water continually flowing, all plenty of Water are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rivers. Matth: 7.25, 27 That from such a soul there should be plenty of the graces and comforts of the Spirit, not only for himself, but for the benefit and comfort of others, Revel: 21.6 I will give unto him that is athirst of the Fountain of the Water of Life freely, Now what is the Fountain of the Water of Life, but only the Blood of Christ, and the Fountain of his Graces, Zach: 13.1 compared with Rev: 1.5, 7, 14.  
Rev: 22.17 The Spirit and the Bride, say, Come, and whosoever is athirst let him come and take of the water of life freely. The Spirit invites all thirsting souls to come to Christ; for as the Waters of a Spring can rise no higher than the Spring from whence they come, no more can any holy desires further than the Spirit works them in us.  
4 The greatest part of our grace lies in desires, Psalms 119.5 Psalm 38.14.   

Means to hunger and thirst after Righteousness.  
1 Feel thine own wants. There needs not much Invitation to an hungry man to eat, or a thirsty man to drink, Revel: 3.17, 18 John 4.15 Sir, give me this Water that I thirst not, neither come hither to draw. What drives a man to the Physician but the sight of his Diseases?  
2 See there is fullness for every want. Art thou hungry? he hath Bread, John 6.51 The Bread which I will give is my Flesh which I will give for the life of the World. Art thou thirsty? he hath Water of Life. Art thou a Babe? Here is Milk to feed on. Art thou sad? Here is Wine to glad thy heart.  
3 Consider such as hunger and thirst shall be filled, partly in this life by receiving the testimony of the Spirit witnessing with their spirits, Rom: 8.16 touching the reconciliation with God in Christ, and some fruits of sanctification whereby the old man is crucified and the new man renewed in them; but principally in the state of glory, when they shall have perfect holiness and happiness.  
4 Sharp Sauces procure a stomach. Let the bitterness of sin and afflictions procure a hunger and thirst after righteousness, Jer: 2.19 the Paschal Lamb was eaten with sour Herbs, to show that Christ is sweet to them that feel the bitterness of sin.  
5 Purge your stomaches. Naturally we feed on pleasures, profits and carnal contents, and we are apt to surfeit on them. Consider we the vanity of them, Matth: 6.20 Prov: 23.5 1 John 2 16, 17 1 Peter 2.1, 2 q, d, So long as you delight in sin you will have no stomach to holiness. Sin works on our soul as ill humours do on our stomaches, it cloys us and makes us loathe 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 men's minds.  
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 repent 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 hungering and thirst get a taste 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, etc. Love the best life, and custom will make it sweet to you.  
10 Relish holiness. Where there's a relish of any good thing we will the more desire it. If we relish 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 knowledge of natural and civil things, yea the speculative knowledge 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 merciful, for they shall obtain mercy.  
Two things, 1 A Proposition, Merciful men are blessed.  
2 The Reason, For they shall obtain mercy.  
Obs. Merciful men are blessed.  
Reas. 1 Such shall find 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 find 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 find no mercy with God. The glutton would not give so much as the crumbs 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 judgement without mercy that hath showed no mercy. Now as merciless men are cursed, so merciful men are blessed.  
3 All the good things that have been done for God are promised not only 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 labour of love which ye have towards his Name, in that ye have ministered to the Saints, and do minister. Prov: 11.17 The merciful 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 thiefs, (for I do not think it to be a parable but a story) the Levite and Priest passed by, pretending, it's like, either the haste of their journey, or the danger of their stay, lest they should be rob, 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 moneyworth; 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 merciful men shall find mercy with God; where the Lord meets with a common objection, most men are ungrateful and ready to lift up the heel against their benefactors, however, such shall find 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 find mercy, God bowing their hearts to favour merciful men, Psalms 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 pitiful 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 joins 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 that they put on Bowels of Mercies, Col: 3.12 where see they put on, 1 Mercies, having respect to the several kinds, as, giving, Heb: 13.16 where Distribution is called by the name of a Sacrifice; Charity is compared to a beautiful upper Garment, Col: 3.14 2 Mercy in forgiving, Mat: 18.35 Matth: 6 14, 15 3 These Mercies flow from Bowels, 1 John 3.17 Such Bowels had Christ, Matth: 9.37 when he saw them as Sheep without a Shepherd, his Bowels earned towards them. So that mercy is an holy compassion of heart whereby a man is moved to help another in his misery.  
7 Merciless men are curied with God, by the rule of contraries: It's an argument that men without pity have never obtained mercy. Such are they that rejoice at the miseries of God's people, Ezek. 25.3, 4, 5, 6. and such as grind the faces of the poor for to maintain bravery and vanity. This merciless cruelty is condemned Deut. 15.7, 8. Thou shalt not harden thy heart from thy poor brother, but shalt lend unto him. Such merciless persons may seek for mercy themselves, but they shall not be heard, Prov. 21.13. Amos 1.11.  
8 By mercy we are made Gods Almoners to disperse his goodness among men, Psalms 112.9. it's more than to be Almoners to Princes.   

Rules in showing Mercy.  
1 Do not only draw out your hand or your purse, but your soul, Esai 58.10.  
2 What mercy you show do it from a cheerful heart, not grudgingly, or of necessity, for God loveth a cheerful giver, 2 Cor. 9.7.  
3 Take notice of their misery, either from your own sight thereof, or from the beholding of others, Job 30.25. Did not I weep for him that was in misery, and was not my soul grieved for the poor? Prov. 24.11, 12. Many say they knew not that such a man was in affliction, and that such a man was delivered to death, well but God searches the heart, and knows that thou knewest it.  
4 Show all sorts of mercies, soul-mercies in teaching the ignorant, in comforting the afflicted, Esai 50.4. body mercies in feeding the hungry, visiting the sick, helping the fatherless and widows, Jam. 1.27. to deal thy bread to the hungry, Esai 58.6. that thou bring the poor that are cast out to thy house, when thou seest the naked that thou cover him, etc.  
5 According to our ability. Where God gives more he looks for more; He which soweth sparingly, shall reap sparingly, and he which soweth bountifully shall reap bountifully, 2 Cor. 9.6. Acts 11.19. Disciples sent relief according to their ability, Luke 21.4.  
6 Let mercy be with sincerity, Matth. 6.1, 2, 3. that your right hand may not know what your left hand doth: not as the Scribes, Matth. 23.5. that did what they did to be seen of men.  
7 Let mercy be with sympathy, 2 Cor. 11.29. Who is weak, and I am not weak? who is grieved, and I burn not? many come to persons in pain and ask how they do, but are no more moved than if they were flints, Amos 6.6, 7. Pharaohs daughter will rise up in judgement against many, Exod. 2.6. 2 Chron. 36.17.  
8 Look upon it as a singular mercy that God hath made others objects of your mercy, and not you objects of others mercy, Acts 20.35. It's more blessed to give then to receive.  
9 Look often on the commands of God herein, 1 Peter 3.8. Be ye all of one mind, having compassion one of another, be pitiful, Judas 22. of some have compassion.  
Also examples Heb. 10.34. Ye had compassion of me in my bonds, Mark 5.19. Luke 10.32.  
V 8. Blessed are the pure in heart, for they shall see God.  
Q. What is meant by purity of heart?  
A. Some think sincerity, as Matth. 6.1. opposed to hypocrisy: for many are like apples that look well but are rotten at the heart. 2 Purity, taken legally, no man hath it, Prov. 20.6. Who can say I have made my heart clean; I am clean from my iniquity? There is no man righteous on earth that doth good and sinneth not, Eccles. 7.21.  
2 Purity of heart is taken Evangelically. To be pure is to be full of itself, and not to have any other thing mingled with it; so purity of heart is that which doth not admit any sin to mingle with the frame and purpose of the heart, but the heart still casts it out of itself, it resists and rejects it.  
As a thing is said to be pure though it may have some dross cleaving to it, as it's pure gold when it's digged out of the Mineral, though there be much dross in it, and we say it's pure air, though for a time there be many fogs and mists within it, and it's pure water, though there may be some mud at the bottom, a man may be said to have a pure heart, though there be a cleaving of much dross to it.  
Holy men have a fountain of original corruption in them, and from this fountain sins arise continually, as the scum in the pot; but as in wine, or honey, or water, though the scum arise yet still it purifieth itself, and casts it out; contrarily in men of impure hearts the scum ariseth but it seethes in, Ezek. 24 12. She wearied herself with lies, etc. and her great scum went not out of her, q. d. Holy men have their scum arising in their hearts, as well as wicked, but here is the difference, wicked men's scum seethes in, and mingles together, but men of pure heart have a cleansing and purifying disposition, that casts out what ever evil comes, though it be continually rising; though he be many times mired he still washeth himself again, he cannot endure it, he doth not as the swine delight in it, Matth. 15. That which comes from within defiles the man; the meaning is, when sin ariseth in a man from day to day, if he cherish sin and entertain it, and suffer it to dwell and abide in his heart quietly, without disturbance, if he suffer it (as it were) to be sodden in, now they defile the heart; but if sins arise in the heart, and he continually resist them, and casts them forth, and purifieth himself from them, such a man is not defiled with them, nor is his his mind defiled nor conscience defiled: but notwithstanding this boiling out of evil he is a man of a pure heart: yet may sin cleave to a man as dross doth to the silver, but it mingles not with the regenerate part, nor that mingles not with it, no more than oil and water do, which though they touch they do not mingle together.  
Reas. Now these pure in heart are blessed, because they are holy persons in God's account, that is, they are persons in whom holiness hath predominance, Psal. 15.2. Who shall sojourn in thy Tabernacle? who shall dwell in thy holy hill? The Prophet answers, He who hath clean hands and a pure heart, Psal. 24.3, 4. Heb. 12.14. Fellow holiness, without which no man shall see the Lord. Holy persons are freed from the power of the second death.  
2 Because such persons are believers, Acts 15.9. purifying their hearts by faith, that is, every believer from the blood and spirit of Christ, draws power to purify and purge the heart from that filth which ariseth therein. Now to every true believer there is a promise of blessedness.  
3 Because a purifying of the heart and hope of blessedness are inseparably annexed or joined together, 1 John 3.3. Every man that hath this hope in him, that is, to see the Lord to his comfort, whereof he had spoken, verse 2. purifieth himself, as God is pure. A man may have other hopes without this, as hope to be rich, to be honourable, but he cannot have this hope without purity.  
Use 1 Exhortation to follow after purity of heart. When the heart is pure thy hands will be pure: clean hands and a pure heart go together, Psalm 24.4. thy prayer will be pure, Job 16.7. Mal. 1.11. thy conscience will be pure, that it will witness thou lives not in sin, 1 Tim. 3.9.   

Means to purity of heart.  
1 Get the blood and spirit to purify thy heart. As the blood of Christ purges the soul from guilt, Heb. 9.14. so doth the spirit from filth, 1 Peter 1.22. Seeing you have purified your hearts through the spirit, Psalms 51.7, 9, 10.  
2 Purify your hearts from double mindedness, James 4.8. Cleanse your hands ye sinners, and purify your hearts ye double minded. Now that is double mindedness, when a man thinks to grasp grace and sin, and holds them in an equal poise, as the young man, Matth. 19 he would fain have held Christ and the inordinate love of the world together. Contrarily Nathaniel, John 1.47.  
3 Content not yourselves with outward purity. The Pharisees by an outward show of purity, by making clean the outside of the cup and platter, got great authority among men, Matth. 23.25. though their hearts were full of rottenness; and they that followed after inward purity of heart were contemned; but in opposition, Christ commends to his Disciples inward purity. Many are pure in apparel, but few in this.  
4 Nourish God's fear in you, cleanse yourselves from all filthiness, 2 Cor. 7.1. how shall we do it? Perfecting holiness in the fear of God. God's fear makes a man afraid to let any sin have a quiet abode in him, Psal. 19.9. The fear of the Lord is clean.  
5 Believe the promises. By the belief of the promises we partake of the divine nature, and to escape the corruption of the world, 2 Pet. 1.3, 4. 2 Cor. 7.1.  
6 Purity of heart is a preparative for communion with God, Psalm 24.3. Who shall ascend into the hill of the Lord? Who shall stand in his holy place? He that hath a pure heart, verse 4.  
For they shall see God] Here's the reason of their blessedness, for they shall see God; 1 In this life, as a pure glass receives the image proposed to it, 2 Cor. 3.18. we beholding as in a glass the glory of the Lord are changed into the same glory.  
2 In the life to come. Men of pure heart are not seen in the world, or taken notice of, but in another world they shall see God. Now in the sight of God is fullness of joy, Psal. 16. ult. Matth. 18.10. setting forth the glory of Angels (he saith) They always behold the face of my Father in heaven.  
For as the sun is not beheld but by sound eyes, so God that is a most pure light cannot be seen but by a pure heart.  
For the former of these, the beholding God in this life is;  
1 The beholding of God in the creatures, Psal. 19.1. The heavens declare the glory of God, and the firmament shows his handy work, Rom. 1.20. The eternal power and Godhead of God, are clearly seen by the things that are made. God left not himself without witness whiles he gave fruitful seasons, Acts 14.17. Carnal men might oppose many things against Atheism, but they consider not the works of the Lord, nor the operation of his hands, Psal. 28.5.  
2 The beholding of God in his word. By this was Christ set forth evidently crucified, Gal. 3.1. The word enlightens the eyes, Psal. 19.8. In the glass of the word we behold God with open face, 2 Cor. 3.18. which sets him forth, 1 By removing all imperfections from him. 2 By ascribing all perfections to him.  
3 The beholding of God in the light of his countenance Psal. 17.15. I shall behold thy face in righteousness, Job 13.16. An hypocrite shall not come before him, that is to behold the light of his face, Psal. 140. ult. the upright shall dwell in his presence. The beholding of this is the earnest desire of every holy man, Psal. 4.6, 7. If there be so much comfort in this when we behold it here, what will there be in future blessedness?  
2 In the life to come we behold God. This beholding is an eternal fullness of joy, 1 It's a fullness of joy, Psal. 16. ult. In his presence is fullness of joy. If Solomon's servants were blessed that stood in the presence of Solomon, 1 Kings 10.8. and beheld his wisdom, much more they who behold the glorious presence of God in heaven.  
2 It's eternal. If a man were to leave heaven after a thousand years it were not happiness, but we shall for ever enjoy this happiness, 2 Cor. 4.18. 2 Cor. 5.1. 1 Thes. 4.18. This joy consists, 1 in the absence of all evils, as 1 freedom from sin, both original wherewith now assailed, Rom. 7.15. and actual, 1 Cor. 15.55. We shall set our feet on our corruptions, as Joshua did his feet on the necks of the Kings.  
2 Freedom from temptations, especially those of Satan which often make the life comfortless.  
3 From labours, Rev. 14.3. The dead in the Lord rest from their labour. They have the rest of an eternal sabbath, Heb. 4.10. All things rest when they come at their proper place; this is a maxim among men, but true of glorified persons.  
4 From society of wicked men. The Egyptians whom you have seen you shall see them no more for ever, Exod. 15.13. shall then be made true, all that do iniquity shall be gathered out, Matth. 13.41. and turned into hell, Psal. 9.17.  
5 From all necessities of nature. We shall need no house to dwell in, no fire to warm us, no meat to feed us, no Physic to cleanse us, for our bodies shall be spiritual, not needing any of these, 1 Cor. 15 43.  
6 From all sorrow and mourning, Revel. 21.4.  
2 This joy consisteth in the enjoyment of all goods, as  
1 Light Psal. 36.9. In thy light shall we see light, darkness is part of the torment in hell.  
2 Pleasures, and that for evermore, Psal. 16. ult. hence heaven is called paradise, Luke 23.43.  
3 Life: of this shall mortality be swallowed up, as time is swallowed up of eternity, 2 Cor. 5.4. mortality shall be swallowed up of life.  
4 Perfect knowledge of God. We shall see him face to face, that is plentifully and clearly, as two men that behold one another, 1 Cor. 13.12. we shall then know the mysteries of the Scriptures, of Providence, of the Trinity, of the incarnation.  
5 Communion. If the communion betwixt the mother and her little smiling infant, betwixt husband and wife, betwixt friend and friend be so sweet, which communion is not so appropriate to any, but that all saints enjoy it, as all creatures enjoy the sun which yet is enjoyed of every individual creature.  
6 Joy. The joy of the holy Ghost is only the earnest hereof, Eph. 1.14. The joy of the holy Ghost exceeds the joys of the world, 1 Pet. 1.8. the joy of heaven exceeds the joy of the holy Ghost, as the whole bargain doth the earnest; but the joy and glory of heaven which Saints shall have at the last judgement or manifestation of God's sons, shall exceed what they have now; hence they groan for the adoption of their bodies, Rom. 8.23. the Saints departed till their fellows come to them shall not be made perfect, Heb. 11.40. when the whole number of the faithful shall come together there shall be a new treasure of glory broken up, 2 Thess. 1.10. He shall come to be glorified of his Saints, and to be admired of all them that believe: now their admiration must needs arise from some new glory they had not seen before: in that day heaven itself shall be opened, there shall not be only a drop, the whole Godhead shall manifest himself, there we shall rejoice at this voice, I am Joseph.  
This joy is demonstrated; 1 From the object: the beholding of God alone (though there were neither Saint nor Angel) makes us happy, Rev. 21.7. He that overcometh shall inherit all things, How? I will be his God; he hath all things that hath him that hath all things, 1 Cor. 15.28. God shall be all in all, you need not in glory to step to any creature.  
2 The subject of this joy, is the general assembly of the first born whose names are writ in heaven. The righteous shall shine as the Sun, Matth. 13.43. so that as a drop of water poured into a vessel of wine loses both taste and colour, and becomes wine: or as Iron put into the fire, doth after a sort take the nature of fire; or as the air enlightened with the sun seems not so much to be enlightened as to be light itself; so shall we in the future glory be transformed that we shall not so seem to be glorified, as glory itself.  
So far as this present World surmounts that Life we lived in our Mother's Womb, so far doth the Life in Glory surmount this present Life. When we were in our Mother's Womb we could not have imagined that we were to come into such a spacious World, so full of glorious Objects, why should we then doubt of the glory of that future state?  
3 The propriety of this glory and joy: it's not barely the beholding of glory that makes us happy, for some think the Goats shall behold the happiness of the Sheep at the last, to increase their misery. Therefore all this glory shall be yours, John 17.22, The glory which thou gavest me I have given them. Ephes: 1.19, there's a Riches of Glory in the Saints.  
Use. For Application, let it provoke us to holiness and purity. Heb: 12.14, Fellow holiness, without which no man shall see the Lord. Psalm 17.15, I shall behold thy face in righteousness, I shall be satisfied when I awake with thy likeness, q: d: when mine Enemies abound with earthly happiness and delights, and leave their treasure to their children, I shall be satisfied with the beholding of thee, I shall appear before thee in righteousness, that is, in the righteousness of my cause. Of which v: 1, and when I awake out of these present troubles, and at the Resurrection, I shall be satisfied with thy likeness; that is, if there were neither Saint nor Angel thou wouldst fully satisfy me.  
Thus Paul like a stout Runner pressed towards the Mark of Holiness for the Prize of Glory, as he that runs in a Race runs towards the Goal for the Prize, Phil: 3.13, 1 Cor: 9.25, 26, Where God means to bestow Heaven he first bestows heavenly qualities. If Heaven vomited out unholy Angels, or at least they left it of their own accords, Judas 6, then will it not receive profane persons. Without are Dogs, Revel: 22.15, and thereinto entereth nothing that defileth nor that worketh abomination.  
2 Exhortation to holy persons to long for this sight of God. We shall see him not quantus, sed qualis est, not according to his greatness but according to his glory, 1. John 3.2, We shall see him as he is. We shall not see God infinitely in himself, but comprehensively, so far as we shall be able to comprehend, as Bottles cast into the Sea cannot receive the whole Sea, but only according to their capacity. This was Job's comfort when his Reins were consuming within him, yet that he should see God, Job. 19.25,  
If in this World we take such delight in the beholding of beautiful Creatures, as Sun, Moon, Stars, Meadows, Fountains, Rivers, Children, Pearls, what delight shall we take in the beholding of God? the beholding of whom shall dim all other Beauties, as the Light of the Sun doth the Light of a Candle.  
But woeful will wicked men be who shall be severed from the blessed presence and face of God, 2 Thess: 1.9, It was the aggravation of Haman's misery that he had his face covered that he might not see the King, Hester 7.8, much more woeful will the case of wicked men be, after they have received their Sentence, they shall never see the King's face more.  
Object. But God is invisible, Col. 1.15, Whom no man hath seen, nor can see. 1 Tim: 6.16, John 1.18, No man hath seen God at any time.  
Answ. In this present life no man can see God's face and live, Exod: 33.20, We cannot see God with bodily eyes in this life, because the act of seeing presupposes a visible object, but in God there is neither bodily light, colour, nor figure. Besides, the Father never took any visible shape upon him in the Old Testament, the Son was wont to appear by assuming some Creature upon him, and the Holy Ghost appeared in the shape of a Dove, and of fiery Tongues, but the Father seldom or never took any shape upon him. Foolish is that Idolatry that must have a visible God. These are thy gods O Israel, Exod: 32.4,  
Object. Exod: 23.9, 10, 11, Aaron and Moses, Nadab and Abihu, and seventy of the Elders went up into the Mount and saw the God of Israel, and there was under his feet a paved work of a Saphire-stone, and the body of Heaven, as it were, in his brightness. Also v. 11, the Nobles of Israel saw God, and did eat and drink.  
Answ. They saw not God in his essence but in a shadow, that is, in some sensible shape which God was pleased to choose, and man's frailty could bear. For that Saphire-pavement that was under his feet was meant the glorious majesty of God which excels all the shining of Heaven, and the brightness of precious stones. This shadow or resemblance the Nobles and Elders of Israel saw, yet upon them laid he not his hand, nor slew them, for they eaten and drank delighting in the glorious resemblance they saw: the common people did not see God in this shape for fear they should make an Idol, or Image of him; but the Nobles and Elders, because they were wise men and men fearing God they saw this shadow or sight: this is mentioned in opposition to that common fear, Judges 13.22, Manoah saith to his Wife, We shall surely die because we have seen God.  
Object. Moses saw God's back parts, Exod: 33.18, 20, compared with 22, 23, having desired to see God's glory, v. 18,  
Answ. Moses desired to see the divine essence, not in itself but in some shape, or figure, that so he seeing the glorious majesty of God might declare it to the people. He heard the voice of God and he would fain see the form of him that spoke to him, (as appears by God's answer, Thou canst not see my face, for no man can see my face and live, v. 20,) but God answers, Thou canst not see it; for this shining of my face though it be bodily and assumed, yet because in some respect it shadows out the brightness of my essence and majesty, hence it is so great that no mortal eye can behold it, but he would be dazzled and blinded with the shining thereof, but there's an hollow Rock in Sinah, get thee in there, and I will cover thee with a Cloud till my glorious Face pass by, and then I will take away the Cloud that thou mayst see my back parts, like the hinder part of the Train of a Prince, when he is passed by, so that the light there was so tempered that Moses could behold it, and was greatly refreshed with it.  
2 There's the sight of God in the Life to come; and so Saints with glorified eyes shall behold God, Job 19.26, 27, Though Worms destroy this Body, yet in my Flesh shall I see God, whom mine eyes shall behold and not a stranger, (or a strange pair of eyes) though my Reins be consumed. Matth: 18.10, In Heaven their Angels do always behold the face of my Father which is in Heaven. 1 Cor: 13.12, We see him now through a Glass darkly, than face to face, apprehensively according to our capacity, not comprehensively according to his immensity and greatness.  
V 9 Blessed are the peacemakers, for they shall be called the Children of God.  
Quest. What is meant by peacemakers?  
Answ. Not only those who interpose or come betwixt persons at odds, but also show themselves desirous of peace; and in order thereto, have their affections composed to peace, themselves having first obtained peace from God, Rom: 5.1, Two things, first the persons pronounced blessed, viz. peacemakers and such as earnestly follow peace.  
2 The Reason, For they shall be called the Children of God, what ever the World account them, they are most like to God. In this World God calls them his Children though the World slight them, and in the World to come they shall be called, that is, publicly manifested to be, the Children of God.  
Obs. Persons that interpose to set others at peace, and diligently follow peace themselves are blessed persons.  
Reas. 1. Because this peaceable disposition whereby we are thus peaceably affected, flows from that peace persons have inwardly in their own hearts; for as you see impure spirits are very unpeaceable, as devils and wicked men, Rom: 3.17, so holy men are very peaceable, as being the fruit of Christ's atonement, Ephes, 2.13, Glory be to God on high, on earth peace, good will towards men, Luke 2.14, q: d: This was one fruit of Christ's Death, to establish peace among men.  
2 Because peacemakers are little accepted among men, for those who undertake the Task of making peace sometimes they provoke one side, Exod: 2.13, Moses reproving the Israelite that wronged his fellow, presently that person shows his spleen, Who made thee a Judge over us? Wilt thou kill me as thou didst the Egyptian? Sometimes peacemakers provoke both sides, that both sides have such persons, hence many will not take upon them that office being so thankless: Christ therefore pronounces such persons blessed, and therefore would have us to go on in this duty.   

Cautions.  
We are not to make sinful agreements or peace-making, Nehem: 5.6, 7, 8, as Jehu to Jehoram, What peace so long as the Whoredoms of thy Mother Jezabel are many? 1 Kings 9.22, Who will stand up with me against the evil doers? Who will take my part against the workers of iniquity? Psalm 94.16, 2 The endeavours of Christians will not always take effect to obtain peace, Psalm 120.5, 6, 7, Matth: 10.34,  
Use. Exhortion, 1. To peacemaking, 2 To peace.  
Fellow peacemaking, and to put an end to Divisions betwixt man and man; famous was Abraham who set all the Herdsmen at one, by proffering to take the left hand or right, Gen: 13.8,   

Means to peacemaking.  
1 By Exhortations breed in persons an eager desire after peace, 1 By letting them see the mischief of strife, Prov: 17.14, The beginning of strife is as when one lets out Water, therefore leave off strife before it be meddled with. A similitude from those who digging away the dam or bank of a River, the Waters flow out on every side, so that there is no way either to call back them that are gone out, or keep in those that yet are not gone out. See it in Abimelech and the men of Sechem, who falling at odds they destroyed one another, Judges 9.23, If ye by't and devour one another, as so many Dogs, take heed ye be not destroyed one of another, Gal: 5.15, See the woeful end of strife, James 3.16, There's confusion and every evil work. Knowest thou not that it will be bitterness in the end?  
2 It's honourable to be at peace, Prov: 20.3, It's an honour to a man to cease from strife. 1 Sam, 10.27, It was Saul's honour when children of Belial despised him and brought him no presents that he held his peace. As one said to Luther, Vince animos irámque tuam qui caetera vincis.  
2 For all Societies and Cities to choose prudent holy men to make peace betwixt man and man. Then would Courts of Justice have little to do: whereto if there were the authority of a Prince to interpose to cause persons to stand to just arbitrations it will be of the more force, and this practice well becomes Magistrates in Cities, Elders in Churches. 1 Cor: 6.6, 7,  
3 Make Propositions that may meet in the midst, that neither party may have their whole desire in litigious cases, with this Exception that it be not in matters of Religion: here we can abate nothing, we cannot bend the faith to politic ends. This was Jeroboam's wickedness, who altered the time and place of worship to accommodate his subjects.  
2 Exhortation to peace. As we should make peace among persons at difference, so should we, as much as in us lies, be at peace with all men, Rom. 12.18. The Apostle is full of exhortations herein, 1 Cor. 1.10. 2 Cor. 13.11. Col. 3.17. We are called to peace; God calls to it, who then calls to contention save Satan?   

Means to peace.  
1 Mortify your lusts, James 4.1. Whence come wars, come they not of your lusts? The sea would be calm were it not for strong winds, so would your hearts were it not for your lusts; now the sins to be mortified are, 1 pride, Prov. 13.10. 2 tale-bearing, Prov. 26.20, 21. 3 unrighteousness, Prov. 15.27. 4 provoking speeches, Gal. 5.26. 5 immoderate meditation of wrongs we have suffered. 6 hatred, Prov. 10.12. 7 forcing of wrath, Prov. 30.33. 8 Let every one do his duty in that kind of life to which God hath called him, let him not lift up himself above others, nor reprehend the works of others and praise his own as better, but let one serve another by love. Luth. Tom. 4.167. 9 Practise Christian moderation in remitting of your right for peace sake, Phil. 4.4. the word is epieikeia, which signifies a yielding of our right.  
2 Study peace, 1 Thes. 4.11. The Apostle bids the Thessalonians to study to be quiet. We study books, arts, sciences, but this is an excellent study. Sat down and think this man and I are at odds, how should I make up the matter? This is the pursuing of peace, Psal. 34.14. Seek peace and pursue it.  
3 Practise Christian kindness, as giving, lending, etc. One end why God gives us the things of this life, is that we may maintain peace with them. Every man is a friend to him that giveth gifts, Prov. 19.6. Jacob took off a malice of twenty years standing by a gift. Gifts are compared to precious stones, Prov. 17.8. so that as persons that wear precious stones do oft delight to look upon them, so do such persons look upon gifts. Also mutual entertainments, mutual visit, mutual counsellings and comfort.  
4 Where you are damnified put up small wrongs, Mat. 17.26, 27. though Christ were free from paying tribute, yet that he might not offend, he bids Peter pay a piece of money for tribute.  
Where you have damnified others, give satisfaction for the least wrong, Jacob, Gen. 31.39. for peace sake gave satisfaction to Laban for that which was torn of beasts, or stolen by day and night.  
5 In case of offence with any man, proffer reconciliation both in your speeches and carriages. Imitate the Lord, who, though the person offended, yet sought to us, 2 Cor. 5.19. As when an house is on fire every man brings water to quench it, so let us meet one another in the midst to quench the fire of contention, Luke 12.58. Agree with thine adversary whiles thou art in the way with him.  
6 Beware of stigmatising one another with nick names; take heed lest ye put off the name of Christ from those that have put on Christ, Gal 3.28. by calling them Puritan, Sectaries, Anabaptists. If every natural body no less desire its own unity than its being, why should not the mystical body in like manner?  
7 Get the peace of Christ to rule in your hearts, Col. 3.17. Creatures of a meek and peaceable nature, though you use them never so harshly, yet are they peaceable, because they have principles of meekness and patience in them, whereas creatures of fierce natures, as Lions and Wolves, though you use them never so gently yet will they be fierce, because they have such principles: so wicked men have not known the way of peace, Rom. 3.17. but godly men usually are of peaceable spirits, because the peace of God rules in their hearts.   

Motives to Peace.  
1 Peace is a blessing that comprehends all blessings under it, Psalm 29. 1●. The Lord will give his people the blessing of peace. What is our joy but the peace of our consciences? What is our health but the peace of our humours? If a man were in heaven and could not have it in peace, it would not be comfortable. Everlasting peace is part of our joy in Heaven.  
2 That which is the excellentest life every one desires to live. Such is a life of peace, not only in that the most flourishing Commonwealths have lived it, but God and Angels: that which is the worst life devils and wicked men live, such is a light of contention. Hence Christ the Prince of peace lived this life; called the Prince of Peace, Esai 9.6. gave it for a legacy to his Disciples, John 14.27. Esai 11.6, 7, 8.  
3 The universal peace that is among all creatures. The heavenly bodies, Sun, Moon and Stars keep their course; the Sea keepeth within the girdle of the Sands and doth not invade the earth; the Winds blow not together but successively; the contrary qualities in the world, heat and cold, drought and moisture, are so tempered together, that like musical discords they make a perfect harmony: Woods of trees, fields of corn, grow without molesting one another, creatures not only of the same kind but of different kind feed peaceably one by another. If peace be among all bodies, let it be much more among the mystical body of Christ, Psalm 133.1. How good a thing is it for brethren to dwell together in unity.  
4 The common enemy should set us at peace; I mean the Popish and Prelatical combinations. So that the question is not so much, what kind of government we shall have in Protestant Churches, but whether we shall have any Protestant Church at all? At the Battle of Lepanto when there was great differences and animosities betwixt the three generals, Don John and Venereus and the third general, yet when the battle came to be fought they united against the Turk and got a mighty victory against his navy, the like whereof hath hardly been heard of. Phil. 1.20. Judas 3. contend for the common salvation.  
5 Herein consists the form of charity, not in this, that we are all of one mind, for that is kept for heaven, but that we are peaceably affected in our hearts, and wish well one to another. When Luther had vented some hard speeches against Calvin, says he, though Luther count me a dog, yea a devil, yet I'll count him a famous servant of God.  
6 The smallness of matters which causes a breach of peace: many are as angry for rejecting their opinions as Jonah was for his gourd. I know the smallest thing in Religion ought to be made conscience of, yet those points without the knowledge whereof many have come to heaven, though they may obstruct public communion, yet know I no cause why they should hinder peace and private communion among those that fear God. Learn we of the Romish Churches (if it be expedient and lawful so to call them) among which there are controversies of far more moment, viz. of the infallible judge in all points, of the Christian faith; the Spanish and Italian Churches defend the Pope to be the supreme judge, affirming him so to be inspired with the spirit of truth that in all his decrees and determinations he cannot err, on the other side the French cry him out of his infallible chair, and conclude him subject to error, and deposable by a general counsel; yet in this brawling there's no universal breaking of communion, why then should not private communion be granted among those that fear God?  
7 The multiplicity of relations that ties Christians to peace, worship of the same God, profession of the same faith, expectation of the same hope, suffering for the same cause, begotten by the same word, children of the same father, have the same comfort of love, the same fellowship of the Spirit. Phil. 2.1.  
8 The benefits that come by it, 1 The kingdom of God consists in it, Rom. 14.17. Some Christians thought that others could not come to heaven if they did not eat such meats as they, but Paul tells them, The kingdom of God consists not in meat and drink, but in righteousness and peace, and joy of the holy Ghost. 2 It's the way to a long and an happy life, 1 Pet. 3.11. 3 The fruit of righteousness is sown in peace, Jam. 3.21. q. d the crop of grace and glory is not reaped of proud and contentious persons, of such as make rents in Churches, and would be many masters, of which he speaks, v. 1. nor of those who boasting of themselves and their opinions would alone seem to be wise; but it will be reaped of peaceable Christians, who being of a peaceable spirit themselves endeavour to make peace among others, and sow the seed of peaceable discourses in order thereto.  
4 By peace we resemble God, for when in God there are three subsistences, yet there is one will, one love, and one consent, whereas in contention weresemble the Babel bvilders.  
5. Peace is the way to have the presence of God with us, 2 Cor. 13.11. Live in peace and the God of love and peace shall be with you. Some creatures are by artificial means invited, as Pigeons by looking glasses, and Larks by the resemblance of the Sun in a looking glass, by peace the God of peace is invited, who unites those one to another that are united to him, John 17.21.  
I'll conclude with Bernard's Distich Nullum turbavi, discords pacificavi: Laesus sustinui, nec mihi complacui.  
6 The peaceable carriage of you to others will cause others to carry peaceably to you, Judg. 8.3. Gideon peaceably answering the men of Ephraim (who did unjustly in proud wrath chide him) their spirits abated towards him.  
For they shall be called the children of God] that is, they who evidence their Christianity (out of conscience of the command) by stablishing peace among them with whom they live, are and aught to be acknowledged among men as regenerate, and thereupon called God's children: 1 They are his children in likeness; as God sent his Son into the world to make peace, 2 Cor. 5.19. so do they. 2 They are like Christ, who being God and man made peace with the blood of his cross, Eph. 2.14. Col. 1.20. and took away all enmity betwixt God and us.  
3 They shall be called the children of God in heaven, though sometimes in this world they are not seen nor acknowledged; 1 John 3.1.  
4 They shall be so called, because having first made peace with God, they, feeling the sweetness of it, make peace with men.  
Ob. But how can such as make peace with men be called Gods children, seeing we find many carnal men good arbitrators and makepeaces' among neighbours?  
Ans. 1 Such persons do it not out of conscience of the command, but either out of vain glory, or to keep themselves employed in business, and so to keep off their consciences, or at most out of a principle of good neighbourhood, whereas God's children do it from the command.  
2 They make peace, not out of the sense of inward peace they have with God, but out of the beneficial concernment of neighbourly peace.  
3 Carnal men making peace, it's usual in matters of claim betwixt man in meum and tuum, but peacemakers to whom the promise belongs make peace where there are heart boilings, and sinister conceptions, and heart grudges betwixt man and man  
4 Carnal peace makers are stirred up to do what they do upon solicitations, and entreaties; but those to whom the promise is made, are stirred up to their duty by the belief of the promise, and it is done many times in secret where no man knows what they aim at, but themselves know that they aim at a right understanding betwixt neighbour and neighbour, Christian and Christian in order to peace.  
Use. Exhort to peacemaking, that this promise may belong to you, as God is called the God of peace, Rom. 16.20. 1 Cor. 14 33.2 Cor. 13.11. Phil. 4.9. 1 Thess. 5.23. 2 Thess. 3.16. Heb. 13.20. So by endeavouring after peace you shall be like unto him.  
V 10. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven.  
In this verse 3 things, 1 The suffering, its persecution. 2 The cause, not for wickedness, but for righteousness sake. 3 The crown, theirs is the kingdom of heaven.  
Quest. What is meant by righteousness?  
Answ. Neither universal or paticular moral righteousness, for many of the heathens suffered for honest interests, and for righteous causes, but spiritual righteousness is here meant, as for the profession of their faith, for conscience towards God, 1 Pet. 2.19. This is thank worthy, if a man for conscience towards God suffer wrongfully and endure grief: So that righteousness signifies obedience to all the commands of God. Here is inrightment to blessedness, when we will rather suffer then transgress the commandment of God.  
Observe. They that are persecuted for Christ, and his cause and commandments, are blessed persons. Jam. 1.12. Blessed is the man that endureth temptation, for when he is tried he shall receive the crown.  
For Application. 1 Be exhorted to suffer persecution,  
1 For Christ's sake, 1 Hereby thou wilt prove thy soundness of heart, Dan: 3.17, 18, Shadrach, Meshech and Abednego, and Daniel cap. 6, shown their sincerity herein: unsound men will not suffer Persecution, Gal: 6.12, The denying of Circumcision was the Object of Persecution, hence the false Teachers would have the Galatians circumcised lest they should suffer Persecution, Matth: 13.21. See it in the Stony Ground.  
2 This is the principal difficulty in Christianity, to witness truth before Kings, Psalm 119.46, and Councils, Matth: 10.17, To resist to Blood, Heb: 12.4, and not to love our Lives so much as our Duty to God, Luke 14.26, 27, Rev: 12.11, 17,  
3 In all Persecutions for Christ thou shalt have wisdom to answer the Persecutor, Luke 21.15, I'll give you a Mouth and a Tongue, that your Adversaries shall not be able to gainsay. Acts 6.10, They that reasoned against Stephen, were not able to resist the wisdom and spirit in Stephen.  
4 Thou shalt have strength to overcome the Persecutors, 1 John 4.4, Greater is he that is in you than he that is in the World. Isai 43.1, 2, When thou goes through fire and water the Lord will be with thee. Rom: 8.37, We are more than Conquerors. How? We are sure of Victory before we fight. 1 Cor: 10.13,  
5 There's a day coming when God will reckon with all Persecutors, Psalms 9.12, When he maketh inquisition for Blood he remembereth them. God will inquire who slew Hooper, Bradford, etc. who articled against such and such, who brought them before Ecclesiastical Courts, High-Commissions, Committees, Assizes, Sessions, Psalm 12.5, For the sighing of the Prisoner will I arise, 2 Thess: 1.6,  
6 A great deal of good comes to Christians by suffering Persecution. 1 Hereby affections come to be loosened from the World, and to be fastened upon God, Psalm 142.4, 5,  
2 Christians formerly loosened one from another, come now to be fastened. The Children of one Father that fall out among themselves are soon united against a common Enemy.  
3 Persecutions tend to the furtherance of the Gospel, Phil: 1.12, 1 By propagation or spreading of the truth. Upon Stephen his Persecution many of the Brethren preached the Word of God far and near, Acts 11.19, and the hand of the Lord was with them, v. 21, to convert many.  
2 By confirmation of those who are weak in faith, Phil: 1.12, Many of the Brethren in the Lord waxing confident by my bonds are much more bold to speak the Word without fear.  
3 Hereby the World sees that God hath Worshippers who do not cleave unto him for worldly advantage: Whiles for the hope of Israel they are bound with Chains, Acts 28.20, and will not accept of Deliverance out of most painful sufferings in hope of a better Resurrection, Heb: 11.35,  
7 Consider the cause for which thou sufferest, set down 1 By the goodness of it, Acts 5.41, Rejoicing they were counted worthy to suffer shame for his Name, Rom: 8.36, For thy sake we are killed all the day long. Revel 1.9, John was in the Isle of Patmos for the Word of God, and for the testimony of Jesus Christ. This cause is more worth than thousands of my Life.  
2 By the clearness. It is not wrapped up in consequences, and must have Sophisters to fetch it out, but it's clear, Dan: 3.16, the three Children said, O Nabuchadnezzar we are not careful to answer thee in this O King, as if he should say, We desire no clearer cause to lose our Blood in. It's a comfort in suffering clearly to see our way.  
3 By the fewness of Witnesses and multitudes of Adversaries, 2 Tim: 1.15, 4.16, when Paul came to witness before Nero all those of Asia forsook him at his first Answer.  
8 Consider the woeful condition that will befall Persecutors,  
1 Their strokes and malice falls on Christ, Zach: 2.8, He that toucheth you toucheth the Apple of mine Eye. Acts 9.6. Saul, Saul, why persecutest thou me?  
2 They have extreme horror of conscience, Jer: 20.2, 3, Pashur was a Persecutor, he smote Jeremiah and put him in the Stocks, and God threatens to make him a terror to himself and to all his friends. Zedekiah who smote Micaiah, 2 Kings 22.24, in a day of trouble goes from chamber to chamber to hid himself. Herod was tormented with John's death.  
3 Such persons as persecute have upon them at present an evident token of perdition, as you that suffer persecution have of salvation, Phil: 1.28,  
4 The people of God every where are imploring God against Persecutors, Luke 18.7, Shall not God avenge his own clect that cry unto him daily? I tell you, he will avenge them and that right speedily. Herod might have lived long had it not been that the Church was imploring God against him, Acts 12.5, Lam: 5.59, 60, 61, etc.  
5 Persecutors come to fearful ends, Acts 12.23. Herod was eaten up of worms, Jezabel thrown out of a window and eaten up of dogs, why? She slew the Prophets of God, Revel. 6.9, 10, 11.  
6 They are branded with infamy to posterity, 2 Ti. 4.14. Alexander the Coppersmith did me much evil and greatly withstood my words. Elimas', Acts 13.10. there's present information given among the godly who persecute.  
7 All godly men rejoice at the downfall of persecutors; the Jews teasted when Haman was hanged. When the wicked perish there is shouting, Prov. 11.10. Let not this joy be out of personal hatred, but because justice is glorified, the Church delivered, and Satan's kingdom weakened.  
9 Submit to the providence of God in all persecutions, and look to it, for, 1 If the hairs of our heads are noted by God, much more our lives, Matth. 10.29, 30. 2 Persecutors cannot touch the soul, Matth. 10.28. 3 Our times, Eberties, estates are not in the hands of persecutors, but in God's hand, Psal. 31.13, 14, 15.83.4.5. Revel. 2.10. for it is God gives us our cup to drink, John 18.11. as mastiff dog's fall upon men when their chain is unloosed, so do wicked men upon Saints when God unlooses his cham of providence.  
4 As in active obedience we labour that what we do may please God; so in passive obedience endeavour that what God doth may please us, 2 Sam. 15.25, 26. Behold here I am, let him do to me as seemeth him good. Mark 14.36. Take away this cup from me, nevertheless not my will but thine be done, 1 Sam. 3.17. It is the Lord, let him do what seems him good.  
5 In all persecutions and sufferings commit thy soul to God, desire him to take care of that, so Christ, Luke 23.46. Father into thy hands I commit my spirit, so Stephen, Acts 7.59. As in times of extremity we commit our jewels into the hands of trusty friends; when houses are on fire and there are combustions, men have principal respects to their jewels and gold, oh that I could save that. The worst persecutors can do is to take away life, when the body dies it's like the setting of the Sun, which in short time rises again. Therefore in all persecutions commit your soul to God in well-doing, 1 Pet. 4.19. as into the hands of a father. We read of many deceits in Scripture, but we never read of a father that beguiled his child. We must also commit our bodies and goods to God, but we must be at a point with these, if God will have them, but we must not be so with our souls.  
6 Beware of indirect means of escaping that persecution which providence casts thee into. In particular, beware of cowardliness, compliancy to great friends and kindred, base shisting tricks and distinctions, gluedness of heart to earthly things, 2 Tim. 4.16. Imitate Antipas who held the faith, though sure to die for it, Revel. 2.13.  
7 Consider that all second causes are only instruments in the hand of God. The wicked are called God's sword, Psalm 17.13. the staff in their hand is God's indignation, Esai 10.5, 6. Who gave Jacob to the spoil, and Israel to the robbers? did not the Lord? Esai 42.24, 25. 2 Samuel 16.12.  
2 Use. Consolation. In sufferings and persecutions you have a kingdom.  
1 That as such sufferings abound, so shall consolations abound, 2 Cor. 1.5. so that what ever they lose, they have an hundred fold with persecutions, Mark 10.29, 30.  
2 It's no new thing to be persecuted. Abel was persecuted of Cain, 1 John 4.12. Isaac of Ishmael, Gal. 4.29. As he that was born after the flesh persecuted him that was born after the spirit, so it is now, yea, whosoever will live godly, shall suffer persecution, 2 Tim. 3.12. so that we are not to count fiery trial a strange thing, 1 Pet. 4.12. Brother shall persecute brother, Matth. 10.21. and three shall persecute two in the same family, Matth. 10.35.  
3 In the greatest violence persecutors can inflict, believers shall not be forsaken of God, 2 Cor. 4.9. persecuted, but not forsaken, not tempted above strength, 1 Cor. 10.13. 2 Tim. 4.16, 17. All men (saith Paul) forsook me, but the Lord stood with me, when he came before Nero that Lion. Matth. 10.17. I'll give you a mouth that all your adversaries shall not be able to resist.  
4 God is wont to deliver his people from persecuting hands. Persecutions befell Paul at Iconium, Lystra and Derbe, but out of them all the Lord delivered him, 2 Tim. 3.11. God delivers, 1 Sometimes by setting one wicked man against another, Acts 23.6, 7, 8. the Pharisees contended against the Sadduces for the resurrection, and so took Paul's part. 2 Sometimes by making the earth to help the woman, Revel. 12.16. 3 Sometimes by providing some City of resuge, Matth. 10.23. If they persecute you in one City sty to another. 4 Sometimes by death, when the death of his Saints shall set forth God's glory, John 21.18.   

Means to suffer persecution.  
1 Get assurance of pardon; Gild makes a man cowardly. What made Paul so to triumph? Rom. 8.35. Why he had assurance of pardon, v. 38, 39 I am persuaded neither life nor death shall separate me from the love of God.  
2 Pray and endeavour for a patiented frame of heart. When great troubles and an impatient heart meet, how hardly are troubles born? when Christ had told them they must be betrayed by brethren, and friends, and be hated of all, he bids them possess their souls in patience, Luke 21.17, 18, 19 strengthened unto all patience, Col. 1.11. that is to patience in all things. Hence be contented to be emptied from vessel to vessel; you know how to live with your estates, but learn how to live without them, Phil. 4.12, 13.  
3 Look that the cause you suffer for be good, 1 Pet. 4.16. If any man suffer as a Christian let him not be ashamed.  
4 Strive not to meddle with much of other men's estates, no more then for mere necessity, so that if we lose for Christ we ourselves alone may be losers; for such debts in persecuting times will be apt to contract disquiet.  
5 Go in God's strength. Peter going in his own strength came to deny Christ, Mark 14.29, 30, 31. how came Paul to stand when others shrunk? God stood with him and strengthened him, 2 Tim. 4.17.  
6 Get clearness of light. When a man comes to suffer he will not go a jot beyond that he hath clear light for, H●b. 10.34. after they were illuminated they endured a great sight of affliction. Though the heart be upright and cause good, yet the person suffers fearfully for want of 〈…〉.  
7 Look upon God in his greatness, and so shall you not fear men how great soever, Psal 27.1. The Lord is my light and salvation, whom shall I fear? Mat. 10.28 F●●r him that is able to cast soul and body in to hell fi●e. 〈◊〉 51.12.13 Wheart thou that art afraid of a man th●● shall are, and 〈◊〉 the Lord thy maker? Heb. 11.27. Moses endured, and was not afraid of the wrath of the king, for he looked upon him that was invisible.  
8 Beware of the threats and flatteries of persecutors. Be not scared with their threats, Dan. 3.16. when they threaten fiery furnaces, Lions dens, nor yet alured with their flatteries, Dan. 11.32.  
9 Be content to live in a low condition. Many will comply to any thing because their spirits are so great they must live in such an height: low conditions are crosses that must be taken up as well as other crosses, Luke 14.26, 27.  
10 Either you must suffer with men for confessing truth, or with God for denying it: If it be the will of God its better that you suffer for well doing then for evil doing, 1 Pet. 3.17.  
11 Get a holy resolution to choose persecution or any other affliction rather than to sin against thy conscience, Job 36.21. Take heed, regard not iniquity, for this hast thou chosen rather than affliction.  
12 When thou choosest persecution, rather than to sin against God the kingdom of heaven is thine, as in the text. men's minds are apt to be broken and cast down in persecutions, hence Christ promises a kingdom, Matth. 19.29. Hence let us not under persecution bewail our condition, as if it were most miserable, seeing this kingdom will be yours.  
V 11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake.  
V 12. Rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets which were before you.  
Here are 4 things considerable; 1 The sufferings, revile, set down by two aggravations, 1 Saying all manner of evil against you. 2 Saying it falsely.  
2 The cause, for Christ his sake.  
3 The affections Christians must have under these sufferings, viz. they must rejoice and be exceeding glad.  
4 The grounds of this affection of joy, which are two,  
1 The greatness of the reward in heaven.  
2 Their conformity herein, to the Prophets and other holy servants of God.  
1 The sufferings, which are revile.  
Obs. The people of God in this present life are exposed to the worst and most false revile for Christ's sake, Luke 6.22. They shall reproach you, and cast out your name as evil, for the son of man's sake.  
Reas. 1 From that enmity that is betwixt the seed of the woman and the seed of the Serpent, Gen. 3.15.  
2 Because the Saints do not suit themselves to the manners and customs of the world, but by a contrary course condemn the wicked manners of the world; hence the world, to justify themselves and to condemn God's people, they load them with reproaches, John 15.19 If ye were of the world the world would love its own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hates you.  
3 Because wicked men have a principle of hatred against Christians, Matth. 10.22. Ye shall be hated of all men for my name's sake, Prov. 26.28. A lying tongue hateth those that are afflicted by it.  
Use. Be not discouraged under revile, seeing it is for the cause of Christ, Heb. 13.13. Let us go forth therefore unto him without the camp, bearing his reproach. That is, be not ashamed if you be reproachfully cast out of cities, seeing ye are reproached for Christ. He calls cities by the name of camp or tent because many cities begun from tents, and the castles in them are called Castra or Tents.  
1 If those that take up reproaches against holy men shall not rest in heaven, Psal. 15.3. What shall become of them that raise them. Such were there in Tertullia's time, Apol. cap. 7. we are called most wicked from the Sacrament of infant killing and the eating of them, and the incest we commit after the banquet, that dogs throw down the lights, to wit that they may procure a meeting of knaves and whores together, by the immodesty of darkness and lusts, to whom Tertullian saith, find it out if ye believe it, or do not believe that which you have not found out— who ever heard any such infant crying? who ever unlocked the cruel mouths of these Cyclops and Sirens to the Judge? who hath found out some unclean footsteps in his Wife? who when he had found out such wickedness hath concealed them? Minucius Faelix in his Octavius, The Heathens thought that Christians did devour Infants, make incestuous Banquets, that they worshipped an Ass' head, p. 118, for ye killed the Just One, and before him his Prophets, and now them that place their hope in him, and ye despise the Creator of all things that sent him, cursing them in your Synagogues that believe on him, for ye have no power to kill them because of them who at present govern. Justin Martyr against Triph. p. 181. After ye had killed that Just One, by whose stripes was healing to them that go to him by the Father, when ye knew he was risen from the dead and ascended into Heaven, you were so far from repenting of your evils, that you sent choice men from Jerusalem into all the earth, saying, The Heresy of the Christians was to acknowledge no God, scattering those words against us, which all that know us not boast of, therefore ye are not only the cause of iniquity to yourselves, but also altogether to other mortals. Justin●bid.  
2 Revilers do but after their kind. They are called Devils, 1 Tim, 3.6, 2 Tim, 3.3, also Dogs, Psalms 59.6, now we wonder not at Dogs snarling.  
3 Look upon Revilement as a just punishment from God, though unjust from 〈◊〉 2 Sam, 16.10, The Lord hath bid Shi●●● to ●●se David.  
1 God inflicts them, because we do not that good to men we should do.  
2 Because we make little conscience of sinning against God in secret.  
3 Because we have so little care of the honour of God, 1 Sam, 2.30, hence God hath no care of our name.  
4 Because we have so little care to preserve the good names of others, Matth, 7.2,  
4 Such Revilements as are cast upon thee were cast upon Christ, and upon the godly. For Christ he was called a Drunkard, a Glutton, Matth, 11.19, said to cast out Devils by Beelzebub, Matth, 12.24, accused as a Blasphemer, Matth, 26.65, looked upon as a Madman by his Friend, Mark 3.21, railed upon, Mark 15.29, called a Perverter of the Nations, forbidding to give Tribute to Caesar, Luke 23.2, that he was a Samaritan and had a Devil, John 8.48,  
Yea Gods people have been so reproached, Psalm 44.13, 14, 16, Thou makest us a reproach, a scorn, a by word, a shaking of the head. David was the Song of the Drunkards, Psalms 69.11, 12, yea, he became a Proverb to them. Christians were counted Turner's of the World upside down, Acts 17.6, Paul was counted a pestilent Fellow, and a Mover of Sedition, and not counted worthy to live, Acts 22.24 5,  
Come we to the second thing, the affections Christians ought to have under Revile, Rejoice and be exceeding glad.  
Obser. Christian's should be so far from being dejected under wicked Revile for Christ, that they have cause to rejoice and be glad.  
1 Because all Revile add to their Crown: even when we are asleep and are not ware of it, yea when we know not of it they add to our Crown, Luke 6.23, Blessed are you when men shall reproach you, and cast out your name as evil, rejoice you in that day, and leap for joy, for behold your Reward is great in 〈…〉,  
2 Because such persons so reproached when Christ shall appear in glory shall be glad with exceeding joy, 1 Peter 4.13, Rom, 8.17,  
3 Because there's a Day coming, when all Reproaches shall be wiped off, Isai 66.5, Your Brethren that hated you, that cast you out for my sake, said, Let the Lord be glorified, but he shall appear for your joy. James 5.9,  
4 In all Reproaches you have the Spirit of Glory and of God resting on you, 1 Peter 4.14, as if he should say, Why do you not rejoice in your Reproaches, you have great cause: why? the Spirit of Power and of Glory (as it's supposed to be the best Reading) that glorious Spirit of God will not forsake, but will abide with you, yea will rest upon you.  
5 Either thou art reproached deservedly or undeservedly; if deservedly, it's not a Reproach but a Judgement; if undeservedly, why shouldst thou blush for another man's sin?  
Use. For Application, learn to rejoice in all Reproaches and other hardships that shall come upon you for Christ. Your Glory in Heaven is not uncertain, for Christ then would not bid you rejoice in it: show your joy herein by your words and gestures, and by your cheerful walking, James 1.2, Rom, 5.2, Acts 5.41,  
The last is the Ground of this Affection of Joy, because they are said to be blessed, and because their Reward in Heaven is great.  
Obser. The Saints of God are happy under all manner of Revilements for Christ.  
1 Happy in this Life, 1 Because they have the rejoicing of a good Conscience, Acts 23.1, 2, 3, Acts 24.5, 6, when there were railing Accusations against him, yet his Conscience could witness that he walked uprightly, v. 16,  
2 Sooner or later God will clear their innocency, as we see in Joseph's case, and in David's, upon whom the Courtiers in Saul's Court cast Reproaches, yet he died in honour, 1 Chron, 29, It's with the name of a Christian as with the Sun, which is sometimes hindered from our sight by Clouds and Eclipses, but recovering a clear Sky shines the more bright; so Reproaches sometimes cloud our names, but in a while they are dispelled by the upright walking of Saints, Isai 51.7, 8, Fear ye not the reproach of men, neither be ye afraid of their revile. Why? For the Moth shall eat them up like a Garment, and the Worm shall eat them as Wood, that is, all their Reproaches will insensibly by degrees wear away.  
3 The Revile and Wrongs done to God's people God takes them as done to himself, 2 Kings 19.16, Hear the words of Sennacherib, who hath sent Rabshakeh to blaspheme the living God. Also v. 22, 23, Whom hast thou reproached and blasphemed? even the holy one of Israel; yet Rabshakehs Reproaches were against God's people, Acts 9, Rom, 15.3,  
2 They are happy in the Life to come, because their Reward is great in Heaven. He means not the Reward of Merit but of Grace; as if a King should give ten thousand pound a year for an hours service. What I promise to give a man that is his reward, though his service do not equal it: as if I promise a man an hundred pound for making me a pair of gloves. Now in merit there must be a proportion betwixt the work and wages, for the recompense of merit is an act of righteousness, now in all righteousness there must be equality; when reward is promised to God's children it is not to establish merit, but to let Saints see that their labour will not be in vain.   

Reasons against merit.  
1 God needs not any of our services, nor gets no benefit by them, Job 22.3. Can a man be profitable to God? Job 35.7, 8. If thou be righteous what givest thou to him, or what receiveth he of thine hand? Acts 17.25. He is not worshipped with men's hands as though he needed any thing.  
2 When we have done what we can, we are unprofitable servants, Luke 17.10.  
3 All good works are the workings of God in us; and therefore reward is not due to our own works, but God crowns his own grace in us, so that Deus est debtor noster, non ex commisso, but promisso, as Aug. saith, God is our debtor, not for any thing done by us, but for his promise, Matth. 10.42. So he promiseth to reward a cup of cold water given to a disciple.  
4 There is no proportion betwixt our sufferings and the crown of glory, Rom. 8.18. 2 Cor. 4.17, 18. we ought to take heed herein, because the Papists use it to destroy grace.  
Seeing then there is a reward in heaven, let us endure reproaches: we endure bitter Physic and sharp cutting in hope of long health; let us endure reproaches and other sufferings in hope of glory, Heb. 10.34.  
Use. Caution Render not reviling for reviling; imitate Christ, 1 Pet. 2.23. and Paul 1 Cor. 4.12. being reviled we bless. Yea he took pleasure in reproaches, 2 Cor. 12.10. Let us look to the reward in heaven, as Christ did, Heb. 12.1, 2.  
3 Things may comfort under these;  
1 That our heart is well affected to every man, yea even such as rail against us, Matth. 5.44.  
2 That in private prayer we can pray for such reproaches, Psal. 109.3, 4.  
3 That thou hast a God to make thy complaint unto in all revile, as Nehemiah did, Nehem. 4.3, 4.  
4 Your great reward in heaven.  
2 Exhortation. Carry patiently under revile, for else;  
1 Thou wilt disturb thine own peace.  
2 Hereby thou wilt by an impatient frame of spirit discover so much evil as may be a just cause of revilement.  
3 By impatiency herein we may make others think us to be guilty.  
4 By reviling again you harden others in their reviling.  
5 You show great weakness, to think so as if there were no other means to deliver you from an ill name, but by an ill tongue, Psal. 38.12.13. When David's enemies spoke mischievous things against him, he was a man that is both deaf & dumb, yet must we not so neglect our names, that we should neglect the crimes falsely objected to us, and confirm the slanderers, but we must say, I have not a Devil, also, If I have spoke evil, bear witness of the evil. He that neglects his name is cruel; a good conscience is necessary for us before God, a good name before our neighbour, Luth.  
Ob. But I am guiltless and innocent, and they reproach me falsely.  
Ans. The more false the things are, the more cause thou hast to rejoice: if they were true thou hadst cause to be confounded.  
For so persecuted they the Prophets] Here's the second ground of rejoicing. It's not otherwise with you then with the ancient Prophets of God, whom they persecuted with reproaches, as David, Psal. 31.11. Who was a reproach among his neighbours. Psal. 41.10. Mine enemy's reproach me, saying, Where is thy God? So strange were his reproaches, that his heart was as it were broken with them, Psal. 69.20. So Jeremy cap. 20 10. I have heard the defaming of many, Report, say they, and we will report it. Nay it hath generally been the lot of true Prophets to be persecuted, Matth. 23.34. So that we may say Which of the Prophets have not your fathers persecuted? W●●ness Eliah, Micaiah, Amos c. 7.13. Zachary, Matth. 23.35, 36. Yea the Disciples, Matth. 10.23. So that we may ●●y, Gal. 4.29. As he that was born after the flesh persecuted him that was born after the Spirit. So it is now. Gal. 4.29.  
V 13. Ye are the salt of the earth, but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and to be trodden under foot of men.  
Ye are the Salt of the Earth] Quest. Doth Christ call Ministers the Salt of the earth, or all believers?  
Ans. Christ calls believers, whether preachers or others, the Salt of the earth, 1 Because Christ not only taught the twelve but all the disciples; 2 Because it is not appropriated unto preachers alone, but unto all believers to season others with grace, for not only preachers but all believers have the means of seasoning others; as 1 Savoury speeches, Col. 4.6. Let your speech be always with grace powdered with salt. 2 Savoury examples, Luke 14. ult. Have salt in yourselves and peace one with another; that is, as you live together in peace, so let there be savoury and holy examples: earth is put for the inhabitants of the earth by a Metonymy; salt for them that do the duty of salt, by a Metaphor.  
But if the salt have lost his savour, wherewith shall it be seasoned] It is good for nothing, no not so much as for the dunghill, because it causes barrenness, as if Christ should say, If other men be unsavoury, you may season them, but if you be unsavoury who shall season you?  
Use. To apply this see, 1 How unsavoury man's nature is, unless it be seasoned by the word, Psal. 14.3. men by nature are altogether become stinking, their throats are like open sepulchers, Rom. 3.13. Like putrified flesh to man's taste.  
2 See the duty of Christians, which is to season others. This is done, 1 By the word, which like unto salt gives relish Psal 119.9. Wherewith all shall a young man cleanse his way? by taking heed unto thy word.  
2 By a holy and blameless conversation. Scandalous practices make persons to stink, Gen. 34.30. Simeon and Levi, by their slaying the Sichemites, made Jacob to stink among the inhabitants of the land. Holy practices insensibly gain others, 1 Pet. 3.1. Wives be subject to your husbands, that if any obey not the word, they may be won by the conversation of their wives: let no man be led with vain glory because of present hearers, let us live blamelessly among men, and speak nothing for trifling sake, but being much silent to answer to what is needful, let us avoid wicked suspicions of others concerning us, and our received opinion of them is to be tried envy not any man who is dearly loved before others Just. Mart. ad Zenam & Serenum. p. 390. Let no worldly conference flow from us, but that which fits us for virtue. Our neighbour speaking let us not laugh at him, nor hinder him, until by our silence he be ashamed and be silent, Ibid. p. 391, 392.  
2 Exhortation to Christians to be like unto salt. 1 As salt draws out putrifying humours out of meat, and makes it rellishable for the palate, so Christians by their doctrine and examples, and in particular Preachers, draw out the rottenness in the hearts and tongues of men, and makes them fit for society of Christians; hence they are called the salt of the earth, to show, that they should not season one, or two, or a few, but even the whole earth: and to press it the more upon them, he used this similitude, not once but often, as Mark 9 ult. John 14. ult.  
2 For profitableness. Sale & sole nihil utilius; salt is most profitable, called by some the balsam of nature: it is mingled with all mixed bodies and preserves them from corruption. So Christians are very profitable, Philemon 11. Formerly unprofitable, now profitable to thee and me.  
3 Christians are like salt for wisdom: salt was an emblem of wisdom; as salt seasons meat, so wisdom seasons the minds of good men. Hence Sapientia is derived à sapore, from savour, because wisdom is the savour of the mind, that which the soul is in the body, that are Christians in the world.  
4 Salt is of a hot and fiery nature, because cast it into the fire it kindles, and of a watery nature, because if you pour water upon it it turns into water. So the Disciples of Christ should be hot and zealous for God, yet should this heat be mingled with knowledge and discretion, lest we fly out as those Luke 9.53. who called for fire from Heaven to consume the Samaritans, or those who out of zeal to God persecuted Christ and his Righteousness, Rom: 10.2.  
5 As Salt stirs up Thirst, so Christians should stir up others to thirst after Christ and heavenly things. John 7.37. Revel: 22.17. We should not so much look for Examples from others, as give Examples to others.  
Lyvy called Greece the Salt of the Nations; it is more truly said of Christians.  
6 As by Salt Meat is made fit for our Taste, so by the Salt of an holy Conversation the Word is made fit for the Relish of others, 1 Peter 3.1, Hence Christians are called the Salt of the earth, that is, of earthly minded men.  
7 As for preservation of Meat and other things from putrefaction there must be a just measure of Salt, neither too much nor too little, so Christians in general, nor Teachers in special, ought by an unseasonable application of the Law to swallow up afflicted Consciences, Psalms 69.26, They persecute him whom thou hast smitten, and talk to the grief of him whom thou hast wounded; nor by an unseasonable application of the grace of God to encourage impenitent persons, Rom, 2.4, 5,  
8 As Salt brings Desolation and a Curse to that which is not seasoned by it, Gen, 13.3, Zeph, 2.9, so the Word in the Mouths and Lives of Christians to whom it is not a savour of life, is a savour to death, 2 Cor, 2.16.  
2 Exhort to live savoury Lives ourselves, else how can we season others? If the Salt have lost its savour what is it good for? Take heed therefore of all scandalous sins; for,  
1 By these the Name of God is blasphemed. Ezek, 36.20, The Babylonians seeing the lose lives of the Jews, cried out, These are the people of the Lord, these are come out of the Lords land. Rom, 2 24, The Name of God is blasphemed by you. Lose Christians are called Spots, Judas 12, Deut, 32.19, When David committed folly with Bathsheba, by that thing he made the Enemies of the Lord to blaspheme, 2 Sam, 12.14, When the strong despised the weak, and the weak judged the strong, they caused their good to be evil spoken of, Rom, 14.16, How careful are we to preserve the name of a Friend, how careful should we be to preserve the Name of God?  
2 An holy savoury walking free from scandalous sins is a man's glory, 1 Sam, 12.3, 4, Whose Ox have I taken? or whose Ass? or of whose hand have I received a Bribe? and they said, Thou hast not defrauded us, nor taken any thing of any man's hand. 1 Cor, 9.15, It were better for me for to die, than that any man should make my glorying void, See 2 Cor, 1.12, 1 Thess, 2.10, Contrarily, it's a dishonour to a Christian to be guilty of a spot of uncleanness, etc. Demetrius had a good report of all men, yea and of the truth itself, 3 Epist. of John v. 12,  
3 Scandalous sins are worse to keep men off from embracing the truth than persecutions; for by scandals men are hardened from embracing the truth, Rom, 14.13, Let no man lay a stumbling block or a scandal to another; for sometimes persons were made by the contentions among strong and weak to stumble, and so not to join to God's people, sometimes they were made to fall, yea to fall off from Christian Assemblies. Holy example is a duty we owe to the whole world, and as by holy examples persons are built up towards Heaven, so by wicked words and works, yea by indifferent things done unseasonably, persons are made worse, and built up towards destruction. Lev, 19.14, Thou shalt not lay a stumbling block before the blind. Scandals are as Pits and Snares to catch living creatures, wherein the unwary and blind are taken.  
4 A savoury Life free from Scandals is a special means to stop the mouths of wicked men, Dan, 6.4, they found nought against Daniel but for the Law of his God. 1 Peter 2.12, Have your conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may glorify God in the day of visitation, 1 Peter 3.16, having a good Conscience (whereunto an holy Life is joined) that whereas they speak evil of you as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ. Titus 2.8, They that are of the contrary part will be ashamed, having no evil thing to say of you: contrarily, when persons that profess shall fall into scandals, wicked men draw these Conclusions, as,  
1 Because some professing persons are bad, therefore their Religion is bad.  
2 Because one is bad, thus they are all.  
5 By an unsavoury scandalous Life thou hast a hand in other men's damnation. A man's own personal guilt is heavy enough, he need not add the weight of other men's sins, Matth, 18.6, Woe to the World because of offences: there is not only a Woe to the person that gives the offence, but to the World. This is a Rock on which thousands dash their souls. Therefore as all Creatures by natural instinct are shy of the Snare laid for them, so should all persons take heed that when a Scandal falls out there be not a Woe to them. The unholy carriage of Eli his sons made people abhor the offerings of the Lord, 1 Sam: 2.17.  
6 Nothing so darkens the glory of the Church, as the spots and unsavoury Life of those that pretend to Christianity. What hath kept people from joining to us? Was it Prisons, Banishment, hazards? Perhaps so in some, but that which in likelihood hath hindered many, hath been our not walking up to our Profession. Fire and Faggot though it may scare some, yet it cannot make them think in their consciences such and such Tenants to be Errors, but scandalous practices of headiness, pride and passion: worldly mindedness makes them think in their consciences we are in an error, and so may in time hearten them to persecute us. Moreover, hereby blurs and reproaches are cast upon the Church. If it be so great an offence to bring a scandal on one Israelite, that he that did it was amerced in an hundred Shekels of Silver for bringing up an evil name upon a Virgin in Israel, Deut. 22.19. then what shall be done to them that bring a Reproach upon all the Israel of God?  
7 The great triumphs and outcries wicked men make when any of God's children fall into scandalous sin (I say, God's children, for properly a scandal cannot be given but by God's children, or by them that profess the truth) when such are overtaken, though the wicked themselves be a thousand times worse, they are apt to triumph, Psalm 38.16. When my foot slippeth (though I did not actually fall) they magnify themselves against me. As things that fall from on high make a great sound, so the falls of persons that are high in profession are heard afar off. Wicked men hunger and thirst after the falls of godly men, and if at any time they fall into evil, like hungry Dogs they muzzle in their Excrements, like Horseflies that passing by many precious Flowers fasten upon Dung. The wicked pass by the graces of Saints, and fasten upon their infirmities.   

Means to live savoury Lives free from Scandal.  
1 Make conscience of sinning in secret, if not, thou mayst look when God may give thee up to scandalous sin, Prov. 26.26. Whose hatred is covered by deceit, his wickedness shall be revealed before the whole congregation. Because David made little conscience of sinning in secret, 2 Sam. 12.12. in that he so cunningly slew Uriah and took his wife, hence the Lord says, Thou didst it secretly, but I will do this thing openly; I will reveal thy scandalous sins in their punishments, to all Israel.  
2 Take heed of such sins as are wont to spot Christians, as 1 Worldly mindedness, Phil. 3.19. 1 Cor. 7.29. 2 Censoriousness. It's sauciness in us to judge another man's servant, Rom. 14.4. 3 Janglings 1 Cor. 1.11.3.3. 4 Telling uncertainties for truths, Psal. 119.29. 5 Rents and divisions, because of difference of judgement. This evil age hath added this new sin not known in the Apostles times. 6 Detraction, James 4.12. Speak not evil one of another brethren. 7 Denial of the truth, Judas 4. new ashamed are they that have denied the truth, either in doctrine or practice, to look other men in the face? 8 Venturing upon things that are not expedient, they ask, Is the thing lawful, then presently they do it: an action may be lawful yet varied with some circumstance of calling, age, etc. it may be inexpedient, 1 Cor. 10.23. all things are lawful, but all things are not expedient. 9 Unpeaceableness and strife, such was the differences betwixt strong and weak, Rom. 14.13.  
3 Look upon the falls of others, and tremble at them, as Lot, Aaron, David, Peter, the incestuous person. Let us then do as Mariners who steer off from that rock where others have suffered shipwreck.  
4 Look upon the miseries that follow the scandalous sins of Christians, as 1 Horror: the incestuous person was so troubled for the offence he had given, that he was like to have been swallowed up with too much sorrow, 2 Cor. 2.7. 2 Punishment, 2 Sam. 12.14. Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child that is born unto thee shall surely die. So reproach is another punishment: all sins are called by the name of reproaches, how much more are scandalous sins reproaches? Rom. 15.3.  
5 Nourish God's fear, Levit. 19.14. Thou shalt not lay a stumbling block before the blind, but shalt fear the Lord thy God, Nehem. 5.9. Ought we not to walk in the fear of God, because of the heathen that are round about us? q. d. God's fear is a special preservative from scandalous sins. The fear of the Lord is clean, Psal. 19.9. Hence Abraham would not contend, Gen. 13.6, 7. 1 Cor. 6.1.  
6 Mourn for other men's scandals. He that can truly mourn for scandalous evils in others, will hardly venture upon them himself. Ezra 9.1, 2, 3, 4. Ezra when he heard that the Priests and Levites had taken of the daughters of the heathen to wife, and that the Princes and Rulers were chief in this trespass, he rend his garment, and sat astonished; Besides thy mourning for another man's scandal may occasion the scandalous person to mourn for his own sin. And so much the more should we mourn for such scandals, because often they are spiritual judgements to punish unprofitableness under spiritual blessings, that they who would not be won by the holy examples of some, might be hardened by the evil examples of others.  
V 14. Ye are the light of the world; a city that is set on an hill cannot be hid.  
Here is another Metaphor whereby the Lord commends unto us an holy example, viz. to shine before others by life and doctrine: There would be much fewer wicked men than are (in likelihood) if we would be such Christians as we ought to be; if we would do good for evil, if we would patiently bear revilements. One Paul drew many to the faith; if all the Saints were such how many would be converted?  
For application, 1 It taxes them who having such holy examples remain in darkness, and love darkness more than light, Phil. 2.19.  
2 To shine forth in holy example, 1 Thess. 5.5. We are all children of the light, therefore let us not sleep as do others, but let us watch and be sober. v. 6. Be like John, a burning and shining light, Joh. 5.25. to shine as lights in the world, holding forth in your practice the word of life, Phil. 2.15. the Apostle alludes unto those fires and candles that are lightened and fet up on high, near unto some rocks and quicksands, that Mariners and Seamen that sail that way may escape such rocks and sands.  
A city that is set on an hill] A third Metaphor to commend to Christians an holy example. Look as a city built upon an hill is visible to all, so are the virtues and vices of Christians, when their lives are holy they draw many to Christ, when they are corrupt they turn many from Christ.  
Neither do men light a candle and put it under a bushel, but on a candlestick] A fourth Metaphor or similitude is taken from a candle set in a candlestick, that gives light to them in the room, such was Joshua and Zerubbabel, Zach. 4.11. this was signified by the candlestick in the midst of the tabernacle and temple, yea the seven Churches are called candlesticks, Rev. 1.20. Church's ought not to meet in secret, I mean for worship, unless in some unusual case.  
V 16. Let your light so shine before men, that they may see your good works and glorify your father in heaven.  
Let your light so shine before men] n this verse 2 things:  
1. A duty, Let your light shine before men. 2 The ends of the duty;  
1. That men may see your good works: 2 may glorify Gods:  
1. The duty [let your light so shine before men.]  
Obs. Christian's ought to shine as lights to others.  
Ob. But we are bid to do good in secret.  
Ans. Augustine answers, he doth good, not that he may be praised, but God glorified in him; he that doth this need not fear to be seen of men.  
1 From the state of conversion, Eph. 5.8. Ye were once darkness, now ye are light in the Lord, walk as children of the light, 1 John 1.6.  
2 That men may see your good works, not to ambition as the Pharisees who gave alms to be seen of men, Matth. 6.1. but to conversion to draw others to the faith, not that you may be seen save in the praises of God, Aug. in loc. Tom. 10. de verb. dom.  
3 That men may glorify our heavenly father] 1 By receiving and approving the heavenly doctrine that you profess, Song. 6.1. The daughters of Jerusalem ask the Church, Whither is thy beloved gone that we may seek him with thee?  
2 By conversion to the same faith, 1 Pet. 2.12. Having your conversation honest among the Gentiles, that they may by your good works which they shall behold, glorify God in the day of visitation. 3 By thanksgiving for so great a favour, 1 Pet. 2.9. Praise him who hath called you from darkness to his marvellous light.  
For application, let your light shine forth to others for these ends; testimony of conscience before God, and testimony of a holy life before men. 2 Cor. 8.21. Providing things honest, not only in the sight of the Lord but of men, be not content to shine only by doctrinals, for so did the Jewish teachers, Rom. 2.17, 18, 19 they were lights to them that were in darkness, and rested herein, but shine forth also in practicals.  
Moreover in all your holy walking propose this end, not that you may be magnified and lifted up above the stars, but that God may be glorified as the author of that little good you do: the glory and praise of Christians in heaven is Christ, as they are his glory & praise on earth, Luth. Tom. 2.94. So did John Baptist, Joh. 3.30. He must increase, I must decrease, 2 Cor. 4.5. We preach not ourselves but Christ Jesus the Lord, John 7.18. 1 Cor. 10.31. Rom. 14.7, 8. If any praise be cast on thee, (as God hath made honour to accompany virtuous actions as the shadow accompanies the body, so hath God appointed estimation and praise to accompany a holy life) give this glory to God, Psalm 115.1. Not unto us O Lord, not unto us, but to thy Name do we give praise.  
There is a secret influence in holy example, though we speak never a word. It will afflict our souls in death, not only to think of our personal evils, but of our exemplary evil.  
2 Exhort. Where you see holy Examples to follow them, Luke 10.32. Shall God kindle Lights for us, as Sun, Moon, and Stars, and shall we not walk by their light? Shall God give us holy Examples and we not walk by them? Rom. 11.11. The Example of the Gentiles shall at length provoke the Jews to believe. As Christians wrong the souls of wicked men when they do not give them an holy Example, so do wicked men wrong their own souls when they follow not that Example which is given them. A man's Life shows what his mind is, for by the endeavours of our daily conversation our natures not appearing are understood. Justin. Martyr ad Zenam & Serenum. p. 394.  
That they may see your good works] 2. things. 1. What a good work is, 2. What properties are requisite.  
1 What it is. Answ. It's any thing commanded by God, and done by a regenerate man, so that 1 it must be commanded by God, Mic. 6.8. He hath showed thee O man what is good, and it must be the work of a man whose person is accepted in Christ, Matth. 7.16. Make the Tree good that the Fruit may be good, Rom. 8.8. They that are in the Flesh cannot please God. For as the sins of believers do not redound to their persons to make their persons wicked, no more do the works of wicked men materially good (as alms, bounty, etc.) redound to the persons of wicked men to make their persons righteous; Prov. 15.8. Esa. 66.2.  
2 The properties of a good work, besides these two laid down, as 1. commanded of God, 2. done by a person accepted so.  
3. It must be done in a right manner, as God hath set down Heb. 8.5. See thou make it according to the pattern shown thee in the Mount, John 14.31. as my father gave me a command, so I do: not only what he commanded, but as he commanded.  
4 It must be done to God, Zach. 7.5. To whom have eye fasted, to me, even to me? Alms is a thing God commands, yet if therein we have vainglorious ends, we have no other reward, but the praise of men, Matth. 6.1, 2. Yet this single circumstance is not enough to make a work good, for some thinking to do God service have killed his servants, John 16.2. and some merely out of zeal to God, opposed Christianity and went about to establish their own righteousness.  
5 That which is a good work must be brought about by just and holy means, Rom. 3.8. We must not do evil that good may come, we must not lie for God, Job 13.6, 7. herein Rahab, the Midwives, Exod. 1.19. and Jacob are supposed to fail, Gen. 27.24.  
6 It must have a good end. This is first in intention, though last in execution; Rom. 14.7, 8. None of us, That is, of us that are christian's (though the world do otherwise) that lives to himself, and no man dies to himself, 2 Cor. 5.15. Jehu did a good work in destroying Baal out of Israel, 2 Kings 10. and Amaziah did that which was right in the sight of the Lord, but not with a perfect heart, 2 Chron. 25.2. they had some selfish ends, as all carnal men have, in what they did.  
Use. Learn how to judge of good works; they are good when thus qualified. Many things glorious in the sight of men by these rules of qualification are abominable, Esai 1.13.66.3. Luke 16.15. 2 Cor. 10.18. Moreover the good works done by regenerate men are not the causes of justification but the effects and consequents thereof. Non praecedunt justificandum, sed sequuntur justificatum. They do not go before the person to be justified, but follow him that is justified.  
2 Exhort. To perform good works, looking to all these circumstances, therefore let us have these ends,  
1 To be profitable to men, Titus 3.8. He that believes in God must be careful to maintain good works, these things are good and profitable to men: he means honest Trades and Employments to minister to their own and others needs.  
2 To testify the truth of our faith, James 2.14, 15. Show me thy faith by thy works, also v. 16, 17. As Abraham's sacrificing his only son testified his faith, and Rahabs receiving the Spies with the hazard of her life.  
3 To show forth our thankfulness to God, Rom. 12.1. q. d. Show forth your thankfulness to God, by yielding the members of your body as well as the faculties of your soul to his service.  
4 To be patterns and examples of holy life to others, 1 Tim. 4.12. Be thou an example of the believers. Titus 2.7. In all things show thyself a pattern of good works. 1 Peter 3.1. they that at present did not obey the Word, may without the Word be won by the good conversation of their Wives.  
5 To add fruits that may be acknowledged in the day of account, Matth. 10.41, 42. Heb. 6.10. Gal. 6.9. 1 Cor. 15.58. 2 Peter 1.10, 11. Phil. 4.17. Paul did not desire a Gift from the Philippians, but Fruit that might abound to their account.  
Glorify your Father in Heaven] This is the second end of Christians shining light, that the beholders may glorify God, that is,  
1 By declaring him to be glorious who hath such servants and worshippers. I mean declaring him glorious among men, 2 Thess. 1.12.  
2 By ascribing all glory to his Name for working his servants hearts from their natural defilement to such an holy estate. Rom. 11.36. Of him, and from him, and to him are all things, to whom be glory for ever. 1 Peter 2.12. The converted Gentiles seeing the holy Lives of Christians, glorify God in the day of visitation. Psalm 86.9, 10. When Paul was converted from persecuting Truth to preaching it, they glorified God that saw and heard it, Gal. 1.22, 23.  
In Heaven] God is set forth from the place he is in, viz. Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Heavens, that is, not only in the Heaven of the Blessed, which is called that Heaven of Heavens, that most blessed Country which is looked for by Saints, Heb. 11.10. But in all other Heavens, where he is by his omnipresence, as he is in the Heaven of the Blessed by his special presence. Yet is he not included in any place, before there was any Creation he sufficed to himself without any place.  
V 17 Think not that I am come to destroy the Law, or the Prophets; I am not come to destroy but to fulfil.  
The third part of the Chapter.  
In which, 1 A correction of an erroneous conception, as if Christ came to destroy the Law, or the Prophets: I came not to destroy them.  
2 A right information wherefore he came, viz. To fulfil the Law and Prophets, not to destroy it.  
3 Here is the unchangeableness of the Law set down, v. 18, 19  
4 Here is an explanation of some Commandments depraved by the false Glosses of the Pharisees, v. 21, 22. to the end of the Chapter.  
Think not that I am come to destroy the Law or the Prophets] Some thought that, because Christ preached Repentance after a new manner of way and Faith also, and did not press the Sacrifices and Ceremonies of the Temple-worship, that he came to destroy the Law: to this Christ saith, The Doctrine of the Gospel doth not oppose the Law or the Prophets.  
Think not that I came to destroy the Law or the Prophets. In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to oppose the Law, John 10.35. The Scripture cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be broken or opposed, John 5.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not only because he opposed the Sabbath. John 7.23. If a man receive Circumcision on the Sabbath that the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may not be broken or destroyed. For which the Apostle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 3. ult.  
2 That the word destroy is taken for oppose, appears by v. 19 where doing and teaching is opposed to breaking, or rather to opposing.  
And therefore whereas the Jews cry out against the Apostles, as going against the Profession of their Master, know, the Apostles would have never mentioned these words of Christ if their Doctrine had differed from his; we cannot think that those grave men that were so constant in the defence of their Doctrine, not only not to have written things contrary one to another, but things contrary to themselves, therefore we must inquire how their say may agree. Hence know there's a twofold Law,  
1 Natural, which is everlasting and common to all, this is right reason. This makes men good out of love of virtue.  
2 Civil, this looks only to outward innocency, and doth not look to the mind, as the Law of Nature doth. This is peculiar to every Nation, and changeable; this restrains men from evil for fear of punishment; Because of transgressions the Law was added, Gal. 3.19. that is, the Law written in Tables was added to that Law writ in the heart, so that 1 Tim. 1.9. The Law is not made for a righteous man.  
So then the Law of Moses had certain things brought from the Law of Nature, and certain things proper to that People, and applied to those Times. Justin against Triph. saith, some things are universally and by nature everlasting goods, which they that performed had common praise with Christians.  
But some things were added because of the People's hardness of heart, (and by reason of occasions of Times and places may be added) therefore as before the Law of Moses was given, true Faith working by Love was that which God looked after, so in the Law of Moses God would have himself loved with all the heart, would have the heart circumcised, etc. but all this was properly translated from the Law of Nature, and was not properly a part of the Civil Law, but the scope and mark at which the Civil Law aimed.  
But to fulfil the Law] So that the scope of the Law was to make men good, as by the fear of God, and love of God, and love of one another, Matth. 22.38, 39, 40. these are called the greatest Commands on which depends the Law and the Prophets. So loving of our Neighbour is the fulfilling of the Law, Rom. 13.8. Gal. 5.14. and James says, If ye fulfil the royal Law according to the Scriptures, Thou shalt love thy Neighbour as thyself, ye shall do well; this fulfilling of the Law according to the Scripture, he means the Books of Moses.  
But that which was commanded by the Law was observed by few, but Christ hath enabled his People under the New Testament to perform, writing his Laws in their hearts by his Spirit. Therefore we see how Christ fulfilled the Law; that which was chief and unchangeable in it, I mean the Law of Nature, Christ established it, and confirmed it.  
But that which was civil and positive, part whereof concerned the Jewish worship, and part concerned civil society or the government of the commonwealth of Israel, though it came to an end at the death of Christ, so far as it concerned worship, and came to an end at the destruction of Jerusalem, so far as it concerned civil society, yet did not Christ oppose these laws, neither by his example nor by his doctrine, he did not oppose the Church laws but observed them, Matth. 8, 4. Show thyself to the priest and offer the gift that Moses commanded: also Christ kept the Passeover, Matth. 26.18. Till himself had put an end to them by his death, to keep the Jews from going a whoring to strange worships, and to sever them from other nations, God gave them the ceremonial law, but when the time came the Jews and Gentiles should be embodied in one worship, the other worship vanished, as laws of war do when peace comes to take place, therefore Christ did nothing against the ceremonial law, as he doth nothing against the laws belonging to the time of war, that when the war is ended shall proclaim peace, or as the shadow vanished when the body comes, Col. 2.17. Which are the shadow of things to come but the body is Christ, Heb. 10.1.  
Therefore this law was fulfilled of Christ, 1 Because he obeyed it, and commanded others to obey it as long as the law giver would have it in force, 2 Because by his sacrifice he put an end to it, Heb. 8.13.  
2 For the laws of nature or naturals, Christ fulfilled them explaining them more clearly than ever they were explained, strengthening them by more exact commands, hence the law of Christ is called the perfect law of liberty, James 1.25. Ireneus l. 4. c. 27. the Lord dissolved not the naturals of the law, but extended them, and fulfilled them, as a vessel that had some water before, but is now filled up to the brim:  
To conclude, Christ fulfilled the ceremonial law by giving himself typified therein: not by taking off the bond of the law, but by withdrawing the cause for which that law was given and did continue: this law was called carnal or fleshly, for the rites of fleshly sacrifices beheld therein: besides Christ fulfilled the law of nature, as a picture that is first drawn rudely, but after the ●ainter comes to draw it to the life, so the law of nature was set down more imperfectly, now more perfectly.  
Besides Christ fulfilled the law and Prophets, by fulfilling the prophecies that went of himself, as Deut. 18.18. Esa. 66.1, 2. Ezek, 36.25, 26. Zach, 12.10.  
We see then that whereas the Pharisees slandered Christ and his doctrine, that he was an apostate, and an enemy to the law of Moses which God had writ in tables of stone, and that he brought a doctrine to the law overturning all godliness, and whereas carnal men had an opinion that now under the new Testament they were free from the bonds of the ten Commandments, and so from all punishment, and therefore they were privileged to swear and be drunk, and what not? which position was also gathered by wicked persons from the Epistles of Peter, Paul, and James, as Rom. 3.28.6.1, 2. Christ therefore speaking to his disciples that they might not be bewitched with either of these opinions, saith, Think not that I came to destroy the law, or, to oppose it, I came to fulfil it.  
Now for that which is commonly called the moral law, or law of manners, Christ fulfilled it; 1 By being made under the law for us, Gal. 4.4. and after being made a curse for our transgressions of it, Gal. 3.10. 2 By imputing and placing us righteous before God when we once believe on Christ, Rom. 5.19. by the obedience of one shall many be made righteous, or as the word signifies [constituentur] placed righteous, 2 Cor. 5.21. Rom. 8.3, 4.  
2 He fulfils it in us by writing the law of God in our hearts Jer. 3.33. and working in us a bent and respect to all the commandments of God, Psal. 119.6.  
Now, besides whath hath been said, the reasons I give for so opening this Scripture, are both, that 1 There may be no clashing betwixt this Scripture and those mentioned, Gal. 2.21. I through the law (viz. of Christ) am dead to the law (viz. of Moses) also John 8.17. It is written in your law, also John 15.25. It is written in their law, also Rom. 7.2, 3, 4. saith, as the wife is free from the husband by his death, so are we free from the law by the sacrifice of Christ, and so much the more when we are implanted in him, also Col, 2.14. blotting out the hand writing of ordinances which was against us, he took it out of the way, nailing it to the cross, q. d. he did not only take away ceremonial but all other laws that might be hand writings against us, that as the Lord forgave the elect their debts, so he made void all the specialties or bonds that might witness the debt, 2 Cor. 3.11. making a difference betwixt the new Testament and the ministration of death, which was written and graven in stones, he means the law, ver. 7, he saith, ver, 11, If that which was done away (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated, made void, Rom, 3. ult) were glorious, also ver. 13, Moses put a vail over his face, that the children of Israel could not look to the end of that which is Abolished, 
Christianus si proprie definiatur est filius gratiae & remissionis peccatsrum, qui nullam prorsus legem habet, sed est supra legem, peccatum inferum. Luth. Tom. 4.54.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Besides there are other places, 2 Cor. 9.20, 21. To them that are under the law, as under the law, that he might gain them that are under the law; to them that are without law, as without law, being not without law to God, but under the law to Christ that I might gain them that are without law. In showing his compliance both to those that were without law, and to those under the law, he justifies them without law, that they were not without law to God, because they held the abolition of the law, but they were under the law to Christ, Gal. 3.23, 24. The law was our schoolmaster to bring us to Christ, but after faith is come, or Christ believed on is come, we are no longer under a schoolmaster, see Gal. 5.23. 1 Tim. 1.9. Gal 5.19. Wherefore serveth the law? It was added because of transgressions. How long to endure? till the seed should come, which seed was Christ, ver. 16.  
2 That no man should dare to think as if there were any contradiction in these and such like Scriptures, as Faustus the Manichee did, who did deny this Gospel to be penned by Matthew, and denied this Sentence to be any of Christ's words, because it is false, that Christ did not destroy the Ceremonies, seeing Christians do not observe them. Consider the Law having no place in justification, and nothing contrary to the Law of the New Testament in point of meats, days, or ceremonies, we ought with Paul to think it holy, just and good.  
Ob. But if the law be thus fulfilled, what shall we think of the ten Commandments?  
Answ. The Decalogue or ten Commandments is part of the Law of nature, Rom. 2.15. Which show the works of the Law written in their hearts. Yea every command of them was observed before the giving of the Law upon Mount Sinai, even the command of the Sabbath, Exod. 16.29. now they being the Law of nature are to be observed: for example, it's writ in every man's heart that there is a God, and that this God is one, and that he is the immediate object of worship, and that his name is to be sanctified, etc. All the question is about the Sabbath or seventh day from the creation, which is put to an end, Col. 2.16. yet is it written in every man's heart, that if God be to be worshipped, there must be a time for his worship, and if it be left to the scantling of every carnal man's heart, it will be little enough, yea in time it will come to nothing among such; it remains then that godly men, as they have it writ in their hearts to give God a time, so that they give him that time which the Churches at Corinth and Galatia and Troas gave unto him, and as they, so doubtless all the Apostolical Churches. This was the day which the Spirit calls the Lord's day, as like phrases call the Lords table, the Lords body, the Lords supper, whereto that speech of Psal. 118.24. hath respect, This is the day which the Lord hath made, we will rejoice and be glad herein.  
For all the rest of the Commands, as the obedience of inferiors to superiors, and that every man shall enjoy his own wife, life, state, and good name, etc. is writ in every man's heart.  
Moreover for that of the Sabbath, the distinction of divers of the Rabbins is to be observed, viz. one thing is commanded in these words, Remember thou keep holy the Sabbath, the cause of which holy worship is a thankful remembrance of the creation of the world, another thing is commanded in these words, The seventh day is the Sabbath of the Lord thy God, in it thou shalt do not manner of work; this rest, respecting their servitude in Egypt belongs to the Hebrews only, Exod. 31.13. remembering their own servitude in Egypt, they should handle their own servants gently, which also was the opinion of Irenaeus. l. 4. c. 30. and Eusebius l. 1. c 4. so that to distinguish rightly we must distinguish the commands of worship, and the commands of rest, as by their causes, so by their times.  
The Christians observed the Sabbath, and had their assemblies thereon, in which assemblies the Law was read, Acts 15.21. which continued to the Council of Laodicea, to whom it seemed better that that day the Gospels should be read; and therefore from the ancient fathers Balsamon observs, that almost in all things the Sabbaths were equalled to the Lords days, which two days Nyssen calls brethren. Also Justin Martyr against Tripho, before Abraham there was no need of circumcision, nor before Moses of the celebration of the Sabbath feasts and offerings, p. 186. Asterius calls them a beautiful couple, also Clement Const. l. 7. c. 24. saith, Keep holy the Sabbath day and the Lords day, because this is dedicated to the memory of the creation, the other to the memory of the resurrection; also cap. 8. he saith, let servants labour five days, but on the Sabbath day and Lords day let them wait on the doctrine that makes to Godliness in the Church. In the ancient Church they had a custom not to fast on the Sabbath, because it was a day of gladness, except on the Sabbath that was before the burial of Christ, Ignat: ad Philip. & Tertul. de jejun. and therefore Eusebius mentions that Constantine forbade Christians to be summoned to law on the Sabbath, no less then on the Lords day, because those days were dedicated to holy assemblies, and therefore whereas some think from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the Sabbaths, the Lords day is placed into the room of the Sabbath, they are deceived, seeing there is no mention hereof by Christ or the Apostles.  
Now when the Christians observed these two days, viz. the Sabbath and Lords day, they did not do it of any command of God, or of the Apostles, but by voluntary consent, by the power of liberty given to them, unless I should add by divine example, which is not of little force, see Jer. 26.18.  
Unless we add, that the spirit calls the day of worship the Lords day, Rev. 1.10. on this day there was a meeting of all that dwelled in the City and Country, though he call it Sunday, Justin Apol. 2.  
Q. Whether to these ten commandments, as the law of nature, may not other commands of the Gospel be referred?  
A. Yes, to the first we may refer all those commands which forbidden the least show of worship to be given to false Gods, 1 John 5.21. and that the true God alone be worshipped, John 17.3. 1 Cor. 8.6.  
To the second command we may refer all commands forbidding resemblances of God, and the worshipping of God through any mean which himself hath not instituted, Matth. 6.24. Ephes. 5.5. Phil. 3.19.  
To the third command we may refer the due sanctification of the name of God, Matth. 6.9. and to keep our words in the bounds of yea and nay, Matth. 5. ●4. Jam. 5.12.  
To that of the Sabbath we may refer that certain hope concerning the rest in heaven, the taste whereof we have in peace of conscience, Heb. 4.9, 10, 11.  
To the fifth we may refer all honour due to Princes, Rom. 13.1, 2, 3, 6, 7. to Masters, Col. 3.22. to Husbands, Eph. 5.22. to Pastors, 1 Tim. 5.17. Heb. 13.17.  
To the sixth command all wrath and hatred which are the seeds of murders, Matth. 5.22. 1 Joh. 3.15.  
To the seventh command are reckoned all impurities and all divorces, without the cause of adultery, Matth. 19.9.  
To the command against theft are referred, not only those commands which forbidden us to hurt the goods of others, but that we should profit them, Col. 3.25. 1 Cor. 12.7.  
To the ninth is referred those commands which caution us against lying, and enjoin us a continual care of truth, Eph. 4.24, 25.  
To the tenth are referred the commands of quenching inordinate motions, Gal. 5.24. Eph. 5.22, 23. the baits of which concupiscence, are wealth, honour, pleasure, 1 Joh. 2.16.  
V 22. For verily I say unto you, Till heaven and earth pass, one jot, or one title shall in no wise pass from the Law, till all be fulfilled.  
We come to the second Part, viz. to a right information wherefore Christ came, he came to fulfil it, which fulfilling is amplified from the certainty thereof, that heaven and earth shall sooner pass, then that the least jot or title of the Law be not fulfilled.  
Verily] In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it's an Hebrew word set sometimes in the beginning, sometimes in the end of a speech: it hath divers significations which cannot be expressed in one word: 
2 Cor. 1.19.  sometimes it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly, but being joined to words of praying or wishing, it hath the same signification with quaeso or utinam, with I pray, or, Oh that, or, I would to God.  
And therefore Davenant in Colos. p. 526. saith it's derived of the Hebrew word Aman, which in Hiphil signifies to believe, in Niphal signifies to be firm, stable and faithful, it's a particle of confirmation and assurance. When it is added to a prayer, it is as it were the seal of it, as Hierom speaks. By this word believers show the sure persuasion of their hearts that God hears their prayer.  
So that Amen is not the voice of one swearing, but of one affirming a thing to be spoken by him, or confirming a thing already spoken. It's of one affirming when it is set before a speech, as here it is confirming when it is set after, and doth as it were seal it, Deut. 27.16. 1 Cor. 14.16.  
Christ in regard of his truth and stability is called Amen, Revel. 3.14.  
Till heaven and earth pass] It's a Proverb, as in English we say when the sky falls, which according to the order of nature seems impossible, as if he should say, heaven and earth shall sooner pass, than that things foretell of God should not be fulfilled. Esa. 54.10. The Mountains shall remove, but my covenant of peace shall not be taken away, q. d. sooner Mountains remove then my covenant fail. Psal. 102.27. They shall wax old (meaning heaven and earth) but thou art the same in the word of thy promise, which undoubtedly shall be fulfilled. No heresy hath overcome at length, but the victory of the word abides. Arrius, Manicheus and the Papacy have perished, but the word of God abides for ever, Luth. Tom. 4.422. such phrases are, Psal. 89.38. Jer. 33.20, 21. Psal. 72.7.  
One jot or one title] It's a proverb. Jod is the least of the Hebr. Letters, and title, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or apex, is a part of a letter, as the head or tail of a letter, hence that phrase de juris apicibus disputare, to dispute of the titles of the Law: It's a Hebrew proverb, there is not either a letter or a sign in the Law, on which great mountains do not depend. One title of doctrine is more worth than heaven and earth, therefore we suffer it not to be hurt in the least, Luth. Tom. 4.161.  
The Rabbins and other Jews had such a solicitous care, that they had not only a most exact account of the sections and verses, but they took notice of the Letters of the Alphabet, as how often Aleph and Beth and other Letters were mentioned in the Old Testament, so that there could not fail a title which would not from that wonderful diligence be restored.  
Q. Here might be a question mentioned by Prideaux de Punctorum Hebr. origine. Seeing Iota's and titles or points are reckoned alike, if the points were not in that time, why doth Christ mention them?  
A. There are three opinions concerning the beginning of the Hebrew points, 1 That they were brought in with the Letters on Mount Sinai, and given by Moses to God: of this opinion was Picus Mirandula, Junius, Polanus, and Broughton, and many others, both Jews and Christians.  
2 A second opinion, that these points came in about the time of Ezra, as Reuclin, Buxtorf, etc.  
3 The third opinion that they came in after the finishing of the Talmud, and the threefold Masorah, final, textual, and Marginal, 500 years after Christ, which is ascribed to the Tiberians those wise men.  
For this opinion Elias the Levite is the Standard Bearer, whom besides many Papists, Luther, Fagius, Drusius, and Martinius follow, and to this opinion this Author leans.  
1 Because Origen, Hierom, Philo, and other ancient translators never once mention these points, and take away these points there's nothing will be taken away from the certainty of reading, as to matter and sense, but only in respect of pronunciation, and easiness of learners.  
2 In other Oriental tongues the points are later than the consonants, why not then in the Hebrew, seeing they draw their beginning from it? These points were added, not as elements of the tongue together with consonants, but as distinctive and directive, that the tongue might be preserved pure among so many calamities, and might more easily be perceived, and more exactly pronounced by others.  
Moreover the Septuagint translated the Old Testament out of the Hebrew text unpointed. Many other reasons may be seen in this Author.  
But to answer to the question, these tittle or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are certain pointed tops of letters, parts of letters, but points are not parts but added to the letters. There are two titles, one of the Law, the other of Letters, the Text speaks of the former.  
Besides distinguish betwixt the rise of points and the perfecting of them, whereby they went along with the text. Ezra for the more easy knowledge of the text might invent some things, and might pass it over to his successors, who might increase them, and therefore they might in Christ's time be profitably in use in the Synagogue as the Text shows, yet it follows not that the Text was pointed, or that the Art of pointing was before the Tiberians, which was 476 years after Christ, who lived at Tiberias in Galilec.  
Shall in no wise pass from the Law] That is, shall not pass without fulfilling. But Christ of purpose handles this matter more darkly, lest he should offend the tender minds of the Apostles with those things, which they could not well bear, till the spirit was given, who should lead them into all truth, Joh. 16.13.  
So that the force of the argument is, if one jota or Jod, or one point of a Jod cannot perish, much less can the whole Law perish till all be fulfilled. If we look to the letter jota and not the Hebrew Jod, some would gather it as probable that Matthew wrote in Greek, but I have proved the contrary before, and Christ speaking to the Hebrews saith one Jod, as the Syriack and Hebrew hath it, as Lapide tells us, and the Greek Interpreter for Jod put in the Greek jota which is equivalent.  
So that the sense is, there is not the least thing (such as is Jod and jota) of those things which are written in the Law concerning me and my actions and mysteries, which shall not in every point be fulfilled.  
Till all be fulfilled] That is, till all things that are written in the Law and the Prophets 1 Concerning me and my actions be fulfilled, 2 Till all things commanded, promised and threatened be fulfilled.  
V 19 Whosoever therefore shall break one of these least Commandments, and shall teach men so, he shall be called the least in the Kingdom of Heaven: but, whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven.  
In the words two things, 1 A Threatening, Whosoever shall break one of God's Commands, and teach others so, he shall be called least in the Kingdom of Heaven.  
2 A Promise, But whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven.  
Whosoever shall break one of these least Commandments] The scope of this place shows that this Verse hath respect unto the Teachers. Hierom refers it to the words of the Law, but others of the Ancients to the Commands of the Kingdom of Heaven, which are the fulfilling of the Law. Therefore Christ saith not, Whosoever shall break one of the least of those Commandments, but of these, having respect to the foregoing Commandments, to which blessedness was promised, and to other Commands of an holy Example, etc. and also to the following Commands which contain a more large explication of things which are of eternal equity. Christ argues, If it were lawful for no man to break the Law, much less to break the Commands of the Gospel, Heb. 2.23. Every transgression and disobedience of the Law received a just recompense of reward, how shall we escape if we neglect so great salvation? Yea, Christ saith, Whosoever shall by his interpretation weaken the Law of Christ, as the Pharisees did against whom Christ preached, instructing his Apostles and Messengers to be Teachers of another Sect, and that they are not to deprave the Commands of Christ by false Expositions as the Pharisees did.  
The least of these Commandments] That is, there is not the least Command in these Sermons of Christ which any man can despise without the loss of salvation. Some carry it to the Law of Nature contained in the Books of Moses, which the Pharisees called small in respect of their traditions, to which they gave a greater perfection than to God's commands, which is not to be despised. Some think Christ hath respect to the distinction which the Pharisees gave of the Commands, to wit, greatest and least, the greatest to be them which commanded external obedience, as, Thou shalt not kill, etc. the least which commanded the moderation of the affections, as anger, wrath, etc. These Commands are called least, not because they were so, but because they were so in the Pharisees opinion.  
And shall teach men so] That is, or shall teach men so, the Conjunction is put for a Disjunction: he means whosoever shall teach these false interpretations of the Law in the Church, and scatter his Errors, as the Pharisees, Sadduces, and Herodians then did, and so led persons into seducement.  
So] That is, to do as himself doth, who keeps not the Commands of Christ, and teaches others that they are not to be kept.  
He shall be called least in the Kingdom of God] When thou art called least in the Kingdom of Heaven suspect Hell and punishment. Chrysost. that is, he shall be nothing accounted of when the end of the World shall come. He shall be called, that is, he shall then be pronounced so to be by the Judge, by the Sentence of which Judge it shall be declared how great every man is, and in what estate he shall be. Neither shall he be in no place, because he shall rise again and be judged, but he shall be in the last place, because he shall be cast into utter darkness. Some by least understand no place there at the Judgement, as Psalm 1.6. The wicked shall not stand in judgement. Others understand the last place: this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the Kingdom, doth properly denote the time, as Luke 14.14. Besides, the Day of Judgement is called by the name of Kingdom, 2 Tim. 4.1. To conclude, by least he means none, because none can be in the Kingdom of Heaven, but those that are great they are sons, heirs, and so it is expounded, v. 20.  
But whosoever shall do and teach] These words though they principally look at Teachers, yet are they not so to be bound to them that others should be excluded, for it is the duty of all Christians, not only to go before others by example, but by admonition and instruction, Rom. 15.14. Col. 3.16. It's said of Christ, He began both to do and teach. Whosoever shall do and teach both great and small Commandments, that is, whose bent of heart is for all the Commandments. Teacher's must not look for any Crown, if they do not practise that which they teach others; they are like unto Highway Marks, which show the way to others but do not go in it themselves.  
The same shall be called great in the Kingdom of Heaven] That is, pronounced happy and blessed at that day, Dan. 12 2. They that turn many to righteousness shall shine as the Stars for ever and ever. They shall be called great, Teacher and Father of the Disciples, and Children whom he hath begotten. Hence it behoves every Teacher who expects this Crown, to examine whether what he teaches unto others himself do first set upon the practice thereof, lest it be said, Rom. 2.21. Thou that teachest another, teachest thou not thyself? Teachers that know, and teach, and do not practise, they are like Uriah that carried the Letters of his own death; or like the Philosophers that saw little fruit of their teaching of virtue, because those things they taught others themselves did not practise.  
To conclude this point, I do by all that is said establish the ten Commandments, so far as what is contained in them is of the Law of Nature, and not altered in the New Testament but completed; and for any other part of the Law of Nature which was commanded in the Old Testament, I judge it to be established, as also all the Evangelical Promises and Precepts of the Law are established by Christ and the Apostles, Rom. 3. ult. Do we then make void the Law through Faith? Nay, we establish the Law. Tertul. de pudicitiâ, we establish the Law, to wit, in those things which being also now brought in by the New Testament are forbid cumulatiore praecepto, by a more heaped Command; for, Thou shalt not commit Adultery, Who so looks upon a Woman to lust after her hath already committed Adultery in his heart; and for Thou shalt not kill, who so shall say to his Brother Racha, shall be guilty of Hell. See then whether the Law of not committing Adultery be not safe to which the Law of not lusting hath come or been added? In a word, whatsoever is laid down in the Old Testament, which was not either ceremonial, or proper to the Jewish Commonwealth only, and peculiar to their Church-state only, or hath not been nullified by some Commandment of the New Testament, is and aught to be of perpetual observation, by all Christians, as being holy just and good; and I must say as Justin to Tripho, I am altogether persuaded there is no Scripture divers from another, I will rather confess I understand not the things that are spoken. Page 225.  
For to diminish any thing from God's Word is far from me, only I have endeavoured to reconcile where any thing seems contrary in the New Testament to the Old. One Title of the Word is greater than Heaven and Earth, said Luther. Among all the gifts of God this is one of the largest, he that takes away this doth as it were take away the Sun out of the World; for take away the Word, what is the World but a Hell, notwithstanding all the glorious things in it?  
Howbeit I shall not forbear to write what Justin Martyr, who when he writ his second Epistle to the Emperor Antoninus, he saith, it was then 150 years from the birth of Christ, from which taking the 33 years of Christ his being on earth, and the years of the life of Justin, he was within much less than an 100 years after Christ his ascension, yet see how he disputes against Tripho p. 175, 
Apol. 2. p. 65.  176. Justin, have you nothing against us but that we are not circumcised, nor keep your Sabbaths; and holy days, nor live according to the prescript of the law? Tripho, we wonder at you that boast of true Religion, and would excel other men, when your life differs nothing from them, as that ye keep neither holy days, nor Sabbaths, neither have circumcision, moreover you place your hope in a crucified man, hast thou not read that the soul that is not circumcised shall be destroyed; you slighting this Covenant and Testament you have no respect of the following commands, and ye go to persuade yourselves that you know God, doing nothing of those things which those that fear God do. Justin, we worship no other God but him that made heaven and earth, and hope not in any other God but in him in whom you hope, but we hope not by Moses nor by the law, for than should we do as you; but now I have read, O Tripho, that there hath been a latter law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a Testament most sovereign of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Testament I say it behoves all mortal men to keep, whosoever aspire to inherit the kingdom of God, for the law which was proclaimed in Horeb is now old, and is only yours, but this is common to all, seeing that a law brought against a law, the latter abolishes the ancienter, and the latter Testament derogates from the former. Christ the everlasting and final law is given to us, and a faithful Testament, after which Testament there will not be further law, precept, nor any command. These and much more Justin saith. I cite this to abate the heat of some who are too much inclining to Jewish observations, for myself I judge, as before, the old Testament to be in force, the former restrictions and limitations by me laid down being observed, and so doth Justin pag. 190. Dost thou acknowledge these things, O Tripho? they are laid up in your writings, yea rather in ours then in yours, for we believe them and obey them, but ye whiles ye read them do not attain the mind and sense of them, count Triph.— and we confess those Commandments are sweeter than honey and the honey comb, as appears by that, that we do not deny his name unto death, Ibid. see the same more fully pag. 202. ibid.  
V 20. For I say unto you, except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.  
Christ retorts the accusation of the Scribes and Pharisees, that they opposed and depraved the law, not in the least Commandments, but in the greatest; which Christ sets down, generally in this verse, specially in the following verses: in this verse, because they teach such a righteousness as excludes out of heaven; for they did not only teach a righteousness of works, but obliged their hearers only to outward duties, so that if they did not kill a man, or lie with another man's wife, nor take away with their hands another man's goods, they were just in those commands respectively.  
Except your righteousness exceed] That is, except your righteousness overcome that obedience which they require.  
The righteousness of the Scribes and Pharisees] He names these sects, because they had gotten an opinion of holiness above other sects, as the Herodians and Esseans, from which holiness they were far enough, but if you ask what this righteousness was, we may see from Paul brought up at the feet of Gamaliel, 1 Phil. 3.6. which consisted 1 In an outward unblameableness, and in opposing such sins as hindered civil society.  
Now whereas the law forbade heart sins, as well as outward offences, the Pharisees interpreted sin rather according to to the mind of their counsel, then to the mind of God's law: and for these inward sins they were done away by their daily sacrifice. And therefore Tripho disputing against Justin saith, The commandments of the Gospel seem to be so great and wonderful that they cannot be performed of any man, to wit the commands of inward innocency. And therefore Josephus censures Polybius for ascribing the death of Antiochus to an intentional sacrilege, though not committed. For the Pharisees outward righteousness, see Matth. 23.25, 26.  
2 In civil righteousness and just dealing with men, otherwise they could never have gained that opinion of sanctity.  
3 In partial righteousness; for doubtless they observed some of God's commands with much seeming devotion, as in paying tithe of Mint, anise and Cummin, Matth. 23.23. mean time they omitted judgement, mercy and faith.  
Hence 1 See the folly of men. Carnal professors who content themselves with either 1 Civility in dealing justly with men as the Pharisee, Luke 18.12. Or 2 With formality because they pray, read, fast, give alms, yet all these things did the Pharisees. External righteousness is that most look after, never looking to the evils of their hearts, as malice, pride, etc. neither to suppress them nor to be humbled for them.  
2 See how far many are from heaven, who have not so much as these Pharisees had, not so much as an external righteousness, open swearers, drunkards, scoffers at goodness.  
3 See that if you come to heaven you must get a righteousness exceeding all pharisaical righteousness; this is had only by Christ, who being made over unto us for righteousness by faith, Gal. 2.16. Phil. 3.9. is made over also for sanctification, 1 Cor. 1.30. working in us uprightness which is called by the name of righteousness, Job 27.5, 6. Psal. 32. ult. If you ask how the righteousness of one can save so many, I answer, even as the sin of the first Adam could condemn many.  
Ye shall in no case enter into the kingdom of heaven] That is, into the state of glory, because the kingdom of heaven is joined with the word enter. See Matth. 18.3. Matth. 19.23. Joh. 3.5. Acts 14.22.  
2 Entering into the kingdom of heaven is opposed to hell fire, Mark 9.47, 48. This name of the kingdom of heaven was never mentioned in the old Testament, but only wrapped up in certain signs, shadows and types.  
And therefore this not entering into the kingdom of heaven, is not meant of a Church consisting of Pastor, of People, as if such persons that practised external or partial righteousness were unworthy to be teachers in the Church, but Christ speaks to all his disciples that they look that they have a righteousness both of doctrine and life exceeding Scribes and Pharisees.  
Now Christ doth not show what this more abundant righteousness is, because his scope was not here to teach what this righteousness is, but only to convince the Pharisees who were teachers of a false righteousness.  
V 21. Ye have heard that it was said by them of old time, Thou shalt not kill, and, whosoever shall kill shall be in danger of the judgement.  
Christ proves in special to the end of the Chapter that the Pharisees were falsifyers of the law, and so retorts the accusation that was by the Pharisees cast upon him, upon themselves, because either they depraved the words of the law, as concerning murder, divorce, and swearing, etc. or else coldly expounded it of the letter, never looking to the obedience of the heart.  
Ye have heard that it was said by them of old] These words are referred to the time of Moses, 1 Because the word [old] hath respect unto a long continued oldness, Luk. 9.8, 19 Act. 15.21. 2 Pet. 2.5. Revel. 12.9. 2 Because the words that Christ recites and mentions are the same that are found in the Law, sometimes without addition of any Interpretation, as v. 27, 31, 33, 38. So that Christ speaks not only to them that had spoken to him, but to the Disciples and to the multitude, and to the imperfections of the Mosaical Law. This Covenant of the new Testament, much excels that Covenant given on Mount Sinai, Gal. 4.24. Heb. 8.6. Christ was the mediator of a better Covenant, which was established upon better promises.  
But indeed both these interpretations are to be taken; for Christ doth oppose himself to the Law of Moses as to the Scribes, and supplies the imperfections and defects of them both, for the Law of Moses was imperfect, and therefore Christ perfected it by the Law of the Gospel.  
Thou shalt not kill] Many thought that by this Law only murder was forbid, but Christ teacheth that wrath, strokes, reproaches and murderous words, the foregoing of murder, was forbid.  
And whosoever killeth shall be in danger of judgement] That is, shall be put to death by the Civil Magistrate, Exod. 21.12, 14. Levit. 2.17. Numb. 34.16, 17, 18, 19.30.33. this was to be done, lest the land should be defiled with blood: for though now judgement of life and death was executed by the Romans, yet was their manner of judgement known to all, and fresh in every man's memory. Josephus saith there were seven of these Judges, to which there were fourteen Assessors, who were mostly of the Levites, to these there were one or two supernumeraries, which make up three and twenty, which the Hebrews generally say was the number.  
Now to speak a little concerning this command of killing, there was a twofold kill;  
1 Casual, when a man meant no harm, yet accidentally killed a man, as by throwing a tile from an house, or an axe's head flies off, and kills a man as he was hewing wood. in this case the thing being done ignorantly, there was a City of refuge, Exod. 21.13. Deut. 19.5, 6. Numb. 35. Such a man was to remain in the City of refuge till the High Priests death, and if the avenger of blood took him without that City he might kill him.  
2 Voluntary, when persons have murderous intentions, either by sword, pistol, club, or poison, to take away any man's life, so those that hinder conception, or procure abortion, by potions, ignorant Physicians, so those who shall desire the death of their parents, or friends, to have their estate, or the death of their husbands or wives, or children, because they are straitened to maintain them, or out of a desire to enlarge their condition, so those that shall not feed the poor in some cases, when they are in danger of perishing. This command is a hedge for the preservation of the life of man.  
1 This murder is either of the heart, as wrath, envy, hatred, etc.  
2 Of the tongue, as to wish evil to our neighbour, as to wish him dead, or to give him provoking speeches.  
3 Of the hand; This is so much more heinous, by how much the person is more near related to us in consanguinity. By the Cornelian Law among the Romans such were sown in a sack and cast into the sea, as being unworthy to partake of any of the Elements.  
Nor is the inventor only, but also the shedder of blood guilty. Not only David who contrived Uriahs' death, but also Joab who was the shedder. So not only Ahab and Jezabel were guilty of Naboths death, but also the Judges and Elders of Jezreel, and the sons of Belial who witnessed against him were all murderers, 1 Kings 21.8. to verse ●5.  
Now, that murder escapes not without punishment, we see, not only in Abimelech, who slaying gideon's sons had his brains beat out with a piece of a Millstone, Judg. 9 But also in Zachariah the son of Jehojada, whose blood was shed by Joas and by his Nobles, in which same year came the Syrians with a small Army, and slew all the Princes, 2 Chron. 24.23, 24. and the Servants of the King conspired against him, and slew him, v. 25. Joab that murdered Abner was put to death by Solomon, and Absalon that murdered Amnon was himself slain by Joab. Yea the intentional Murder of Haman was punished with the actual destruction of himself and his sons. Yea the Jews that murdered Christ, his Blood is yet on them and on their children. The old World before the Flood much guilty of Murder, as appears Matth. 23 35. in the end the Flood sweeps them away.  
If it be asked whether the Revenger of Blood may transact with the Murderer for satisfaction; I answer, He may not, Deut. 19.12.  
If it be asked, whether Intercession may be made for a ? Answ. Yes, for casual Manslaughter, but not for voluntary Murder.  
If it be asked whether the Magistrate may put any Malefactor to death? Ans. Yes, Gen. 9.6. He that sheddeth man's blood, by man shall his blood be shed, which was a Law of Nature before the Jewish Laws. As when the Chirurgeon cannot provide for the safety of the whole body, without cutting off some diseased member, proceeds to cut it off: So the Magistrate provides for the public good by cutting off such evil doers, Prov. 20.26. A wise King scattereth the wicked, and bringeth the Wheel over them.  
Object. But God condemns Revenge, Rom. 12.17. Avenge not yourselves.  
Answ. Private Revenge is condemned, but not public, Rom. 13.4. The Magistrate is a terror to evil works, he beareth not the Sword in vain, he is a Revenger to execute wrath on them that do evil.  
Object. But by putting Murderers to death, they are deprived of seasons of Repentance, which is contrary to Charity.  
Answ. Private Charity must give way to public: by cutting the Murderer off the Magistrate provides for universal safety.  
Object. Christ did not command to stone the Woman taken in Adultery.  
Answ. Christ doth not disallow the Law of stoning such, but only minds them of their guilt and hypocrisy; besides, Christ only absolves her from her sins, not from temporal judgement.  
Object. But are not Duels lawful?  
Answ. No, they are unlawful, whether to shun Reproach of Cowardice, or for the trial of a secret or unknown thing, or in case of slander.  
1 Strifes were appointed to be ended, 1 By Oaths, Heb. 6.17. or by Courts of Justice.  
2 There's no Promise that God will secure the innocent in this case to give him victory.  
3 Such sin both against their Neighbour, in killing him uncondemned how guilty soever, and against themselves in exposing their own Lives to danger.  
4 Whether thou killest or be killed, thou art a Murderer.  
Quest. Whether is it lawful to make war?  
Answ. The Soldiers ask John, what they should do in order to Repentance, he bids them not cast away their Weapons of War, and withdraw themselves from the calling of Soldiers, but bids them be content with their Wages, Luke 3.14.  
Cornelius converted did not change his Calling.  
Paul, Acts 23.17. took the Guard of men who were sent to guard him from the Jews fury, in number four hundred and seventy. Also 1 Cor. 9.7. Who goeth to warfare at his own charge, 2 Tim. 2.4. No man that warreth entangleth himself with the affairs of this life, that he may please him who chose him to be a Soldier.  
Revel. 17.14. The Babylonians make war with the Lamb, and the chosen and faithful who are with the Lamb overcome him, which Soldiers who are on the Lamb's part are commanded to burn her with fire, cap. 18.6, 7, 8.  
Quest. But what think you of a cruelty, may a Christian use any such thing?  
Answ. No, Magistrates are not to condemn persons to a greater Punishment than their Offence deserves. Conquerors in War are not to use their Captives rigorously above the nature of their Offence. Whereas David 2 Sam. 12.31. made the Ammonites to be put under Saws, and Harrows of Iron, and made them pass through the Brick-kiln; the cause was, they shown greatest unkindness to David for his great kindness; besides, they abused his Ambassadors by cutting off one half of their Beards, and shaving their Garments to the Buttocks, 2 Sam. 10.4. besides, by the Law of like for like, as they had made their children to go through the Brick-kilns in honour of their Idols, it was just to cast them into the same Furnace into which they had cast their chidrens. Yet some think only their Governors were so served. Junius reads it, He cast them into the Furnace of Moloch. For the cutting off Adonibezek's Thumbs and Toes, it was a just Requital of like for like. Judges 1.6. For Gideon's slaying the Elders of Succoth with Thorns and Brambles, Judges 8.14, 16. The persons thus punished were only the Elders or chief Magistrates of the City, who had refused, not only to give Bread unto Gideon and his three hundred men, when they were faint, but also gave slighting speeches to them, for which Gideon threatens, that he would tear their Flesh with Thorns and Briars, Judges 8.4, 5, 6, 7.  
Besides, where God's people have gone from a particular rule, we must judge they either did it by a private motion, or else they sinned in so doing.  
V 22. But I say unto you, Whosoever is angry with his brother without a cause, shall be in danger of the judgement, and whosoever shall say unto his brother, Racha, shall be in danger of the counsel, but whosoever shall say, Thou fool, shall be in danger of hell fire.  
In this verse Christ explains, fulfils and supplies the law of Thou shalt not kill, and shows that not only murder is forbid, but also inward and outward wrath, which breaks forth into reproachful speeches.  
But I say unto you] That is, I ordain, being as well a lawgiver of the Evangelical, as of the law natural.  
Whosoever is angry with his brother without a cause] Anger simply is not a sin, it is ascribed to God, it was in Christ, Mark 3.5. Yea it was in man in Paradise; only inordinate anger desiring private revenge, is forbid, and also when it is in vain, as 1 When it is without cause.  
2 When it is without measure, against this Paul, Eph. 4.26, Be angry and sin not, let not the sun go down upon your wrath.  
Shall be guilty of the judgement] As if he should say, You Pharisees exceed all measure in your anger, and with a malicious heart rail upon the most innocent persons, upon me and my disciples, but I would have you take heed of this anger, for you shall have a greater torment in hell for your anger, then that which murderers have here, and if you add railing to your anger, you will have a more grievous punishment, and if your railing be more ha●nous your torments will be greater, you will be guilty of the judgement, and of the counsel, yea of hell fire. The law of Moses did not threaten such kind of wrongs unless they had cursed their parents, or their Gods or magistrates.  
Of the judgement] By the judgement he means the counsel of the three and twenty men, of which I spoke before, they had also a judgement of three men, who judged of money matters, though sometimes this counsel was called the Synedrion, yet for distinction sake that same assembly of three and twenty was called the judgement, because they judged of murders and inflicted death, and the other great counsel was called the Sanhedrim or Synedrion, from the different degrees of punisments among the Jews. Christ would show the degrees of punishment in another world, according to the greatness of sin, as if he should say, Look as among you Jews there are different offences, some are judged in your counsel of three and twenty, and some in your great Sanhedrim, and that with the highest punishment which you have to inflict, that is to say burning, so in the court of heaven some sins, as rash anger, are less sentenced, others more sorely, as when our anger shall break forth to railing.  
Whosoever shall say to his brother Racha] Racha is a Syriack word, and signifies (as Lapide and others collect from learned men) 1 Empty, as empty of wealth or poor, or as some, empty of brain or wit. 2 It signifies spittle or spit upon, to signify they esteemed one another no better than the spittle they spat out of their mouths. 3 It signifies contemned, vile, despised, abject, and in this signification Michael Maronita in his proem of the Syriack Grammar thinks it to be taken: the Ethiopian expounds Racha thus, he that shall say to his brother, he poor by contempt and of torn garments, shall be guilty of the counsel.  
Shall be in danger of the counsel] This consisted of 72, in this causes of high concernment were handled, as Heresy, False prophecy, Idolatry, Apostasy. This Counsel sat at Jerusalem, and it's supposed these seventy were set over them, in remembrance of the 70 souls Jacob brought into Egypt, these ruled over them sometimes, and some think Pharaoh made them their taskmasters; these went part of the way into the mount with Moses, Exod. 24.9. After when they seemed a little to be laid aside, by Jethroes counsel, the Lord sets them up again, Numb. 11.16. Gather unto me seventy men of the elders of Israel, whom thou knowest to be elders of the people and officers over them, and bring them to the tabernacle of the congregation, and I will take of the spirit which is upon thee, and I will put it upon them.  
If there were any thing more dark or more intricate that fell out among the Judges of cities, they were to have recourse to this counsel, whereof the high priest was one, and I take it mostly the precedent therein, all, both inferior Judges and private persons, were commanded to obey their answer on pain of death, against them that should oppose. Of this there is mention made, Deut. 17.16, 17, 18, 19, 20. Also Jehoshaphat confirmed them, see 2 Chron. 19 8, 9, 10, 11. In this Senate both matters of God and matters of the King and kingdom were handled, and that they might be encouraged herein, Jehoshaphat tells them they had Amariah, a man well skilled in judgements and S●bad●ah, a man well skilled in civil affairs, and divers of the Levites excelling in other learning. So great was their authority that of some causes the king himself did not judge, Jer. 38.5. Zedekiah saith the King can do nothing against you. The Hebrews note that the king came not into the Sanhedrim, lest his opinion should take liberty of judging from others, who thought diversely from him.  
For this see Jer. 26.16, 17, 18. Ezekiel mentions these 70 old men, Ezek. 8.11, 12. and Jazaniah was chief: the Hebrews say these seventy retained their authority in Babylon, and Artaxerxes established this power when they came out of the captivity, Ezra. 7.25, 26. after when they took up arms against Antiochus, the government of things was in this Senate, in which Court the kingly Sceptre was kept. This order continued till Herod the great, who slew them all (as a just judgement because these Senators had neglected to bridle his boldness and power) except one Sameas, whom they had oft contemned admonishing such things, in the room of whom Herod appointed others of his own faction. After, in Augustus his time, the power of this Senate came to be strainted, the power of life and death being taken from them, and divers other counsels set up in several cities about civil affairs. Yet it is mentioned in the new Testament. Joh. 7.50. of these Nicodemus was one, and Joseph another, Acts 4.6, 7. also Acts 5.21. This counsel is distinguished from the Senate, or city Magistracy of Jerusalem, so also, Luke 22.66. Jerusalem being destroyed by Titus, this Senate came to an end.  
So that the meaning of what is spoken, is, there is such proportion betwixt wrath and a reproachful word, and betwixt the punishment of both, as there is betwixt the judgement of the three and twenty, or the Synedrion, or chief Council; as this exceeds that, so the punishment of a reproachful word exceeds the punishment of anger.  
But whosoever shall say, Thou fool, shall be guilty of hell fire] Some give this interpretation, you Hebrews bring persons for anger and reviling to the Council, alluding to their manner of proceeding, but I for the same sin threaten a greater punishment unto them, even hell fire.  
But the more common interpretation is, whosoever shall say, Thou fool, shall be guilty of hell fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word translated hell, properly signifies the fire of Gehenna. Without the City of Jerusalem, there was a place called Gehenna, or, the Valley of the son of Hinnom, wherein was a place called Tophet, Jer. 7.31, 32. where the Jews after the example of the Phoenicians, burnt their children to Moloch, timbrels and pipes making a noise, lest the cry of the  child should be heard. Josiah polluted this place by bringing dead carcases into it, 2 Kings 23.10. compared with Jer. 7.32. It was also called Tophet, which as Lapide saith, signifies a Timbrel, from the playing upon timbrels there. It was called Ghehinnom of Ghe, i.e. A Valley, and Hinnom the name of a Jew. It was a pleasant Valley near Jerusalem, but because of this horrible burning of their children, the Jews hereby signified the torment of the damned. Esai 30.33. Tophet is prepared of old, he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it. As the miserable infants shut up in a brazen Idol, fire being put under, were broiled and burnt with an unspeakable torment, so the wicked in the prison of hell, shall be tormented with unquenchable fire.  
Now the cause for which among others, is, for passionate railing, and calling fool, that is a wicked man, who in Scripture is so called, not a natural fool, or under-witted, but a wicked man, a contemner of God, Psal. 14.1. The fool hath said in his heart, there is no God, than which there is hardlier a more grievous railing, especially when it is done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without cause.  
Yet this doth not hinder, but that those, who have a duty of chastising others, may be sharply reproved, that they may be roused out of their sleepiness, as Christ calls his Disciples, Luke 24.25. O fools, and slow of heart, and to the Pharisees, Matth, 23.17, 19 Paul calls foolish Galatians, Gal. 3.1. and Christ calls the Pharisees, Generations of vipers, Matth. 23.33. resembles them to graves and whited sepulchers, v. 27.  
To conclude this verse, for the prevention of our hearts to break out into anger and so to railing, I'll lay down some considerations about anger, as,  
1 What it is. A. It's an affection whereby the blood about the heart, being heated by the apprehension of some injury offered to a man's self or friend, and that in truth or in opinion, the appetite is stirred up to take revenge.  
It's twofold, 1 Just, and this is twofold, 1 created, so anger was in Adam to rise up against all that should tempt him to sin, knowing that in the day he sinned he should die.  
2 Renewed, whereby we are angry at our own or other men's sins, so Moses, Exod. 32.32. he was so angry that he slew three thousand who were actors in the golden Calf. Phineas slew Zimri and Cosbi, Numb. 25.7, 8. so we may have a just anger, when our own name, or state, or wife, or life is violated.  
2 There is an unjust anger, which is when we have a desire of revenge stirred up in us upon unjust causes; Jon. 3.  
Now that thy anger may be just and not sinful, consider, 1 The properties of holy anger. 2 The remedies against sinful anger.  
1 The properties of holy anger, as,  
1 It must have a just cause, Exo. 11.8. Moses went from Pharaoh in a great anger: Lot was angry with the Sodomites, 2 Pet. 2.7.  
2 It must be proportioned to the fault. We must not bring a club to kill a fly, nor set an house on fire to roast an egg. Here Jonah failed, who was so angry for a gourd, and the Disciples who for a contempt would have had fire come down from heaven, Luk. 9.53.  
3 With love of those with whom we are angry; so Moses prayed for Israel, when he was so angry at their golden Calf, Exod. 32.11.  
4 In matters of importance, not for trifles. There's more justice than love in such a carriage, 1 Cor. 13.5, 6.  
5 It must be short; the Sun must not go down upon it lest it boil up into malice, Eph. 4.26. and so much the shorter, as we see signs of repentance in the person offending. Absaloms' long retained anger turned into malice, and in fine to murder.  
6 It must be moderate. Not as Simoon and Levi, who slew innocent as well as guilty, Gen. 34.25. Some are like cruel hangmen, who having a just cause to execute the office, to wit, the Judges command, do in the execution thereof use all cruelty. So persons being commanded to be angry with the sins of their brethren, seem glad they have got such an occasion to show their fury, though too many can swallow the same evil in a friend.   

Remedies against unjust anger.  
1 Take heed we be not abused by false imaginations, as to be angry for a mans not saluting us when perhaps he never saw us, or to think a man bears us no good will when he discovers no ill will against us. To think a man loves us not because he comes not so oft to our house when perhaps his business will not permit, or because we see a man laugh, to think, he laughs at us.  
2 Consider thy own vileness. Carry meekly to others, for thou wast as bad as they, Tit. 3.3. Jam. 3.2.  
3 Consider God's patience, how many imperfections he patiently bears in us, 10000 talents, let us bear with pence, Matth. 18. ult. He is over thee, as thou art over others.  
4 Avoid occasions of anger, as contentious companions, Prov. 22.24. drunken company, Prov. 23.29. too much affecting any thing; for when we lose it, it will cause much anger. As we keep gunpowder and tow far from fire, let us avoid occasions of anger.  
5 Consider nothing befalls thee but by the providence of God. This kept David from anger when Shimei cursed, 2 Sam. 16. and Job, c. 1.22. he raged not against the devil, nor the Sabeans, but looked at God and quieted his heart; and though you have not deserved it at their hands, yet have you deserved much more at God's hand, Gen. 50.20, 21. it was not ye but God sent me hither.  
6 Behold anger in another how odious it is. Should a man see himself in a looking-glass when he is in a Bedlam fit, how ugly would he look to himself?  
7 It makes us unfit to duties, as to prayer, 1 Tim. 2.8. Lift up holy hands without wrath, to hearing, receive with meekness the engrafted word, Jam. 1.21. to receiving, 1 Cor. 11.17, 18. to Church-communion, 1 Cor. 1.10. to mutual edifying, hence Paul and Barnabas parted companies, Acts 15.  
8 Angry men take that which is proper to God, which is vengeance, Rom. 12.19. Vengeance is mine, and not thine. An angry man makes himself to be Judge, and would have God to be his Executioner.  
9 Interpose reason and deliberation; without this the soul is like a ship without Compass or Pilot, let reason teach thee not to be hasty in thy answers. Theodosius was taught by Ambrose to take thirty days respite before he punished any offence, because in that space his anger might be assuaged, and his judgement rectified. It's as absurd for passions to lord over reason, as for an intemperate scold to justle out a reverend Judge. It's not comely to be angry, for it is a kind of madness, but if it shall seize upon us, let us so use it, that it be for the correction and amendment of our neighbour: he that uses it besides reason hates himself and his neighbour, by troubling himself and grieving his neighbour, Justin. ad Zen. & Seren. p. 395.  
10 Consider the loveliness of a meek spirit both with God and man, 1 Pet. 3.4. it's an ornament of great price. It's the sinews of all delightful society, and draws (like a Loadstone the iron) the spirits of men to it.  
11 The scandal. Every blind man can see the evil of a waspish choleric spirit, this made Jacob and his sons to stink, Gen. 34. ult.  
12 Get out of the company of those who have offended us, as Jonathan did, 1 Sam. 20.34. besides thou shalt hereby cover thy sin, which moves thy adversary to scorn and laughter, and thy friends to sorrow and pity. Also hereby shalt thou appease thy anger, by removing the object. Prov. 12.16.  
13 Suffer not anger to lodge with you. We cannot sometimes keep it from entering, but from lodging, Eccles. 7.9. anger rests, what in a wise man's heart? no, in the bosom of fools; though we be sometimes touchy, let us not be heavily disposed as Absalon, 2 Sam. 13.23. Let anger be like a fire of thorns, quickly extinct. A spark or coal of fire if it light on us it will not hurt us, if it be presently shaken off, but if it lie still it causeth burning; so will our anger, if we let it alone we give place to the devil, who will boil it into malice, by amplifying the indignity done to us, and the unworthiness of the person. Usually the devil chooses an angry passionate heart to act his designs, as we see in Saul and Cain. Anger is a young twig, envy is a tree and a great beam. Luth.  
14 Look on the bad effects in nature; it casts into a fever, dries up radical moisture, hastens consumptions; It makes the mind drunk. In passion reason that should govern us, is like a key to a lock that is jumbled, it makes men to be angry with the bruits, as Balaam with his Ass, Num. 24.10. to throw things out of their hand, which after they are forced to take up.  
15 Suppress anger in thine heart; though it do not boil out, many are like rivers which are most dangerously deep, where they run smoothest, retaining that principle to be abhorred, that professed 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 choleric.  
Answ. By this reason might the adulterer, murderer, thief, excuse their lechery, theft and murder.  
V 23. Therefore, if thou bringest thy gift to the Altar, and there remember'st thy brother hath aught 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 shows 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 shows 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 freewill, 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 kind Christ points out all outward exercises of worship, wherein men sergeant godliness, rather than 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 only 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 aught 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 needful, 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 Pra●ers I will not hear; your hands are full of Blood.  
2 In respect of ourselves, because unless we be reconciled to our Brother, we pray against ourselves, 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 Badge of Christ's Disciples, we tell an apparent  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 which 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, only we may see how unholy a thing Discord and Strife is, that it unhallows 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, whilst thou art in the way with him, lest at any time the Judge 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 wise 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 only 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 show himself irreconcilable, or hard to forgive a Wrong, Mark 11.25. Forgive if ye have aught against any, that your heavenly Father may forgive you your trespasses. Col. 3.13. Much more bear offences in Wives, and Friends, and Servants, which are made up with so many benefits.  
Now this Forgiveness contains,  
1 A removal of inward grudge 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 expenses 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, that is, that want of love my Neighbour oweth me, but the damage is to be forgiven, when Wisdom and Charity requires, for we are not to stand upon our right in every trifle, 1 Cor. 6.7.  
Quest. In what order are we to forgive?  
Answ. We are to forgive if a person do not ask pardon, Mark 11.25. but we are not to profess our forgiveness unless he profess his repentance, Luke 17.4.   

Motives to Forgiveness.  
1 Ourselves stand in daily need of forgiveness from God, Matth. 18.35.  
2 Gods forgiveness of us, as the Wall being heated with the Beams of the Sun, warms them that stands by.  
Object. If it were once or twice I could forgive.  
A. We are to forgive till seventy times seven times, that is, four hundred and ninety times, a definite number for indefinite.  
Object. But he had no cause to do me wrong.  
Answ. Thou hadst as little cause to sin against God, yet he forgave thee.  
Verily thou shalt not come out thence till thou hast paid the uttermost Farthing] There is no Allegory to be sought here,  
1 Because of the foregoing dependence and connexion.  
2 Because Christ preached it to the people and multitudes.  
Only Christ would teach us from what we see done among men, to conjecture what we may expect from God, Luke 12.58. they make better conditions with their adversaries, that yield in time, than they that stand out, but the scope of the place aims at reconciliation with men, lest we standing out, they use extremities against us, by imprisonment or otherwise.  
Adversary] By adversary he means our neighbour, who is offended at us, whether by our fault or his, and the scope is, that besides the mischief coming unto ourselves by his suing of us, we do not fulfil the sixth commandment, unless we be reconciled to him.  
Ob But this will take away all courts of justice, and what will become of Lawyers?  
Answ. Christ speaks of composing common offences, which will never be wanting in this world: for titles of land, etc. he leaves them to Magistrates. Besides Christ aims principally to instruct disciples, not citizens or civil men, for Christ would have no disturbance of civil peace among his followers.  
Whiles thou art in the way with him] Here is an argument to reconciliation, from the opportunity; this life is a short passage, and thou knows not whether thou shalt live till to morrow.  
Lest the adversary deliver thee to the judge] Christ had brought two reasons moving to agreement, 1 Because strife and hatred defile the worship of God. 2 From the opportunity. A 3 reason is from the danger of deferred reconciliation, lest the adversary deliver thee to the judge; its dangerous both in respect of God and man to defer reconciliation.  
Paid the utmost farthing] Here's a fourth reason, from the extremities that will come upon standers out, they shall be made pay to the least mite; quadrants is the least coin, hence that phrase of meretrix quadrantaria for a farthing whore.  
To seek for allegorical expositions, as to make this adversary to be Satan, or our flesh, or our conscience, which bites till we agree with it, or the law of God, is frivolous. Such is that, to make the judge to be Christ, the officer to be the devil, the prison to be hell, or purgatory, as if the least debt of offence were to be paid in purgatory, all which is to seek a knot in a bulrush, as the proverb is.  
V 27. Ye have heard that it was said by them of old time, Thou shalt not commit adultery.  
V 28. But I say unto you, Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.  
Christ comes to show how the Pharisees had depraved the seventh Commandment concerning adultery.  
Concerning strumpets, that they have been of old, appears Gen. 38.14. only they did not live in the Cities but in the Country, and went veiled, whereas honest women were uncovered. When Judah saw Tamar in the high way, he thought her to be an harlot, because she had covered her face, Gen. 38.15. and desired to come in to her.  
Adultery is the breach of wedlock, when one of the parties are married. And therefore adulterium, quasi ad alterius thorum accessio, the coming to another man's bed, as to the relation of husband and wife they are equally obliged, having power of one another's body, 1 Cor. 7.4.  
We may see the greatness of this sin, in that it was not only forbid by the Pharisees, but by Christ.  
To dissuade from this sin, consider, besides that burning concupiscence burns up this natural heat; the adulterer sins against his own body, 1 Cor. 6.17. he doth as it were dip his body into a filthy sink, and mi●es himself; and withal, he alludes unto a custom that they had, who when they came from their beds of uncleanness, used to wash themselves all over, as Chrysostom observes. Such persons though they escape the judgement of the Magistrate, yet shall they not escape God's judgement, Heb. 13 4.  
This sin by the Law of nature was capital; God threatens he would slay Abimelech if he committed it with Abraham's wife, and hence Abimelech threatened death to any of his servants that should defile Abraham's wife, Gen. 20.11. Judah sentenced Thamar for this sin, Gen. 38.24. Nabuchadnezzar, Jer. 29.22, 23. caused two adulterous Prophets to be burnt in the fire, their names were Zedekiah and Ahab.  
To dissuade from this sin, consider;  
1 It's exceeding difficult to be recovered from this sin; It's as hard as to get out of a narrow pit, Prov. 22.14. so that Solomon saith, One man among a thousand have I found repenting of this sin, but not one woman, Eccles. 7.26, 27, 28. The reason why is, because this sin takes away the understanding, Hos. 4.10. and transforms a man into a bruit, so that Jer. 5.7, 8. the Jews are compared to horses neighing after mares, and as if fornication had been an indifferent action, as the heathens counted it, they assembled themselves by troops in harlots houses.  
2 Other sins carry singly to hell, this draws others with it, which increases trouble to the conscience, that though the adulterer himself hath repent, yet hath he drawn another into that sin whereof she perhaps hath not repent.  
3 The mischief it brings to a man; to his estate, Thy labours will be in the house of a stranger, Prov. 5.10. Yea thyself hereby will be brought to a morsel of bread. Pro. 6.26. Also it destroys reputation, which will hardly ever be made up, Prov. 5.9. yea it destroys life, Prov. 5.9. Prov. 6.26. The adulteress hunts for the precious soul, also Prov. 5.10, 11, 12. Yea it brings consumption to the flesh and bones, and horror to the conscience, Job 24.17.  
4 Whoredom enslaves a man. Of all things we are most jealous of our liberty, Samson with Dalilah, Herod with Herodias, Solomon with his Concubines, how enslaved were they, to come upon the call of a strumpet, to have all that he hath at her command, to be afraid of her discovering of him, to have insolent carriage towards him, what a slavery is this?  
5 The dignity of Christians, their bodies are for the Lord, 1 Cor. 6.13. are members of Christ, v. 15. Temples of the holy Ghost v. 19 bought with a price, v. 20.   

Remedies against Adultery.  
1 Let every man keep to his own wife, 1 Cor. 7.1. compared with v. 9 this is the way to prevent burning. Prov. 5.15. Drink waters out of thine own Cistern, and running waters out of thine own well; as if he should say, When burning lust fires a man, there is need of water to quench it, the remedy which must quench it, is compared to a cistern and a pit. Now as every man had rather have waters within doors then fetch it abroad, so let every man have his own wife to quench the burn of his desires. Whereas he nameth running waters, he shows that remedy of quenching lusts by strumpets is like muddy water, which is trodden with the feet of many beasts, but the other is clear; the effect hereof is ver. 16. Let thy fountains be dispersed abroad, and rivers of water in the street. By fountains and rivers he means children flowing from his wife, as a fountain or spring. Besides, ver. 16. Thy children thou hast by her shall be thine own, and not straugers, whereas children begotten on strumpets are children of the people.  
2 Get a dear love to thy wife, Pou. 5.19, 20. q.d. If thy wife shall be as the loving Hind and pleasant Roe thou shalt never go after strumpets, err thou in her love, how? by overlooking a squint eye, a hard visage, a dull understanding, which may seem deformities to others, do thou overlook them.  
3 Believe the all-seeing eye of God beholds thee in every place. Prov. 15.3. The eyes of the Lord are in every place beholding the evil and good. Prov. 5.21. Heb. 4.13. This kept Job from this sin, Job 31.4. and Joseph, Gen. 39.10.  
This thought, that God sees not, emboldens many to this sin. Job 24.15. The eye of the adulterer waiteth for the twilight, saying, No eye shall see me. The more secretly thou dost, this sin, the more abhorred it is of God, 2 Sam. 12.12. 2 Kings 17.9. Many persons, when they are in strange countries and secret places, venture to commit this sin, as I have known some, who through horror of conscience have confessed adulteries committed far from home.  
4 Beware of venturing upon this sin, upon hope of future repentance, for few have repent of this sin, Eccles. 7.28. and those who have repent, have had exceeding horror in their consciences for this sin, as we see in David, Psal. 51.8. None that go into her return again, Prov. 2.19. Neither take they hold of the paths of life. That is, very few do return.  
5 Eat all occasions and provocations to this sin, as dalliance, wanton touches, and embraces, Prov. 6.27, 28, 29. As he that takes fire in his bosom must needs burn his garments, so the wanton touching of a strange woman must needs fire the body and mind; and as he that goes barefoot upon hot coals must needs burn his feet, so he that goes in to his neighbour's wife, though not in away of adultery, but in a way of private converse, as walking, talking together in secret, especially if there be any kind of touchings, without prayer and watchfulness, will be apt to be fired in his fancy, memory, mind, and will: as Tow presently takes fire, if the fire do but touch it, so whosoever wantonly toucheth a woman shall not be innocent. Women are to be honoured, but there is danger in their company, let us consider their endeavours in secret to swallow up their neighbours, they judge of themselves, whether they can make war against chastity, Justin Martyr ad Zenam. Joseph shunned all occasions, as being in private with his Mistress. To accompany with persons noted for this sin, is an occasion, Psal. 26.4, 5. the attire of an harlot is an occasion also why women may be tempted to this sin, Prov. 7.10. Hos. 2.2. Let her take away her fornications from before her face, and her adulteries from between her breasts. The meaning is, she wore the attire of an harlot in those parts. There is a chastity of habit, which much preserves the person that wears it from the assaults of aculterers: a sign of wantonness held forth in apparel or gesture, emboldens laseivious persons.  
6 Beware of filthy talk, as scurrilous jests: filthy talking argues a filthy heart, Matth. 12.34, 35. rotten communication is condemned, Ephes. 4.29. Ephes 5.4. many make their tongues, which should be their glory, to be their shame. If so much uncleanness come out of the tongue, how much more is there in the heart? An angry displeasing countenance, though there were no other reproof, were enough to silence such wicked tongues.  
7 Take heed of idleness, it was the cause of David's sin, 2 Sam. 11.1, 2. As the land until'd grows full of weeds, and the standing pool of frogs and toads, so will the idle soul corrupt itself. When the mind is intent on business, it hath no leisure to wander about lascivious objects.  
8 Read and study God's word, it's a preservative against this sin, Prov. 2.10, 11, 15, 16. Prov. 6.23, 24. It preserves thee from her flatteries, when she shall profess she loves none like thee, and if it were not to thee she would not prostitute herself to any. This word hid in the heart preserves the young man whose lust is strongest, Psal. 119.9, 11. For persons that far daintily, live idly, and pray and read rarely, it's a rare thing for them to be preserved from this sin.  
9 Restrain thy thoughts from uncleanness, Job 31.4. Job would not think upon a maid in any lascivious way. But of the heart proceeds adultery, Matth. 15.18, 19  
Ob. But there's sweetness in this sin.  
Answ. The more present sweetness, the more the future bitterness.  
2 Consider how much more sweet is peace of conscience. Labour then to give an absolute denial to this sin when it is in the first motion: if we cannot put it out when it is but a spark, how can we put it out when it is in a flame?  
10 Take heed of an adulterous eye, 2 Peter 2.14. Having Eyes full of Adultery, that cannot cease from sin. When a City is besieged care must be had of the Walls and Gates, Prov. 6.25. Let her not take thee with her Eyelids, as if he should say, if thou wouldst not lust after her do not look upon her.  
V 28. But I say unto you, whosoever looketh upon a Woman to lust after her, hath committed Adultery with her already in his heart.  
But I say unto you] Christ here comes to correct the depravement of the Pharisees, that they which kept themselves from bodily Adultery, were free from all guilt thereof, But I say, that whosoever looks upon a Woman to lust after her hath already committed Adultery with her in his heart.  
Whosoever looks upon a Woman] Not accidentally, or looks upon her by reason of occasion, or company: nor is it unlawful for a Husband to look upon his Wife, or a Suitor upon a Maid or Widow he sues unto, but looking upon a Woman in a lustful way is condemned, which is contrary to the end of this Commandment, which is Chastity.  
Concupiscence is the Mother of Lust, and the Eyes are the Windows to let it in, and as Wrath is the Mother of Murder, so is Concupiscence of Adultery. James 1.14, 15. Lust conceiveth and bringeth forth sin. Hence pray, Psalm 119.37. Turn away mine Eyes from beholding vanity.  
The Pharisees depraved this Command two ways.  
1 In that they did not understand it of inward Concupiscence, but of that which broke out into touches, kisses, or bodily Adultery.  
2 That by this Law they thought was forbid the Concupiscence of another man's Wife, but not of an unmarried Woman; but Christ says, that all lustful thoughts of a Woman though she be not a Wife is unlawful.  
Learn we then Job's Lesson, cap. 31.1. I have made a Covenant with mine Eyes, why then should I think upon a Maid? Also Prov. 6.25. Lust not after her Beauty in thine heart, neither let her take thee with her Ey lids. What though she be beautiful, yet is Beauty fading; if she be honest she is none of thine, if she be a Strumpet consider how filthy her soul is.  
Besides, remember how Abimelech was taken with Sarahs' Beauty; remember how Sichem was foiled looking on Dinah, Potiphar's Wife looking on Joseph, David on Bathsheba, Amnon on Thamar. As our Mother Eve at first was foiled by the Eye, Gen. 3.6. seeing the forbidden Fruit was pleasant to the Eye she took it, Sampson was also taken with looking upon Dalilah.  
Therefore as the Sun on a sudden darts out Beams, and the Clouds lightning, so doth beauty and feature dart out the beams wherewith it shoots the arrows of love and desire into the hearts of persons: therefore if at any time the Eyes should go out, let the mind call back the Eyes, as from nets and snares laid for the soul. In other creatures there is a natural shiness of snares laid for them, let there be so in us. And what I say of wanton lookings we may apply to wanton listening and touchings. And also that wanton looking which is Adultery in Men towards Women, is Adultery in Women who shall lustfully look upon Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies solicitations, Can. 4. Syn. Neocaesariensis.  
Hath committed Adultery with her already in his heart] Though men can neither see nor punish the Adultery of the heart, yet God sees it. Such a speech Job 31.7. If my heart have walked after mine eyes, and any blot (he means of uncleanness) hath cleaved to my hands, then let me sow, and another reap, yea let my Offspring be rooted out. God looks into the heart, he sees the mind and purpose, which distinguisheth evil deeds; a Thief is a Thief before he puts forth his hand to steal: Wickedness is laid open by the doing, but doth not then begin; the mind becomes adulterous if it set before it the image of pleasure that might be had with such a party, and shall desire it. Tertul de poeniten. The will is the beginning of the deed, which is not then freed, when some difficulty hinders the Commission of the thing willed; neither can the will in this case be excused by the inability of perfecting that which it wills.  
For application, 1 Be humbled for all your wanton lookings and lustings you had in the state of nature and ignorance, as the prodigal in the return to his father. Other sins are confessed in prayer, let this also.  
2 Admire the grace of God to converted souls, that can look upon a woman without lusting after her, Tertul. de Velandis Virg. A Christian looks upon a woman with safe eyes, he is blind in his mind toward lust.  
3 Caution of us for the guiding of the eye, not to fix it on any object that may stir up lust, neither lustful books, nor pictures, nor mixed dancers, neither to fix our eyes upon the beholding the beauty of wanton women. Beauty indeed may be beheld, that as in other works God may be praised, so in that, and therefore when one asked a certain Philosopher what there was in beauty that it was so desired? he told him, it was a blind man's question: only let us be wary herein that we dwell not too long on such objects, lest our hearts should be carried after our eyes, and as restraint at all times should be upon our sight, so especially when we come to worship God. Eccl. 5.1. Look to thy feet when thou interest into the house of God: it's a Syneedoche, for all the affections of soul and members of body.  
4 Exhortation to cleanse our flesh and spirit from all unchaste and unholy lusts, Jam. 4.8. Cleanse your hands and purify your hearts, from what? Even from all filthiness of the flesh and spirit. Thy body is the Temple of the Holy Ghost, do not defile it, 1 Cor. 6.19.   

Remedies against heart-lust through the eye.  
1 Beware of private conversing men and women together. A Christian man is commanded to confer with a Christian woman with all chastity, 1 Tim. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2 Call back your hearts from meditations of beauty and feature to better meditations. The absence of holy thoughts causes the Lord to deliver us up to vain thoughts, Psal. 81.10, 11. I gave them up to their own hearts lusts, and they walked in their own counsel. Rom. 1.24, 26, 28. As they liked not to retain God in their knowledge, he gave them up to a reprobate mind, to choose things reprobated, yea he gave them up to the lusts of their hearts.  
3 Be often eyeing God's eye in all places, Hebr. 4.13. There is not any creature which is not manifest in his sight, Pro. 15.3. Psal. 139.2. He knows our thoughts far off.  
4 Be not greedy to hunt after beauties; Remember one fit of an ague blurs it, and how that beauty withers as grass, Psal. 39.11. Thou makest his beauty to consume away like a m: think what a change age and death puts upon it.  
5 Consider, the eye is not satisfied with seeing, Eccl. 1.8. but rather more unsatisfied, whiles the more they behold the more are burning desires kindled in the soul.  
6 Use prayer that God would turn thy eyes from vanity, Psal. 119.31. and watchfulness, that thou keep thy heart with diligence, for out of it are the issues or go out of life and death, Prov. 4.23.  
V 29. And, if thy right eye offend thee, pluck it out and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body be cast into hell.  
V 30 And if thy right hand offend thee, out it eff, and cast it from thee, for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  
These words belong to the former command, forbidding adulterous looks. They are an Objection, Who can but love beautiful men and women? nature inclines to love that which is beautiful.  
Answ. To this Christ answers by an argument from the greater to the less; If a Gangrene had infected part of the body, you would rather have that infected member cut off, then have the whole body hazarded; how much more should we do it, when the doing thereof will prevent the eternal destruction of soul and body? if we could not therefore save our souls otherwise, we should be content to pull out our eyes, but I require no more but that thou turn thy eye from an ensnaring countenance; thou oughtest to cut off thy hand, but I require no more than that thou keep it off from unchaste touchings. We suffer hard things for the saving of our body, much more should we suffer hard things for the saving of our souls, and so much more, because it costs less, namely the cutting off of our lusts. Such phrases there are, Matth, 18.8. Mark. 10.45. only there they are applied to every darling sin, here they are applied to that sin wherein persons have the least power of resistance. Of this Job 23.11. My foot hath held his steps, his way have I kept and not declined. Job 31.1. I have made a covenant with mine eyes, v. 7. No blot hath cleaved to my hands, also, v. 5. his foot hastened not to deceit; the meaning of this precept is, that the nourishment of lust is to be avoided; lust travelling with a sinful act, Psal. 7.14. Jam. 1.14, 15. if it be hindered to bring it forth, that sinful act becomes abortive, and lust itself dies.  
Therefore this command, as all other commands that seem to command wickedness or sin, aught to be taken figuratively, literally this precept were a breach of the sixth command, Thou shalt not kill, and so it were a cruel command, but it is a most gentle Command: it had been hard if he had bid us keep company with women, behold them, and abstain from them. Julian taking these sentences literally mocked at Chistian Religion as foolish, cruel and vain, because it commands to maim our own members: He mocked at Christians because no man did it, he mock at Christ because no man obeyed him; but this Apostate might have seen from the scope, that these words were not to be taken literally, but figuratively. For Christ teacheth this, seeing there is so much danger of the eyes that they are as gates to let lust in and out, they are to be plucked away from vanity, yea to be plucked out rather than be offensive to the soul.  
Some of the ancients understood by right hand kindred and friends, any dear thing which draws from God, but here is meant all occasions of lust taken from the eye in particular, such was that curiosity of looking into the Ark of God, 1 Sam. 6.19.   

Means to pluck out the abuse of the eye, and to cut off the hand.  
1 Mortify our earthly members. Though corruption be in you, let it be like a dead carcase. 1 God works habitual or inward mortification, not only by raising up those that are dead in sin, but by stirring up the affections of the soul to a desire of raising, and then crucifying sinful affections or lusts in us. 2 For outward actual mortification, that is our work, hereby we resist temptations and keep in inordinate affections.  
These sinful affections are called members, as corruption is called a body, Rom. 6.6. and because it puts forth its power in all the members of the body, and as our natural members perform our natural actions, so our corruption uses these sinful affections as instruments to fulfil the desires thereof.  
2 Look upon every allowed lust as that which severs betwixt God and us, Esa. 59.1. we are eagerly affected against those who endeavour to sever betwixt us and our dearest friends.  
3 Look upon your old man as crucified with Christ, Rom. 6.6.  
4 Get renovation in the imagination, for want whereof there are so many filthy lustings in the eye, and listenings in the ear.  
5 Look upon these as those which will destroy the soul, as in the text.  
V 30. It hath been said, Whosoever shall put away his wife let him give her a writing of Divorcement; But I say unto you, whosoever shall put away his wife, saving for the cause of fornication, eauseth her to commit adultery, and whosoever shall marry her that is divorced committeth adultery.  
Christ further clears the seventh Commandment, asserting that this command is broken if a man shall put away his wife except for fornication; the Law allowed divorce in divers cases, but Christ only in the case of fornication.  
It hath been said] 1 By Moses, from divine inspiration, not upon his own private fancy; for the commandments and statutes which Moses taught them, the Lord commanded him for to teach them, Deut. 6.1. for he that would not determine in a matter of inheritance (as in the case of the daughters of Zelophehad) without first ask God, in a matter of greater moment, would not do any thing without God's command: and though Christ Matth. 19.8. ascribes divorce unto Moses, yet those things which came from God are ascribed to Moses, Matth. 8.4. Mark 1.44.7.10. Luke 5.14.  
Now this divorce was made for some kind of filthiness, as for leprosy, scolding, etc. Deut. 24. 1 For it was scarcely used in case of fornication, for if the wickedness of fornication appeared, the adulteress was stoned, Levit. 20.10. and if she were suspected she was purged with the waters of jealousy, Numb. 5.27. and God dispensing with the Jews for to put away their wives for sundry causes, they did not sin herein in my opinion. Ob. But Mat. 19.8. Mose because of the hardness of your hearts suffered you to put away your wives, therefore it was only a permission. Answ. This their hardness was the cause why God granted the Jews liberty herein, lest the Jews should kill their wives whom they could not put away, yet this grant did make their putting away lawful, because God for the hardness of the Jews did dispense with them in the law of matrimony: by this putting away of wives, God typified the putting away of the Jews, and the betrothing of the Gentiles.  
Whosoever shall put away his wife] For only the husband by the Jewish law might put away the wife. The Pharisees corrupted this law of divorce: the original law was, Deut. 24.1. That if a man hated his wife for some filthiness, giving her a bill of divorce he might put her away, but might never take her any more after he had put her away. Now the Scribes and Pharisees depraving this law, the Jews for every small matter put away their wives, showing the seventh Commandment was not violated if they gave them a bill of divorce; hence Christ reprehends this interpretation.  
Now the form of this putting away, as the Lawyers tell, was, Tuas res tibi habeto, tuas res tibi agito, that is, look to thy own affairs, conditione tua non utar, in severing the betrothings placuit renunciationem interv enire.  
Let him give her a writing of divorcement] This was a writing whereby the husband commanded his wife to departed from him. The form whereof was (as Grotius mentions) this, Of my own accord and no man's compulsion, I have decreed to leave, refuse and put away from me thee, hitherto my wife, and even now do send thee away, forsake and refuse thee, and cast thee away from me, that thou mayest be in thy own power; and mayest departed whither thou listest at thy own will and pleasure, neither let any man at any time forbidden it, and so be thou let go, that it may be lawful for thee to marry to what man thou wilt.  
Now that it was lawful for a man to put away his wife without bringing the cause to the judge, appears by Christ's words; for Christ saith, It was spoken of them, he that putteth away his wife let him give her a writing of divorcement. Besides else how could Joseph have put away Mary privily. The ancient Gauls and other nations granted the husband's power of life and death over their wives. Grotius.  
Quest. Whether did Moses grant divorce only in case of fornication?  
Answ. No, for Christ saith that grant was made for the hardness of their hearts, Mat. 19.8. Mark 10.5.  
But I say unto you, Whosoever shall put away his wife except for the cause of fornication] Qu. What if a wife be a witch, or one that endeavours to murder her husband, etc. what then? may she not be put away? Ans. yes, but Christ names fornication, because it is the proper cause of divorce, and directly repugnant to marriage, whereas other causes are general, excluding from all civil society.  
Quest. But what if the adulterous wife repent, may not the husband take her again to bed and board.  
Answ. He may pardon it, because the offence is principally committed against himself, but he is not bound, because Christ here gives him liberty to put her away, 1 Sam. 25.44 compared with 2 Sam. 3.14, 15, 16.  
Quest. Whether divorced persons may marry again to one another after divorce?  
Answ. No: Jer. 3.1. If a man put away his wife and she become another man's, shall he return unto her again? shall not the land be polluted? The reason was least under pretence of divorce they should lend one another their wives, as the Lacedæmonians and Cato did.  
Quest. Whether divorced persons may marry at all, without committing adultery?  
Answ. The innocent person doubtless may, for why should a chaste person suffer for the Adultery of his yoke-fellow?  
2 God hath provided Marriage a Remedy against Incontinency, for all sort of persons. 1 Cor. 7.2. but if parties lawfully divorced might not marry again, than they should want this Remedy, and be exposed to a necessity of sinning.  
Quest. Whether putting away in any case be lawful, seeing Mal. 2.15, 16. The Lord hates putting away.  
Answ. The Prophet speaks not of any putting away, but of that which was done to innocent Women, only for Barrenness, upon which cause Divorce first began at Rome: and yet the Romans were an hundred and twenty years without an Example of putting away. Abraham, though Sarah was barren till ninety nine years of age, never put her away.  
Causeth her to commit Adultery] How could this be?  
A. She that was put away being branded with the Reproach of Divorce could not get another Husband, and so being hopeless of marrying, as being counted defiled (as Moses phrases it) turned Strumpet, now Christ casts the fault hereof upon him, who for a slight cause would put away his Wife. This is to expose the frail age of a young Woman to temptation. Hence M.T. Cicero was blamed, because for light causes he put away his Wife Terentia.  
And whosoever marrieth her that is divorced committeth Adultery] Christ means it (as Grotius thinks) of one that is of the same Faith and Profession, so that we may understand it of them who received those that were put away before there were Endeavours of Reconciliation used of one of them to the other. 1 Cor. 7.11. But if she depart, let her remain unmarried, or be reconciled to her Husband. Also it's meant of those who being greedy of other men's Wives, by Divorce made way to marry them. Hence Matth. 19 9 the former Husband is said to commit Adultery, if he shall marry another, so that the Crime of Adultery falls on him, he hath taken away all hope of agreement betwixt the former yoke-fellows, so that hereby Christ would establish hope of Reconciliation.  
Otherwise Moses Law standing in force as it did then, it had been hard that they that had married a Woman put away should be counted for Adulterers.  
Quest. What do you think of this case when a Husband remains a certain time from a Wife, whether another man may marry with her?  
Answ. The absent party is either beyond seas, or in his own country. If beyond seas, there must be a greater time granted to hear of him. By the Law of Constantine if the Wife did not hear of the safety of the Husband in four years she was permitted to marry to another.  
To give my opinion, there must be a precise time set down, wherein if the Wife do not hear of the Husband it may be lawful to marry, as if being in the same Nation he do not send to her in two years, or if being in a foreign Nation he do not send to her in four years, for in such a space of time it may be supposed a man may write from any part of the Earth; unless he be in captivity: such a Man not sending to his Wife in such a space of time may be supposed to put her away, howbeit I think in these cases to consider seriously what the Laws of the Nation are is most expedient, and so far as they concur with lawfulness and expediency to follow them.  
For Application, 1 Caution, Not to put away Wife or Husband: there are four Mischiefs in it, 1 Such an one is a Murderer, because he hates his Wife. If Christians are commanded to love their Enemies, how much more than their yoke-fellows, who may have vitia, but not flagitia, perhaps faults, but not heinous offences.  
2 Such an one is guilty because he hath put away one who hath not committed Adultery. For this cause only putting away aught to be; for though there be other failings, yet ought there to be reconciliation. Lactantius saith, He is an Adulterer who hath married her that is put away; and he is an Adulterer who hath put away his Wife, except for Fornication, that he may marry another.  
3 He is guilty, because he makes her commit Adultery.  
4 Because he that takes her that is put away becomes an Adulterer.  
2 Exhort. To keep the Bond of Matrimony inviolate, in no wise to break it, as being the Covenant of God, Prov. 2.17.  
3 Learn, not to put away a Wife or Husband for Idolatry, Infidelity, 1 Cor. 7.12, 13. only if the Idolater will departed, and put the Believer away, the Believer is free: Nor for Error in person, as if a man think he marry a Virgin and doth not, because she hath done nothing since his Wife; nor for Error of Estate, as supposing to marry one rich but she is poor; nor for Idolatry, Ezra 10.2, 3. Compare Rom. 7.1, 2, 3, 4. nor Heresy, 1 Cor. 7.12. no nor yet for poverty is a person to put away his Wife, no nor for frigidity or coldness, because not able to perform the duty of Marriage, nor for some incurable Disease, these may hinder a Marriage from being, but not break it after it is solemnised, 1 Cor. 7.10, 11. Let not the Wife departed from her Husband, and let not the Husband put away his Wife.  
Quest. But what if the Wife be of contrary Religion, as a Papist, and will not live with her Husband in such Countries where the Husband may safely profess the Faith?  
Answ. It was the judgement of Calvin and the other Helvetian Preachers, that there might be a Divorce, whereof there were two Examples; one of Pizarro, who married a Wife who would not live with him, save in the Roman Territories, where he must either deny the Faith, or lose his life. After Divorce he was married, as I remember, for I have not the Book by me, to one Magdalen Moor. The other is of Galeazeus Caracciolus, whose Wife refusing to live with him save in Italy, where he was either in danger of denial of Christ, or loss of life, he was divorced from her and married to a Gentlewoman of Rouen, who fled for the Gospel sake. 1 Cor. 7.15. But if the unbelieving depart, let him departed, a Brother or Sister is not in bondage in such a case, but God hath called us to peace, that is, to peace of conscience herein, as Martyr expounds it. Now the reason is, because such a person totally puts away such a yoke-fellow for doing his duty, or if retained it is with an intention to murder him.  
4 Exhort. To be wary in choice of yoke-fellows, seeing the Bond of Marriage is an indissoluble Bond, it cannot be broken save for Adultery, beware how you choose, let Women beware how they consent: if it were as common Bargains, that a man might be rid of them losing his Earnest, or if they were taken as some take Apprentices, upon liking, or as some buy Horses to lose so much, if they dislike and return them, but this is an eternal Bond, therefore aught to be done with much deliberation, as being only once to be done. Beware then how you choose for Beauty, Portion. Many Women are soon won, for person, kindred, riches, because he that hath her is able to deck her in fine Apparel and Jewels, never looking what ability such a man hath to instruct her, and to bring up the Children they shall have in God's fear.  
And so much more ought we to be advised, because Marriage is that point upon which depends in a great measure our eternal Estate, for the Estate itself it is but for a few years, but eternal things both of ourselves and posterity much depend upon it.  
How angry was God for his people's matching themselves with Idolaters, Nehem. 13.23, 24, 25, 26, 27. Ezra 9.2, 3. such kind of marriages are in danger of turning us from God, Deut, 7.3, 4.  
5 To establish the consciences of competent Judges in granting divorces; when one of the persons is a fornicator, it is of the light of nature that he that keeps not the conditions of a contract or bargain should lose the benefit of it, and the contract be made void; that whoredom was a just cause of divorce in Moses time, was in respect of gentle husbands who would not have their wives put to death; such an husband was Joseph to Mary: or in respect of such husbands, who though they believed their wives were strumpets, and perhaps found them so, yet they were not able to prove it in judgement, the proper punishment thereof was death, either burning, Gen. 38.24. or stoning, Levit. 20.10. Joh. 8.5. but now Christ warrants any Judge to proceed to divorce in this case of adultery.  
But for other cases, as for a woman against her husband's will to go to the bankers of strangers, or without just cause to lie out all night, or to go into the Baths with men, these are no sufficient grounds of divorce, though they may be grounds of suspicion.  
6 To rest contented in the state of marriage wherein God hath placed us, and hate putting away, Mal. 2.16. as God hates it so should we. And so much more, because God joins persons in marriage, Matth. 19.6. What God hath joined together, let no man put asunder. Besides, they are one flesh.  
V 33. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:  
V. 34. But I say unto you, Swear not at all, neither by heaven, for it is God's throne, nor by the earth for it is his footstool, etc.  
In the words are two propositions, 1 Thou shalt not forswear thyself, Levit. 19.12. Ye shall not swear by my name falsely.  
2 Thou shalt perform to the Lord thine oaths, Numb, 30.2. If a man swear an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth. Out of these two places are the words of this text taken: in the bare words there appears no corruption, but in Christ's answer the depravement appears in three particulars.  
1 Thou shalt not forswear thyself] that is, swearing by the name of God, but if thou forswears by creatures thou mayest.  
2 For the latter, but shalt keep or perform thy oaths, that is, oaths made by the name of God, but to break oaths made by the creatures is no perjury.  
3 They taught that rash and needless swearing was not profanation of the name of God, so that they swore truly.  
In opposition to these corruptions Christ saith, Thou shalt not forswear thyself, that is, thou shalt perform that thou hast sworn to the Lord, or by the Lord that thou wilt do. Thou shalt perform thy oaths, as all other oaths, so in particular vows confirmed by an oath. Besides to perform to the Lord thine oaths, signifies, that if we will swear, we must swear by the true God, not by idols. From this thus explained observe,  
Obs. Perjury is an heinous sin before God. There's a flying roll of curses that goes out against false swearers, Zach. 5.2, 3. It's called a roll, because the Jews books were not distinct by leaves as we have, but one piece of parchment wrapped upon a stick like a map, which was called a roll, because rolled together. In this was writ their perjuries, and the punishments of them; it's said to be flying, to signify the swift vengeance that hangs over impenitent persons, it hangs as it were in the air waiting for Gods command to fall down like an Eagle, or Hawk upon the prey. They went as swift in their sins as wild Asses or Dromedaries, but as the Ass is found in her-moneths in her silthiness, when she is big that she cannot run, men wait for her, Jer. 2.23, 24. so doth the roll of judgement wait for other sinners, in particular for perjured persons. The length of this roll was 20 cubits, the breadth but ten, signifying that it went over all Judaea, which was twice as long as broad, as Hierom observes: the length of it from Dan to Beersheba was 160 miles, the breadth from Joppa to Bethlem was 46 miles. This roll was writ on both sides, on one side of it were curses for the thief, on the other side curses for the swearer.  
Lastly, this curse is said to remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. This was fulfilled, Matth. 23.27, 28.24.1. in that there was not left one stone upon another, not only the Temple destroyed, but also every private man's house, Luke 19.44. so that they were laid even with the ground, and not one stone left upon another.  
This sin is condemned, Hos. 10.4. Levit. 19.12. Zach. 8.17.  
Examples of persons punished for false swearing, are Zedekiah, Ezek. 17.16, 17, 18, 19, 20. the Lord threatens for the oath that Zedekiah swore to the King of Babylon and brake, that he should die. Shimei was put to death for the oath he broke which he had sworn to Solomon, 1 Kings 2.42, 43, 44, 45. For Saul his breach of the oath which Joshua and Israel had sworn to the Gibeonites, seven of his sons were hanged in the days of David, 2 Sam. 21.1. to v. 10. Famous was God's judgement on Ladislaus King of Poland, who, upon the Pope's Counsel and dispensation, broke his oath which he had sworn to Amurath the second, Acts and Mon. vol. 1. p. 968.  
But shalt perform to the Lord thine Oaths] An oath is the affirming or denying a thing, with the calling on the name of God to witness and avouch the truth of the thing affirmed, denied, or promised, that they to whom we swear may not doubt of the truth of our words.  
1 Oaths are lawful, 1 Because practised by God and Christ, Psal. 95.11. Psal. 110.1. Esai 45.23. and by Saints, by Jonathan, and David, by Paul, Rom. 1.9. 2 Cor. 1.23. 2 Cor. 11.31. Gal. 1.20.  
2 Oaths are of the Law of nature, Gen. 21.23, 24. Abraham and Abimelech, or at least Phicol his Captain, swore one to another.  
3 The useful need thereof, as to bring forth a truth, Exod. 22.10, 11. as if a man deliver a beast to keep and it be stole, then was he that had the beast to keep, to purge himself by oath, and the owner was to accept his oath. Also that things done privily may come to light, Numb. 5.19. so the Priest swore the woman suspected of incontinency, to find out whether she were guilty or innocent.   

Properties in swearing.  
1 Look to a right call, as 1 When the Magistrate ministers an oath, to answer so far as Law requires, otherwise non tencor respondere, I am not bound to answer. 2 When the glory of God and edification of his Church requires it, 2 Cor. 1.23. Rom. 1.9. 3 For mutual peace and ending of controversies. So Jacob and Laban swore one to another, Gen. 31.53. so an oath is an end of strife, Heb. 6.17.  
2 Look to the thing thou swears, that it be lawful, not as Herod's oath to Herodias, nor as the forty, who swore to kill Paul. Such an oath was david's, who swore to destroy all Nabals house, 1 Sam. 25.22.  
3 Look the thing thou swears be in thine own power. It's rashness to swear a thing that is not in thine own power, as to swear to live a single life, etc.  
4 Swear in truth, judgement and righteousness. 1 In truth, which excludes all equivocation. Words are to be taken as men commonly understand them. An oath is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hedge, to signify that when a man swears he sets an hedge about himself, which he may not break; this excludes all swearing of things we know not, and things we doubt of. 2 In judgement, not lightly or rashly, but weighing all due circumstances. Eleazar, Gen. 24.3. when Abram swears him not to take a wife of the Canaanites for his son, but of his kindred; before Eleazar swears, he proposes his exceptions, viz. What if the woman will not go with me? To which Abram answers, If the woman be not willing to follow thee, thou shalt be free from this mine oath. Eccles. 5.2. Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God. None must swear save those who have judgement to discern what an oath is. 3 In righteousness; That you affirm nothing against conscience, neither for malice, nor favour, as those sons of Belial did against Naboth, who swore, That Naboth blasphemed God and the King, 1 Kin. 21.13. This property of an oath excludes all swearing for custom, as many do that are chosen into public places, and are chosen into societies, who swear not because they mean to keep their oaths, but because else they cannot be enfranchised.  
2 Reprehension of profane swearing, which is so common: for this sin God hath a controversy, Hos. 4.1. Lands mourn, Jer. 23.10. and the sinner becomes guilty, Exo. 20.  
Obj. But if I swear not, men will not believe me?  
Answ. They would sooner believe thee if thou forbarest it. He that hears thee make no conscience of swearing, will think thou makes no conscience of lying; besides better be suspected of men, then condemned of God and conscience.  
Obj. It's a foolish custom I have got.  
Answ. This renders thee so much more guilty, that it's thy custom; if a thief or murderer at the bar should plead that it hath been his custom to thieve and murder, would not this make him more guilty?  
Object. My oaths are small, as, by my faith and troth.  
Answ. Consider against what a great majesty they are committed. If any sin seem little, let hell fire seem great. To use faith and truth cannot be less than an appearance of evil.  
Object. But I swear by a good thing.  
Answ. The goodness of a good thing aggravates the offence when abused, as we see in wine and beer, when abused to drunkenness.  
Object. All the country use it.  
Answ. We must not follow a multitude to do evil. Exod. 23.2. the sinfulness of multitudes brought the flood upon the old World, and fire upon Sodom.   

Remedies against profane swearing.  
1 Beware in those cases where men are apt to swear amiss, as to gratify a friend, or to be revenged of an enemy.  
2 Use not an oath when the matter can be otherwise determined; also if thou be a judge impose not an oath when not necessary, nor upon men of no credit, who make no conscience of it, nor in matters of no moment, nor tumultuously and in haste, nor when thou knows that which is sworn will not, or cannot be performed, as some judges were wont to swear Churchwardens in times past, nor to make a person to accuse himself, which is contrary to nature, that a man should punish himself. Oaths are good and profitable, but they are to be used as medicines, when there is necessity of them; not else.  
3 Take heed of easiness in swearing, yea and in calling God to witness; ease brings custom, and custom blasphemy.  
4 Rid thy heart of impatience and vain glory. In an angry man's mouth, oaths are very frequent, and vain glorious men think it a bravery to swear: profane swearers would have other men think them so stout that they care neither for God nor man.  
5 Let it be with a due fear and reverence of the name of God, and of his Majesty. Eccles. 9.2. Good men fear an oath, that is they fear the glorious name of the Lord in their oath. So Athanasius Serm. de passione et cruse domini, purging himself to Constantius in this manner, God is my witness and his Christ, that I never made mention of thee for evil to thy brother Constans Augustus, neither stirred up him against thee. Pliny (as Grotius saith) mentions that the Christians were wont to bind themselves with an oath, not for any wickedness, but that they would not commit thefts, robberies or adulteries; that they would not deceive nor deny a thing committed to their trust, when it was called for. So David Psal. 119.106. I have sworn to keep thy commandments.  
But I say unto you, Swear not at all] That is not by any forms of oaths which are after mentioned, as by heaven or earth; to swear falsely is destructive, to swear truly is dangerous, not to swear is safe. The scope of Christ is to discover the Pharisees juggle, who excused persons from perjury when they swore by heaven and earth; though they broke their oaths, yet they declared them innocent from perjury, provided they swore not by the name of God. 2 Christ speaks against all rash and common swearing, whether by God or creatures.  
Neither by heaven, for it is the throne of God] q. d. a perjury that is made by heaven redounds unto God, for in the creatures the Creator is understood, for they are created of God, and all that they have they have it from God. Vainly then do you Pharisees say, If an oath be made by God it binds, but it binds not if it be made by creatures; He that swears by the creature either makes it God, which is Idolatry, or understands God in it.  
So that Christ shows that all rash swearing and all irreverence and abuse of the name of God was forbid, contrary to the scribes doctrine, who taught the command was only broken by perjury.  
The scribes had another error, that he that swore by the temple and altar was not bound, but he that swore by the gold of the temple, or the gift of the altar was bound, Mat. 23.16. because gold and the gift upon the altar tended to the priests gain.  
The Jews were wont to swear by heaven, the Pharisees made nothing of it; hence Christ shows that he who swears by heaven and earth, swears by God who hath heaven for his throne, and earth for his footstool: he alludes to Esai. 66.1. Heaven is my throne and earth is my footstool.  
Neither by Jerusalem, because it is the city of the great King] Alluding to Psal. 48.2. where it is so called, he that swears by Jerusalem swears by him that hath set his throne at Jerusalem, as he that swears by the temple swears by him that dwelleth therein; for whosoever swears intends to call the first and infallible truth for witness.  
Neither shalt thou swear by thy head, because thou canst not make one hair white or black] As if he should say, Think it not lawful to swear by thy head (as divers heathens and Jews did) because it is not thine own but Gods, and that which is Gods thou oughtest not to curse, as thou dost if thou forswears thyself: he that swears by his head, swears by God the maker of it, and he desires he may receive his life or soul for a pledge, that if he forswear himself, his life and soul may be forfeited.  
Because he cannot make one hair white or black] It's a proverb for doing the smallest thing, such as to add a cubit to our stature. If we cannot do the least thing, as to colour one hair, how can we do such a great thing as make a head, that we should venture to swear by it, as if it were our own making?  
Quest. Whether it be lawful to swear by creatures, as by the stars, light, bread, drink, etc.  
Answ. No, 1. Because it is Idolatry. Men hereby invest the creatures with God's properties. For men make those things their God whereby they swear, and they hereby apply the religion of an oath to a creature, which is only due to God. Polycarpus would rather be burnt then swear by Caesar's fortune, Euseb. Hist. l. 4. c. 15. Nor would the Christians swear by the Genius of their Prince, Tert. Apol.  
2 Oaths are only to be by the name of God, Deut. 6.13. Thou shalt fear the Lord thy God, and swear by his name. Deut. 10.20. He that sweareth on the earth shall swear by the God of truth. Esa. 65.16. After the emperor's had given their names to Christ, the oath given to soldiers, (as Vegetius mentions) was by God and Christ, and the holy Spirit, and by the majesty of the Emperor, which according to God is to be loved and embraced of mankind. This was a corruption, for we are to swear only by God. The Prophet. Zeph. 1.5. reproves them who swore by the Lord and by Malchom.  
3 No creature whereby we swear can search our hearts, no Saint, nor Angel, to know whether we swear true or false, nor reward in case we swear truly, nor take vengeance in case we swear falsely.  
4 We are to swear to none but him we are to serve and worship, Deut. 6.13. Thou shalt serve the Lord thy God, and swear by his name; but God only is to be worshipped and served, Matth. 4.10. Him only shalt thou serve, therefore him only shalt thou swear by. Martyr saith in the council of Carthage, it was forbid that any man should swear by creatures, and if a clergy man so swore he was to be excommunicate.  
5 Such a kind of swearing by creatures takes away the reverence of an oath, and causes persons to use it rashly and 〈◊〉.  
〈◊〉. But whether may a Christian take an oath of him 〈…〉 will swear by Idols or creatures.  
〈…〉 swears by the God of Nahor, when Nahor 〈…〉 Gen. 31. 5●. Jacob he takes his oath and swears by the fear of his father Isaac. And so Christians may take an Oath of a Mahometan swearing by mohammed, because he to whom the Oath is sworn looks not at the Error of the Oath, but at the Confirmation of the Truth and of the Promise made. Besides, he to whom an Oath is sworn, I mean the Christian, though he requires an Oath, doth not require a corrupt Oath.  
Quest. Whether it be lawful to lay the hand upon the Book, and to kiss it, in taking of an Oath, when it is imposed on us by a lawful Magistrate?  
Answ. No, because an Oath is part of God's worship, see Deut. 6.13. and this is a Superstition, or a Super-institution in it,  
1 Because it confines our outward Worship to a bodily Service, which was never commanded by God, nor exemplified by Saints. Now as the Christians twenty years ago opposed Bowing before the Altar, & bowing towards the East, when it was imposed, though herein they were required only to bow to the God of Heaven and Earth, placing an absoluteness in that which God left indifferent, so we in like manner may oppose this Superstition of Confinement in Laying our Hand upon the Book, and kissing the Book in taking of an Oath, when God hath left it indifferent what gesture or outward signification we will express. Hence the Scripture mentions variety of gestures, sometimes the Putting the Hand under the Thigh, Gen. 24 9 sometimes lifting up the Hand to the most high God, Gen, 14.22.  
2 Because in the Worship of God there is introduced a humane Invention, which ought not to be (seeing he that owes the Worship must appoint the manner how he will be worshipped) That there is a humane Invention brought in, appears, because that together with their swearing, they are at the same time required to lay their Hands upon the Book; now as some of the Non-conformists brought it as an unanswerable Reason, that the Cross ought not to be used in Infant-baptism, but was will-worship, because it was joined with the worship of God, as it was then accounted; and that it was joined with the supposed worship of God, appeared, because the worship was a good while begun before the Cross was used, and after the Crossing there was the saying the Lords Prayer, and a Thanksgiving for the Regeneration of the Infant. This Argument I producing once to a great learned Bishop, he was not able to answer it, but was in a manner silenced at it. Let those than be silenced who will offer to introduce Laying the Hand upon the Book in the Worship of an Oath, and impose it on others to observe their Invention.  
3 It's unlawful, because Magistrates in some places place the essence of an Oath in Laying the Hand upon the Book, hence it's unlawful; now in that they place the essence of an Oath in laying the Hand upon the Book, appears, because they will not give you an Oath unless you will swear in that manner.  
2 Because they think the Oath is not full without it: for though in the most religious manner you call the Searcher of hearts to witness, and though you are willing to lift up your hand to Heaven to the most high God, yet nothing will serve, unless you lay your Hand upon the Book, they will not give you an Oath, witness Ald. Hook one of the Judges for Probate of Wills at Dublin, who thus refused the Testimonies and Oaths of me and another, who were Witnesses to a Will, wherein the Legatees were only a Widow and three very small fatherless Children. As the calling of God to witness to confirm a truth by a person that discerns what an Oath is, is one part of the essence of an Oath, so these men would have Laying on of Hands on the Book to be another part of the essence thereof, unless we may suppose that they make Swearing in the Worship of God to be the thing signified, and Laying the Hand upon the Book and kissing it, to be the outward sign thereof, so that the Worship shall be from Heaven, and the sign from man, a grosser presumption than which there were not many in the Prelacy.  
4 If there be any outward visible gesture required in taking of an Oath, there being none commanded by God, it must be such as is exemplified by God, Angels, and godly men; but not laying the Hand upon the Book, but lifting up the hand towards Heaven, is such as is exemplified by God, Angels, and godly men; therefore, if any gesture be required, lifting up of the hand to Heaven must be it.  
See it, 1 In God, Deut. 32.40. I lift up my hand to Heaven and say, I live for ever.  
2 See it in Angels, Revel. 10.5, 6. And the Angel which I saw stand upon the Sea, and upon the Earth, lifted up his hand to Heaven, and swore by him that liveth for ever and ever, who created Heaven and Earth.  
3 See it in a godly man, the Father of the faithful, Gen. 14.22. Abraham said to the King of Sodom, I have lift up my hand to the Lord, the most high, the Possessor of Heaven and Earth, that I will not take from thee a thread even to a shoe-latchet.  
Moreover Dan. 12.7. I heard the man clothed in Linen which was upon the Waters of the River, when he held his right hand and his left hand unto Heaven, and swore by him that liveth for ever.  
5 I have read of a conscientious Witness in the Book of Martyrs about three hundred years ago, who conscientiously opposed this Abomination.  
6 I have heard upon good Information I trust, that there was an Ordinance of Parliament to dispense with tender Consciences herein, which it behoves all tender Consciences to have, if it may be had, to produce it against the rigidness of 〈◊〉 who will either force them to lay their hands upon 〈…〉, or else give no Oath. There was a Witness of Christ that opposed laying his hand to swear upon a book. See Acts and Mon. vol. 1. P. 701. Col. 2. also P. 702. In the life of William Thorp a Priest, A certain Clerk ask William Thorp if it were not lawful to kneel down and touch the holy Gospel book, and kiss it saying, So help me God and this holy doom, William Thorp answered out of a discourse betwixt a Lawyer and a Master of Divinity, The Master of Divinity said, it was not lawful to give or take any such charge upon a book, for every book is nothing else but divers creatures, of which it is made of, therefore to swear upon a book is to swear by creatures, and this swearing is ever unlawful: this sentence witnesseth Chrysostom, plainly blaming them greatly that bring forth a book to swear upon. Also pag. 702. being asked to lay his hand upon the book and swear, William Thorp answered, If Chrysostom proveth him worthy of great blame that bringeth forth a book to swear upon, It must needs follow that he is more to blame that sweareth on that book. After a Clerk bidding him lay his hand upon the book, touching the holy Gospel of God, William Thorp answered, I understand that the holy Gospel of God may not be touched with man's hand, ibid. that is not unadvisedly.  
V 37. But let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil.  
The meaning of Christ here, is not to forbid swearing in just cases, but profane and rash swearing, whether by God or creatures. This is mentioned, Jam. 5.12. as if he should say, Let your speech usually be a bare affirmation or denial. For that which is added to these by calling God or creatures to witness cometh of evil.  
Yea, yea; nay, nay] Christ notes to us the constancy that should be also in our speeches, without faltringor deceitful equivocating, 2 Cor. 1.19, 20. Our word among you was not yea and nay.  
Besides Christ teaches that in promises not sworn, our faith ought to be kept in like manner as if they had been sworn, Psal. 15.4. He that sweareth to his own hurt and changeth not. So much appears, Jam. 5.12. Let your yea be yea, and your nay nay, lest you fall into condemnation. In stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub judicio, Grotius reads out of some Copies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest you fall into hypocrisy, that is, lest ye be found deceitful, which becomes not Christians. Joseph speaks of the Essens, Every thing that was spoken of them was stronger than an oath. Some there are that think promises have not a binding power, but a simple affirmation of a thing that in future we would do, aught to proceed from that mind, that at that time would do that thing which we say we would do in future. Yet he is not bound thereby, nor we are bound thereby, because the will of man hath a power to change his decrees, neither can he take away that right from himself by the alone respect of himself.  
So that we must distinguish, 1 Betwixt the declaration of our mind, wherein we show our present intentions, but yet with the reservation of our future liberty of changing our present determination upon new reasons we yet see not.  
2 And betwixt a promise. For in a promise there is the translation of a man's right to another; as a man that owes an horse may pass him over to another by some sign of his will; now because by such a sign some right passes over to another, therefore the will cannot honestly change itself.  
Now that a promise may be of force, there are four requisites;  
1 That the promiser be capable of promising, and therefore those that want reason, as children and mad men, their promises are of none effect; there can be no willing without understanding.  
2 That the things promised be just; herein Herod's promise was of no force when Herodias desired John's head.  
3 That we promise what is in our own power. If a servant promise his service to him that is not his master, this promise is nothing, because it is beyond the power of the promiser; so if a man should promise to reach heaven, it is out of his power.  
4 After our promise is made to any person, upon consideration that we look upon it as an absolute debt, which we cannot in conscience nullify, unless the person to whom we promise do acquit us.  
Whatsoever is more than these cometh of evil] Evil in the masculine Gender signifies the evil spirit, the devil, who tempts to swearing as well as to other sins, without any necessity of an oath. If we take these words [of evil] in the Neuter Gender, than we must understand that this sin of vain swearing comes of the evils that are in the hearts of men. As from, 1 Irreverence of the name of God. 2 Distrust, when men will not believe without an oath. 3 From a custom of swearing wherein persons have been bred. 4 From the custom of men, in not standing to their promises, and not using faithfulness in their speeches, so that it is as if Christ had said, think not you will be excluded from the society of men if you refrain from swearing, for the manner of swearing, springing up from men's unfaithfulness, if you shall honestly perform your words and promises, you will sooner be believed without an oath than others with an oath.  
Yet know that Christ doth not count oaths evil or unlawful in the whole, but things that are not to be used save in matters of very great moment; as bring called before a Magistrate, or when something is committed to the trust of another, or for purging our own innocency, when suspected, Num. 5.19. or when persons are slow to believe that which is profitable for them to believe, or for God's glory, Ro. 9.1. Oaths are not to be used but in these and such like cases as have been named.  
For Application, learn to keep within the bounds of yea and nay, avoiding all profane swearing. If the Princes of the world will not suffer their names to be abused, will God suffer it? Will Christ suffer his wounds, his heart, his blood, his foot to be sworn by? Also all profane cursing, to wish they might sink, be hanged, be damned, be burnt, never to come in the Kingdom of heaven, never see wife or children, or the face of God, that this bread may be their last if it be not so.  
Moreover beware of swearing by creatures, as by the cross, by light, by heaven, by faith, troth, by Jerusalem, by thy head: remember whatsoever is above yea and nay is sin.  
Avoid the calling of God to witness in trivial things, as even many professors do, using such words, as the Lord knows, God can witness with me. Moreover learn to be constant in your words and promises, that your faithfulness may persuade men to believe you without oaths.  
V 38. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.  
Here's another Commandment depraved by the Pharisees, which was the law of like for like, or retaliation, Exod. 21.23, 24, 25. This law of giving eye for eye, tooth for tooth, which was appropriated to the Judge, they applied it to private persons, that every man might avenge himself. That it belonged to the Judges only, see Deut. 19.21. the scope of which law was to keep men from avenging themselves, seeing they had the Magistrate an avenger of their wrongs. Only where Magistracy cannot be had, there may be an unblameable defence. The law of the 12 Tables was, if he hath broken a member let there be like for like. Now the Pharisees expounded the law of God to serve the corrupt humours of the Jews, who were much given to private revenge; yea it is natural to every man to think revenge sweeter than milk, than life. Corrupt teachers are ready to expound the law of God according to the manners of men, as Princes frame their governments according to the manners of their people.  
V 39 But I say unto you, Resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also.  
Resist not evil] Christ in answer forbids all private revenge. We should only desire to defend ourselves and ours, not thirst to hurt our Enemy. For that revenge that Samson had against the Philistines for his eyes, Judg. 16.28, 29. It was not the revenge as of a private man, but of a Magistrate, as appears by the assistance God gave him at that time, neither would Samson have prayed to God for assistance in any sin. Certainly were it not lawful to drive back force with force, the Apostles following Christ would not have carried swords, Luke 22.38. It is of the law of nature to defend our lives, and to turn away those things that hurt, which if it were not, thieus and robbers would spoil honest men: this may be where we cannot have defence from Magistrates. But to push like rams, as those Kings, Dan. 11.40. is forbid. Whereas Christ blamed Peter, Mat. 26.52. Put up thy sword into his place, for all they that take the sword shall perish with the sword, It was not for driving away force by force, but for his desire of revenge, which revenge appears, in that it was not probable that such a multitude as came to take Christ, should be driven back by two or three armed men. Also Christ blames him for going on so rashly, without his command or the Magistrates command. He that takes away thus any man's life with the sword, shall perish either by man's sword, or by the sword of God's vengeance.  
Moreover this command of not resisting evil, seems to be a supplement to Moses. Tertul. count. Martion l. 4. Christ taught us a new pattern, forbidding the course of wrong permitted by the creator, requiring eye for eye, and tooth for tooth. When he teaches vengeance is mine, I will repay it, he teaches that patience expects revenge; yea the Lord doth not only forbid revenge, but the remembrance and calling to mind of the wrong.  
Beware then how you use private revenge, whether it be that which is inward, as the bearing of a grudge, condemned, Levit. 19.18. Jam. 5.9. Grudge not one against another, or that which is outward, when a man shall vent revengful words or actions, Prov. 20.22. Say not thou I will recompense evil, but wait on the Lord and he shall save thee. Prov. 24 29. Say not thou I will do to him as he hath done to me, I will render to the man according to his work. Christ gave not reviling for reviling, 1 Pet. 2.23. he was led as a sheep to the slaughter, Esai. 53.7. as a sheep before the shearers is dumb, so opened he not his mouth.  
But whosoever shall smite thee on thy right cheek, turn to him the other also] This is a proverb taken from Lam. 3.30. he giveth his cheek to him that smiteth him; it signifies to suffer wrongs patiently rather than revenge ourselves This was exemplified by Christ, Esa. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hide not my face from shame and spitting. Christ meets with an objection; if I may not revenge myself, by bearing one wrong, I invite my enemy to do me another: Christ therefore saith, its better to take the second wrong, then to revenge ourselves, can preserve us from further injuries, or else repair us for what we suffer.  
Now because this general rule of not revenging ourselves might seem hard, Christ instances in 3 particulars.  

1 In assaults against our body, ver. 39  
2 Against our property, ver. 40.  
3 Against our liberty, ver. 41.   
As 1 In assaults done to our bodies, as when a man shall strike us on the cheek, which is not to be taken literally, for Christ, Joh. 18.23. saith, when they struck him, If I have done evil bear witness of the evil, but if well, why smitest thou me? Paul, when Ananias commanded him to be smitten on the mouth, said, God shall smite thee thou whited wall: but Christ hereby would teach christian patience in bearing wrongs offered to their body here, and to their goods after, and to perform the precept of non revenge. Yet doth not Christ intent patience in all sorts of wrongs, but in light wrongs, as a box or a blow, but if it prejudice our life, we may fight with him, and rather kill then be killed. Exod. 22, 2. a man might lawfully kill a thief in the night without the guilt of blood, so we may bear the loss of a garment, but if it prejudice our estate we may go to law with him, so to go two miles with a man if he compel thee, but not to go an hundred. By this first instance Christ reprehends the usual practice of fight and quarrelling, as being the acts of evil men, and not of Christians, who are to suffer.  
Ver. 40. And if any man will sue thee at the Law, and take away thy coat, let him have thy cloak also.  
Christ gives a second instance, wherein Christian patience is to show itself, viz. in bearing smaller wrongs done to our estate and property, as if a person by oppression in law take away one garment, and then another.  
The meaning is, when Christians are spoilt of one part of their goods, they ought by patience to prepare themselves for the spoil of the rest. Christ means not as if we might not come to sue at law for the just defence of our estates; few indeed sue in courts of justice with a patiented spirit, yet because some do so, we must not condemn going to law, till impatience do appear, and seeing the cloak is more worth than the coat, Christ signifies, that when we receive a less loss, we should prepare for a greater: in sum Christ forbids scandalous and impatient going to law, 1 Cor. 6.1, 2. ad 8. Paul appealed to Caesar. Zenas a lawyer is reckoned among believers. We should also learn to prefer our peace before our goods, and to be slow in going to law, in that its apt to disquiet the mind. An ounce of peace is worth a pound of victory; Law should be used as desperate Physic, only in case of extremity.  
Ver. 41. And whosoever shall compel thee to go with him a mile; go with him twain.  
Here's a third case wherein Christian patience is to appear, viz. in loss of liberty, which is when a man shall compel thee to go with him a mile: as in these days they will press post-horses for the service of the state, so were they wont to press persons for the service of the Emperor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lead to a ready way or to be a guide to carry burdens: it's a Persian word, as Aretius observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the messengers of the King, who forced persons to bear burdens, and necessitated persons to needful service, its like from the Persians this custom came among the Jews. Christ means that we should show our patience by going with him two miles, rather than contend with him, so you shall overcome him that compels you, and so shall make him friendly to you, but if thou resist him thou wilt stir up contention with him, and lose thy own peace, and stir up hatred to thyself, and by impatience disgrace thy profession. As it is a sign of a weak stomach not to digest hard meat, so it's a sign of a weak mind not to digest a hard word. It was Caesar's praise that he forgot nothing save injuries, Cicero pro Marcello: forgetfulness is the remedy of injuries.  
For application, 1 Learn patience in all these cases. Let patience have a perfect work, Jam. 1.4. That we may be patiented not only in one case but in every case let thine enemy's wickedness be wearied (and if possible) overcome by thy patience.  
2 For Christians to prepare for all kind of suffering in body, goods, name; hereunto are we called, 1 Pet. 2.21. a christians state is a state of suffering.  
3 To be patiented, as in other losses so in the loss of liberty. The Hebrews after the Persian power came among them, were forced to bear Onus Angariae, the burden of compulsion, they had freedom from this by Demetrius, as Joseph. Orig. 13. It's like the Romans after used it, as in their compelling Simon to carry Christ's Cross, yet if we can shake off such slavery at any time, we should choose it rather, 1 Cor. 7.22.  
4 Exhort to put up light Injuries done to our bodies, which do not disable our bodies, nor leave any wound behind them, yea though in some measure reproachful, as a box on the ear, if we revenge ourselves we expose ourselves to more hazard, and if we think to redress ourselves in any Court of Judicature, it will put us to more trouble and charge, therefore best put up the Wrong at first: for too oft it is in Courts of Justice with poor innocent Clients as with Sheep, who, thinking under Bramble-bushes and Thorn-bushes in time of a Storm to shelter themselves, do leave their Wool behind them, and therefore Christ in bidding us let our Coat go, intimates that besides our duty to avoid private revenge, to take notice of the delays and expencefulness of Courts.  
V 42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away.  
Give to him that asketh thee] Christ next to the duty of Forgiving touches upon the duty of Giving. Christ his purpose is not to make us prodigal, (as we must needs be if we give to every one that asks us) but liberal, and that we think it not enough to help some few with our Charity, but we should do good to all so far as our Charity will reach, Gal. 6.10. Do good to all, yea to such as cannot requite us, Luke 6.33. Luke 14 12, 13. Hence Luke 6.30. Christ saith, Give to every man that asketh of thee. Instead of giving like injury for like, I appoint the Law of Charity and Bounty, though it were such an one as formerly had struck thee on the cheek, and sued thee at the Law, yet coming to want, relieve him. Do not thou, for Wrongs and Injuries he hath done to thee, Turn away thy face from him. This word Turn not away, and those words Luke 6.30. He that taketh away thy Goods ask them not again, which are joined with this Command, Give to every one that asketh of thee, show, that this is the meaning, that in stead of Retaliation of Injuries, Christians should retaliate Benefits, as giving and lending, for Christ speaks of one who hath done the Wrong, and like a Thief hath taken away thy Goods.  
Not that Christ means that we should give to every man that asks, for than should we have nothing for ourselves, but let our Charity be according to our ability. Alms is compared to Seed, 1 Cor. 9 and Seed uses not to be carelessly scattered, but to be sown with discretion.  
Nor are we exempted from this duty till persons ask us, for we being able, are to inquire for objects to be relieved. As Onesiphorus sought out Paul very diligently at Rome, knowing him to be in want, 2 Tim. 1.17.  
Now in performing the duty of giving, consider these things.  
1 We must be pitiful to the poor. We must have Bowels of Mercies, Col. 3.12. draw out our soul to the hungry, Isai 58.10. if we can draw out no more. Job's soul was grieved for the poor, Job 30.25. The Command Deut. 15.7. was, If there be among you a poor man of one of thy Brethren within any of thy Gates, thou shalt not harden thy heart, nor shut thy hand from thy poor Brother. We must not then shut up our bowels against such, 1 John 3.17. Some give out of credit, as the Pharisees, Matth. 6.1, 2. looking at their own glory, or out of hypocrisy, as Judas, John 12.5, 6. or out of importunacy to be rid of the poor, but few out of bowels.  
2 We must relieve, Heb. 13.16. To do good and to communicate forget not, for with such Sacrifices God is well pleased. 1 Tim. 6.18. Ready to distribute, willing to communicate. For this was Cornelius praised, Acts 10.4. For this there are six Grounds.  
1 The Promises made to this duty. Such an one is happy, Prov. 14.21. He lends to the Lord, and God will repay him, Prov. 19.17. His Seed are blessed, Psalm 37.26.  
2 It will be a great comfort in an evil time. He shall not be afraid of evil tidings, Psalms 112.7. Why? v. 9 He hath dispersed, he hath given to the poor. Eccles. 12.2. Give a portion to seven, Why? You know not what evil will be on the earth. Psalm 41.1. Dan. 4.27. 3 What is so given brings a Blessing upon our Estates, Deut. 26.13. compared with v. 15.  
3 Give cheerfully, 2 Cor. 9.8. God loves a cheerful giver. 2 Cor. 8.4. Praying us with much entreaty to take upon us the ministering to the Saints. Works of Mercy should be Meat and Drink to us, John 4.32. flowing like Water from a Conduit; not only show mercy but love to do it, Mic. 6.8. Many men's mercy comes like so many drops of blood from their heart, Deut. 15.10. Thy heart shall not be grieved when thou gives unto him.  
4 Seasonably, give whiles thou hast it to give, Eccles. 11.2. Leave it not to Executours, Eccles. 11.6. In the morning sow thy seed, and in the evening withhold not thy hand.  
5 According to ability, Acts 11.29. the Disciples every one according to his ability determined to send relief to the Brethren of Judea. For the quantity of giving, every man is to give as God hath prospered him, 1 Cor. 16.2. He that sows sparingly shall reap sparingly. 2 Cor. 9.6. Though we give away Water we must not give Fountain and all.  
6 In sincerity, Matth. 6.1, 2. Make not Alms more public than the circumstances discover themselves.  
Object. But I know not how soon I may want myself.  
Answ. God hath promised to keep thee from want, Prov. 28.27. He that giveth to the poor shall not lack, but he that hideth his eyes and will not look upon him shall have many a Curse. Prov. 11.24, 25. There is that scattereth and yet increaseth, and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat, and he that watereth shall be watered again. What is thus given will bring a blessing on the rest. Deut. 15.10. For this thing (viz. of relieving the poor) the Lord thy God shall bless thee in all thy works, and in all that thou puts thy hand unto. A man is not poorer for discreet mercy, for it is like Seed which a poor man sows, which returns plenteously to him and his, 2 Cor. 9.6. He that sows bountifully shall reap bountifully.  
Object. But my Children will want what I give.  
Answ. By thy penuriousness thou mayst undo thy Children, Prov. 11.24. but not by mercy, Psa. 112.2. compared with v. 9 Psalm 37.25. by righteous is meant merciful. See v. 21, 26. Prov. 13.22.  
Object. But the poor generally are wicked.  
A. Ex. 23.5. If a Beast in misery must be relieved, yea the Beast of such an one as hates God's people, Exod. 23.5. much more himself. Though they be wicked, 1 They may belong to God's Election. 2 Thou respects not them so much as the Lord, to whom thou lendest it, Prov. 19.17. 3 That thou givest, though to the unworthy, shall not lose a Reward. Eccles. 11.1.  
Object. But I would give, if others gave equally with me.  
Answ. There aught to be care had of equality, 2 Cor. 8.13. but if there be inequality herein, let not other men's sins hinder thee from doing thy duty, and make thee to do it grudgingly, and so thou lose thy Reward.   

Means to give Alms.  
1 Get faith to believe that God will not fail thee. Heb. 13.5. and that what thou dost for Christ's sake, Matth. 25. that he will own it, and that thou wilt one day find in heaven what thou now gives, 1 Tim. 6.19.  
2 Be laborious in a calling, Eph. 4.28. Alms is such a piece of service, that even they that labour with their hands are to give to those in want. Labouring you ought to support the weak, remembering its more blessed to give then to receive. Acts 20.35.  
3 Spare money from superfluities, from costly apparel, costly buildings, costly diet. Many persons, though they have great incomes, they have nothing at all to give to godly uses, they have so many vain ways of expense.  
4 Remember the liberality of Christ, 2 Cor. 8.9. Who, when he was rich, for our sakes became poor, that we through his poverty might be made rich. The Apostle brings it as an argument to stir up to beneficence to the poor.  
5 Consider it's an act of righteousness in God to acknowledge all the mercy which is done for his name, and to requite it, Heb. 6.10. Matth. 10.41, 42. Matth. 25.34, 35.  
6 The perplexity which will be in the conscience when we come to die and have neglected this duty, then will conscience, or Satan, or both, ring that saying in our ears, Matth. 25.29, 30. Take away the talon from him, and cast this unprofitable servant into utter darkness.  
7 Consider the blessings present and future, wherewith God crowns this grace at present, Give and it shall be given you, good measure pressed down, shaken together, running over, Luk. 6.38. for God is able to make all grace abound towards you, that you, having sufficiency in all things, may abound to every good work, 2 Cor. 9 In future, you shall have glory, Mark 10.30. Luk. 12.33. Sell that you have and give alms, provide bags that wax not old, a treasure in heaven that fades not. Contrarily, merciless men shall have no mercy, James 2.13.  
8 Pure religion consists in this, Jam. 1.27.  
9 Consider there's no difference betwixt thee that gives and them that are given to, but only thy estate, Aug. de verb. dom. ser. 5. both born naked, both begin their life weeping. When dead and their tombs broke open are the bones of the rich known? Ibid.  
Q. Who must give Alms, and to whom must they be given?  
Answ. All that are able; Superfluities to minister to conveniencies, conveniencies to necessities, necessities to extremities: the two first must relieve, the two last may take relief. Christ though he lived of the contributions of others who ministered to him, Luke 8.3. yet he used to give alms of that he had, Joh. 13.19. distributing to the necessities of Saints, Rom. 12.13. to necessities, not to superfluities. The compassionate Samaritan could not pass by the necessity of him who fell among thieus, Luk. 10.33. only the word, Rom. 12.13. is not necessities, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the uses of Saints, we must not forbear relieving the poor Saints, till they come into great necessity, for ourselves would not be so dealt withal. In case of extreme necessity of brethren we are to part with all, rather than the poor Saints should starve, as they did at Jerusalem in the Apostles times, Acts 4.34, 35. the Churches of Macedonia were in want themselves, yet supplied they the extremities of the Saints at Jerusalem, 2 Cor. 8.1, 2.  
Q Whether ought all goods to be common?  
Answ. No. 1 From the contracts of buying and selling, which is mentioned: Lydia was a seller of purple, Ananias after he had sold had the money in his own power. Paul blames the Corinthians for defrauding and going to Law one with another, which shows every man kept his property. Marry, Acts 12, 12. had a house of her own where the Church met.  
2 The Scripture every where commands alms, but there were none to give it or take it, if all things were common to Christians.  
3 Examples disprove community. Philip the Deacon received Paul at his house. Tabytha is reported to be a liberal matron, who made coats for the poor. Onesimus was servant to Philemon.  
4 This community would run to absurdities; As,  
1 It destroys endeavours, for who would not frame excuses from taking pains, and would not favour himself when he works for a community?  
2 It would cause endless contentions, some alleging the greatness of their pains, others alleging the necessity of their persons.  
3 Hereby two virtues would be destroyed, Temperance which bids us refrain from that which is another's, and Liberality which bids us do good to others.  
5 The Laws against stealing condemn this, Ephes. 4.28. there can be no theft where all things of right are common.  
Obj. The Church of Jerusalem had all things common.  
A. True, but it was not commanded but voluntary, for after they had sold their lands they were in their own power. Besides, the extreme poverty of the brethren required the rich to give in their estates, unless they would have seen their poor brethren perish.  
Besides, that Church being the first, must do some extraordinary thing. Hereby also they shown that the possessions they had in those places, were not much to be accounted of, as being shortly to become the prey of the Enemies.  
But there was no community in the Churches of the Gentiles, as appeared by their contributions which they made for poor Saints, yet are not the Churches to suffer any Saint to want. Justin Martyr saith, We that loved the increase of our moneys and the fruits of our possessions above all other things, now we bestow those things which we have in common, and communicate them to whatsoever poor Saints, Apol. 1. pag. 41. Justin means with their own consent, and when need required, and desire it might be done now, rather than poor Saints perish or be in extremities.  
Obj. This division of properties is not of the Law of nature, because nature doth not command it to be made, nor incline to it.  
Answ. All men by nature are born naked, yet natural reason bids that men be clad to keep them from the cold; so nature hath not made a division of things, yet natural reason, to prevent contentions, bids that such a division should be made. The Law of nations, which is no other than the common judgement of men, from the principles of natural equity doth now establish it. What we possess we possess by humane right, either of first occupation, or after contracts, for by divine right the earth is the Lords.  
Q. Whether must we give alms to beggars that go from door to door?  
Answ. The usual practice of begging is the seminary of vagabonds; but beggars are of two sorts. 1 Strong and able, these are not to be relieved, because relief maintains them in their idle life, 2 Thes. 3.10.  
2 Poor, sick or maimed, who cannot work; such was that lame man that begged of Peter and John, at the beautiful gate of the Temple, Acts 3.2, 3. probably he was a good man, because twice mention is made of his praising God, v. 8, 9 These poor and maimed persons, in case the Magistrate make no provision for them, nor yet wealthy persons, it cannot be avoided but they must be suffered to beg, and alms ought to be given to them; but specially minister to the poor labourer and housekeeper, who comes not abroad and hath a great hungry family.  
Q. Whether can that which is another man's goods be taken by a poor man against the will of the owner, the poor man having nothing of his own to sustain life?  
Answ. 1 Necessity cannot dispense with positive laws, to make the goods of another mine, and mine his. We are to bear any necessity rather than to commit any iniquity, if we must not lie nor forswear to save life, than we must not steal to save life, Job 36.21. Take heed, regard not iniquity, this hast thou chosen rather than affliction; as necessity cannot make another man's wife at thy command, no more can it another man's goods. It's the excellency of a Christian to know how to want, Phillip 4, 12, and to resolve so to depend on God in a promise, rather to starve then steal.  
Object. But the Disciples being hungered did pluck the ears of corn, therefore its lawful to take that which is another's in case of necessity, Matth. 12.1.  
Answ, The Disciples did what they did not, because necessity takes away property, or because estates are so divided among men, that no man ought to suffer his neighbour in extreme necessity to perish, but because what they took was their own by the gift of God, Deut. 23.24, 25. When thou comes into the standing corn of thy neighbours, than thou mayest pluck the ears with thy hand, but thou shalt not move a sickle into thy neighbours standing corn.  
Besides its lawful to pluck an apple, a pear, or an ear of corn, not for necessity, but for delight, because in such cases there is a silent consent. We do it sometimes the owner standing by, who by his silence allows it, and if the owner were absent, we have his interpretative consent, we have a persuasion, that were the man by, he would give us leave to pluck an apple or an ear of corn, even by the common law of humanity.  
The Law commanding the thief who stole for need, to make restitution, had been in vain, if need did dispense with property, and give title to so much of our neighbour's goods as would satisfy need, seeing its against reason that a man should make restitution for that which is one's own. Yet it seems they who war in a just cause, may in extremity take from others to relieve their extremity. The persons they take from are either friends or enemies, if enemies, what they take is lawful spoil, if they be friends, they fight for their cause they may take from them, 1 Cor. 9.7. due cautions being observed.  
From him that would borrow of thee, turn not thou away] Lending was a duty under the Old Testament, and that freely, for to lend upon use was no benefit, Deut. 15.7, 8. Thou shalt lend thy poor brother sufficient for his need. Psal. 37.26. a good man is merciful and dareth. Psal. 112.5. a good man showeth favour and dareth.  
There are three sorts of borrowers, 1 Those that have no means of repaying you again; if these come to borrow we are not bound to lend to these, but to give them, as duty and charity requires.  
2 Poor men, that follow an honest calling and have means of paying you again; here you are to lend freely, because of the duty of lending commanded here, also Luk. 6.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoping nothing therefrom. As I must not take a penny at present, so I must not hope for a penny in future, because it is my duty to lend freely, as it is my duty to visit my brother in his sickness, to pray for him, and to comfort him in his affliction of conscience.  
3 Rich men who borrow your money to make a gain of it, either by purchasing, or merchandise, etc. here you own not a duty of lending, and therefore Propter officium indebitum, for an undue service and benefit you take profit, as six per cent. or the like: you have an hundred pound, your neighbour hath an hundred pound a year, he comes to borrow your hundred pound, may you not take profit of him for the same? yes out of question.  
Object. but you must not bind this rich man absolutely to pay you six in the hundred, because it may fall out, he may not get a penny by your money, but lose, and so this will be uncharitable.  
Answ. No. It will not be uncharitable, for if the borrower make fifty pound profit in the hundred, I shall have but my six pounds, or what is agreed upon, and therefore if he lose by my money I must look for my Rent, for it must be granted that the Loan of money is worth a certain Rate per cent. and the Borrower stand to the hazard.   

Reasons why it is lawful to take of rich men for lending.  
1 Because the prohibition of taking money for loan is determined only to poor men, never to rich men. See Deut. 15.7, 8. Exod. 22.25. Luke 6.34, 35.  
2 From the Rule of Equity. Is it equal that a rich man should use my money and get by it, and I get nothing? Besides there is a burden upon the Lender, for now all opportunities of disposing his money to profit is taken away, because another man, a rich man, hath borrowed his money.  
3 I owe the rich man no such duty, and therefore, owing him nothing, I may take something of him.  
4 From gratitude: we ought to be thankful where we receive, now where's thankfulness if you pay back only the principal?  
5 From Charity, which teaches every man to have a care of his own. 1 Tim. 5.8. Now if rich men have my money and grow richer by it, and I have nothing from it, where is my care?  
Only if thou hast store of money, beware that thou dost not so lend out thy money to rich men for profit, that thou hast not to supply the poor, where duty calls for it. Leu. 25.35, 36, 37. If thy Brother be waxen poor thou shalt not give him thy money upon usury.  
Quest. But what is usury?  
Answ. The taking of any thing from a poor Brother for the duty of lending, or from a person to whom we are bound to lend freely.  
To these we are to lend freely because they borrow for the sustentation of the life of them and theirs, whereas rich men borrow to get gain thereby: hence rich Christians ought to lend freely to the poor, even though sometimes the principal may be in hazard. See for this more in my Treatise of Repentance and Restitution.  
V 43. Ye have heard that it hath been said, Thou shalt love thy Neighbour and hate thine Enemy.  
V 44. But I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you.  
Christ reproves another depravation of the Pharisees, which had three Branches, 1 that they expounded Neighbour, to be only Friend or Kinsman, whereas the Lord means all men who have a common nature with us, Luke 10.32. 2 That they left out of the Text these words [thy self] Levit. 19.18. The Command was, Thou shalt love thy Neighbour as thyself. 3 That their Enemies were to be hated, whereas the contrary appears, Prov. 25.21. If thine Enemy hunger feed him. Exod. 23.4.5. If the Ox or Ass of an Enemy were wand'ring they were to bring him home. Now the Scribes gathered, 1 That as the Jews lived in opposition to the foreign Enemies, Moabites, and Ammonites, and Amalekites, they might also hate their private and personal Enemies. 2 That the Scribes drew this principle of hatred of Enemies from the Rule of Contraries, which was, we must love our Friends, therefore we must hate our Enemies: now a right Consequent will not follow from Contraries, unless they be equal. From all this Christ clears the Law.  
But I say unto you, Love your Enemies] Christ sets down,  
1 The Command, 1 Generally, Love your Enemies, 2 Particularly in three Branches, 1 Bless them that curse you. 2 Do good to them that hate you. 3 Pray for them that despitefully use you and persecute you.  
2 The Reasons of it, 1 That you may be like God, as children to their father, v. 45. 2 From the Lords own Example, who makes his Sun to shine, and Rain to fall on the just and on the unjust. 3 From the difference betwixt Publicans or civil men, or sinners, and betwixt Christians. Sinners love those that love them, and salute those that salute them, but Christians must love them that do not love them, and salute those that do not resalute them, or do it very slightingly.  
But before I come to handle the point concerning Love to Enemies, I dare not condemn Tertullian and others, who hold Christ his Command to be a supplement to Moses Law, while he saith, The old Law teacheth us love to Neighbours, the new Law to love Strangers. Also Tertullian further, So long as the Sacrament was among Israel, he worthily did command mercy to brethren alone, but when he gave the ends of the earth for an inheritance and possession to Christ, and the Nation began to be blotted out, as it was spoken by Hosea, They that were not my people are my people, and she that had not obtained mercy hath obtained mercy. From thence Christ extends the Law of fatherly goodness to all, excluding no man in mercy more than in vocation.  
Many think (saith Grotius) from these words, Thou shalt hate thine Enemy, that they have a firm Argument to prove that all things which Christ saith were said of old or by the Ancients, are not to be referred to the Law of Moses, but to the Interpretations of the Expounders of the Law, but he thinks respect is had to Moses words. The Jews were commanded to do some common benefits to their Enemies, Exod. 23.4. But if we look Deut. 22.1, 2, 3, 4. The Enemy here mentioned was one of their Brethren, he who in Exodus is called an Enemy, in Deuteronomy is called a Brother. Besides these, there were other Enemies they were commanded to show no mercy unto, as the Hittites, Gargashites, Amorites, etc. Deut. 7.1, 2. Deut. 5.19 Thou shalt blot out the remembrance of Amalek from under Heaven, thou shalt not forget it. Yet were conditions of peace to be offered to them, that if they would, they might redeem their destruction with servitude, but if they refused the offered conditions, they were to be killed without mercy. Now there being no cause in Christ's time, that the Jews should allege or pretend for their hatred of other nations, the Laws which they had against the seven nations, those exceptions being taken away which God for certain causes had prescribed unto them, the Law of nature remained whole that every man is to love one another. I must confess I do much incline to this, in regard there were so many prayers in the Old Testament against enemies.  
So that the meaning than is, the precept of Moses concerning the kind dealing of the Jews with other men, extended not universally to all, but particularly to their countrymen or fellow Jews, called the sons of thy people, see Deut. 22.1. to others who were aliens and also enemies they were not bound to be kind, but against some, that is the seven nations, they were commanded to proceed hostilely, but I say unto you, let your kindness be extended to your enemies. Why both these interpretations may not be embraced I see no reason. That there were falsifications by the Interpreters of the Law is without doubt, in that they so limited neighbour to a son of Abraham, and left out part of the command belonging to love. And also the latter from those two places, Exod. 22.4. compared with Deut. 22.1. Deut. 7.2.  
And it is also safe to interpret Scripture in the most extended sense. Though this scruple of this side remains, that the Canaanites were commanded to be killed, but not to be hated, as a Judge commands a guilty person to be slain yet doth not hate him.  
The words being thus expounded, we will consider the words generally, and gather,  
Obs. It's the duty of Christians to love their enemies,  
1 From Christ's example, Rom. 5.10. When we were enemies, we were reconciled to God by the death of his son. For all the Samaritans would not give him harbour, Luke 9.53. yet he brought grace to their doors, Joh. 4.10.  
Also from the example of Saints. How kind was Joseph to his brethren that sold him into Egypt, Gen. 50.20. Stephen prayed for his persecutors, Acts 7.59. Jeremy did not desire the woeful day against those that went about to take away his life, Jeremy 17.16. How oft had David Saul in his power, yet would he not hurt him. It's related of Bishop Cranmer that he so loved his enemies, that it became a Proverb, That the readiest way to get a good turn from him, was to do him an injury.  
2 There may be some good in an enemy. His created nature is good as being from God, he hath or may have many good parts in him, which if malice did not blind us we might see, now goodness wherever it is aught to be an object of love.  
Thy love to thy enemy may be a mean to overcome his enmity, Rom. 12.19. As coals of fire melt hard metals, so will thy kindness melt him.  
4 Though at present he may be an enemy, yet he may in time become both thy friend and God's friend. Though now for the present he do thee wrong, he may come to relent, Prov. 16.7. When a man's ways please the Lord, he makes even his enemies to be at peace with him. He that turned the hearts of the Egyptians to lend his people their jewels, can turn thine enemy's hearts. Paul once an enemy to God and his people, after conversion, a true friend to both. The Jews though at present enemies for your sakes, yet are they beloved for the father's sake, and shall be friends to Christianity. Rom. 11.28. Esau's heart was turned to Jacob, Gen. 33.10.  
5 The mischiefs which come from hatred of our enemies.  
1 Hereby we do more hart to our own souls then our enemies can do, filling our souls with malicious distempers.  
2 We multiply contentions farther and farther. There's no way to overcome the evil of an enemy but by doing good to him, Rom. 12.21. We should be glad when God puts an opportunity in our hand to overcome the malice of our enemies, that we may see the uprightness of our heart herein. Miriam had spoken against Moses in a way of detraction, Numb. 12.1. God smites her, for so doing, with leprosy, Moses prays for her healing with much earnestness, v. 13. So doth Samuel pray for the people when they had cast off him and his government, 1 Sam. 12.18.  
Obj. Papists say, it's matter of counsel to love enemies, but no command.  
A. It's well if it be so, yet no sin if it be omitted: do it, thou hast more reward; omit it, thou hast no punishment.  
Counsels are only given to some few that can receive them, Matth. 19.11, 12. but this command is given to all, as the other duties commanded in this Chapter are precepts, as, Let your light shine forth, v. 16. also v. 24.28, 29, etc. are all precepts and not counsels, so is this; Besides the reasons in the Text, and v. 45. show that it is not left as an arbitrary thing. Yea we find it conjoined with the most precise precepts, Rom. 12.18. Col. 3.13. 1 Thes. 5.15.  
Obj. But David oft prays against his enemies.  
Answ. 1 It may be conceived he means the enemies of the Church, not his own personal enemies.  
2 He did this rather by a Prophetical spirit, as rather denouncing what will come, then desiring what may come.  
3 It was not out of any revengeful desire, as if he took pleasure in the destruction of wicked men, as out of a desire that the truth and justice of God may be made glorious in the destruction of wicked men.  
4 The Prophets pray for the destruction of wicked men, not of their persons but of their Kingdom, which being destroyed the Kingdom of Christ is enlarged.  
5 The Prophets wish for temporal evils upon wicked men, that they may be corrected and amended, Ps. 83.16. Fill their faces with shame, that they may seek thy name, O Lord. But if this cannot by prayer be obtained, then that the Church may be freed from them, and the justice of God glorified.  
6 If none of these take place, which we may in most Scriptures suppose, than we must think, that either David and others sinned herein, or that the Law of the new Testament tends more to charity then the old, and is a more perfect law.  
Obj. But it's a rule in justice to give like for like, he hates me, why should not I hate him?  
Answ. Like for like is not a rule always to go by, for it takes place only in just things. The contrary is commanded, 1 Pet. 2.23. 1 Pet. 3.9. Render to no man evil for evil, or railing for railing.  
2 Revenge is an act of Gods, Psal. 94.1. Vengeance is mine, not thine, Deut. 32.15. Also it's an act of the Magistrate, who is a revenger to execute wrath on them that do evil, Rom. 13.4.  
Obj. But he is my enemy, and hates me causelessly.  
Answ. 1 Lay aside thy hatred towards him, that he may love thee.  
2 Thou wilt have great comfort in thy conscience when thou canst love a causeless enemy, Psal. 7.4. Yea, I have delivered him that without cause was mine enemy.  
Obj. But he is a wicked man, and the Prophet David saith, Psal. 139.21. Do not I hate them that hate thee?  
Answ. It's one thing to hate a wicked man, another thing to hate the wickedness in a man. If you hate his wickedness, you will hate the same wickedness in others, even in your friends, which you do not, therefore your hatred against the person makes you hate the sin. When David hated his enemies, it was with a perfect hatred, now perfect hatred is that, which hates not the person for the sin, nor loves the sin for the person.  
Object. But if we must pray for our enemies, we must pray for the Devil and his Angels.  
Answ. Christ means only such enemies, for whom there is revealed a possibility of hearing; for if a man sin against the holy Ghost, we are not to pray for him, 1 Joh. 5.16. God hath revealed the irrevocable damnation of the devils, Judas 6. in that they are reserved in everlasting chains.  
Object. But we read of particular men that cursed. Noah cursed Canaan, Gen. 9.25. Cursed be Canaan, a servant, of servants. Joshua cursed them that built Jericho, Jos. 6.10. compared with 1 Kin. 16. ●4. Peter cursed Magus, thy money perish with thee, Act, 18.20. Paul wished They were cut off, that troubled the Galatians. Gal. 5.12. Elisha cursed the forty and two children, 2 King. 2.24. Paul cursed Alexander. 2 Tim. 4.14.  
Answ. When the Saints desired these things it was made evident to them from God, that they should come to pass, they did not do it out of any spirit of enmity.  
Object. But is this commandment of loving our enemies possible?  
Answ. It's possible according to the tenor of the Gospel, though not according to the law, when we consent to the law of God herein, and have a will, a desire and endeavour to love our enemies, Rom. 7.18. God looks upon it as done: when also we are troubled for the uncharitableness of our hearts, v. 14. and cry to God against these rise, 2 When God inables us in some good measure to do them good, to feed them in their hunger, Rom. 12.19. to humble ourselves for them in their sickness. Psal. 35.11, 12, 13, 14. David sought God by fasting and prayer for them that scoffed at him.  
Use, to apply this, it serves for reprehension of those who hate their enemies. You say, how do you know it? Answ. by thy unpeaceable speeches. joseph's brethren hated him and could not speak peaceably unto him. Gen. 37.4.  
2 By thy afflicting thine enemies with secret whisper, open slanders, and false reports, Prov. 26.28. A lying tongue hateth those that are afflicted by it.  
3 By thy unkind carriage, when thou shalt pass by them in such offices of courtesy as they show to other neighbours, 1 King. 1.26.  
2 Exhortation to love your enemies: naturally we hate them. Tit. 3.3.  
Show your love to them, 1 by not purposing to revenge yourselves, and by purposing not to revenge yourselves, Prov. 24.29. Say not, I will do to him as he hath done to me.  
2 Desire not God to avenge your cause: so Stephen, Acts 7.59.  
3 By being sorrowful when any evil befalls thine enemy, Psal. 35.12, 13. When David's enemies were sick he humbled himself with fasting. David was really sorrowful for saul's death, and declared it by putting to death him that slew him, Prov. 24.17, 18. Rejoice not when thine enemy falleth, nor let not thine heart be glad when he stumbleth: why so? 1 Lest the Lord see it, and it displease him.  
2 It will cause the Lord to turn away his wrath from him.  
4 By striving to forget the wrongs done by your enemies. If we strive not to forget them, we shall hardly forgive them.  
5 By striving to be at peace with him that is thy utterest enemy, Rom. 12.18. If it be possible live peaceably with all, Let him see that thou art not of an implacable spirit, but ready to meet him on any reasonable terms.  
6 By looking on it as a cross, when any man is so implacable that he will not be at peace with thee, Ps. 120.5, 6, 7. I am for peace, but when I speak thereof they are for war; woe is me that I am constrained to dwell with such persons.  
7 By thy willingness to do thy enemy good when it lies in thy power. Exod. 23.4, 5. If thou see the Ox or the Ass of thy enemy going a stray, thou art to bring him home again, or if he lie under his burden thou shalt surely help him. As God also spares his enemies in his long suffering, and does them good in his providence, not to strengthen them in wickedness but to lead them to repentance, so ought we; and as he puts his hook in their noses to bridle their malice, so may we.   

Motives to this duty.  
1 Vengeance belongs to God, Gen. 50.15, 19 who will revenge thy wrongs far more sharply than thou wouldst have him, Psal. 94.1. Into whose hands its a fearful thing to fall, Heb. 10.31. He that doth wrong shall receive for the wrong that he hath done, Col. 3.25.  
2 Consider what an enemy thou wast to God when he cast his love upon thee; for all he was the party offended, and stood no need of thee, yet he sought unto thee. Col. 1.21. 1 Joh. 4.10, 11, 12. thou reasonest thou canst live without thy enemy, so could God without thee; thou sayest he hath done thee many wrongs, so hast thou done to God.  
3 Either thy Enemy reputes of the wrong done to thee, or not: if he do not repent of it, God will punish him more sore than thou wouldst have him punished; if he do repent of it, what Christian spirit is there that will not pardon it? This kept Christ from rendering reviling for reviling, 1 Pet. 2.23. why? he committed his cause to God, who judgeth righteously. It was the praise of Solomon that he desired not to have the life of his enemies, 1 Chron. 1.11.  
4 Thou never suffers any wrong but God is first offended, and more offended than thou art, and takes thy wrong more heinously than thou thyself, therefore revenge not thyself, hear not that suggestion, that it argues good metal to be quick of touch.  
5 This is the way to overcome him, Rom. 12.18. as contraries do overcome one another when they draw them into their own similitude, when we are drawn by provocations to rage as wicked men do, than they overcome us, but when we refrain from revenge we overcome them, as David did Saul, 2 Sam. 24. Daven. in Col. 3.13.  
Bless them that curse you] Christ comes in three particulars, to show our love to enemies, which is, 1 by blessing them that curse us, so Paul. 1 Cor. 4.12, being reviled we bless. By blessing he means a speaking to him with kind words; when he speaks cursed words to thee, do thou speak kind words to him. We pray for you, and for all other men that are enemies to us, that repenting with us you may not blaspheme, and reproach him, who for his works and miracles done in his name was without blame, even Jesus Christ, and believing on him may be saved at his glorious coming, and may not be condemned of him to fire. Just. Mar. count. Triph. p. 196.  
Do good to them that hate you] Second particular wherein to show our love to enemies, viz. in doing them good. Rom. 12.20. Elisha 2 King. 6. ver. 20. when his enemies were smit with blindness, he prays God would give them sight, also ver. 22. when the king of Israel would have smote them, Elisha would not consent thereto, but bids that bread and water be set before them, and yet they were such as came to take away his life. Do good then to their souls by endeavouring to bring them to repentance; also to their bodies, if you give alms to a company of poor people, not to exclude two or three, because they have hurt thee, so lend to them; also do good to their posterity.  
Pray for them that despitefully use you] The third particular is to pray for enemies: when they are cursing thee, pray God to forgive them; when they are pained in their bodies, pray God to ease them; when decayed in their Estates, pray God to supply them; when they are damning their souls, pray God to save them: thus David to his enemies, Psalms 35.13. and Stephen Acts 7.59. and Christ Luke 23.34. When thy Enemy by tale-carryings, undermine, disgraceful speeches, uncharitable censures, and slanderous accusations strives to work thee out of the affections of the godly, or of those who may do thee good, do thou pray for them, not that they may have success in their wickedness, but that they may acknowledge their evils and be pardoned.  
This is the excellency of a Christian, to do things above nature, to pardon spiteful persons: such prayers are not only instrumental to obtain pardon for our Enemies, as the prayers of Christ and Stephen did, but are arguments or evidences of Gods pardoning us. What a blessed thing will it be at the day of Christ to appear to have been a mean by thy prayers of saving the soul of a persecuting Enemy? When David's Enemies compassed him with words of hatred, and became adversaries to him for his love to them, he gave himself to prayer, Psalm 109.3, 4, 5.  
V 45. That you may be the Children of your Father which is in Heaven, for he maketh his Sun to rise on the evil and on the good, and sendeth Rain on the just and unjust.  
Christ here gives Reasons why we should love our Enemies, as, 1 [That ye may be the Children of your Father which is in Heaven] not that love to our Enemies is the form of our Adoption, but a demonstration thereof, that ye may be, Phil. 2.15. that is, that ye may be made manifest to be. He that performs not this duty is none of God's children. Love to Enemies doth manifest our Adoption, because Love to our Enemies doth flow from that Love God hath showed to us when we were Enemies, 1 John 4.10, 11.  
Of all duties Christians should be careful to practise those which evidence assurance, 2 Peter 1.10. This duty tends thereunto. What shall we think of those who are so far from loving their Enemies that they do not love their Friends? these are like the rebellious Angels who having had a blessed nature from God, set him at nought. Many have such a frame of spirit, as Achitophel had to David, Psalm 55.12, 13. and Joas to Jehoiada, 2 Chron. 24.22. Many men lay aside not only grace but even the light of nature.  
Also that ye may be the Children of your Father, that is, like to your Father, as Children to their Father: your Father doth good to his Enemies, giving them the Sun to shine on them, and the Rain to fall on their Land to make it fruitful, be ye like him, Ephes. 4. ult. compared with cap. 5.1, 2. He that is like another is proverbially said to be his Son.  
Who maketh his Sun to rise and his Rain to fall] All Nations refer the effects of Nature to the God of Nature; hence these phrases, it reins, it thunders, that is, God reins and thunders. Psalm 19.4, 5. In the Heavens hath he set a Tabernacle for the Sun, which is removed as a Tabernacle from place to place. The day is thine and the night is thine, thou hast prepared the light and the Sun. Psalm 74.16. To him that made great Lights, Psalm 136.8, 9  
Also for the Rain it is from him, He saith to the small Rain and to the great Rain, Be thou on the earth, Job 37.4.  
Learn, 1. To acknowledge the highest cause on whom all second causes depend. As in bodies politic, inferior governments depend on the superior, or as in artificial motions the inferior depend on the superior, as in motions of Clocks and Watches. So the secondary causes depend upon the first. He gives the early and latter Rain. In droughts therefore seek to God for Rain, 2 Chron. 7.13. Jer. 14.22. In immoderate Rains seek to God for fair weather, Isai 38.8.  
2 Praise God for fruitful Seasons, Psalms 147.7, 8, 9  
3 See outward things fall alike to all, the Sun shines to all, the Rain falls on all, Eccles. 9.1, 2.  
V 46. For if you love them which love you, what reward have you? Do not even the Publicans the same?  
Here's a third Reason from the unprofitableness of other love which arises from natural friendship, or that which arises from our own profit and benefit, which hath no Reward with God, whereas love that is done for God's sake hath a Reward with God. He that loves not his Enemies, declares that he loves not his Friends for God's sake but for his own sake, because his Enemies in some sense may be said to bear the Image of God, as well as his Friends.  
Do not even the Publicans the same] They are called Publicans from public, because they gathered the public Tributes, wherein too oft they oppressed the poor, and so became infamous among the Jews, not because they gathered the Magistrate's Tribute, nor as if these Publicans were the worst of men, but Christ speaks according to the received opinion of men, for Matthew and Zacheus were Publicans. It's like in all the Roman Provinces, and so in Judea, the Romans farmed the Customs, but they let it out to the Jews, and so this became abominable to other of the Jews, that they should be Instruments of their slavery, and therefore Publicans are joined with Heathens and sinners, and therefore as appears out of the Thalmud, they were not admitted to be Witnesses before the Jewish Judges.  
What Reward have ye] i.e. No Reward, for you receive a Reward from your Friends even like love, but if from faith in Gods Command you love both your Enemies and your Friends, you may hope for a gracious Reward. Sylla boasted that he overcame his Friends with Benefits, and his Enemies with Mischiefs, and therefore, as Plutarch in his Life saith, he cruelly tore Marius; but let Christians overcome Enemies with good turns. How much better did Photion, who being condemned to death, being asked of his Friends what he would have told to his Sons answered, I will that he forget the Wrong the Athenians have done to me. If Heathens did thus, what should Christians do?  
V 47. And if ye salute your brethren only, what do you more than others? Do not even the Publicans so?  
Here's a fourth reason, because salutations belong and aught to be performed, not only to brethren and friends, but also to enemies. Under salutations Christ comprehends all signs of good will, as putting off the hat, embracement, ask how they do. So that the fourth reason is taken from the difference of Christian love and that which is worldly, the one salutes friends only, the other salutes enemies. Unless then your love extend to enemies, you differ nothing from the Publicans charity.  
These duties of salutation, as ask, Is all well? 2 Kin. 9.17, 18, 19, 22. three times this salutation is mentioned, Is it peace? how do you all at home? These duties the Jews did only to their fellow Jews, judging all others unworthy of salutation: now Christian religion teaches us to salute all, except it be those who are Apostates from Christianity. 2 Epist. of John, v. 10. If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed, for he that biddeth him God speed, is partaker of his evil deeds. For that command of Luke 10.4. Salute no man by the way, Christ means they should make such haste in divulging and publishing the Gospel, that they should not spend their time in salutations.  
V 48. Be ye therefore perfect, as your father in heaven is perfect.  
In the words, 

1 A duty, Be perfect.  
2 The pattern of this duty, As your father is perfect.  
3 The inference whence it is enforced, Therefore.    
Be ye perfect] Not in equality, but in similitude; as Luke 6.36, Be ye merciful as you father is merciful.  
Probably it might be taken out of Levit. 11.44.19.2. from whence Peter took it, 1 Pet. 1.16. Be holy as I am holy.  
Perfection is taken, 1 For the perfection of sincerity, Gen. 17.1. Walk before me and be thou perfect. Gen. 6.9. Noah was a just and a perfect man in his generation, and Noah walked with God, that is, his sincerity showed itself by walking with God, making God present with him, and himself present with God in his actings. Now this perfection of sincerity is taken in opposition to hypocrisy in the reign, Isa. 38.3. Remember how I have walked before thee in truth, and with a perfect heart. Luke 1.76. In holiness and righteousness before him all the days of our life. Many have an outward perfection, but they are like Apples, rotten at the core, though they look lovelily. Contrary Saints, 2 Cor. 2.17.  
2 Perfection is taken for universality of obedience, Psal. 119.7. I will praise thee with uprightness when I shall have learned, not only notionally but practically, thy Commandments. Now when a man lives in a purpose of any sin, or in an omission of any known duty, or in an unresolvedness against any known evil, he is not perfect; also if he admit a constant neglect of any duty, or an ordinary Commission of any sin, he is not perfect; but when a man, though he be subject to infirmities, had rather die then omit a known duty, or live in a known sin, he is perfect, and will grow out his infirmities in time, as a sound man wears out his sickness. This perfection is called Sanctification throughout, 1 Thes. 5.23. and turning to God with the whole heart, Joel 2.12. Jer. 3.10. There is not any thing in his soul the bent whereof is not from God. Now where men are not thus perfectly universal, something or other steals away their heart, as riches, honour, etc. that if God and that come in competition, they leave the Lord. This universality of obedience is seen in eyeing every of God's commands, Psal. 119.6. as in governing the tongue, without which we are not perfect, Jam. 1.26. compared with Jam. 3.2. q.d. he is not a perfect man unless he look to this command of governing his tongue as well as other.  
3 Perfection is taken for singleness of heart, Gen. 17.1. which is when a man singles out God from all other objects, he will follow God in his ways, that neither favours of great ones, contempts of multitudes, proffers of preferment, nor persecutions of enemies, shall draw him off from the Lord, Josh. 24.15. Heb. 11.24. Dan. 6.10.  
4 Perfection is taken for straightness, Psal. 37.37. Mark the just and perfect man, or, as the word is rendered, strait man. Straightness appears in a man's aims and ends, as when a person shall make God's glory, profitableness to others, and his own salvation to be his end. Imperfect men go in crooked paths, Psal. 125.4. Crooked hearts and strait rules to aim at God cannot meet.  
For application, try your perfection of heart by four trials suitable to this fourfold acception of perfection.  
1 Whether are you sincere to eye God in what you do, as in alms, prayer, and fasting? Matth. 6.1, 2, etc. Col. 3.22, 23. speaking to Christian servants he saith, Servants obey your masters, not with eye service, as men-pleasers, but with singleness of heart fearing God, and whatsoever ye do, do it hearty, as to the Lord, and not to men, q.d. in all your services eye God, 2 Cor. 2.17.  
Obj. But if none are perfect with God, but those that eye God, what will become of me who have so many by-ends in what I do?  
Answ. God's children, though by ends creep into them, groan under them, Rom. 7.16, 17. 2 Their earnest desire is to be wholly rid of them, and where a man can do no more but will, his will is accepted for the deed, 2 Cor. 8.12. 3 Ordinarily and usually they look at God's eye in what they do, and this is a blessed temper, belonging only to perfect men. Rom. 8.1. Thou herein walks after the spirit, and so art blessed.  
2 Whether dost thou look at all God's commands? Herod did many things, but would not part with Herodias, Mark 6.20. If thou wilt walk before me, as David thy father walked, in integrity of heart and in uprightness, to do according to all that I have commanded thee, 1 Kings 9.4. As if he should say, Thy heart O Solomon cannot be perfect unless thou observe all my commands. The young man, Mat. 19 proved his unsoundness, in that he would not part with all for Christ; in something or other unsound men discover themselves, if not to the observation of others, yet to the conviction of their own hearts, if they would not want in the due trial hereof. If thy blood rise when thou hears a stranger swear an oath, and thou canst hear thy Apprentice to lie and cheat, and never be moved at it, this is but a false fire. True obedience, as it disputes not the commands of God, but obeys them cheerfully, so doth it not divide the commands of God but obeys them equally, Ps. 119.6. Joh. 15.14.  
3 When a man is not only willing to do, but to sufer any thing that God commands, Matth. 19, 17. If thou wilt be perfect, go and sell all; as if he should say, If there be any enjoyment in the world that a man is not willing to part with, as to leave this pleasant dwelling, to part with thy country, to fall out with thy near friend, to lose the favour of this man that could prefer thee, to leave such an Office or employment as brings it in, or if there be any evil thou art not ready to suffer, as banishment, imprisonment, reproach and confiscation of goods, thy heart is not perfect with God, Acts 9.6. Lord what wilt thou have me to do? Let the business be easy or difficult, tell me what thou wilt have me to do. See in Moses, Heb. 11.25, 26. Gal. 6.14. God forbidden that I should rejoice in any thing save in the cross of Christ, that is neither in wealth, honour, liberty or relations more than in duty to God.  
4 Whom dost thou make thy end? A perfect man makes God his end, Rom. 14.7, 8. None of us who profess ourselves to be Christians lives unto himself, etc. 1 Cor. 10.31. Joh. 7.18. He that hath no unrighteousness in him, that is to say, a perfect man, seeks the glory of him that sent him. The Apostle exhorting servants to uprightness, bids them with good will do service as to the Lord, Eph. 6.6, 7. and bidding masters to be upright in their places, v. 9 he urges on this ground, Knowing they have a master in heaven. Also Col. 3.23. Whatsoever ye do, do it hearty as to the Lord and not to men. This consideration, that I have to do with God, makes a man act uprightly, and the execution hereof declares him to walk perfectly. 2 Cor. 4, 5. We preach not ourselves, but Christ Jesus the Lord. That is, in our preaching we only aim that the Lord may be exalted. Unsound men have God in admiration for advantage, but when they have got what they would, and are delivered from what they fear, they start aside: Contrary, sound men have not only a constant good opinion of God, but also make him their end in all things. Psal. 101.3, 4. I will walk with a perfect heart; how doth that appear? I will set no wicked thing before me, that is, I will eye God, and not iniquity. Carnal men eye their credit, profit, pleasure, and herewith are they moved to act, but a perfect man is moved with this, that God beholds him that this thing he doth is pleasing to God, and that God sees and approves it, as when he doth alms in secret, Matth. 6, etc.  
If it be asked how I shall know whether God's eye moves me to do what I do, or other ends of credit or profit?  
We may know it hereby; a perfect man will do duty though other ends be taken away, he will suffer for a good conscience though no praise but reproach accompany it. Secondary respects may make a perfect man move with more cheerfulness, but God's eye moves the soul to act without any of these, without whose command the soul stands still, as the servant doth at the command of him who is not his master.  
As your Father which is in heaven is perfect] Perfection in God is his essential fullness of all goodness and virtues.  
Perfection is twofold, 1 That which is perfect in its kind, so the light is perfect light.  
2 For selfsufficiency, so God is perfect. As the Sun hath a selfsufficiency of light in itself, standing no need of the Moon, or stars; so God hath a selfsufficiency in himself, not standing need of any creature, yea he hath all the perfections of creatures in himself. Acts 17.25. Neither is he worshipped as though he needed any thing, seeing he gives to all life, and breath and all things.  
Perfection in God is an essential property, whereby he hath the perfections of all creatures in himself, from everlasting to everlasting, and nothing is wanting to him, but he is the pattern and cause of all perfection of nature and grace that is in the creature.   

Properties of the perfection in God.  
1 It's independent. The creatures may be perfect in their kind, yet they depend on something else; as a River though it be a perfect River, yet it stands need either of the fountain or of the sea to maintain it. He stands not in need of Princes, of men or Angels. Though he use them as instruments, it is not because he cannot act and bring about his ends without them, for he that could make the heavens and earth by the word of his mouth, Psal. 33.6. what cannot he do?  
2 It's incomprehensible. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? Job 11.7. It is as high as heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer than the earth and broader than the sea, v. 8, 9 there is no searching out of God's perfection, but God searcheth out the perfection of every creature, Job 28.3.  
3 It's uncapable of addition, there's nothing can be added to it, our righteousness cannot add any thing to him, nor our wickedness derogate any thing from him, Job. 22.3. Job. 35.7, 8. if the blasphemer reproach God, God is not the worse, if we worship him, he is not the better.  
4 It's unspeakable, Nehem. 9.5. he is exalted high above all blessing and praise: Though we are commanded by our lives, Mat. 5.16. and praises to glorify God, yet we do not add any thing hereby to his essence, but only declare him glorious, if we call him holy, just, righteous, etc. he is all these in the abstract, holiness itself, justice and mercy itself, so that we cannot flatter him.  
5 It's an unmixed perfection. The creatures have perfections in their kinds, but they are mixed with imperfections. Saul was a proper man but wicked, Absalon beautiful but unhappy, Naaman honourable but he was a leper, but in God there's wisdom without folly, truth without falsehood. Tit. 1.2. light without darkness, 1 Joh. 1.5. God is light and in him is no darkness at all; holiness without sinfulness, Psal, 5.4. Hab. 1.13.  
6 Gods perfection is self existing, the perfection of his understanding, that he conceives things at once and not successively, the perfection of his will, Rom. 12.2. whereby he wills whatsoever is good at once, now the perfection of creatures is a borrowed perfection. If a man would be perfect in any thing he propounds unto himself a perfect pattern; the perfections of all creatures, sun, moon, stars, wine, gold, pearls, are from him, Rom. 11.36. of him are all things, every creature without his influence, is as the air without the sun, a dark and comfortless body. Psal. 30.7. By thy favour thou madest my mountain strong, thou didst hid thy face and I was troubled.  
For Application 1 To magnify God's perfection: depending servants magnify bountiful Lords, we praise the sun, not only because of its glorious splendour, but because we receive of its heat and light: Moses saith, ascribe ye greatness to our God, why? because his work is perfect, Deut. 32.4.  
2 Be content with God alone, seeing all perfection is in him: as we count it day when the sun shines, though never a star appear, so should we be content with God alone: the heavenly Jerusalem had no need of the sun or of the moon to shine in it, for the glory of God did enlighten it, and the lamb was the light thereof, Rev. 21.23. though the figtree should not blossom, and there were no fruit in the field, and the herds were cut off from the stall, and the vine should not give her increase, yet will I rejoice in the Lord, Hab. 3.16, 17. yea though thou wert in banishment, poverty, slavery, imprisonment, be content with God. David, 1 Sam. 30.6. when all was gone and the people spoke of stoning him, he encouraged himself in God, also Paul and Silas, Act. 16.25. As death and imprisonment is nothing to those who are filled with the joy of the holy Ghost, so all outward comforts are nothing to fill the soul till God come with them.  
3 To make up all our imperfections we meet withal in this world in God, when we lose honours, estates, liberty, relations, country. How did God make up joseph's name when it was taken from him unjustly? and David's name when it was justly gone? so that he died full of honour, 1 Chron. 29.28. Job lost his estate and children, and God doubled them to him, Job 42.12. how much more when any enjoyment is forsaken for a good conscience? Mat. 19.27. Mar. 10.29, 30.  
4 Be humbled in sight of thy own imperfections, he is pure, thou sinful; he stands in need of nothing, Psal. 16.3. Thy goodness extends not to him, thou needs every thing, Psal. 19.12. Psal. 130.3.143.2. Luk. 17.10. when we have done all we are unprofitable.  
5 That we should have a holy greatness of mind arising in us from the interest we have in such a God of such perfection. As carnal men have a greatness arising from riches, honour, learning, kindred, office, which is like the greatness of a swollen member, arising not from the strength but weakness thereof; so Saints should have a greatness of mind from having such a perfect God for their portion. If countrymen are puffed up their wealth being enlarged, why should not we be lifted up in the confidence of so great a God that hath all things in his hand? Luth. in Psalm 121. Psalm 16.5. The Lord is the portion of mine inheritance and of my cup, thou maintainest my lot. It's a Metaphor from the custom of dividing Inheritances, wherein every Heir hath his portion, as if he should say, When others have lands, moneys, Prince's favours for their portions, The Lord is my portion. Also, He is the portion of my cup, a Metaphor from the manner of banquets, wherein every one hath a cup of sweetmeats given, so others have a cup of wealth, of honour, etc. but God is the portion of my cup. Such a greatness of mind had David, Psalm 119.96. I have seen an end of all perfection.  
6 Look upon God as a God of perfection: other lords need the service of their servants, but God needs none of our services. And being of such perfection we should pursue after his service, as the men of the world pursue to be servants to great Princes.  
7 Make God the pattern of thy actings; in all imitations we choose the most perfect pattern.    

CHAP. VI  V 1. Take heed that ye do not your Alms before men, to be seen of them, otherwise ye have no Reward of your Father which is in Heaven. 
THis Chapter hath six parts in it, the first is of avoiding hypocrisy and vainglory, and following after secrecy and sincerity in the giving of Alms.  
Whether this Chapter be a continued Sermon with the former is not much material.  
Take heed ye do not your Alms before men, to be seen of them] Either of the party to whom you give, that they should tell of your liberality, and cry you up, or of others. Most men have a greater thirst of credit than of virtue. Vainglory and spiritual pride is ready to intrude into all our services, unless we be watchful.  
Quest. But is it not lawful to give Alms publicly?  
Answ. Yes, we may do good every where, but we must not do them that we may be beheld of men, but our consciences must witness, that if no eye were upon us we would do the same in secret, that we do publicly. God doth not turn away the eyes of men from our Alms, but our heart from their eyes. The Lord doth not forbid others from seeing our bounty, but forbids us to do it for to seem bountiful: for in no duty more than this the heart is apt to be carried out after sight of men. Vainglory is like that Worm which eat up Jonah's Gourd.  
Object. But do not the Commands of Christ, Matt. 5.16. Let your light shine forth before men, and this Command contradict?  
Answ. No. Suppose two men, one doth Alms in secret, so that no man knows of it, no not he that receives it, he offends this Command, Let your light shine forth: now no man sees his good deeds, and so doth invite to imitation, others shall be barren, whiles they think no man doth that which God commands, and a greater mercy is done to him that hath an Example of Imitation, than to him that is relieved. Another gives Alms only to be praised, he doth not offend against this Command, Let your works shine forth, but against this Command, Let thine Alms be in secret. Aug. Serm. 31. de quatuor questionibus, he there compares these to foolish Virgins, which did shine but had no Oil, that is, no conscience of pleasing God in their good works. He observes both these Precepts, that doth good before men, not that others may praise him, but that others may imitate him.  
Otherwise you have no reward of your Father which is in Heaven] That is, if you make your own praise your end and not God, you cannot look for any Reward, nay, in stead of a gracious Reward you may look for Punishment for your vainglory.  
No Reward] This word Reward doth not note an equality betwixt the Work and the Reward. Merces the Latin word, as Varro saith, is derived of Mereri to obtain, so that it seems to signify a Gift, so that that Reward bestowed on our obedience is founded on the free Promise of God: for else all our do and sufferings are not to be compared to the future glory.  
Use. For application, 1 Be attentive over your hearts in giving Alms.  
2 Look upon vainglory as that which doth unhallow your Alms, it's a sweet Poison, it's the Mother of Hell, as Chrysostom calls it, the Moth of Liberality. It's equal that every man have his Reward from him he labours for, now when you give to men, it's equal you have men's praise, it's not equal that there be a double but a single Reward for one labour.  
V 2. Therefore when thou dost thine Alms, do not sound a Trumpet before thee, as the Hypocrites do, in the Synagogues and in the Streets, that they may have glory of men; verily I say unto you, They have their Reward.  
Sound a Trumpet] It's a Proverb, for the Hebrews were wont to call the people together by a Trumpet, Num. 10.2. Joel 2.15. Psalm 81.3, 4. Though Lyra and Pareus think they called both the poor and beholders in the Synagogues and Streets where there were any concourse of men. So that to sound a Trumpet is a Proverb for to call the people for witness; these Pharisees pretended they only called the poor together by sounding a Trumpet, but the thing they intended was vainglory, and therefore they sought the most eminent places that they might have many Witnesses.  
As the Hypocrites do in the Synagogues] Christ alludes to the calling together on the Stage, for the people is called together with a Trumpet to behold the Play, for in profane Writers Hypocrites are called Stage-players, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à simulando, from the counterfeit person they bear; so these Pharisees pretended to be the Servants of God, when indeed they were the Servants of vainglory.  
Verily I say to you, they have their Reward] That is, Praise with men not with God. Chemnicius thinks it was a custom that the poor in Israel did not beg from door to door, but that the poor of every place at set times were called together into a certain place by the sound of a Trumpet, that they might receive Alms, either out of the Tithes of the poor, Deut. 14.28. or other Alms of charitable minded people: this appointment had some reason in it, 1 That wand'ring Beggars might not by their importunity get away Alms from others, and the true poor be neglected, and this was done in the Synagogue where the Law and Prophets were read, that both the Givers and Receivers might be warned of their duty. Christ doth not blame this custom, but the Pharisees would not give their Alms in common but by themselves, and when they did it they would have a Trumpet sounded when they went through the City to the place of Alms, hence they had the praise of men for reward.  
V 3. But, when thou dost Alms, let not thy left hand know what thy right hand doth.  
The words are a Proverb, that is, If thy left hand had eyes it might not see the Charity which the right hand doth, though the left hand be most serviceable to the right hand of all the members. Hereby Christ would have us content with the testimony of God's eye, we must be so far from publishing our Alms to others that we must do what we can to keep it from ourselves, that we do not applaud it, or wonder at it, or feed our eyes or minds with the meditation of it, neither of the quantity given, nor manner of giving, nor persons to whom it is given. The righteous say, Lord, when saw we thee an hungry and fed thee, and thirsty and gave thee drink? Matth. 25.37. He that giveth let him do it with simplicity, Rom. 12.8. This will be a means to prevent pride and upbraiding of the poor, and enslaving the poor to us, whom we are apt to think we have obliged to us by our benefits. Augustine interprets the left hand the carnal desire of the mind, the right hand the spiritual love of the mind. If a man out of pure love to God give Alms, here the left knows not what the right hand doth; but if a man in giving Alms seek for profit, he mingles the conscience of his left hand with the works of his right hand. Aug. Serm. 31. de quatuor questionibus.  
V 4. That thine Alms may be in secret, and thy Father which seethe in secret himself shall reward thee openly.  
That thine Alms may be in secret] i.e. Removed from the eyes of men, and done to God. If so, Thou shalt have praise before men, Christ and Angels in the day of judgement, Matth. 25.34, 35, 36. 1 Cor. 4.5.  
Obj. But if we do alms in secret we shall lose them.  
A. No, it's enough to have God a witness, who will one day recompense it, Luke 12.14. and acknowledge it. Here the hypocrite hath some hundreds looking on, in the day of Christ thou shalt have millions beholding.  
Not as if always secrecy of place were required, for sometimes we give in public, either to stir up others by our example, or to relieve a poor person we meet in an open place; but here our hearts ought to be removed from the eyes of men, and there is more occasions of vainglory by giving in public then in secret.  
And thy father which seethe in secret himself shall reward thee openly] As if he should say, Though there be no witness nor rewarder among men, yet do not think thou hast lost thy labour, though men bury thy alms in forgetfulness or unthankfulness, yet God beholds thee, Heb. 4.13. he looks on thy heart, 1 Sam. 16.7. Rom. 2.30.  
Openly] Not in a corner, or before a few witnesses, or the inhabitants of one City or Country, but before the whole world, Matth. 25.34. Thou shalt be recompensed at the resurrection of the just, Luk. 14.14.  
Obs. The Lord sees all our secret actions, all our thoughts and imaginations, Jer. 4.14. yea long before thinking, Ps. 139.4. no thought hid from him, Job 42.6. What Adam did in the garden, what Cain did in the field, what Lot's daughters did in the night is known to him.  
Reas. 1 Because he judges every secret thing, which he could not did he not see it, Eccles. 12.14. 1 Cor. 4.5. He will reveal the counsels of the heart, Psal. 90.8.  
2 Because he is omniscient. Darkness and light are alike to him, Psal. 139.12. Job. 11.11. Psal. 94.7, 8. Hebr. 4.13.  
For application, 1 Reprehension to those who think God sees not their secret wickedness, because in the height of heaven, Psal. 10, 11. and think that he cannot judge through the dark cloud, Job 2●. 12, 13. Ezek. 8.12. yes, God sees thy evils and will set them in order before thee, Psal. 50. ●0, 21. I know the things that come into your mind every one of them, Ezek. 11.5.  
2 Comfort, when we do holy actions in secret, as prayers, alms, fasting, Esa. 38.3. He saw Hezekiahs' tears and truth of heart. We have a witness in heaven to all our actions, Job 16.19, 20. this comforted Peter; Thou knowest all things, thou knows that I love thee.  
3 Admonition not to sin in secret. Carnal men think that bread eaten in secret is pleasant, Prov. 9.17. many venture to do shameful things in secret, which are a shame to speak of, Eph 5.12. but know God sees thy secret sins, thy secret accepting of persons, Job 13.10. he will surely reprove thee for it; also thy secret smiting thy neighbour, Deut. 27.24. thy secret uncleanness, 2 Sam. 12.12. thy secret malice and murder, Psal. 10.8. compared with v. 11. thy secret hypocrisy, Luke 12.1, 2. thy stifling thy conscience when thou wilt not suffer it to speak out, 1 Joh. 4.20. thy tricks to keep off conviction, thy rovings of heart in holy duties, Ezek. 33.31. Prov. 5.14. thy huddling and posting over prayer for form sake in thy closet, Esai 43.22.  
1 God doth not only see our secret actions, but also ponders and considers them. He seethe wickedness, will he not then consider it, Job 11.11. Prov. 5.21.  
2 He remembers thy secret sins; Jer. 17.1. The sin of Judah is written with a pen of Iron, and point of a Diamond; so also are thy secret prayers and alms, Acts 10.4.  
3 He will convince thee of thy secret actings, Joh. 4.18. how did Christ convince the woman of Samaria of her secret adultery?  
4 He will discover thy secret actions before men and Angels, 1 Tim. 5.25, 26. 2 Sam. 12.12. so that there's nothing secret that shall not be made manifest, nor hid that shall not be known, Matth. 10.26. The children of Israel did secretly those things which were not right before the Lord, 2 Kings 17.9. Contrary, if thou be sincere in secret, the Lord will discover thee, Joh. 1.47, 48. he saw the widow casting in two mites and took notice of it, Luke 21.2. he will discover the intention of the man that gave a cup of cold water to Christ, and could give no more, Mat. 10.42.  
5 He will discover thy secret intentions as well as thy actions. The Prophet told Gehezi not only what he had got from Naaman, but to what intention he meant to employ it, even to buy olive-yards and vine-yards, sheep and oxen therewith, 2 Kings 5.26. so he knows our intentions for good when they are good, Luke 21.2.  
V 5. And when thou prayest, thou shalt not be as the hypocrites are, for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men; Verily, I say unto you, they have their reward:  
Christ, next unto a right direction in alms, comes to give a right direction in prayer, in which, 1 He sets down the sins to be avoided.  
2 The manner of right performance.  
The sins to be avoided are,  
1 Hypocrisy, v. 5. 2 Vain glory, v. 5. They love to pray standing that many eyes may be on them. 3 Vain repetitions, v. 7.  
2 The manner of right performance, which must be, 1 With confidence, Pray to thy father. 2 With secrecy, Pray to thy father in secret, v. 6. 3 Grounds hereof, 1 Your father who sees in secret will reward openly. 2 It's a heathenish practice to use vain repetitions, v. 7. 3 The knowledge God hath of your wants, and his readiness to supply you, v. 8.  
And when thou prayest thou shalt not be as the hypocrites are] That is, as the hypocritical Scribes and Pharisees,  
For they love to pray standing in the Synagogues.]  
Q. Whether is it not lawful to pray standing?  
A. Yes, Mark 11.25. When ye stand praying, forgive. The Pharisee and the Publican stood both when they prayed, Luke 18, 11, 13. The Levites stood and cried with a loud voice unto the Lord, Neh. 9.4. Abraham stood praying, Gen. ●8. 22. Moses and Samuel, Jer. 15.1. and Job cap. 30.20. And sometimes, and more frequently, kneeling was used. Solomon, 1 Kings 8.54. arose from before the altar of the Lord from kneeling upon his knees. Daniel kneeled upon his knees three times a day, Dan. 6.10. Every knee shall bow to me, Esai 45, 23. I have left unto me 7000 that have not bowed the knee to Baal, 1 Kings 19.18. Wherewith shall I bow my knee before the most high God? Mic. 6.6. Let us bow down and kneel before the Lord our Maker, Ps. 95.6. To stand in prayer is not unlawful, but to stand that thou mayest be seen is unlawful.  
In the new Testament we read that Christ kneeled down and prayed, Luke 22.41. Peter kneeled down when he prayed for Tabytha, Acts 9.40. Paul kneeled down and prayed with them all who had brought him on his way, Acts 20.36. Also Paul bowed his knees to the father of our Lord Jesus Christ, Eph. 3.14. Stephen kneeled down in his last prayer, Acts 7.60. Also Paul and his company kneeled down on the shore and prayed, Acts 21.5. In prayer that gesture is to be used that doth most quicken and help to the duty. The ancient Christians were wont to kneel in remembrance of the fall of Adam, and of all his posterity, and sometimes to pray standing in remembrance of the grace of Christ, whereby we have risen from our fall.  
Kneeling on the six days was a badge of our fall by sin, but that we do not kneel on the Lord's day is a sign of Resurrection: From the times of the Apostles this custom came in, as Irenaeus mentions, Lib. de Pasch. Quest. & Respons. ad Orthodox. q. 115. ascribed to Justin. Aug. Epist. 119.115.  
2 Q. Whether was it not lawful to pray in the Synagogues?  
A. Yes. David saith, Bless ye God in the Congregations, Psal. 68.26. For by Synagogues he means public prayer which was used, Matth. 18.20. Acts 1.14. practised by the hundred and twenty, also Acts 4.24. Acts 12.5. where the Church were praying for Peter. Grounds of public prayer, 1 There God is wont to communicate his presence, Psal. 26.8.65.4.52.8.76.1, 2.132.13, 14.133.3.  
2 The concurrent prayers of God's people is wont to be more strong, as many hands lifting at a burden lift the burden though great, many flames of fire united in one are not easily quenched, many springs of water conjoined make the stream the stronger: if the prayers of one Moses were so strong to keep God from destroying Israel, Exod. 32.10.11. Psal. 106.23. what will the prayers of many do? Acts 12.5. as we see in Peter's case, who was delivered by the prayers of the Church.  
3 In that there are public Officers chosen of Churches to present their requests before the Lord, hence as those that are solicitors for a Corporation had need to know the wants thereof, so should the Officers of Churches in special be acquainted with the brethren's wants.  
4 Because public occasions require it, both in Church, as the seeking some special mercy from God which concerns the whole Church, as Peter's deliverance, Acts 1.5, 12. the whole Church sometimes wants a mercy, Matth. 18.20. the whole Church sometimes wants to have a judgement turned away, Acts 4.24. also in the Commonwealth for to pray for the happiness of the Magistracy, 1 Tim. 2.1. I exhort that supplications, prayers, be made for all men, for Kings and all that are in authority. By the blessing of whose prayers and examples is a City exalted, Prov. 11.11.  
5 It's for the honour and glory of God to have so many petitioners waiting on him for his royal assent, a joint cry of one and the same spirit from so many breathe of his people. 〈…〉 prayer is as it were a public hue and cry made our by an embodied Church against the common enemies of Je●●s Christ, of their souls. Praise waits for him in Zion, Psal. 68 ●.  
6 In public prayer there is, as it were, the conjunctions of the spirits and graces of a body of Christ, as it were, in one. Hence the whole Church, Acts ●. 42. as they continued in breaking bread together, so did they in prayer, and were as it were of one accord. These all continued in one accord with prayer and supplication, Acts 1.14. Acts 4.24. the Church lift up their voices with one accord: the breathe of the spirit which were scattered in many, are as it were united in one, and as the waters of several channels disburden themselves sometimes in one current: so that where his name is thus recorded, he is wont to come and bless his people, Exod. 20.24. In all places where I record my name, I will come unto thee, and I will bless thee. Seeing then there are such conjunctions of spirits, he that is the mouth ought to be careful to present only such requests wherein all Christians do agree, and the body, that are worshippers; and all the worshippers are to come together like so many Doves to their windows, Esai 60.8. even the Prince himself not excepted, Ezek. 46.10. that they may serve the Lord with one consent or shoulder, Zeph. 3.9. the usual careless neglect whereof, if it do not speak forth profaneness, yet doth it speak forth a spirit of lukewarmness.  
7 In public prayer there's a provocation of one another by godly examples.  
In the corners of the streets] That is where they might be beheld of the inhabitants of two or three, or four streets at once: whereas there is in sincere prayer, 1 A proposing of the eye of God, Esa. 38.5. A holy heart directs his prayer to God, as an archer doth his arrow to the mark, Psal. 5.3. In the morning will I direct my prayer unto thee.  
2 A Diligent use of all means, for prayer is only one part of the means.  
3 It must not proceed from feigned lips, Psal. 17.1. Give ear unto my prayer that goeth not out of feigned lips. Burning lips and a wicked heart, pretending many glorious expressions in word, when there's no sutableness of spirit thereto, such are like potsherds covered over with silver dross, Prov. 26.23. we must not only draw nigh with our lips but also with our hearts, Esa. 29, 13.  
4 Avoiding all affected gestures and expressions, for prayer properly doth not consist of Rhetorical expressions, nor of their studied or invented conceptions, but of the pouring forth of the sigh or groan in the heart. God doth not like affected compliments, but abhors it; as in all other ordinances, so especially in prayer, God seeks such worshippers as worship him in spirit and truth, Joh. 4.23, 24.  
5 A heart bend against all sin, Psal. 66.18. such persons are upright, and therefore usually their prayers upright, and such as God delights in, Prov. 15.8. the prayer of the upright is his delight.  
6 When we speak the present temper, frame and disposition of our hearts, the confessions to be of present sensible wants, the petitions to be of things that the soul, in the frame of it, earnestly longs after; to be full of expressions from brain and memory, prompting the mouth, may gain an opinion among men, but hath little audience in the court of heaven. We had better discover to a whole Church that distemper that is upon us, by dumbness, barrenness, sencelesness, and hartlesness, then seem something to men and nothing to God by artificial expressions in prayer. Hence prayer is never called by the name of expression, but it's called by the name of breathing; Hold not thy peace at my breathing, Sam. 3, 56. by the name of sighs and groans, Rom. 8.26. and by the name of desire, Psal. 10.17. God is not a hearer of the voice but of the heart. Cypr. de orat.  
7 If thy prayer be sincere thou wilt find it by thy closet prayers. A neglect of secret prayer, or a careless drowsy performance of it, and that usually, argues a spirit of slumber, out of which if the soul be not awakened, it may in time be cast into a deep sleep. These are like some married persons who before people have a great deal of love, but in secret are full of discontents. Let us have the same apprehension of God's eye in secret that we have before a multitude, and as much bewail thy dead heartedness there, as that which thou finds before a multitude.  
Ver. 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seethe in secret shall reward thee openly.  
But thou, when thou prayest, enter into thy chamber] That is, any secret place, both to shun vain glory and to gather thy affections to God. Some have gathered a mystical sense, by closet understanding the heart, by shutting the door, the shutting out of vain thoughts, only to think of God; but the literal  
1 Is here meant; yet when he saith enter into thy closet he bids us not avoid the society of men when we pray, but Christ speaks comparatively, rather to enter into a closet to pray, then to desire multitudes of men to look on us.  
2 Christ here commends unto us closet prayer; hence saith, when thou prays, as speaking of a duty which lies upon every believer, though not precisely pointing out the number of times, hence the wives are to mourn apart from their husbands, Zach. 12, 13. and the husbands from their wives, 1 Cor. 7.5. Yea servants apart, as Eleazar Abraham's servant did, Gen. 24.12.  

Reasons for secret prayer.  
1 Examples of holy persons; Hanna, 1 Sam. 1.13. Cornelius, Act. 10.4. Peter prayed upon the house top, Act. 10.9. Abraham, Gen. 18.22. to ver. 3●. expostulating all that while in behalf of Sodom. Isaac, Gen. 24.63. and Christ often, Luk. 6.12, 13. and that penitent, Lam. 3.28. and David, Psal. 55.18. and Daniel, ch. 6.10.  
2 There are particular necessities which concern particular souls, as David when he sought God for the life of the child, Paul for removing the thorn in the flesh, 2 Cor. 12.9. There are secret occasions for obtaining personal mercies and turning away personal judgements.  
3 That we may more freely unbosom ourselves to God to pour out our sighs and groans to him, Ps. 142.2. David when he was alone in the cave, poured out his complaint before God, and shown before him his trouble, Psal. 42.4.102.2. Job 16.20. when alone, his eyes poured out tears to God.  
4 That we may be free from outward entanglements, hence Christ oft prayed in private for this end.  
5 That we may enjoy more of communion with God. The soul usually enjoys most of God in secret. God is wont to speak comfortably to the soul in the wilderness, Hos. 2, 14, Jacob, Gen. 32.23. wrestled with God and prevailed; in these prayers God oft speaks peace to his people, Psal. 85.8. in this the Lord came into Hannas' soul, 1 Sam. 1.15.18. to Hezekiah, Esa. 38.5. I will lead you with weeping and supplications, Jer. 31.9. Pretend not this will hinder thy occasions, for David, Job, Cornelius, prospered much in their affairs, nor that thou art a servant, for what servant but may find some corner to pray in? as thou art the servant of men so art thou the servant of God. again though thou art a servant, yet dost thou own God for thy father, and therefore must pray unto him in secret, and must not forbear though forbidden by thy master, no more than Daniel did when forbidden by the King. Pretend not want of conveniency of place, for we may find many odd corners, fields, gardens, outhouses: if you have places for your horses, cows, hogs, can you not get some retiring place wherein to meet the Lord?  
For application, let it be thy constant practice thus to pray. Satan hath many excuses and pretences to hinder this sacrifice, he will tell thee this and that occasion, that unless thou resolve with a peremptory will, thou wilt be kept from it. Many prove as unsuccesful for want of private prayer, as the disciples were, who assayed to cast out a devil without praying before hand for it, Mat. 17.21.   

Motives.  
1 Christ delights in the Saints secret prayers. O my dove that art in the clefts of the rock, in the secret places of the stairs, that is, thou that hidest thyself by faith in me that am the rock, and by degrees of faith like so many stairs fixest upon me, let me hear thy voice, for sweet is thy voice, Song. 2.14. Jer. 33.3.  
2 The sweet answers God hath given to closet prayers, Esa. 38.5. Blessed be God who hath heard the voice of my weeping, Psa. 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 jacob's refuge, Gen. 32.9.  
4 Our own personal wants, wherein perhaps not one in the church or family is in our case.  
Only in secret prayer take heed of hypocrisy, that thy voice may not, if possible, be heard of others, nor thy melt and weep 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 months. It is a fit season to pray when the Spirit moves, but not the only 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 Child 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 ourselves with God's 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 child, as well when sick, as well; nay, he is then more affectionately tender to him, the father than 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 child steps aside into a corner, that the child may dearlier prise the father's 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 child upon its feet to try whether its able to stand alone, but withal 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 child 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 Absalon, 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 Prince's presence-chamber, what is it to come into the presence of God? A child 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. Only know its 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 show 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 Babbler. As the Heathens thought they should be heard for their much speaking, so did these Pharisees. As Rhetoricians by their flaunting style think to move the Judge to acquit the guilty, so did these. Yet doth not Christ condemn a frequency and continuance in prayer, but he shows 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 lawful, 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, Psalms 72.19. Let the whole earth be filled with his glory, Amen and Amen. Repetitions in prayer are sometimes Echoes 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 are accompanied with holy affections, and renewed desires of the same thing formerly in the same prayer requested, Psalm 80.3. 'Cause thy face to shine upon us and we shall be saved; this saying is thrice mentioned, as v. 3. v. 7. and v. 19 So Psalm 67.3, 5. this saying is twice mentioned, Let the people praise thee, O God, let all the people praise thee.  
5 When used to stir up our dulness, Psalm 107.8, 15.21.31. Four times the Prophet saith, O that men would praise the Lord for his goodness, and declare his wonderful works to the children of men. Psalm 47.6. Sing praises unto our God, sing praises; sing praises unto our King, sing praises. There is twenty six times mention made of the Lords mercy enduring for ever, Psalm 136.1. to the end.  
6 Sometimes the heart of a child of God exceedingly runs upon some one desire; and so he may vent it more than once in prayer without vain repetition. So David, Psalm 119. more than once.  
Repetitions in prayer become sinful, 1 When affected, as strains of eloquence and Rhetoric, as he that cried Hyperbolical God, thou that dwellest in the third Heaven of Hyperbolees.  
2 When empty, frothy, and impertinent, wherein is no spiritual life or heat, so those worshippers cried from morning to noon, O Baal hear us, 1 Kin. 18.26. Not only those that are directed to Idols, but those directed to Saints, as those in the Papacy, Holy Paul pray for us, holy Peter pray for us, mentioning thirty or forty Saints in this manner; yea even repetitions of this kind directed to God, as in the common prayer book, Lord have mercy upon us, Christ have mercy upon us, Lord have mercy upon us, so in the Litany, Good Lord deliver us is eight times mentioned, and one and twenty times there is mentioned, We beseech thee to hear us good Lord.  
3 When men, from want of holy notions of the word in their hearts, through which the Spirit would convey itself, are forced to use the same repetitions, these in some measure disparage the spirit of prayer, and had need be humbled for their seldom reading of the word, and meditation thereof, from whence comes this strangeness and forcedness of repetitions.  
4 When men have an itch to pray as long as others, that because an other hath prayed an hour, perhaps from a true enlargement, they will pray as large as he; hence some persons use vain repetitions, when the spirit ceases from assistance and indisposition prevails, it's our wisdom and humility to give out.  
For they think they shall be heard for their much speaking] Christ sets forth a ground why the heathens used vain repetitions, because they thought they should be heard for their much speaking, by gentiles he means the heathen or nations, whereas the jews were called by the name of people, and so they are contradistinguished twice, Act. 26.17, 23. These profane nations thought, that because they wearied themselves with the irksomeness of a long prayer, that therefore God would hear them: because they would say many things they must needs say what is already spoken, but when in prayer there is nothing spoken but that which is needful, such an one ought not to be accounted a much speaker.  
Quest. Whether or no are long prayers and much speaking unlawful?  
Answ. 1 Long prayer may be upon extraordinary cases, Moses continued a whole day in prayer, Ex. 17.11, 12. and Christ a whole night, Luk. 6.12. nor are carnal men fit judges in this case, who snuff at any small time spent in God's service, Mal. 1, 13. crying, When will the Sabbath be gone? Amos, 8.5. nor is the unregenerate part of Godly men a fit judge, but before I answer hereto, I must premise some things.  
1 The heart is not easily or suddenly gotten upon the wing, yet in that doth the life of prayer consist, it is a lifting up of the heart, Psal. 25.1. Many weights of dulness, hardness, heartlesness, strangeness, unbelief, (from whence arises dumbness, discouragement and listlesness) are upon the heart, which are not easily removed; now motion is a cause of heat, hence to bring the soul to sensibleness, there may be the longer essaying.  
2 If prayer have its due growth in the several parts of it, con●ession, petition, intercession and thanksgiving, it cannot be very short.  
〈◊〉 O● manifold wants to be supplied, and benefits to be acknowledged, import that our prayer usually cannot be very short.  
But to answer, 1 We are to abominate all long prayer which is performed for any carnal end or pretence, whether to get an opinion to be men of parts, or to seem religious, and get applause, or because others so pray. The wicked scribes for pretence made long prayers Mat. 23.14.  
2 See that your length of prayer arise from a true enlargement of heart, and from a gracious quickened frame, which if it be, your petitions will be free and not forced. Pour out thy heart like water before the face of the Lord, Lam. 2.19. that is, thy petitions will come freely as water poured out, thy lips will drop as the hony-comb which needs no squeezing. Song. 4.11. they will be also pat and seasonable according to occasion, wherein the heart oft will be put into an holy melting frame. After this manner Christ prayed, Heb. 5.7. and such a frame of spirit is promised, Zach. 12.10. these enlargements the people of God have more often in closet prayer then elsewhere, because they can there more freely rip up their hearts, and can most insist upon those petitions that will make the soul bleed and yern.  
3 In long prayers see that your hearts be able to hold out as well as your tongues. Our worship must be with our spirit, Joh. 4.23. Rom. 1.9. Paul served God with his spirit: a short prayer made with fervency and devotion prevails with God, Jam. 5.16. more than long prayers which are but lip labour, Esa. 29.13.  
4 Gods people have upon extraordinary occasions usually used long prayer, as Solomon at the consecration of the temple, 1 King. 8. so when under agonies and great troubles, Psal. 102.1. the overwhelmed soul pours out his complaint, it comes like a flood, so when the spirit comes to visit the soul with enlargement, the soul in this case is wont to pray long, and loath to let the Lord go, Gen. 32.26. when we have the breathe of the spirit upon our hearts, it's not our wisdom to give out, Longa hora, brevis mora, Bern. God's long a coming and his tarrying are not long. Shall we be watchful for wind, and tide, and shall we not take the gales of the spirit? moreover afflictions are wont to awake the soul, hence the soul being awakened prays with more earnestness and length: Jacob when he feared death and destruction from Esau, he cried to God all night long, Gen. 32. when the Church is in hazard of ruin also, so Hester and the Church, Act. 12.5.  
5 In long prayer we must have respect to them that join with us, as to ourselves: when the mouth of him that prays 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, only 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 wisdom 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. Only 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 gins 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, merely 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 mind 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 mind 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 blind 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 author 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 thyself with God, and be at peace. Psalm 73.28. It's good for me to draw near to God.  
6 That we may better prise 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 breathe 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 stirred 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 God's 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 owe 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 reverend boldness and confidence, but when we are doubting, timorous and fearful, it's a sign we come in our own names. Christ hath a golden Censer, wherein is much Incense which he offers with the prayers of all Saints, Revel. 8 3. as the high Priest of old did, who put Incense on his Censer when he made an atonement for the people, Numb. 16.46.  
2 Pray with the Spirit. We have received the spirit of adoption, whereby we cry Abba father, Rom. 8.15. Also v. 26. The spirit makes request for us with groan that cannot be uttered. The groans of the spirit are strong cries, which so fills heaven and earth, that besides it God hears nothing, saith Luther. If in tentation or trouble we shall only sigh to God, and say, Jesus Christ come and help me, or else I am undone for ever, we shall find often ease hereupon. All the sons of God have the spirit of his Son in their hearts, crying Abba, Father. God grants not that often which is in the top of the heart and in the froth of words, but according to the depth of the sigh, to which often words answer very barely or not at all.  
How many worldly wise men are there, that might they have a world to continue one quarter of an hour in ripping up their hearts in conceived prayer, they were not able to do it? Some short wishes they have, as, God be thanked for his blessings, God send us rain.  
Others there are who have learned the art of prayer or the gift, but they have not the grace of prayer, they pray artificial prayers, and give artificial life to them, as if the spirit accompanied them, but in the mean time their hearts are neither warmed nor melted.  
But those prayers wherein God delights are stirred up by the holy Ghost, Judas 20. Eph. 6.18. Praying with all supplication in the spirit. Without this spirit we may speak of God, but not unto God; indeed the best of our prayers are but as the stammering voices of infants begging bread or meat at the Table, yet these chatterings or stammering coming from the spirit, he that searcheth the heart must needs know what they mean, because he maketh intercession for the Saints, now he intercedes not by way of merit, as Christ doth, nor by way of supplication, but by stirring us up to cry to God, Rom. 8.27.  
Do the bowels of a father yern towards an infant, groaning and panting and unable to tell where his pain is, and will not God be moved with the sighs and groans of his children? When Moses spoke never a word, yet he is said to cry to God, Exo. 14.15. Hanna's voice was not heard, 1 Sam. 1.13. yet she is said to power out her heart, v. 15. the sighs of the godly are as so many beams of the spirit, which tyrants cannot hinder from ascending heaven though they should cut out their tongues. Asaph groaned when he could not speak, Psal. 77.4.  
Now that this praying with sighs and groans comes from the spirit appears, because when the spirit ceases from working upon our hearts we become dull and heavy, and weary of the duty, that it becomes a very penance to us, the soul than is like a becalmed ship. All Saints that pray aright, even Paul himself, pray by this spirit, Rom. 8.15. By this spirit we present such sighs as cannot be expressed, and utter such words as are not able to be repeated. The sigh of the needy God hears, Psal. 12.5.  
Now though carnal men sometimes groan and that to God, yet are these groans a fruit of nature, as the bruits do, under feeling of a pressing weight: the groans of saints come not only from feeling of pain, but from sorrow for sin.  
2 The groans in Saints lifts up their hearts to heaven, and brings back cheering and sense of God's love.  
3 There's usually a sweet satisfaction comes in those groans, which doth not in the groans of wicked men.  
Those that have this spirit of prayer they have many ejaculations amidst their callings. Nehemiah when he was speaking to the King prayed to the God of heaven, Neh. 2.4. they frequently dart out many broken sighs to quench the sprowtings of lust, as pride, unclean desires, revenge, etc. and have many invisible springings of heart upon the receipt of blessings on themselves or others. Many zealous wrestlings for removal of corruptions and supply of grace. To power out the soul out of sense of spiritual wants in that form or phrase which groan and melt of the spirit doth indite and frame, is beyond the ordinary reach of unregeneration. Yea thus to pray is the hardest of all works, because it cannot be effected without the spirit.  
This spirit of prayer is of more worth than the world, especially when a Christian hath by any scandalous sin, or relapse, or sin against conscience turned away God's favour, for hereby he hath restitution into God's favour, and the return of God's countenance, Jon. 2.4, 7.  
Infinite more fruits the spirit of prayer works, as many secret exultations and rejoicings, spiritual ravishments, strong though silent cries, passionate melt, unutterable groans, zealous long, which are riddles to profane men, but known to the children of God.  
3 Thirdly, the person must be righteous. Hear my prayer for I am holy, Psal. 86.2. The prayer of the wicked is abomination to the Lord, Prov. 15.8. A holy man may make a carnal prayer, as when the flesh gets the upper hand, but a carnal man cannot make a spiritual prayer, I mean a prayer prevailing for spiritual things, Jon. 9.31. God heareth not sinners, but if any man be a doer of his will him he hears. The righteous cry and the Lord heareth, and delivereth him out of all his troubles, Psal. 34.15. The prayer of a righteous man avails much, Jam. 5.16. If ye abide in me, and my words abide in you, ye shall ask what you will, and it shall be done unto you, Joh. 15.7, 8. Whatsoever we ask we receive of him, because we keep his Commandments, and do those things which are pleasing in his sight. 1 Joh. 3.22. The spirit of prayer is called the spirit of grace, if thou hast not the spirit of grace thou canst not pray, Zach. 12.10. yet know the righteousness of a person may consist with variety of passions, as he instances in Eliah, Jam. 5.17.  
In all begging its a great matter who it is that begs: if it be a sturdy beggar we have nothing for such; so in prayer if a wicked man pray for any spiritual blessing, saith God, I have nothing for you, but if it be a believer, Christ saith, be of good cheer to such, Luke 8.48. if thou prepare thy heart, and stretch out thy hands towards him, if iniquity be in thine hand put it far away, Job 11.13, 14. He will fulfil the desire of them that fear him, Psal. 145.19.  
Contrary when a man inclines to wickedness in his heart, the Lord will not hear him, Psal. 66.18. The Pagans had so much divinity as to say, the gods must be honoured with purity, therefore they wrote upon the doors of their Temples, Let none having a guilty conscience enter this place. A bad conscience can never hope well.  
Obj. But do not we find wicked men in Scripture have had their prayers heard?  
A. Yes, when they have sought for temporal things, Jehoahaz the son of Jehu was a wicked man, 2 Kin. 13.2. yet when the nation of Israel was delivered into the hands of the Syrians, Jehoahaz besought the Lord and the Lord harkened unto him, for he saw the oppression of Israel, and the Lord gave Israel a Saviour, v. 4, 5. So Ahab seeking obtained the removing of the judgement until his sons days, 1 Kin. 21.27, 28, 29. So when men of all sorts are in danger by storms at sea, they cry to the Lord in their trouble and he delivereth them out of their distress, Psal. 107.28. So prisoners that lie in irons, v. 13. and sick men that draw near to death, v. 18, 19 If thou afflict a widow or fatherless person (whether godly or ungodly) I will surely hear their cry, Exod. 22.22, 23. Ishmael was a wicked person, a persecutor, yet God heard the voice of the Lad, Gen. 21.17. Uzziah sought God in the days of Zachariah, and as long as he sought, the Lord God made him to prosper, 2 Chro. 26.5. yet was he wicked, as we see, 2 Chron. 25.2. compared with 2 Chron. 26.4.  
Besides, God bestows praying abilities upon unregenerate men, therefore they may improve them: the not calling upon God is charged upon wicked men as their sin, therefore the performance of it is their duty. The Prophet proves the Jews to be under sin, because there's none seeks after God, Psal. 14.2. Also Psal. 53.4. wicked men are branded that they call not upon God, Psal. 10.4. they are taxed for this both Pastors, Jer. 10.21. and people, Hos. 7.7. Zeph. 1.6. and all flesh are said to come to God in prayer. O thou that hearest prayer, unto thee shall all flesh come, Psal. 65.2. An unbeliever may be underpreparing grace, though he be not yet come to saving faith, and in this estate he may have many good desires which God may hear.  
To reconcile these to the former speeches, know that God hears wicked men in temporal things, which indeed oft is only the cry of their cause not of their person, as he is said to hear the cry of the ravens, Psal. 147.9. so the young Lions are said to seek their meat from God, Psal. 104.21.  
Quest. But what would you have us to do with our children and servants?  
Answ. You may bid them call upon God in the general, and if you speak to them to call upon God for saving grace, as pardon, &c, you must speak to them as Peter to Simon Magus, Repent of this thy wickedness, and pray God, if perhaps the thoughts of thy heart may be forgiven thee, Act. 8.21. First, he bids him repent, then pray God.  
Quest. But what should we do for joining in prayer with others?  
Answ. If the person with whom you are to eat, and who is to give thanks, be visibly wicked, either forbear his table, or declare that you desire liberty of conscience, without which grant you cannot partake of his meat, which doubtless was practised by the believers when they went to the unbelievers table, 1 Cor. 10.27. we must not wound our consciences for good cheer, nor to gratify a friend, but where no such wickedness doth appear, my opinion is that charity must carry us to judge the best, yet must we remember that this is only a privative sign. Positive signs of a good man, being either Church Communion, or some thing that is equivalent, if you will follow conscience herein, I know you must be content to lose some fat morsels.  
4 We must pray in saith 〈◊〉 faith in prayer ought to be certain of hearing, but we must wait for the time when, the place where, the manner how, and the person by whom God will work. Now to pray in faith there is command, Matth. 21.22.  
1 Faith in God, How shall they call on him in whom they have not believed? Rom. 10.14. And this God to be looked on as a father, Matth. 6.9. Heb. 11.6.  
2 Faith in the attributes of God, as his omnipresence, that he is every where, Esa. 6.31. in his omniscience that he knows all our wants, and all our hearts, hear thou in heaven and give to every man according to his ways, whose heart thou knowest, 1 King. 8.39. in his omnipotence, thus Jeremy grounds his prayer, thou hast made heaven and earth, and there's nothing too hard for thee, Jer. 32.17.4. in his mercy, Nehem. 1.4, 5. in his all-sufficiency. Of the object in prayer James speaks as I suppose, Jam. 1.6, 7. let him ask in faith nothing wavering, for he that wavereth is like a wave of the sea driven with the wind and tossed, let not that man think he shall receive any thing of the Lord. James speaks not of a partial or particular unbelief in the subject, but of an universal and total unbelief in respect of the object.  
3 There must be faith to set before us the worthiness of the Mediator, Heb. 4.15, 16. and not barely his worthiness, but also our union with him, Joh. 15.7, 8. If ye abide in me ye shall ask what you will, and it shall be done unto you.  
4 Faith grounded on the promises, Psal. 119.49, 50, 147. remember thy word unto thy servant, upon which thou hast caused me to trust. To pray in faith is to go as far as the promise goes to believe that God is a father, and being a father he will not keep any good thing from his child: A beggar never goes from an house keeper's door, so long as he believes he shall have an alms, no more doth a believing soul go from the throne of grace so long as he believes God will hear, but if he leave off the words of prayer, he doth not leave off the suit of prayer.  
Had we a particular promise, as Eliah had, we were bound to believe in particular, as Eliah did, concerning the not raining for three years and six months.  
And as faith looks on other promises, so in particular such promises as concerns the souls present condition, so Jacob, Gen. 32.9, 10, 11, 12. Thou saidst return into thy country, and I will deal well with thee, and thou saidst I will surely do thee good, and make thy seed as the sand of the sea, deliver me from the hand of my brother Esau. There is scarce any case but the Scripture affords promises which speak to that very case, had we wisdom to store them up as David did. Psal. 119. also Heb. 13.5.  
5 Faith grounded on former Experiments. Thou art my trust from my youth, leave me not in old age, Psalm 71.5, 9 When we thus pray in faith, we have a bold access into the presence of God, notwithstanding all our unworthiness and imperfections in prayer, Ephes. 3.12.  
5 Pray with fixedness of spirit. When David's heart was fixed on God he was ready both for prayer and praise. Psalm 57.7. The sense of the Lords greatness should keep us close in the duty, yet when we have done the best, distractions will be in prayer.  
1 From corrupt nature.  
2 From nature curbed, as a Bird in a Cage keeps a great flutter, because it's curbed of its liberty.  
3 From Satan, so he stood at Joshua's right hand, at Job's right hand. As Abraham drove away the Birds that hindered him in his sacrificing, so must we do wandering thoughts.  
4 From sluggishness. He that prays drowsily must needs pray distractedly. Baal's Priests will rise up against such, who cut themselves with Knives and Lancers to make them pray more strongly. When a Malefactor is at the Bar crying for his Life, will his mind be on his pleasure and companions? The sense of God's greatness should keep our hearts close to him, and awe us that we rove not in duty. Our attention in prayer should not only be to God we call upon, and to the business we request, but also to our hearts, that they cleave close thereto.  
6 Pray with fervency. I cry with my whole heart, Psalm 119.145. Ye shall find me, when ye shall seek me with all your heart, Jer. 29.13. Lukewarm prayers they are like lukewarm water that boils not out the blood. We must cry mightily to God as the Ninivites, Jon. 3. Mugire ad deum, Tertul. de Poen. Our prayers avail not unless fervent, James 5.16. Neither is a natural fervency sufficient, which is in every creature when it is pinched, Hosea 7.14. They howled unto God for Corn and Wine, yet saith God, They cried not to me. But spiritual fervency is that, that the desires be sharpened after holiness and communion with God.  
Opposite to this are those cold, lazy prayers, yawning prayers, when persons pray half asleep half awake; he had need be deeply awake that prays; as a Beggar when he begs is all awake, head, hands and feet; hence Deborah when she was going to praise God, saith, Awake, awake Deborah, utter a Song, Judges 5.12. How can we look God should hear us when we do not hear ourselves? Contrary Epaphras, Col. 4.12.  
7 Pray with melting spirits, humiliation arising from the sense of our own unworthiness is a great furtherer of our prayers, as we see in Manasses, 2 Chron. 33.12, 13. and the Prodigal, Lu. 15.21. We are too apt to applaud ourselves and others in a devotion void of humiliation. Christ prayed with a melting spirit, Heb. 5.7. so did Hezekiah, Isai 38.5. and Job cap. 16.20. his eyes poured out prayers and tears. David Psalm 6.8. God heard the voice of his weeping, hence he prays Psalm 39.12. Hold not thy peace at my tears. The servants of God have often had this frame of heart, so that God not only promises to lead his people with weeping prayers, Jer. 31.9. but also promises blessedness to them that weep, Luke 6.21. Ezra weeping in prayer affected the whole Congregation, Ezra 10.1. so the soul overwhelmed prayed, Psalm 102.9. On a day of humiliation God requires it of his people, Joel 2.12. to turn to him with weeping.  
Quest. Seeing some naturally have an aptness to weep, how may we know that a soul weeps from a saving Principle?  
1 Answ. That some naturally have an aptness to weep is certain, even from natural passion, as some men and women, so Abraham for the death of Sarah, Gen. 23.2. and Joseph sought where to weep for his brethren's afflictions, Gen. 43.30.  
2 Afflictions are apt even to soften the hearts of those that have no grace in them, as Esau, though a profane person, sought the blessing carefully with tears, Heb. 12.17. and Hezekiah's Ambassadors of peace, when they saw the wicked carriage of Sennacherib, wept bitterly, Isai 33.7. so the Jews at the desolation of Hieru salem wept sore in the night, and their tears were on their cheeks, Lam. 1.2.  
3 We have seen not only gross Hypocrites thus weeping, as Ishmael Jer. 41.6. who having slain Gedaliah and his company to get the Crown of Judah, himself being of the Seed royal, there coming eighty men with their  rend to the House of the Lord, bewailing the desolation made by the King of Babylon, he feigns himself also to weep for the same misery and destruction, that thereby he might have a better opportunity to slay them, supposing them to be of Gedaliah's party, which matter through his hypocritical tears he effected, slaying seventy of them, but even profane persons, Num. 11.10, 13. Isai 15.2. yea, even gross Idolaters. There were women weeping for Tammuz, Ez. 8.14. This Tammuz Hierom thinks it to be Adonis Venus' Paramour, supposed to be slain by a Boar, but proved after to be alive; this Feast sundry Jewish women kept, sorrowing when they lost their Love, but rejoicing as Venus did when they found him again. Calvin understands Osiris to be Tammuz, which was an Idol of the Egyptians, at the Festival whereof both men and women shown their secret parts, which the Jews so near the Egyptians might probably learn from them.  
4 It's possible for the soul sometimes to be like Marble, which weeps, yet remains hard. So did those women, Mal. 2.13. who being oppressed by their husbands, covered the Altar of the Lord with tears, their husbands divorcing of them causelessly, as appears v. 14. Eccles. 4.1. Behold the tears of such as were oppressed.  
5 It may be supposed that some persons by reason of the dryness of their brain cannot weep, yet if thou canst weep for other things and canst not weep for sin, it argues a bad temper.  
But 2 To know when our tears come from a saving Principle, we may know it,  
1 By the frame of spirit accompanying it, which is either self-abasement, as in Mary who stood behind Christ weeping, Luke 7.38. or apprehension of the loving kindness of the Lord, and the souls ill requital of him.  
2 When these melt come from a saving Principle, the heart is affected as well as the eye, there is a suitable inward working according to the outward melting, as in David, Psal. 6.8. and Jacob Hesea 12.3, 4. and Josiah 2 Kings 22.19.  
3 There's an inward rejoicing and refreshment of soul, wherein the soul more delights than in all the pleasures of the world, this is called the Light of God's countenance, Psalm 4.6. Sow in tears, reap in joy, Psalm 126.5.  
4 When they come from a saving Principle the soul pours them out in secret, as well as before men, yea much more in secret, Psalm 6.6. I water my couch with my tears.  
5 By the enlargement of heart that usually accompanies these melt, and where there's more enlargement there's more speeding.  
6 Saving melt have a groaning under, and hatred of the prevailing corruptions of the heart; so the poor man cried out with tears, Lord, I believe, help my unbelief, Mark 9 24.  
7 When the melt are saving the soul is troubled in the absence of them, when it prays unrelentingly, and so much the more if there be any long absence of these accustomed melt.  
8 Earnest long after the Lord are wont to accompany saving melt. 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 melt 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 melt come there is an holy cheerfulness 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 shown his acceptation by sending fire to consume them, 1 Kings 18.38. 2 Chron. 7.1. Fire came from Heaven and consumed Solomon's  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 melt, yet in holy persons these melt usually are crowning answers and tokens of acceptation.  
11 We may know our melt flow from a saving principle, by comparing the melt we had when we forsook some great enjoyment for God, and got victory over some strong lust with those melt 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 softening 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 softening of it, and pouring in joy in prayer after the conquest; now we finding the melt and softning of our hearts at other times suitable 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 melt that come from God may be something discerned by the time when given, as 1 When afflictions are sanctified, than the soul pours out itself amain, Esther, 4.3. when the king's decree came to put the Jews to death there were great weep and wail: 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 straightenings, or some very close walking with God, or the bringing home of some word of promise to the heart, these melt 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 From 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 using finding no success, they leave off, God puts off his children with delays.  
1 Because souls are not fit for such a mercy, as the Physician puts off the patiented from such a thing as he desires. The ten tribes, Judg. ●0. 26. cried 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 wouldst 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 only 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 lie for the trial 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. ●. 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 only have a dependence on God for his promise, but for the time when he will fulfil it. As the husbandman wa●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 than 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 withhold 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 follows 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 wronged a good master, so God is willing to pardon thee and to heal thee, but he will make thee know thou hast sinned 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 housekeepers door but none hears him, he falls to other employments, as mending his clothes, etc. then anon he begs again: though he do not always continue begging, yet he always continues his suit, 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 bvilders 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 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 wind will not fetch it up, we will wind it higher and higher till it do come up; so our hearts should not be at the same pin, but we should wind 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 Covetousness, 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 blind 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 lie upon his deathbed, 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 man's malice, pride, etc. lie 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 wrestles 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 engaged 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 didst, from the low condition of God's 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 wrestle with God, Gen. 32.24. Especially for those to whom we are related, a pastor for the flock, a father for his children, a master for his servants, an husband for his wife, etc. 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 child 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 Judge and poor Widow was spoken that men should pray always and not faint, Luke 18.1, etc.   

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 find 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 thyself before thy God thy words were heard; yet Daniel knew not of it, else would he not have further supplicated, but have given thanks for it. Sometimes through heedlessness and negligence persons look not after their Prayers. Sometimes anguish of heart makes persons not perceive it, Job 9.16. If I had called and he had answered me, yet would I not believe that he had harkened to my voice.  
2 Look upon it as a great affliction, to cry and not be heard, Lam. 3.44.  
3 God takes notice of the Prayers of his people, Acts 9.11. Behold he prayeth, yea delights in them, as men do in the smell of sweet Odours and Incense, Psalm 141.2. Revel. 5.8. and if not yet answered, wait, for sooner or later they shall be answered; They shall not be ashamed who wait for God, Isai 49.23.  
9 Pray with watchfulness, Col. 4.2. Continue in Prayer and watch. Watch and pray, Matth. 26.41. Take heed, watch and pray. Mark 13.33. Be sober and watch unto Prayer, 1 Peter 4.7. Watch therefore and pray always, that ye may be counted worthy to escape all these things, Luke 21.36. There are two sorts of Watch.  
1 Proper. 2 Metaphorical.  
1 Proper. this was practised, 1 Under the Old Testament, when holy men being compassed about with many cares, distractions and business, could not sometimes find fit access to God on the day time, hence were forced to take part of the night: caeteris paribus, the thing is lawful now, if a Christian unavoidably hindered on the day time, do take part of the night for Prayer; thus David, Psalm 22.2. I cry unto thee in the night season and am not silent. Psalm 6.6. All the night make I my bed to swim. Psalm 119. At midnight I will rise to give thanks unto thee. Or if a soul not content with Prayer in the day time, shall have an impulse to pray in the night, thus Christ Matth. 26.38. Tarry ye here and watch with me, saith Christ. So the godly Levites, Psalm 134.1.  
2 Under the New Testament there were night-watching: the Christians in the Apostles times were compelled when they would either hear the Word publicly, or pray, to meet in the night, Acts 12.12. Peter in the night came to the house of Mary, where many were gathered together praying, Acts 20 7. John 20.19. Now they met in the night because of the Pagans among whom they lived, to avoid their fury. Afterwards when Emperors became Christians, whether for solemnity, custom or devotion sake, I know not, Christians still retained the custom of wake, and these Wakes they kept when a solemn Feast or Holiday came on, which Wake they spent in Prayer and in the Word, that so they might be more fitted to partake of the Supper of the Lord; hence Tertullian lib. 2. to his Wife, brings a Reason why Christian women should not marry heathen Husbands, even from these Wakes, for saith he, Quis Ethnicus nocturnis convocationibus, etc. What Heathen would willingly endure his Wife to be from his side at these night assemblies? What man would endure without trouble that his Wife should go abroad in the night at the Solemnities of Easter? wherein it's like they had divers Wakes. From this custom have the popish Wakes continued in the Nations to this day, but quite altered from their primitive institution, being now only kept as Festivals for the most horrid drunkenness, dance and licentiousness.  
2 There is a metaphorical watchfulness. This is,  
1 Against drowsiness, that we do not come before the Lord with sleepy Prayers. Thus Peter, James and John fell asleep even as Christ was at Prayer, Matth. 26.40. They had a willingness to have watched with Christ, but drowsisiness seized on them through fleshly weakness, v. 41. See also v. 43. A sleepy spirit scarce speaks sense to God in Prayer. How do you think that God should hear drowsy Prayers which yourselves do not hear? Will God's ears be delighted with nonsense? Shouldest thou offer such blind halt services to the Prince would he accept them? Mal. 1.13. It's a shame to speak what many men do in secret, which they have confessed after conversion, yea and it were well if Christians were not guilty herein. If it so fall out with thee that thou goest late to Prayer, and thine eyes and spirit prove drowsy, be humbled and be short, lest thy whole Prayer be a taking of God's Name in vain. Make the Lord amends some other time when thy heart is in a better temper. Let us be like Musicians that first tune their Instruments, and then play. Or like Mariners, who having a good Gale of Wind set up all Sails. Psalm 57.7.  
2 Watchfulness against distractions. I have before shown the causes of them under another Head, only I'll add that a worldly frame of spirit is a great cause of them, for when the heart comes immediately out of the World from pleasures and worldly business, no wonder if the soul be full of wandering thoughts in duty. Also disorderly affections of fear, joy, desire, grief, anger, vain hopes, will be ready to interpose in Prayer. Besides, a spirit of slothfulness, when we do not press our hearts to the Prayer in hand, will open a door for distractions; besides, abundance of vain impressions upon the imagination, with the absence of holy impressions there, help forward distraction. Besides, many remaining lusts draw away and entice the soul.   

Remedies against these Distractions.  
1 Be humbled for them and desire God to cleanse thee, Psalm 19.12.  
2 Keep thy heart with diligence, Prov. 4.23.  
3 Practise preparation of heart, that thou mayst not come rushing into the presence of God, Job 11.13.  
4 Remember the greatness of that majesty before whom thou presents thyself. The Angels cover their faces before him, Psalm 6.2. The Mountains quake at him, and the Earth is burnt at his presence, Nah. 1.5.  
5 Keep thine eye from gazing. How many distractions come through the eye? That the Prophet might keep his heart close in the duty, he desires the Lord to turn away his eyes from beholding vanity, Psalm 119. ●7. The eyes and ears are as the gates of the City, keep them well, that the Enemy enter not.  
6 Trim thy soul. There's a twofold preparation.  
1 Habitual: thus the wise Virgins had Oil in their Lamps, hence get a Principle of Grace in thine heart, from this holy motions arise in thy soul.  
2 Actual, as the wise Virgins had not only Oil in their Lamps, but also trimmed them, so must thou do, act every grace, faith, love, joy, fear, grief, upon a right object.  
7 Get an heavenly frame of heart, Psalm 45.1. My heart boileth up good matter, Eructat. Hence the tongue is as the Pen of a ready Writer which scantly makes a dash. Where the heart is heavenly, the heart will be heaving uptowards Heaven; such hearts converse in Heaven and dwell there, Phil. ●. 20. Revel. 13.6.  
8 Bring a feeling of thy wants, the more thou feelest them, the more fixedly thou wilt look unto God for supply. God will not have the Prayer of a sinner that feels not his sins, because he doth not understand nor will the thing that he prays for. Luth. Tom. 4.380.  
9 Fear repulse for thy careless, cold and slothful calling upon God, and this will quicken up thy attention in the duty. Fear is a very wakeful affection, as being conversant about danger; hence in our service we are bid to bring fear, Psalms 2.11. Psalm 5.7.  
10 Get love to God, this makes the soul follow hard after God, Psalm 63.8.  
Quest. Whether do distractions in Prayer nullify the acceptation of it?  
Answ. There are two sorts of distracted Petitioners,  
1 Unregenerate men, who voluntarily, usually and contentedly admit roving thoughts in duty, Prov 5.14 I was almost in all evil in the midst of the congregation and assembly, Ezek. 33.31. These despise their ways and shall die, Prov. 19.16.  
2 Regenerate men, who groan under these distractions, Rom. 7.15, 16. these do not nullify the fruit of Prayer to them: regenerate men herein make usually resistance, it matters not whence they come, whether from Satan or corruption, (as it is a thing very difficult, if possible to distinguish them) provided we resist them and mourn under them, they are not imputed to us. Yet may even Saints sometimes pray so carelessly, drowsily, and distractedly, that they may lose the comfort of this or that particular Prayer, as when the distraction arises from sloth and carelessness. But if the distraction arise from Satan, bodily distemper, or pain, God is very pitiful in this case, as a father to his child, Psalm 103.14.  
Quest. Whether may not the Devil and corruption distract the soul in Prayer sometimes with unseasonable good motions, I mean such motions as are for the matter good, but not good at that time?  
Answ. Yes, we see it in that Pithonesse, Act. 16.16, 17 when Paul and his company were going to prayer, she cries out, these men are the servants of the most high God, which show unto us the way of salvation: this was a good motion but injected by Satan, that his lies might be believed, and the Saints disturbed in prayer, Zach. 3.1. Satan by these motions intends diversion or turning away the soul from what the soul is upon, but motions that tend to further intention in the duty, & attentness and further enlargement, are of God. The spirit moves not to draw us out of the way but to put us into it, and being in it to move us to keep on, Rom. 8.14, 15. Esa. 30.21. These motions of Satan are like misplaced words and letters in a Printers press, which spoil the sense.  
10 Let thy prayer be full: prayer is a pouring forth of the heart before God, Psal. 62.8. 1 Sam. 1.15. yea we are to power them out as water before the face of the Lord, Lam. 2.19. It may be thou pourest out thy prayer like tar out of a tar box, half sticking by the sides, but when thou prays thou must power out all before God, provided there be time and no hindrance, power out all thy wants, be humbled for all thy evils, when thou givest thanks remember all God's benefits, Psal. 100LS. 2. Many men make quick dispatch because they are eager to be about their business, hence they gallop over their prayers, but thy prayer must have its full growth, that is, when convenient time affords, we must power out supplications confessing our sins, petitions desiring pardon, healing, and new dispositions of heart, intercessions to turn away judgements from others, and thanksgiving for benefits on ourselves and others, 1 Tim. 2.1.  
11 Pray with frequency. It's bad when the soul contents itself with seldom approaches to God. If David Psal. 55.17. and Daniel, cap, 6.10. could find time to pray three times a day, what shame for us who come so seldom before the Lord? sometimes David praised God seven times a day, Psal. 119.164. Anna continued in prayer night and day, Luk. 2.37.  
12 With assurance of obtaining whatsoever things ye desire: when you pray believe that you receive them, and ye shall have them, Mark. 11.24. Matth. 7.7. ask, and ye shall have; Matth. 21.22. Doubt not of your prayer, but know when the word is gone out of your mouth, your prayer is writ in the eyes of God, so that that shall be done which is desired, or its expedient not to be done. The Lord is like a most bountiful king, that signs all petitions with a fiat quod petitur, 
Oratio sinelaude dei, est thuribulum sine prunis. Luth. Tom. 4.124.  let that be done which is desired.  
13 Join praise with prayer, Phil. 4.6. In every thing by prayer and supplication with thanksgiving, let your request be made known unto God. Prayers are the seeds of praises, when we have sown we may look to reap, what we receive as a a fruit of our prayer is more sweet than what we receive of common providence. Praise is that employment we shall have in heaven when prayer shall be no more, mean time join we them together whiles we are here on earth, and so much more in that we have but a drop of affliction and a sea of benefits.  
14 Break through all hindrances and use all furtherances, as 1 hindrance is multitudes of business: what business so great almost but should give way to this?  
2 Brokenness in expressions, why God hears sighs.  
3 Dumbness and barrenness, if this come from unacquaintance with God, be humbled for thy coldness, and by stirring thou mayest get warmth, if dumbness come from overwhelming temptations, it's not otherwise with thee than it was with Asaph, Psal. 77.3, 4. Green wood with long blowing will be made dry and take fire, so motion in prayer fits for the duty.  
4 Our own unworthiness. Who acknowledged his own unworthiness more than Daniel? Dan. 9.7, 8. However thou art unworthy, yet must thou pray, for God hears thee, not for thy own worth, but of his mere mercy.  
5 Prayer will take up much of our time; to this I say remember the comfort that will redound to the conscience in time so spent. We think not long of the time spent in the refreshment of our bodies, why should we think long in the time spent in refreshing of our souls? of four and twenty hours can we not afford God one or two? who took more time in prayer than David and Daniel, and who did prosper better? Time spent in this brings a blessing on our affairs.  
6 That many do well enough that never pray, as those do that use to pray: to this, know, they only receive temporal things, as the shining of the sun, and the falling of rain, Matth. 5.44, 45. But the Saints receive the Spirit in prayer, Luk. 11.13. Neither can prayerless men be sure to have earthly things when they want them, nor to hold them when they have them, Job 21.15, 16. What profit is there that we should pray unto him, seeing we have earthly things? ver. 16. Lo, their good is not in their hand.  
7 Because the soul hath lately been in passion of anger; to this I say lay aside passion, and then come, 1 Tim. 2.8. Lift up holy hands without wrath; pray for the party with whom lately thou hast been angry, and that is a sign thou comes with a new disposition.  
8 Take heed of Satan's temptations, who will be ready to propose businesses then to hinder thee.  
2 Use furtherances for prayer, as 1 when the spirit bespeaks prayer and puts the soul into a frame to long to be alone to vent itself to God, when the wind and tide serves its good then to hoist up sails, Psal. 27.8. Seek my face, thy face will I seek.  
2 The second furtherance is when the soul is in tribulation. Tribulation sets an edge on prayer, hence Psal. 50.15. we are bid to call on God in the time of trouble, no better master to teach a man to pray, next to the spirit, than necessity. In trouble the grace of prayer is much revived, Esa. 26.17. Lord in trouble they have visited thee, they poured out a prayer, when thy chastning was upon them. Look upon Passengers in a storm and arrived at the haven, look upon persons in prison and at banquets, compare persons on beds of sickness, and the same persons in strength of health, and abounding with outward comforts, in the one estate they are full of contempt of God and security, in the other prone to cry earnestly for mercy. Hezekiah when Sennacherib came against him very much given to prayer, when he was delivered from his enemy ready to be lifted up. David in adversity gave himself to prayer, Psal. 109.4. in prosperity falls to number the people.  
3 A third furtherance, is, calmeness of spirit, when the spirit is neither in a hurry of passion, nor a hurry of business; for unfinished business is apt to run in the mind and to disturb at that time, the soul having so many bussings in its ear, can neither hear itself speaking to God, nor hear God speaking to the soul.  
4 In Gods approaching to our soul, Lam. 3.57. Thou drewest near in the day that I cried unto thee, thou saidst fear not. Esa. 55.6. call upon him while he is near. Noble Princes in their progress are wont to grant petitioners their suits; its wisdom then to petition the Lord when near to us. Psal. 145.18. one time or other God's near to every holy heart, therefore then call on him, Psal. 34.18. Quicken us and we will call upon thy name. Psa. 80.18.  
5 When promises are near fulfilling, Psa. 102.13. Thou shalt arise and have mercy upon Zion, for the time to favour her, yea the set time is come, meaning of seventy years. This is some good hope that Christ's coming is near, because the Saints are stirred up so generally to pray for it. The reading of Jeremy's prophecy, Jer. 29.10. that God would visit his people after seventy years, put Daniel upon praying for the accomplishment thereof, Dan. 9.2, 3, 4.  
Object. I would thus pray, but I find I am so straitened that I cannot pray.  
Answ. It is so with the best of Saints sometimes, that their souls are bound up, they are like poor Infants that feel pain, but cannot tell where their pain lies, hence Psal. 51.15. Lord open thou my Lips. By grieving the spirit we become straitened, for when the spirit is withdrawn we are like Mills that want Wind or Water, and cannot grind. In such times it is persons are backward to stir up their souls to take hold of God, Isai 64.7. To help us against straightenings,  
1 Use holy motion. Motion is the cause of heat, motion brings a benumbed member to feeling; let us make essays even when deadness is upon us, yea when most straitened, a gracious heart is to stir up itself, 2 Tim. 1.6. Stir up the gift of God which is in thee, Exod. 35.21. They came every one whose heart stirred him up, and every one whom his spirit made willing to bring the Lords offering.  
2 Complain of thy straitness; say, Lord I am in Prison and cannot come forth, I would willingly display all my wants to thee but cannot, weep over my unbelief but am not able. Why withdrawest thou thyself? Why art thou so far from helping me and from the words of my roaring? Psal. 22.1, 2 Isai 63 17.  
3 Beg enlargement of God, Psalm 119.32. I will run in the way of this Commandment as well as other, but when? when thou shalt enlarge mine heart. Isai 35.6. The tongue of the dumb shall sing, when waters break forth in the wilderness.  
4 Take heed thou straiten not thyself neither for time nor place. For time, persons often causelessly put themselves into the compass of so little time, that they cannot enlarge, persons frequently inuring themselves to straitning, in the end begin to like it well enough. So for straitness of place, they do not use their voices because they cannot use them without being heard of others: let it be your wisdom to choose such a place wherein you may not be straitened, as to your voice or otherwise.  
5 Consider what a dangerous thing it is to 〈◊〉 taken with a Palsy in the tongue, that a man cannot tell where his pain lies. All Imprisonment is comfortless, but this the worst; in other Imprisonment we may perhaps have much access to God, but not in this; many men have enlargements of all sorts of blessings upon them, as Liberty, Estate, etc. only as it was said of the Corinthians, 2 Cor. 6.12. They are straitened in their own bowels, for Prayer and Praise, and yet little lay it to their hearts. Such kind of straightenings when they are long they are dangerous, for persons that have lain long under straightenings are ready to lay aside endeavours for their liberty, because they have often used it to no effect.  
6 Usually read the word before thy closet prayer, and meditate of it, in the use whereof the fire kindles; besides those good things which thou didst read out of the Word will remain in thy thoughts, and conduce to season thine heart.  
7 Walk humbly under straightenings, especially when they are of any long continuance; so the Church, Song cap. 5. v. 5, 6. I sought him, but I could not find him, I called unto him but he gave me no answer. Job 30.20. Job cries out, I cry unto thee, but thou dost not hear me, I stand up, but thou regardest me not.  
Quest. But seeing Saints are sometimes straitened in Prayer, as well as carnal men, wherein is the difference?  
Answ. Godly persons, though sometimes they have straightenings, yet have they also enlargements now and then, Lam. 3.44. compared with v. 57 One while the Church saith, The Lord compassed himself with a cloud that her Prayer could not pass through, anon she saith, Thou drewest near in the day that I cried unto thee, thou saidst, Fear not, Psalm 31.22. I said, I am cast out of thy sight: here was the Prophet's straitning, nevertheless thou heardest the voice of my supplications: here was his enlargement, see Psalm 6.1. compared with v. 8. Jon. 2.7.  
Carnal men they may sometimes have enlargement of words in Prayer, but never of holy affections, as the face of God was hid from Cain, Gen. 4.14. so from all carnal men. As Haman's great misery was that he was covered from beholding the King's face, Esther 7.8. so it is with these.  
2 The godly mourn under their straitning, Isai 63.17. Why hast thou hardened our hearts? Psalm 13.1. How long wilt thou forget me, O Lord, how long wilt thou hid thy face from me? but wicked men are not sensible of their straitning, because they never had any holy enlargements.  
3 The godly are wont to rejoice in the removing of their straitning, as a man that was a close Prisoner is glad when he gets his liberty. Psalm 6.8. Carnal men never have them removed, therefore they can never rejoice therein.  
Use. For application. 1 Be exhorted to pray. 2 To pray in a right manner.   

Motives to Prayer.  
1 The readiness in God to hear our Prayers, Psal. 65.2. and his readiness to help our wants, Psalms 50.15. Call upon me in the day of trouble, and I will deliver thee.  
2 The manifold relations Christ stands related to us, he is our Advocate, 1 John 2.1. He is the great Favourite of Heaven; if we had a Brother so near related in a Prince's Court, we should be emboldened to present our Petitions to that Prince: why, Christ is our Brother, and he appears at the right hand of God for us.  
3 The former speeding that ourselves and others have had with the Lord, as Jehosaphat, Hezekiah, etc.  
4 Our own wants. A Beggar's necessity makes him full of expressions, Psalms 28.1.143.7. Luke 15.17, 18.18.13.  
5 Our hope of speeding. Where a Beggar hopes to speed he begs earnestly, but if the Beggar be persuaded that he shall get nothing, this blunts his begging, and makes him give over his suit: so will it do with the soul when it prays without hope, as we see in Judas, Matth. 27.5. Judas had no heart to pray for mercy, because he thought it impossible to get it. There's a twofold Despair,  
1 Of extremity, as a Soldier when he sees nothing but kill or be killed, this makes him fight eagerly; so when the soul sees its extremity that it is in the deeps, Psalms 130.1, Out of the deeps have I cried, that it must either get grace or be damned for ever, this makes a man pray eagerly.  
2 There's a Despair of Infidelity, when a man becomes heartless in Prayer and thinks it's all to no purpose; this takes away endeavours, this is a secret soul-murderer.  
These discouragements are hideous cases in Prayer, and a man may perish and go to Hell that hath them, yet they are signs that a man doth look towards God a little, else he could not know what they mean.  
Nourish then your hope in Prayer, Psalm 42.11. Let thy mercy be upon us according as we hope in thee, Psalm ●3. 22. only know, that sometimes gracious hearts may in temptation cry, their strength and hope is perished from the Lord, and yet after find grounds for their hope, as we see the Church did, Lam. 3.18. compared with v. 21.  
6 Prayer sets God a-work for us, and God sets all the Creatures a-work. I will hear the Heavens, and the Heavens shall hear the Earth, and the Earth shall hear the Corn and Wine, and they shall hear Jezreel, Hosea 2.21. Many when in trouble set their Friends to work, and their wealth to work, but few set Prayer on work. Hezekiah gave to the King of Assyria three hundred Talents of Silver and thirty Talents of Gold to departed from the City of Jerusalem, 2 Kings 18.14. yet did it not help him, for in a short time he came and besieged it again, but when he sought to God by Prayer God did utterly remove him.  
7 In the Ordinance of Prayer God is wont to meet his people both to the turning away of judgements, and to the obtaining mercies. To the turning away judgements, Psal. 106.23. Had not Moses stood in the breach to turn away his wrath he had destroyed Israel, compared with Exod. 32.10, 11. Ezek. 22.30. in Ezekiel's time God sought for a man to stand in the gap, and to make up the breach, but found none, therefore God's wrath was poured on them.  
So to the bestowing of mercies, Jer. 33.3. Call unto me, and I will answer thee, and show thee great and mighty things, Philimo● 22. I trust through your prayers I shall be given to you. Matth. 7.7, 8. Psal. 4.4. I sought the Lord, and he heard me, and delivered me from all my fears, also v. 6. in prayer God gives the spirit, Luk. 11.13.  
8 In prayer we have intercourse and communion with God. If it be a privilege to have communion with Princes, what is it then to have communion with God? Psal, 73.28.  
9 The desperate cases wherein persons have been heard; the Jews delivered from Hamans' cruelty, Peter brought out of prison, Acts 12.5. Daniel brought out of the Lion's den, Jonah out of the Whale's belly, David when the pestilence raged very hot, 2 Sam. 24.10. Jehosaphat, when in great straits, 2 Chron. 20.12. compared with v. 15, 17.  
10 The delight God takes in his people's prayers, Prov. 15.8. The prayer of the upright is his delight. As Princes have their delights so God, Song 2.14. he loves the voice of his own spirit in the hearts of Saints.  
11 We are worthy to miss good things, if we will not ask them; Spare to speak, spare to speed. When God bids us ask and have, how unworthy are we if we will not ask?  
12 The dangers we expose our selus to when we do not ask. Such prayerless persons are fit objects for the vengeance of God, Jer. 10.25. Power out thy wrath upon the Nations that have not called upon thy Name, Ezek. 23.30. There died 14000. of the Plague, Numb. 16 49. but had not Moses and Aaron stood betwixt the dead and living to intercede, the whole Congregation had been consumed in a moment, v. 45, 46, 47, 48, 49.  
13 In the exercise of prayer, our graces are exercised to send out a sweet smell in the nostrils of God, our faith in eyeing Christ, our love and desires in breathing after him, our repentance in bewailing sin, our thankfulness in acknowledging benefits, our expectation in waiting for answers. As sweet perfumes when rubbed send out a fragrant smell, than the spirit blows upon the soul that the spices thereof may flow out, Song. 4.11. to the end especially, v. 16. these graces are compared to the smell of sweet flowers in a garden, and to the smell of perfumed garments, and to the smell of oil of Spikenard, Calamus, Cinnamon, Frankincense trees, Myrrh, and Aloes, and all chief spices.  
14 Prayer is the way to be enabled to all other duties, and to become successful in them. Eleazar, having first prayed, prospered in getting a wife for his master's son.  
15 Prayer is the abridgement of divinity; therefore to call fervently on the name of the Lord is to be a godly man, Rom, 10.13. whosoever shall call on the name of the Lord shall be saved; it includes repentance, humiliation, joy in Goods goodness, 1 Pet. 1.17. Psal. 72.20. the prayers of David are ended, that is his instructions, his thanksgivings, his confessions, his humiliations.  
16 It's thyself gains by prayer, God gets nothing thereby; and if thou omit it, or carelessly perform it, thyself hast the loss thereby, Job. 22.3.  
17 It's one of God's titles to hear prayer, Psal. 65.20. Thou that hearest prayers, or, thou that art hearing prayers, as some translate it, as if it were a continual work in God to hear prayers, princes will not lose any part of their title, but if thou calls not on God, thou dost do what in thee lies to deprive God of one of his titles.  
18 Prayer is in some sense a Christians utmost refuge; though a man have been a grievous sinner; yea a relapsed sinner, yet if he can pray there's hope: A beggar that hath nothing to live by but begging, had need beg hard, so we have nothing to live on but praying, I mean nothing to be done on our part to obtain mercies; the promises of God, and the sense of God's love are made over to us in the use of prayer. When a man hath nothing to maintain himself, his wife and children, but his finger's ends, will he not be toiling all the day? Prayer is a Christians fingers ends.  
19 It's the hardest of all works, harder than preaching, expounding, etc.  
2 Be exhorted to pray in a right manner: but how is that?  
1 By fixing our faith aright upon God, as 1 behold him invisible, hence he used a voice but shown no similitude, Deut. 4.15. because a voice was such a thing as could not be portrayed, Esa. 40.18.  
2 Beholding the Father subsisting in the Son, and the Son in the Father, and the Spirit in the Father and in the Son, John 14.7, 8.  
3 Apprehend the fullness of the Godhead to dwell in Christ bodily, Col. 2.9.  
4 That we may direct our prayers either to Father, Son or Spirit, according as our necessities shall require, yet we are to worship the Trinity in Unity, and Unity in Trinity, they are Eternal, Almighty, and Incomprehensible, yet are there not three Eternals, Almighty's, or Incomprehensibles. There is one God, of this are all things known, known in Father, Son and holy Spirit; for why did the Father beget the Son of his own substance, and out of the same brought forth the Spirit, which partake of one and the same essence, and are esteemed worthy of one and the same godhead. But some will say doth not that which begets differ from that which is begotten and that which proceeds from that whence it proceeds? because the Father is not begotten from whom the Son is begotten, and the holy Spirit proceeds, therefore the Son and Spirit are not the same with the Father. The unbegotten and begotten and proceeding are not names of essence, but the manners of existence, and the manner of existence is denoted by these names, Justin Martyr, expos. fidei, p. 292. We are to look upon the Father that he is made of none, neither created, nor begotten, the Son is of the Father alone, not made, nor created, but begotten. The holy Ghost is of the Father and Son, neither made, nor begotten, but proceeding, Joh. 15.26. So there is one Father not three Fathers, one Son not three Sons, one holy Ghost not three holy Ghosts. And in this Trinity none is afore or after another, none is greater or less than another, but they are coeternal, and coequal, coessential, and concausal, and though there be three subsistences yet is there but one essence. We are to profess one God, the knowledge of whom is in the Father and Son and Spirit, wherein the Father, Son and Spirit, are acknowledging the existences of one godhead, but whereby God doth understand the communion of existences, according to nature and essence, for the unity is understood in the Trinity, and the Trinity is acknowledged in the unity, but after what manner that is, I will neither ask it of others, neither can I persuade myself the manner of these hid and unspeakable things that I dare speak them with my filthy flesh. Ib. 297. 1 Jo. 5.7. These three are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one thing or essence, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person.  
5 Do not so direct your prayer to any subsistence in the Trinity, as to exclude the other, but to include them.  
6 In singling out any one subsistence in the Trinity, we are to pitch most usually upon the Father, as he to whom we direct our prayers through the mediation of Christ, and by the help of the Spirit, Joh. 16.23. 1 Pet. 1.17. If you call upon the Father, etc. not in respect of any superiority of power or glory, but in respect of his firstness of order in subsisting. Yet even then will it be very safe to look upon the Father essentially, rather than personally, yet in respect of order the Father is first mentioned, Matth. 28.19. 1 John 5.7.  
7 Forasmuch as Christ promiseth to grant the requests of his people, John 14.13, 14. Whatsoever ye shall ask in my name, I will do it, (it's twice repeated for further confirmation) hence we may call upon Christ. The Saints are described by this note, that they call on the name of Christ, Acts 9.14. 1 Cor. 1.2. Acts 7.59.  
8 Forasmuch as we are baptised into the name of the Holy Ghost, Matth. 28.19. and he it is that sanctifies us, Rom. 15.16. and renews us, Titus 3.5. and makes the covenant of grace with us, Heb. 10.15, 16, 17. and is not a bare motion or inspiration, but a willing working subsistence, who powers grace into our hearts, Rom. 5.5. who sends forth Apostles, Acts 13.2, 4. and binds the conscience, Acts 15.28. and gives his gifts as he pleaseth, 1 Cor. 12.11. enabling so many to speak with tongues which they had never learned. We may also call upon the Holy Ghost. Thus did the Seraphims, Esai 6.1, 3. Holy, holy, holy, is the Lord of hosts, also Psal. 95.7, 8. compared with Heb. 3.7. him whom Paul calls the Holy Ghost, in the Psalm is called God, and the Prophet calls, Come let us worship and kneel down before the Lord our maker, Revel. 1.4, 5. John prays to each subsistence in the Trinity, Grace and Peace be to you, from him which is, and was, and is to come, and from the seven spirits of God, and from Jesus Christ. The Spirit is called by the name of seven spirits from his manifold gifts and operations: by spirits cannot be meant Angels who still refused worship, Apoc. 19.10. Rev. 22.8, 9 Besides the Spirit hath incommunicable properties of God, as to search all things, yea the deep things of God, yea to know the things of God, as the spirit of a man knows the things of a man, 1 Cor. 2.10.11. also the Spirit is said to be omnipresent, Psal. 139.7. Whither shall I go from thy spirit? The Spirit is extended as far as the presence of God, and therefore is every where. Yea, this one Spirit dwells in all the Saints where ever they live, Eph. 2.18. as in a Temple, 1 Cor. 3.17.6.19. The Spirit dwells not only by gifts but in respect of substance, he doth not so give his gifts that he should be elsewhere, but he is present to the gifts of his creature, by preserving, governing, adding strength, Luth. Tom. 4. pag. 402. Yea the actions proper to God are ascribed to the Spirit, as to create, Job 33.4. Psal. 33.6. and to inspire the Prophets and Apostles penmen of Scripture, Acts 28.15. the Holy Ghost spoke by Isaiah the Prophet, yea, Holy men of God spoke as they were moved by the Holy Ghost, 2 Pet. 1.21. Yea the Spirit is said to be one in essence with the Father, hence the Spirit is to be called upon.  
9 This God whom we eye in prayer, we are not to imagine subject to composition or division, as though the Father had one part of the godhead, the Son another, and the Holy Ghost a third, but the whole entire godhead is communicated from the Father to the Son, and from Father and Son to the Holy Ghost, so that there is no division but only a distinction without separation, Matth. 3.16, 17. The Spirit like a Dove lighted upon him, and a voice from heaven said, This is my beloved Son.  
2 We must rightly apprehend Jesus Christ, that as in the Creed of Athanasius we believe our Lord Jesus Christ to be the Son of God, Rom. 8.3, 32. so we believe him to be God and man, God of the substance of the Father, begotten before the worlds, and man of the substance of his mother, born in the world, perfect God and perfect man, of a reasonable soul and humane flesh subsisting, equal to the Father as touching his godhead, Phil. 2.6. and inferior to the Father touching his manhood; who although he be God and man, yet he is not two but one Christ, one, not by conversion of the godhead into flesh, but by taking of the manhood into God. One altogether, not by confusion of substance, but by unity of person, for as the reasonable soul and flesh is one man, so God and man is one Christ, who died and risen again, and appears at God's right hand in our behalf, Heb. 9.24. After the union of the light with the body of the Sun, no man can separate one from another, to call this severally the Sun, and that severally the light, but we call one Sun the light: so after the union no man will call this the Son the word of God, this the Son, to wit man, but will understand both to be one and the same, as one light and one Sun: now as one light and one Sun are two natures, one of the light and another of the body of the Sun, in like manner this Son, and Lord, and Christ, and Only begotten, is one, but the natures are two, one which is above us, the other ours. Just. Mart. expos fidei p. 302. Through this Lord Jesus we have access with boldness to come to God, Joh. 14.6. Ephes. 3.12. Heb. 10.22. The Sun shines alike to all every day, but they that are quick of sight receive more of its beams, but they that have weak eyes by reason of their weakness cannot behold it; so the Sun of righteousness communicates his substance equally to all, as God near at hand, but we being blinded with sins, by reason of our blindness, cannot endure the presence of his light. Just. Mar. ib. 305.  
2 We must pray in a right order, first for spiritual blessings and then for temporal, first for pardon of sin, then for removing of judgement, 2 Sam. 24.10. first for the Kingdom of God and its righteousness, and then for other things, Matth. 6.33. first for the light of God's countenance, Psal. 4.6. then for corn and wine.  
3 Keep your heart always in a praying frame, 1 Thes 5.17. Pray continually, that is, if any present occasion shall offer itself you may be fit for the duty, hence have your hearts so set upon the world, that whensoever there shall be need you may call them off from the world.  
4 Come with shame and abasedness of spirit into the presence of God. Ephraim, Jer. 34.19, 20. the Prodigal, Luke 15.17, 18. the Publican, Luke 18.13. Ezra 9.6. Ezra blusheth and was ashamed when he came before the Lord in prayer. Nehemiah much confounded for his own sins and the sins of his father's house, Neh. 1.6, 7. David often, Psa. 51.2, 3. Psal. 130.1, 2, 3.143.2. God is wont to fill such empty souls with comfort, Luke 1.48. Job 22.29. the soul is then in the most praying frame when most abased, then doth the soul most go out of itself and magnify grace.  
Matth. 6.9. After this manner therefore pray ye, Our Father which art in heaven, hallowed be thy name.  
After this manner therefore pray ye] As it's not enough for a Gardener to weed out evil weeds, but also he plants good plants and flowers; or for a workman to pull down a ruinous house, but he must also set up a firm house; so Christ doth not only tax the faults that were committed in prayer, but also prescribes a right manner of prayer.  
Q. But seeing you have laid down a manner of prayer, and Christ sets forth another, and there is but one manner of calling upon God aright, how can this manner, and the manner laid down be consistent together?  
A. In the manner of prayer already prescribed, prayer hath been handled as to the particular requisites and qualifications thereof, which Christ doth not here insist upon at all, or if at all, it is in very generals, which I have endeavoured to digest into particulars already laid down: But here Christ sets forth the manner of prayer as to order and end. 1 To order, first to ask those things which concern the glory of God, as in the three first Petitions, and then the things which concern our good in the three last. 2 To end: there are two ends of prayer, 1 That God may be honoured of us, 2 That we may obtain of him the good things needful for this life and the life to come.  
Q. Whether did Christ use this prescription about the manner of prayer twice?  
A. It's likely, forasmuch as Matthew and Luke set forth divers occasions, that Christ delivered it twice; here it's set down to rectify prayer from the Pharisees corruptions, there it's set down upon the request of a certain disciple, who said, Lord, teach us to pray, as John taught his disciples, Luke 11.1, 2.  
2 Q. Whether did Christ prescribe this as a rule after which our prayers are to be squared, or did he prescribe it as a form that must be used and no other?  
A. Christ prescribes it as a rule according to which our petitions are to be directed, not as a form to the continual use whereof we are obliged. I will not take upon me to condemn all forms, seeing we read of sundry in Scripture, as Psal. 102. v. 1, etc. Esai 63.15. to the end of cap. 64. ult. Numb. 6.24. Yet to use a form doth argue thou art a very babe, who go by a form because they cannot go alone, and to use a form, when thou art able to power out thine own heart more and better than any form can teach thee, is to to offer to the Lord a corrupt thing, when thou hast a male in thy flock. Thou art a very babe till thou art able to express thy wants in conceived prayer: what man is there that is sensible of his wants that cannot declare them to man, and canst thou not declare them to God? Christ hath given us this breviary of prayer as a looking-glass to see our wants. Himself never used it, nor could he in truth say, Forgive us our trespasses, seeing himself had none. We never read the Apostles used this prayer, but only framed their petitions according to it, Acts 1.24. Matth. 26.39.  
We ought then to look upon this as a pattern without which we might have wandered in our requests, often ask things hurtful for us, we ought then hence to draw the matter of our prayers.  
This form or pattern is usually divided into three p●rts,  
1 A Preface, Our Father which art in Heaven.  
2 Petitions, which are six, or according to some of the Ancients, seven.  
3 The Conclusion, For thine is the Kingdom, etc.  
1 The Preface, Our Father which art in Heaven. We call him Father, 1 To show that we are not to look upon him as a Tyrant, or a Stranger that knows us not, or as an hard Master but as a Father.  
2 To embolden us to come unto him.  
3 To show his readiness to do you good, Luke 11.13. If evil fathers will do good to their children, will not our Father do good to his children?  
4 To show that we believe our Election and Adoption.  
5 Assurance of his readiness and willingness to help us, whereas formerly we durst not lift up our eyes to Heaven, Luke 15.18.  
Our] 1 This word [Our] teacheth that however we believe for ourselves, yet Charity teacheth us to pray for others.  
2 To denote unto us a Communion of Saints, how that they are so joined together, as if the want of one were the want of all, 1 Cor. 12.26. If one member suffer, all the members suffer with it.  
3 That we may not disdain the meanest Christian from being our Brother in Christ, if God have adopted him for his, Ephes. 4.5. yet may a Christian in private say, My Father, Matth 26.39.27.46.  
4 To keep us from arrogating to ourselves above others, remembering we are of the company of sons. On earth some Saints have more noble fathers than others, but to the Father in Heaven all Believers are alike related.  
5 To encourage the weak, that they may believe that God is no less their Father, than the Father of Peter, Paul, etc.  
6 That we should not only pray for our own necessities, but also for the necessities of others, James 5.16. applying in private Prayer that common Fatherhood to ourselves. And this Father we call upon we may look upon some times personally, Ephes. 3.14. 1 Cor. 8.6. sometimes essentially, for Father, Son and Spirit; so Christ is called the everlasting Father, Isai 9.6.  
7 To teach us mutual sympathy, 1 Cor. 12.26. If one member suffer all the members suffer with it, Heb. 13.3.  
8 To teach us unity and agreement with our Brethren, as members of the same body; hence before we bring our gift we are to agree with our Brother, Matth. 5.24.  
Which art in Heaven] 1 To show that how ever earthly parents have a good will to help their children, yet want power, yet our Father being in Heaven, and being the God of all might, hath power to do for us above all that we can ask or think. Ephes. 3.20. Psalm 115.3.  
2 To take away erroneous conceptions of God, wherein carnal men are ready to think of him like earthly parents.  
3 To denote unto us his special presence he hath in Heaven, there his power, wisdom, goodness do most shine forth, and from thence are manifested to us. Psalm 19.1. The Heavens declare the glory of God.  
4 That when we come before him we should come with reverence, and lifting up of heart, Lam. 3.41. Let us lift up our hearts with our hands to God in the Heavens, where God is not circumscriptively, as the body of man bounded by such a place, nor definitively as the Angels, but repletively, filling all place, for the Heaven of Heavens is not able to contain him, 1 Kings 8.27.  
5 To show to us, that though God be every where, Psalm 139.7, 8, 9 Whither shall I flee from thy presence? If I ascend up into Heaven thou art there, if I make my bed in Hell, behold thou art there, if in the uttermost parts of the Sea thou art there. Amos 9.1, 2, 3. yet he is said to dwell in the Heavens, Psalms 2.4. Hear from Heaven thy dwelling place, 1 Kings 8.30. there his majesty and glory most shines forth, Psalm 112.5.123.1. yet doth he dwell in humble and holy hearts, Isai 57.15. 1 Cor. 3.16. As the soul of man which is wholly in the whole, and in every part, yet is said to be in the head or heart, more than elsewhere, because there more than elsewhere it exerciseth his power and effects, so though God be essentially every where and in all places wholly, yet he works not grace and gifts equally in all parts, but he works in Heaven more than in Earth, in the godly more than the wicked, and in one of his children more than in another, in the Saints in Heaven 〈◊〉 than in the Saints on Earth, and in the humane nature of Christ more than in any creature.  
Hallowed be thy Name] This is the first Petition, and Christ his meaning is, 1 That God's glory be every where magnified, it's put in the first place, because God's glory must be preferred before all things, Prov. 16.4. The Lord hath made all things for himself. Thus must every one do that calls God Father. So that if our credit or profit come in competition therewith we are willing to renounce, not only them, but every thing else for the Lord.  
2 That the Name of God which is God himself, be magnified. The Name of God is not so many Letters but God himself. Holy and reverend is his Name, Psalm 111.9. It was the speech of the men of Bethshemesh, Who is able to stand before this holy Lord God? 1 Sam. 6.20. God is glorious in holiness, Exod. 15.11. The Trinity is said to be holy. Isai 6.3. Holy, holy, holy Lord God of Hosts. The Father is holy, John 17.11. The Son holy, Luke 1.35. Acts 4.27. The Spirit is holy, Ephes, 4.30. Grieve not the holy Spirit of God. God is not only holy, but holiness in the very abstract, Amos 4.2. The Lord hath sworn by his holiness, that is, by himself. Saints are holy, 1 Peter 2.5. And Angels are called holy, Mark 8.38. but there is none holy as the Lord, 1 Sam. 2.2. Saints and Angels are holy with a derivative holiness, but in God it is essential. Holiness in the creature is a quality, in God it is his being and nature; in the creature it's finite and in such a measure, in God it's infinite and without measure. Being then so infinitely and essentially holy, let us sanctify his Name by,  
1 Acknowledging him to be the true God, Psal. 103.1. The gods of the Heathen were impure Lechers.  
2 By being abased when thou comest into his presence: after Jobs eye had seen God, he abhorred himself in dust and ashes, Job 42.5.6. Peter out of the apprehension of that great vileness in himself, and holiness in Christ, saith, Depart from me, for I am a sinful man, O Lord, Luke 5.8.  
3 By extolling and praising this holiness in God. Glorious in holiness and fearful in praises are joined together, Exod. 15.11. Psalm 30.4. Give thanks at the remembrance of his holiness. Without God's holiness what were his wisdom but subtlety? his will but wilfulness? his power but oppression? his love but dotage? his justice but terror? but his Holiness declares the perfection of all his Attributes.  
4 By removing all causality of sin from God, he can no more be a cause of sin, than the Sun of darkness? Shall not the Judge of all the World do right? Gen. 18.25. God may will the being of sin, but man the nature of it, as in a Chain that breaks none is in fault but that which breaks, so in the concurrent causes of sio, none is to be faulted but the immediate cause, the will of man. God withdrawing his restraint, which he is not bound to give, corruption boils out, and the creature sins necessarily but voluntarily. He that drives a lame Horse is the cause of his going not of his halting, God is the cause of the actions of the sinner, for in him we live and move, Acts 17.28. but not of the corrupt turning of the will.  
5 By avoiding all profanation of his holy name. When a man and his father went in to the same maid, they profaned Gods holy name among the heathen, Amos 2.7. so the Babylonians seeing the unholy lives of the Jews, cried, These are the people of the Lord, and so God's holy name was profaned, Ezek. 36.20. A small impeachment to the name of a Prince, stirs him up to arms, and will not the Prince of Princes be jealous for his holy name? See Ezek. 36. 2●. Ezek. 39.25. Give unto the Lord the glory due unto his name, Psal. 96.8.  
6 By imitating God in holiness; be ye holy for I am holy, 1 Pet. 1.16. as a little white is like a great white, differing only in degrees, so let our holiness be like Gods. Are we not Gods temples wherein his spirit dwells, and were not temples severed from common uses? Was Belshazzar so punished for abusing a material temple, and shalt thou escape if thou profanes a spiritual temple? The lives and families of too many proves that they live the lives of heathens under the name of Christians: some cry out as Corah, Are not all the Lords people holy? Numb. 16.3. others think there's none holy but glorified Saints: but there is a people who are called to holiness, and who so walk, making holiness their Element wherein they live, as the birds in the air, and fishes in the water. Hereunto were we elected that we should be holy, 2 Thess. 2.13. we cannot climb up into heaven to behold our election, yet may we read it in our sanctification. Without holiness we cannot prove our justification, seeing the water and spirit witness with us as well as the blood, 1 Joh. 5.8. Ere long heaven and earth will be on fire: holiness at that time will be like pure gold which will not be consumed by the fire, 2 Pet. 3.11.  
3 God's Name is his Attributes, which name God proclaimed, Exod. 33.19. compared with cap. 34 6. I will proclaim my name before thee, and the Lord passed by and proclaimed, the Lord, merciful, gracious, etc. the name of God is every thing which is truly affirmed of him. Thou shalt fear this glorious and fearful name, the Lord thy God, Deut. 28.58. to derogate from any attribute of God, as to tax his justice, to limit his power, to question his faithfulness, to ascribe that to fortune which is due to providence, is a profaning of the name of God.  
4 Gods Name is his ordinances, Mal. 10.14. as the word, Psal. 138.4. Prayer, Act. 9.14. The supper, 1 Cor. 11.29. There aught to be a discerning of the Lords body: so baptism, Matth. 28.19. Baptising them into the name of Father, Son and Spirit, only God magnifies his word above all his name, Psal. 138.4.  
5 Gods Name is taken for the honour of God, and credit of Religion, Rom. 2. ●4. My Name is blasphemed every day through you, that is, you Jews who profess my name and live loosely, Ezek. 36. ●0. the lose Jews in Babylon profaned God's name, when the heathens reported, These are the people of the Lord, Esa. 52.5.  
Hallowed be thy name] To hollow is taken, 1 for the making of a person or thing that was unholy to become holy, 1 Cor. 6.10. thus we cannot hollow God's name. 2 For the declaration or for an appearing to be holy, so God will have his name appear to the whole world that he is an holy God, not only by a reverend speaking of his essence and Attributes, avoiding all swearing, cursing, etc. but also by a holy conversation. Thus we are to sanctify God in our hearts, 1 Pet. 3.15. and in our lives, 1 Pet. 1.16. Be ye holy for I am holy. We by our holiness should show forth the glory of God's holiness, that if there be so much holiness in poor Saints, how much is there in God?  
3 For the publishing of a thing to be holy, so we are to publish the name of God to be holy, Ps. 105.3.111, 9 Holy and reverend is his name, Psal. 30.4.  
4 For the manifestation of God's holiness in a way of judgement, when sinners will not show forth his holiness in a way of practice; so when God destroyed Nadab and Abihu, he saith, I will be sanctified in them that come nigh unto me. Levit. 10.3. so God was sanctified in the destruction of Zidon, Ezek. 28.22. so God will be sanctified of God in the eyes of the heathen, Ezek. 38.16, 23.  
Thy kingdom come] There's a twofold kingdom, 1 of grace, 2 of glory.  
1 Of grace, this kingdom we desire may come, 

1 By casting down the kingdom of Satan in us, 2 Cor. 10.4.  
2 By setting up Christ to reign in every one of our hearts; thus the kingdom of God is said to be within us, Luk. 17.21. governing us by his Word and Spirit.  
3 By stablishing all means towards the building up of this Kingdom, as the preaching of the Word, which is called the Gospel of the Kingdom.  
4 That all hindrances that stand against this Kingdom may be removed, as sin, etc. Rom. 6.15 sin shall not have dominion over you, Rom. 6.12.  
5 That those things going before the glorious Kingdom of Christ may be fulfilled, as the fall of Antichrist, the conversion of the Jews, and the bringing in of the fullness of the Gentiles.  
6 That Christ would gather, preserve and increase his Church, and rule therein, Psal. 2.6. Yet have I set my King upon my holy hill of Zion.    
2 There is a Kingdom of glory; we desire this may come, This is 1 Temporary. 2 Eternal. 1 Temporary on earth, 1 By hastening and longing for his final appearance, 2 Tim. 4.8. that he may reign and all his Saints with him, Zach. 14.5. The Lord my God shall come, and all the Saints with thee; Concerning which King doom observe, 

1 The beginning of it, which will begin at Christ his second appearance to judge the world, 2 Tim. 4.1. He shall the quick and the dead at his appearance and his Kingdom.  
2 For the end of this Kingdom, it shall be after the sum of a thousand years, Revel. 20.4, 5. Then cometh the end, when he shall have delivered up the Kingdom to the Father, 1 Cor. 15.24. and it shall not be after the second resurrection, for it is bounded with two resurrections, the first resurrection being the beginning thereof, and the second the conclusion thereof, Revel. 20.5. for than it shall be delivered up, 1 Cor. 15.24.  
3 The gloriousness of this Kingdom set down, 1 By similitudes of glistering stones, Saphires, and Carbuncles, Esai 54.11. streets of pure gold, Revel. 21.18. of a Bride trimmed for her husband, Rev. 21.8. for that is meant of a King's o●●e on earth, because this descends out of heaven. This Bride shall have her wedding garments on, Rev. 19.8. all that are called to this marriage are blessed, Revel. 19.9. Rev. 21 5 6.    
2 By clear Scriptures: peruse Esai 11. Esai 30.26. Esai 54.11. to the end, Esai 60. throughout, Zach. cap. 13, 14. Rev. 20. also cap. 21.  
3 The excellent things therein, as 1 The restitution of all things in order, as at the beginning before the fall, Acts 3.21. Whom the heavens must contain till the time of the restitution of all things, Rom. 8.19, 20, 21, 22. Wait for manifestation: in heaven glory is hid from creatures, but the creatures shall be restored from vanity brought on them by man's corruption to serve man in perfection, the creature and Saints are distinguished, v. 22, 23.  
2 The subjects of this Kingdom shall all be holy, not only professionally, but really, Esai 35.8.60.21. Zach. 14.20, 21. Rev. 21.27. Dan. 7.27. The Kingdom, and Dominion, and the greatness of the Kingdom under the whole heaven, shall be given to the people of the Saints of the most high.  
3 The exaltation of these subjects; thrones shall be placed, Dan. 7.9, 10. and the Saints shall sit on them, compared with Rev. 20.4. Matth. 19.28. They that have followed me in the regeneration, when the Son of man shall sit upon his throne, they also shall sit upon thrones.  
2 Judgement shall be given to them, Dan. 7.22. compared with Rev. 20.4. 1 Cor. 6.2.  
3 The Saints possessed the Kingdom, Dan. 7.22. or as in the Revelations, cap. 20.4. the Saints reigned with Christ a thousand years.  
4 The place of this Kingdom. It is this world that now is, formerly divided into many Kingdoms, shall, upon the sounding of the seventh Trumpet, become the Kingdoms of our Lord and of his Christ, Rev. 11.15. and this is just when the time of the dead is come that they should be judged, v. 18. he speaks not, they shall be Christ's in respect of his Deity, for so they were always his, but in respect of his manhood also, Rev. 5.10.  
5 From the length. It shall continue a thousand years. They lived and reigned with Christ a thousand years, Rev. 20.4. the life of regeneration cannot here be meant, for here 1 They all begin to reign at once, not so in regeneration. 2 The reign of regenerate persons in heaven is for Eternity, this is only for a thousand years and that upon earth.  
6 From the quietness and peace that shall be in this Kingdom, as 1 Satan bound up, Rev. 20.1, 2, 3. for the space of this thousand years, 2 A general peace over the world, that they shall beat their swords into Ploughshares and spears into pruning hooks. Esai 2.3. Mic. 4.2. 3 Antipathies taken away, the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, Esai 11.6. none of these ever was fulfilled. 4 Antichrist thrown down and destroyed, 2 Thes. 2.8. 5 Universal peace, Ps. 72.3, 7. Esai 65.25.  
7 A putting down of all rule, authority and power in the Empires and Governments of the world, 1 Cor. 15.24. subjecting all enemies, v. 25. see Dan. 7.14.  
8 From the victories that Christ shall have in this Kingdom, 1 At the battle of Armagedon, Rev. 16.16 when the Kings of the earth are gathering together from all parts and were conjoined therein before they could make their general randezvouse, Christ makes his appearance, and slays many of them, Esa. 66.16. Joel 3.14. Rev. 19.21. In this battle are not only the remainders of the Papacy, but even Turks and Idolaters.  
2 At the end of the thousand years, Satan being let lose to deceive the nations, gathers Gog and Magog, an innumerable company, to battle, whose design will be to compass the camp of the Saints about, and the beloved city, and fire comes down from Heaven and devours them, Rev. 20.7, 8, 9 And the Devil that deceived them was cast into Hell, ver. 10. upon which follows the judgement of small and great, see ver. 12.13, 14.  
2 There's an eternal Kingdom of glory, 1 Pet. 1.3, 4, 5. When after the Saints reign and expiration of these thousand years, and after the delivery of this Kingdom into the Father's hands by Christ as Mediator, 1 Cor. 15.24. God shall be all in all, ver. 28. Christ as Mediator administers this Kingdom. Now as Viceroys or deputy Princes, give up their power to Emperors or Kings that send them, so at the end of the thousand years shall Christ give up this Kingdom to the Father, that is essentially considered, and then, 

1 The Son himself shall be subject unto him that put all things under him, 1 Cor. 15.28. That is the humane nature of Christ shall be a glorious creature, in the beholding whereof part of our glory will consist.  
2 Then God will be all in all, 1 Cor. 15.28. All things shall be full of God, the Saints shall be as it were united unto God, as the beams of the sun to the body of the sun; in the glorious aspect of him, God will be all in all by being instead of all things to the Saints, as life, glory, honour, peace, plenty, yea the very wish or rather satiety and satisfaction of all our desires. Now God is not all in all, but part in every one; for example, goodness in David, wisdom in Solomon, patience in Job, zeal in Phineas, but then all Saints shall have all graces, God being all in all. Then God shall be all in all in the praises of glorified Saints, they shall not so praise one another as praise God, there will then be no need of the Sun or of the Moon to shine there, for the glory of God will enlighten it, Revel. 21.22. Thus with his fullness will he fill all in all, Ephes. 1.23. He will be a perpetual Light without interruption, Isai 60.19.  
3 We shall then be for ever with the 〈◊〉, 1 Thess. 4.16. Where there will be fullness of joy, and p●●os●r●s for ever more, Psalm 16. ult. Which eye hath not seen, ●or ●ar heard, nor hath entered into the heart of man to conceive, 1 Ger. 2.9.    
I might have shown other properties of the former Temporary Kingdom, as, 

1 The universality, The stone cut out without hands filled the whole earth, Dan. 2.44, 45. See Dan. 7.26, 27. Revel. 11.15. Isai 24.21, 22, 23. and no Monarchy shall be after it, Isai 2.17. See Zach. 14.9. the Lord, i.e. the Lord Christ shall be King of all the Earth. Then de facto all will be the Saints, 1 Cor. 3.22. Revel. 217. they shall inherit all things. 2 Removing of miseries, as, 1 Sin, Isai 35.8. Isai 60.21. Zeph. 3.13. 2 Peter 3.13. In this new Heaven dwells Righteousness, Revel. 21.1, 2, 3. compared with v. 27.  
2 Sorrow. Isai 14.1, 2, 3. Isai 25.8. Tears wiped from all faces, Isai 54.13, 14. Isai 60.14, 20. The days of thy mourning shall be ended, Isai 65.19. Revel. 7.16, 17. 21.4. These things never yet fulfilled. Isai 65.19. Isai 35.9, 10.  
3 Fear. None shall make them afraid, Jeremiah 23.3, 4. Jeremiah 30.10. Ezek, 28.24. Mic. 4.1, 2, 3. Zeph. 3.13, 14, 15.  
4 Death. This shall then be swallowed up in victory, Isai 25.8. Hosea 1●. 13, 14. Paul citys both these places upon this occasion, 1 Cor. 15.54, 55. Hence there will be no sickness, nor procreation of children, because no Marriage, Luke 20.35, 36.  
5 No need of political or ecclesiastical Government, because free from sinfulness, yet shall Kings bring their glory hither, Rev. 21.24.  
6 No wants, either 1 Of Meat or Drink, Revel. 7.16. 2 Nor of God's presence, Revel. 21.4.  
7 Freedom from Temptations, as Christ after his Resurrection was never tempted, so our bodies shall be like his, Phil. 3.21. Satan is bound up that he should not seduce the Nations any more. Some render the word Seduce to wander up and down, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to wander, as Planets. Then that Promise will be fulfilled, Rom. 16.20.    
3 The obtaining of Privileges, as, 1 Revelation of Mysteries, Revel. 11.19. The Temple of God was opened, and there was seen in his Temple the Ark of his Testament. This was after the seventh Trumpet sounded. That is, God in Christ, who is typified by all Temples, both that in Ezekiel and elsewhere, opens his mind, and mysteries to the Saints, which formerly was shut up as the Book of the Law was in the Ark. Christ now opens something to us by his Spirit in faithful Teachers, and by the fall out of things, but then will be teach us in plainness to conceive Mysteries. They shall be all taught of God.  
2 Union of Saints throughout the World both in affection and judgement, Zach. 14.9. There shall be one Lord and his Name one, Zeph. 3.9. They shall serve the Lord with one consent.  
3 Estimation of holy persons and things, Isai 60.13. The Church shall be as the Stones of a Crown lifted up, Zach. 9.16. That is, highly esteemed as the Jewels in a Prince's Crown.  
4 Glorious contemplation of God in Christ, Rev. 22.4. beholding his face accompanied with great Hallelujahs of Praise. Revel 19.1. to v. 9 For this see Doctor Holms his elaborate Discourse, where you will see much of this additional, yet with divers abbreviations and alterations I have finished this discouse.  
Of this twofold Kingdom forespoken of, Justin Martyr saith, The holy Prophets have foretold his twofold coming. 1 One given, as of a man despised and subject to passions. 2 When he shall come from Heaven with glory and with his angelical Host, when he shall raise up the bodies of all mortals that ever were, and shall  the worthy with a nature void of all corruption, but shall send the unrighteous with the Devils into everlasting fire, Apol. 2. pag. 68 also in his Book against Tripho, pag. 19●. Tripho having alleged that sundry Scriptures, as that of Daniel the seventh, compelled him and others to look for an illustrious and great one, who from the ancient of days, as the Son of man, is to receive an everlasting Kingdom, he your man who is called Christ was so without honour and glory that he fell into the utmost curse of the Law of God, for he was crucified; to which Justin answers, There was a twofold coming, one when he was pricked of you, another when ye shall acknowledge whom ye have pricked, and your Tribes shall lament, the women by themselves, and men by themselves.  
Thy will be done in Earth as it is in Heaven] In this is required, 1 A denying of our own corrupt wills, Matth. 16.26. Hereby we deny ourselves, Gal. 5.16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh, Matth. 6.24.  
2 That we take up any cross the providence of God shall lay upon us without fretting or murmuring, 1 Sam. 3.17. It is the Lord, let him do what seemeth him good. Job 1.21. The Lord giveth and the Lord taketh away, blessed be the Name of the Lord. Acts 9.6. Matth. 16.23.  
3 That we follow the Lord in doing what he shall command, Mic. 6.8. He hath showed thee, O man, what is good, 1 Thess. 4.3. This is the will of God, even your sanctification. Also the will of God is for us to believe on his Son, John 6.40.   

Grounds to do the will of Christ.  

1 It's a good will, Rom. 12.2. Eph. 1.5. Whatsoever God commands is grounded upon righteousness, yea upon most perfect reason.  
2 It's a known will. Haddit God kept his mind in his own breast we might have pleaded for ourselves, and might have had a cloak, John 15.22. but now we know it, therefore our sin will be great if we do it not, John 9.41. Luke 12.48. That servant that knew his Lords will and did it not, was beaten with many stripes.  
3 It's an acceptable will. The Lord only knows what will please himself, Rom. 12.2. Voluntary services, though never so seemingly glorious, are not regarded of him, because not commanded, Esai 1.11, 12, 13. Esai 66.3. Amos 5.22, 23.  
4 The pattern of Christ, who was still ready to do his father's will, Father not my will, but thine be done, Matth. 26.39, 42. yet was it in a most hard case, even in the enduring the cursed death of the cross. Yea, saith Christ, I do always those things which please him, John 5.30.8.29.  
5 Possibility of doing Gods will. Some men are hard to please, that do what you can you can never content them, they are so humorous, but it is not so with God. If there be a willing mind 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 easy 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 suitable 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 rejoicing.  
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 Bless. c. 13. of Christ. Relig.  
9 This is the way to be established in conscience. What is the will of God when we inure ourselves to do it? John 7.17. whereas others are wavering and uncertain.  
10 It hath been the commendation o● 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 Commandments 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 wills 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 ● 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 David's time, and young and old in Ezekiel's 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 ●●ke them, not that we can attain such perfection, but that we should follow after without setting any measures or sc●●●●ings to our holiness.  
In order to which patterns of holiness, let us not only look upon the Angels who are ready to serve us, because the Lord bi●s them, for they all are ministering 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 only Angels but men ought to take notice of God's will; God ought not only 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 Solomon's prayer, 1 Kin. 8.58. that God would incline the people's 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, steadfast 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 sovereignly 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 ourselves. This Petition shows, 

1 That we must have a continual dependence 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 only to pray for necessities, not for superfluities; to pray for silk garments, gold ring's and jewels, etc. we have no command, but only for bread and clothes, 1 Tim. 6.8. Having food and raiment be content, but if God make our cup run over, we own 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 solicitude 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 only 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 God's 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 monthly, if not monthly, 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 shows all our pains and care is nothing, unless God give a blessing, Psal. 127.1, 2.  
6 To bridle our immoderate covetousness.  
7 That we should not take that which is another's, but that which is our own, either left us, or got with honest labour, Psal. 128.2.  
8 To acknowledge our own beggary and want, Psal. 104.27, 28. Acts 14.17. and that what we have becomes ours by God's gift, Jam. 1.17.  
9 To put us in mind of our frailty, in that every day we are a new to beg for bread.    
Obj. But I am rich, what need I ask daily bread?  
A. The greatest heaps you have without God's blessing will not profit. Deut. 8.3. Man doth not live by bread only, but by God's word. In vain put we meat into our stomaches, unless God give meat power to nourish, and the stomach ability to digest.  
10 In that we are only to pray for bread, we are to learn contentment in any little that the Lord shall send, Phil. 4.12.13. and not greedily to pray for wanton abundance. Only know that this bread is to be measured according to men's several callings and charges, as if a man be a public person, a Magistrate or Preacher, a beggarly maintenance makes their callings contemptible, so where there is great charge of children there is need of more, and the reason why abundance is not to be prayed for, is, because in abundance we are apt to forget God, Deut. 8.12, 13, 14. See it in Hezekiah, 2 Chron. 32.26. David, 2 Sam. 24.1. 1 Tim. 6.17. In respect of our proneness to abuse plenty, a competency is the safest estate to pass through this world.  
11 It denoteth to us that we must pray every day for the good things we want, if God give us good things this day for to morrow, let us to morrow pray for supplies for the 3d. day.  
Give us] He saith not me, but us, 1 To show that we must not only regard ourselves in our estates, but be also mindful of others; many covetous persons instead of praying for a supply of their brethren's wants, cry, give me all, give them none.  
2 We are hereby taught so to use our portion, that others may have part with us. God makes rich men Stewards for the poor. Eat the fat, and drink the sweet, and send portions for them for whom nothing is prepared, Neh. 8.10. Steward's receive sometimes the wages of the whole family, not to keep them, but to distribute them. Job 31.17. Job did not eat his morsels himself alone, but the fatherless did eat with him also, v. 19  
And forgive us our trespasses] By trespasses Christ means sins, Luk. 11.4. Because sin is the greatest debt. Hence no man is without sin, contrary to the Pelagians, who said righteous men pray for pardon of sin for others, not for themselves, or if they said so, for themselves, it was not in truth but out of humility, and modesty; but to say that which is false is not humility, but Hypocrisy. Now we see there's none so holy but needs pardon, and pardon of sins from Christ's advocation and intercession is a continued act in God. This word [Forgive] is a metaphor taken from creditors, who upon occasion forgive debts.  
And though God in the new covenant forgive our sins, Heb. 8.12. and hath promised so to do, yet would he not deliver us from eternal death, but upon these terms, that whiles we are in this life we should humbly acknowledge before God, our sins past, and persevere in ask pardon for them. The Lord's prayer teaches us that we are daily sinners, and always sin, and that our whole life is a repentance, Luth. Tom. 1.301.  
Under sins Christ means original and actual sins.  
Obj. But these are all forgiven to God's children, Rom. 8.1. There's no condemnation to them that are in Christ. Why then should they ask pardon?  
Answ. Because there is not a justified person that sins not, Psal. 130.3.143.2. Enter not into judgement with thy servant. David committed Adultery and Murder after justification, and Peter denied Christ.  
This petition is put next to the former of begging daily bread, that after we have got a natural life, we should seek for a life of justification, when God pardons our sins we are thus alive; as malefactors that have obtained pardon from the Prince are then said to be alive. Besides we could not beg pardon of sin, if God should not continue our natural life, and this petition is joined to the former, to show that all the bread or outward things in the world are no comfort to us, if together with them we obtain not pardon of sin.  
In desiring forgivenness we see, 1 There must be an acknowledgement of our sins, Psal. 32.5. I said, I will confess my transgressions and thou forgavest the iniquity of my sin; David first confessed, saying I have sinned, and then Nathan saith, the Lord hath put away thy sin, 2 Sam. 12, 13. He that confesses and forsakes shall find mercy, Prov. 28.13. 1 Joh. 1.8. If we confess our sins he is faithful and just to forgive us them. The sick sinner, Job. 33, 26. confesses, I have sinned, and perverted that which was right, and it profited me not, then follows, ver. 58. he will deliver his soul from going into the pit. And this according to Christ's preaching, Mar. 1.15, Repent ye and believe the Gospel. To preach remission of sins to faith without repentance is a dangerous doctrine, seeing both of them are together in the soul, Zach. 12.10. They shall look on the Lord as crucified, and mourn, and in that day when there is such mourning (which always includes confession of sins in it) there is a Fountain set open for sin and for uncleanness.  
1 As to obtain pardon there must be the blood of Christ, Heb. 9.22. without shedding of blood there's no remission, and with the blood of Christ the whole Church is purchased, Act. 20.28. Rev. 1.5. Rev. 7.14. so must this blood be applied to every individual soul that hath the power of believing; this blood washes white, yet must there be washing before whiteness. Pardon must be had, not only from bloodshed, but from blood sprinkled. See Esa. 52.15. Ezek. 36.25. Heb. 9.13, 14.10.22.12.24. 1 Pet. 1.2. Yet as the Spirit must besprinkle thee, and apply this blood to thee, so must thou by faith wash and besprinkle thyself, Rev. 7.14. They have washed their robes and made them white in the blood of the Lamb. God hath fore-appointed Christ to be the propitiation for our sins, yet is it not before believing, but through faith in his blood. Rom. 3.25. Faith is the hand of the soul, and the soul by faith puts her hand into Christ's blood, and so washes off its guilt, Zach. 13.1. Christ's blood is resembled to a Fountain opened for sin and uncleanness, but it's not standing by the Fountain, but the washing with the water thereof that will cleanse, hence Luk. 7.49, 50. Thy faith hath saved thee, go in peace.  
2 To obtain pardon there must be repentance. As there is a faith unto life, Joh. 6.47. A justification to life, Rom. 5.18. So is there repentance unto life, Act. 11.18. Ezek. 36.25, 26. With God's sprinkling clean water, there's a taking away the stony heart: where God gives repentance he also gives forgiveness, and appoints his Apostles to preach repentance and remission of sins together, Luk. 24.47. Some doctrines of these latter times suppose a forgiveness, not only before repentance, but also before the sinner was born, nay some go as high as to say from eternity, if it was so, to what purpose was it then for Christ to preach repentance and remission together?   

Reasons why pardon follows upon repentance.  
1 Faith that looks on Christ's blood shed for us, looks at the same time on its own sin, as the cause of its shedding, and every believing sinner is at the same time a repenting sinner, Zach. 12.10. Thou sayest thou hast faith that apprehends pardon and applies Christ, if thou dost this rightly, thy faith is a repenting and a mourning faith, Zach. 13.1. There's a Fountain set open in that day, in what day? not simply in that day when they see him, but when they see him and mourn for him.  
2 God walks by his own rule: now Christ bids that upon a brother's repentance we should forgive him, Luke 17.3, 4. So upon our repentance God will forgive, 2 Sam. 12.12, 13.  
3 From the rule of justice, it stands not with justice for God to forgive sin to a man that goes on in a purpose of sin, therefore at the time God gives pardon he gives repentance.  
4 The want of assurance of pardon doth greatly disquiet, as well as the want of pardon. Suppose a person upon believing have his pardon, yet is it but dim, he cannot lightly be assured of it until he do repent, upon repentance God gives the assurance, and seals it to the conscience, Zach. 2.3, 4. As the Lord takes away the filthy garments from Joshua, so to Joshua's conscience hespeaks, I have caused thine iniquity to pass from thee. Preachers must take heed, they do not preach remission to faith without repentance.  
The sum of the Gospel is, that whereas we are all dead men in Adam, remission of sins is tendered to all that do believe and repent, this is signified in baptism and the supper, which are signs on God's part to confirm unto us his faithfulness in remission, and signs on our parts to bind us to believe and repent.  
We see in this petition, 1 who forgives, even God. He to whom a debt is own can only forgive it, Esa. 43.25. I, even I am he that blotteth out thy sins for my own Name sake. Others may remit the wrongs that concern themselves, or they may remit declaratively, they are to preach deliverance to captives, Esa. 61.1. Luk. 4.18. The state of a man unpardoned is like the state of a man imprisoned, as the words, shutting and opening, and keys, Matth. 16.19. import: now when persons repent, preachers say to souls, as Nathan to David, 2 Sam. 12.7. The Lord hath put away thy sin. The Lord hath done it, I only declare it. Christ spoke to his Apostles, whose sins ye remit, they are remitted, but first he said, receive ye the Holy Ghost, for it is the Holy Ghost puts away sin, and not you.  
God only forgives authoritatively. Christ gave the power of teaching to his Disciples, but kept the power of forgiveness to himself. Now for the ground upon which pardon of sin is founded, it is the mere mercy of God, it's for his own Name sake, the graces that are in us are not causes that God forgives fin to us, but evidences thereof, for the only groundis mercy, which is seen, 

1 In that he hath found out and appointed a way to satisfy his justice, even Christ's satisfaction, Rom. 3.25. Esa. 53.6.  
2 In his acceptation of that satisfaction, and not requiring the debt of us, Esa. 53.11.  
3 In giving us to Christ, Joh. 6.37.  
4 In giving us grace to receive Christ so tendered in the Gospel, Joh. 1.12.  
5 In that there was nothing in us to move him thereto but our misery, so that as tender hearts show mercy to persons in misery, so did God. What was there in Paul when he was going to Damascus to persecute?    
For Application, 1 beg forgiveness of sins of God. Reprobate men may have other mercies, this only belongs to the elect, Esa. 33.24. The people that dwell therein shall be forgiven their iniquity. Though Saints have prayed for removing judgements, yet have they specially prayed for pardon of sin, 2 Sam. 24.10.   

Grounds of begging pardon.  
1 From the painfulness and anguish that is in unpardoned sin lying on the conscience, compared to a thorn in the flesh, Ps. 38.3. There's no rest in my bones because of my sin: to a heavy burden, Psa. 38.4. To the breaking of the bones, Psal. 51.12. To a Serpent's sting, 1 Cor. 15.56. Yea to the stinging of an adder. Prov. 23.32. To a scorching heat. Psal. 32.4.5. Freedom from wrath, law, sin, death, are easily spoken, but to feel the fruit of it in agony of conscience, and to apply it to a man's self, is very hard. Luth. Tom. 4. Fol. 149.  
2 The comfort and content that is in the soul when sin is pardoned; it is as if you should take off a talon of lead or a heavy weight from the soul, Matth. 9.2. Be of good cheer, thy sins are forgiven thee. Look upon a poor debtor that ought a thousand pound and was ready to be cast in prison for it, the creditor shall not only forgive the debt but cancel the bond: how doth this cheer the debtor? so did Christ for us. Col. 2.14. Blotting out the hand writing of ordinances that was against us, he took it out of of the way and nailed it to his Cross, so that it can never be pleaded against us. Hence when God would comfort Mary Magdalen weeping, he doth it from this ground, because her sins were forgiven, Luk. 7.38, 9, 49, 50. Matth. 9.2. To the Palsy man Christ saith, Be of good cheer, thy sins are forgiven thee. Esa. 40. Comfort ye my people, but how? tell them their iniquity is pardoned.  
Object. But drooping souls cry out; Hence I doubt my sins are not pardoned, because I have so little peace in my soul.  
Answ. 1 Though comfort arise from pardon, yet must God make us to hear the voice of it, Psalm 51.8. Make me to hear the voice of joy and gladness. God makes the voice to speak higher or lower as he thinks good.  
2 The more even the soul walks without back sliding, the more doth the Lord speak peace to the soul, Psalm 85.8. The Lord will speak peace unto his Saints, but let them not turn again to folly; as if he should say, If they relapse or turn to folly, their peace will be interrupted.  
3 Observe whether thy conscience speak truly or scrupulously; If thy trouble come from thy conscience witnessing that thou livest in sin, as Cain's conscience did, Gen. 4.13. this must needs destroy all comfort and peace, but if thy conscience speaks only scrupulously in time of temptation, as David's conscience did, Psalm 31.22. I said, I am cast out of thy sight. Be not discouraged when thou knowest the constant tenor of thy life to be holy.  
4 According to our care of keeping our Evidences clear; so peace and comfort is wont to abound in the soul, and fears and doubts are wont to vanish, Isai 48.18. O that thou hadst harkened to my Commandments, than had thy peace been as a River, and thy righteousness as the waves of the Sea. By Righteousness the Prophet seems to mean the manifestation of righteousness, Isai 32.17. The work of righteousness shall be peace, and the effect of righteousness shall be quietness and assurance for ever.  
5 Pour out thy soul to the Lord in melting Prayers, for in such God in wont to come in with comfort, as in Hanna, 1 Sam. 1.18. David, Psal. 6.8.  
6 Consider what it is that turns the conscience out of its peace, and removes it, as sometimes thou slightest Prayer. It may be some injustice is upon thy conscience, committed by thee in thy natural state, for which thou hast not made restitution, confidence in thine own righteousness, conscience calls upon thee to do some duty, and thou wilt not for fear or shame do it: to find out what that is and to remove it is the way to rejoicing, Gal. 6.4. but if upon search thou canst find nothing, then chide thy heart for thy causeless fears and doubts, and say, Why art thou cast down, O my soul? and why art thou disquieted within me? Psal. 42.11.  
3 The third ground to be earnest in begging pardon of sin, is taken from the evils of sin, which are, 1 General, as, 

1 Filthiness of it, it's compared to Excrements, as to a Dog's vomit, 2 Peter 2.22. to a menstruous cloth, to loathsomeness, Prov. 13.5.  
2 Guiltiness; this twinges the soul like so many Furies, whiles it binds over the soul to punishment. Gild is compared to a Dart that strikes through the Liver, Prov. 7.23. Gild pursued Adam, Gen. 3.10. it's like bodily sickness which will never let a man be in ease, till it be expelled, Isai 48.22.  
3 The wearisomeness of it, Jer. 9.5. Hab. 2.13. what a weariness to be under the slavery of covetousness, pride, uncleanness, and sometimes to have contrary lusts domineering in us that the soul knows not which to satisfy?  
4 The punishment of it both here and hereafter. Here it brings sickness, poverty, disgrace, crosses in wives, children and servants, now when God forgives he forgives all. Papists mistake to think that God forgives the sin, but the sinner must suffer the punishment, which is changed by Christ only from an eternal to a temporary punishment, which must be suffered here or in Purgatory: but we see the contrary, the King frankly forgave all that the Debtor ought, even though they were ten thousand Talents, Matth. 18.32. that is, both sin and punishment. And though God chasten his People for sins after Pardon, as David's child born in Adultery died, 2 Sam. 12.13. also God forgave the People's sins, but took vengeance of their javentions, Psalm 99.8. yet these punishments were not satisfactions to divine justice, but cautions to themselves and others, that whiles they smarted so bitterly for their sins, they might not dare to commit them, 1 Cor. 11.32.  
5 The particular evils in it, as, 1 It's the greatest evil, because if not pardoned it deprives of the greatest good, even of God himself, Isai 59.1.    
2 Sin is more filthy than the Devil, because sin made the Devil to be what he is, being formerly a glorious Angel.  
3 Sin is the cause of all inward and outward troubles.  
4 Sin turns away the good things that we have, and withholds the good things that we want. See Jer. 5.25.  
5 Sin is that that takes away all the content of the soul, and fills the Soul with discontent and amazement.  
6 The bitterness of sin after commission is infinitely more than the sweetness thereof in and at the commission of it, Job 1.20.12.13.  
7 The shame of sin, sinners are ashamed, as a thief is ashamed, Jer. 2.26. See it in Adam, Gen. 3.10.  
4 Ground, pardon of sin eats out the slavish fear of death. That death which is as the king of terrors to ungodly men, Job 18.14. becomes less and less to pardoned persons, Heb. 2.15 Luke 2.29. Psalm 91.5, 6. Not afraid of the arrow that flies by day or night. Death to Saints is like Sampson's Lion out of which came sweetness. No preparative for death can be like this, hence Job 7.21. Job saith, Why dost thou not pardon mine iniquity? for now shall I sleep in the dust. Thou wouldst willingly have nothing trouble thee when thou comest to die, O get then thy sin pardoned and nothing then need trouble thee.  
5 Ground, the suddenness and inexpectancy of death, by it men are taken as birds in a snare and fishes in a net, Eccles 4.12. Now what a fearful thing is it then for to die in thy sins? John 8.21, 24. It's a fearful thing to die in a Goal, yet a man so dying may go to Heaven, but if he die in his sins the soul goes to Hell.  
6 Till thou gets thy sins pardoned thou art in a cursed and woeful condition, Gal. 3.10. Consider how dreadful sin unpardoned was in the conscience of Judas and Achitophel, so will it be in thy conscience when thou comest to die, if it be not pardoned. I say, if conscience be enlightened or awakened, for its possible for some men from a stupid and ignorant estate, though their sins be unpardoned, to die in peace, because they know not their danger, Psal. 73.4. there are no bands in their death. Ignorance of a danger, and a deliverance from a danger breed a like confidence but not a like safety. A man would wonder how any soul that is awakened can die in his right wits, when he knows nothing of the pardon of his sin, seeing the day that he dies he goes to Hell into utter darkness, Matth. 22.13.  
7 Pardon of sin sweetens all other things, 1 Comforts to us. I have wife and children, and credit, etc. but what are these without a reconciled God? what comfort hath a condemned man in friends, relations, lands, dwellings, till he get a pardon? Psal. 32.1.  
2 It sweetens crosses. If a man be to die at a stake, as Steven was, and can behold Christ by faith as his, what cares he for the stones thrown at him? so the thief on the Cross, Paul and Silas when they were in the stocks, praised God when their sins were pardoned, Act. 16.25.  
8 If we get not pardon of sin now, we shall never get it. There's no forgiveness in another world. There's no place of repentance, there's no effect of satisfaction then, as Cyprian saith: for that place, Matth. 12.32. 
Cont. Demetrium.  Whosoever speaketh against the holy Ghost it shall not be forgiven him, neither in this world, nor in that which is to come, therefore some sins are forgiven in the world to come.  
Answ. Mark expounds it that such a one hath never forgiveness. Mark. 3.29. Matthew, to aggravate the sin against the holy Ghost, uses a Periphrasis, as if we should speak of a sick man, he can sleep neither day nor night, that is never, or as if we should say the grace of faith can never be bought with money, neither in this life nor in the life to come, that is never.  
For that place, 1 Pet. 3.18, 19, 20. Being put to death in the flesh, but quickened by the Spirit, by which also he went to preach to the spirits in prison, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah: therefore, say some, the Gospel was preached in the world to come for forgiveness, there is a misunderstanding of three things in this text. 1 the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which they understood the soul of Christ, as by flesh his body; the body they held to die, but the soul to remain alive, in which soul, say they, he went and preached, but by the flesh of Christ is meant his humanity, according to this he is said to be put to death, but by his spirit is meant his divinity, Joh. 4.23. By the power of this spirit and divinity he was raised from the dead, 2 Cor. 13.4.  
A second word misunderstood is this [to the Spirits in prison] Where the Word [are] is to be understood, or the word being they understood [were or had been] which words are referred to those men that in the time of Noah were unbelievers, and were then in the world, now in Peter's time their souls were in Hell, for by the prison is meant Hell, Rev. 20.7. There they are kept to the day of judgement.  
The third word which almost deceived all, was the word [Going or went] which they understood of his going out of the world into Hell, when it was meant of his going out of Heaven into the world, and speaking then by his spirit in the ministry of Noah to these rebels that were now in Hell in Saint Peter's time. Now that no sins are forgiven in the world to come, appears,  
1 Because in this life only are tenders of grace 2 Cor. 6.2. Behold now is the accepted time, now is the day of salvation. When the master of the house hath shut to the door of this life, and ye stand without and knock, and say, Lord, Lord, Christ will say, Depart from me, I know you not, Luk. 13.25. The gate of grace was wholly shut unto the foolish Virgins, Matth. 25.11.  
2 The time betwixt this and death is the time for repentance, patience, and constancy, and after death is the present receiving of the crown. Rev. 2.10. Be thou faithful unto death and I will give thee a crown of life. The godly lamented Stephen at his death, but never prayed for him, Col. 1.14.  
9 The grievousness of that prison whereinto unpardoned sins will cast us. 1 We are afraid to be cast into a stinking prison for debt, yet may there be hope one way or other to get out, by satisfaction, or compounding, or the creditors' pity, but none of these can befall thee if thou diest in thy sins, and be cast into that prison: thou canst not come out by satisfaction, because that is of force only by Christ his satisfaction in this life, Act. 13.39, 40. Col. 1.13, 14. nor yet by composition, for thou must lie there till thou hast paid the utmost farthing, Luk. 12.59. nor by the creditors' mercy, because after death the wicked shall have judgement without mercy, Jam. 2.13.  
2 There will be no running away from this prison, because the prisoner is bound hand and foot, Matth. 22.13. Bind him hand and foot and take him away and cast him into outer darkness. Kept in everlasting chains, Judas 6. Psal. 49. Like sheep that are driven into the fold, so are they driven into Hell, ver. 14. Luk. 16.26.  
3 In other prisons we have friends come to visit us, but here not only friends, 
2 Thess. 1.9.  but also all other comforts shall be removed, yea the damned shall be deprived of the presence of God. If the deprivement of the sight of God by faith be so grievous, how grievous will the deprivation of the beatifical sight in glory be?  
4 The perpetuity of it: to be condemned to perpetual imprisonment and that in some loathsome dungeon, is terrible, yet death may set us free thence, but from the prison of Hell there's no getting out. The worm never dies, nor the fire never goes out. Mark. 9.44, 45, 46, 47, 48. It's five times set down [the fire that never shall be quenched] which are not idle repetitions, but to ascertain us of the perpetuity of the torment. If the damned had hope after some millions of years to have their torments ended, it were something, but the burn are everlasting, Isai 33.14. Isai 30.33. the Worm everlasting, Isai 66.24. the Fire everlasting, Revel. 20.10. the contempt everlasting, Dan. 12.2.  
Object. But by what right will God punish temporary faults with eternal punishments?  
Answ. 1. Sin is committed against an infinite Majesty, and so deserves infinite punishment; now because man is a finite creature, and cannot suffer for it at once, therefore he must suffer for it successively to all eternity.  
2 Because in unpardoned sinners so dying there's a wicked habit, that should they live ever they would sin ever, the sinner sins in his eternity and God punishes in his eternity.  
3 Punishment is to be measured, not by length of time the offence is in committing, but by the greatness of the offence: Murder and Adultery are soon committed, shall the Offender be no longer punished than the offence is committing?  
4 As we are to look upon the perpetuity of this Prison, so upon the darkness of it. Judas 6. the rebellious Angels are reserved under darkness, chains of darkness, 2 Peter 2.4. to the wicked the mist of darkness is reserved for ever, 2 Peter 2.17. Light is most comfortable, but in Hell there's fire without light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the damned see not.  
10 Together with pardon come all other blessings, Ezek. 36.25, 26, 27. I will sprinkle clean water, what more? the cleansing from filthiness, a new heart, the putting of the Spirit within us, writing the Law in the heart. Power over sin follows pardon of sin, Rom. 7.15.8.2. yea all good things here, Rom. 8.32. and glorification in Heaven hereafter; Whom he justified, them he gloried, Rom. 8.30.  
11 True happiness consists in forgiveness of sins: the World counts them happy that have great Estates, that have the Prince's ear, but the Lord tells us those are happy that have sins pardoned, Psalm 32.1. Blessed is he whose transgression is forgiven, and whose sin is covered. I am covered under the shadow of the wings of Christ, and live secure under the most broad heaven of 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. 1●, 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. Trial whether God hath forgiven thy sins.  
1 There will be then a writing of God's 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 God's Law in the heart.  
2 The sealing of the Spirit manifested to God's 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 thankful 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 behind 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, only 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 finds 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 thankful enough, nor assured of God's love enough. Hence David, after Nathan had come to him and assured him of pardon, prays, Psalms 51.8. Make me to hear joy and gladness that the bones which thou hast broken may rejoice, and not being satisfied herewith v. 12. he prays, Restore unto me the joy of thy salvation. Only if the evidence of the Spirit show not itself 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 refresh 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. 3●. And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath bel●●●ed.  
11 When thou canst produce some promise that doth discharge 〈◊〉, which the Spirit ●●th made over to thy soul, as that Esa. 43.25. Joh. 3.16. It's not bare remembering 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 income of the Spirit in the promise thou shouldest believe (which I doubt of) yet through the income 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 signs 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 blood of the testator, the sealing with the spirit of promise, as a pledge, a pawn and an earnest, but only to urge us to believe? Though we will not believe a man's 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 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 than other money, because it hath reference to further matters which other money 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 money 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 sense, yet doth it confirm us to present experience from the former workings thereof which we have felt, as the former move of the infant in the mother's womb confirm the mother that she is with child, 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 eyes. 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 persuaded 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 spoiling of their temporal substance, Heb. 10.34. They did not only 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, showing the undoubted assurance he had thereof.  
3 The Scripture bids us prove ourselves as concerning our estate to God ward, Gal. 6.4. Let a man prove himself that he may have rejoicing in himself alone. 1 Cor. 11.28. Let a man examine himself and so let him eat. 2 Cor. 13.5. Examine yourselves whether you be in the faith. This bidding us search our conscience according to the rule, and the declaring that rejoicing follows 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 signs 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 than any thing, that I love my brother, yea mine enemies, that I combat against all sin, hunger after righteousness, 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? Comfortless 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 comfortless doctrine, for,  
1 It kills our joy and thankfulness; for how can I joy in, or be thankful to him, who, for aught 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 always 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 shall 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 cried out, Mark. 9. 2●. 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 signs of it, as if by an inward voice he should say thy sins are pardoned.  Rom. 8.16. 2 Cor 1.22. Eph. 4.30. It's not enough only to have a general foundation laid, that God and Christ bore good will to all believers, but the Spirit comes and saith, Christ hath a special good will to me, and stirs up in me a liking to him again, and a willingness to take him with the parting with every lust and enjoyment. And to this there follows, after we have gone on in believing a while, a further sense of the Spirit, which is sometimes interrupted after sealing thereof, (through remaining unbelief and practical weakness) so far as to question our condition, but in some this seal of the Spirit is so clear and strong that the soul questioneth not its estate in grace ever after: conscience of unkindness to such a friend should much trouble us.  
Now we may know this voice of the Spirit from delusion because it is given to us when the soul is humbled and melts in prayer, or forsakes some dear enjoyment for God, and it leaves behind it a holy self abasement in respect of our unthankfulness and our ill requiting the Lord, and a lifting up the head to think upon death and judgement as days of redemption.  
We see then that besides the acts of faith, which is to take Christ and to cast ourselves upon the mercy of God, there is the fruit of faith to be assured hereof: in order thereto the Spirit first gives us those graces and workings which are our evidences, then helps us to feel those evidences in ourselves, and then raises comfort in the soul upon those discoveries.  
Obj. But doth not the doctrine of assurance breed security, looseness, presumption?  
Answ. The favour of God believed breedeth love of God: where there is love there is a fear of every thing that may divide betwixt the soul and God. Nothing more quickens a soul to cheerful obedience, than the assurance of God's love, 2 Cor. 5.1. compared with ver. 15. He is a graceless child that will venture to offend his father, because he knows he neither will nor can disinherit him. So graceless should we be, if knowing of God's love to our souls, we should presume to sin against him, Rom. 6.1. compared with ver. 15. Shall we sin because we are under Grace? God forbidden.  
2 Those that are sure of salvation, though they need not fear damnation, yet may they fear to bring upon themselves wrath, as sickness, trouble of conscience, etc.  
Obj. But we cannot be sure of perseverance, without which what is assurance?  
Answ. Yes, from these promises, Joh. 10.28, 29. None shall pluck them out of my hands, Joh. 10.28, 29. and from Christ his prayer, Luk. 22.31, 3●. God will not suffer us to be tempted above the power of grace to unsettle any habit, though to the unsettlement of some act, Rom. 8.38, 39  
4 Use Seeing God forgives sins, 1 pray for sensibleness and sight of thy sins, Lam. 3.39. For daily we fall into, not only sin, but sins.  
2 For humiliation under them, 1 Cor. 11.31.  
4 For forgiveness of others. Eph. 4.32.  
5 Seeing God forgives sins, 1 Take notice of God's patience, that bears with our sins from day to day, 2 Pet, 3.9.  
2 Note that humane satisfactions can be of no force.  
3 That we should not only have a care of our own salvation, but of the salvation of our brethren, in ask pardon for them, if we see them sin a sin that is not unto death, 1 John 5.16.  
4 That even righteous and justified persons stand need of being justified still, Rev. 22.11.  
5 That our sins being called debts, we may see that all sorts of punishments are owing unto us for our sins, till God forgive them in Christ, and the sin being forgiven the punishment also is forgiven; hence that which Luke calls Sins, Luke 11.4. Matthew calls Debts.  
6 Seeing God forgives sins and assures thereof, do not you from Satan's temptations misdoubt those Evidences which you have seriously examined and found to be true. Suppose your Friend give you an Inheritance, and good Evidences to assure you of it, and a cavilling fellow shall come and tell you your Evidence is naught, will you upon his prattle judge your Title nothing? So the Lord hath forgiven your sins, and you have good Evidences thereof, will you then upon Satan's cavils judge your Evidences nothing? When I die, I descend into Hell, I am undone, what shall I do? no help remains besides the Word, I believe in God, etc. We were created of the Word, and it behoves us to be returned into the Word. Luth. in Gen. 37.  
9 If we have not this assurance, we shall be in no better condition than Heathens, who have no hope, 1 Thess 4.13. Ephes. 2.12. So Justin Martyr speaks of Socrates these words, Now is the hour of going away at hand, for me to death, for you to a longer life, but whether of us go to a better estate is unknown unto all, save to God. Cohort. ad Graecos, pag. 26. How much better spoke holy Luther? The Devil in the hour of death will show thee all thy wicked life, do not despair (which Satan desires) but believe, and say, I know all my life is damnable, if it should be judged, but God hath commanded me to trust, not in my life but in his mercy. This wisdom we ought to follow in the hour of death, there the flesh trembles that it must go into a new life, and doubts of salvation, if thou follows these thoughts thou art undone, here thine eyes are to be shut, and say with Stephen, Jesus, into thine hands I commend my spirit, then certainly will Jesus be present with his Angels, and be the guide of the way. Bernard, when sometimes he was sick to death, sounded no other thing than this, I have lost my time, because I have lived wickedly, but one thing comforts me, thou wilt not despise a broken and a contrite heart. Also, Lord Jesus, thou holds the Kingdom of Heaven by a double right, 1 Because thou art the Son of God, 2 Because thou hast purchased it by thy Death, this thou keepest for thyself by right of nativity, that thou givest me, not by the law of works, but of grace.  
As we forgive our Debtors] This is a motive, or, as some call it, a sign, because we frankly forgive our Debtors, therefore we desire God to forgive us. From hence learn,  
1 That unless we pardon the wrongs done to us, we desire God's vengeance against ourselves.  
2 That wrongs done by others to us make them Debtors to us, which though, in respect of the sin against us, we are bound to forgive, yet in respect of the damage we sustain in our Estates, we may require satisfaction.  
3 It's an evidence that God hath and will forgive us, if we do freely without exercising private revenge forgive others, Col. 3.13. Forgiving one another, if any man have a quarrel against any, as God for Christ's sake hath forgiven you. In nothing do we more resemble God, than in forgiveness of offences, and so much more when we do it readily, Psal. 86.5.  
4 See a motive to pray to God for pardon with confidence; because we find our hearts inclining to pardon others who have damnified us in our Bodies, goods and Reputation.  
5 This word [As] doth not denote the cause, degree, price or equality, but only the kind of remission, as Faius well observes, or it's a Law whereto he will have all men bound, that 〈◊〉 for pardon from God. For Christ is the cause of remission. It's a qualification wherewith the children of God must come before God in Prayer, if they would have pardon of God they must bring a mind to pardon others.  
6 We may see our natural proneness to revenge, in that as often as we desire forgiveness of God, we must bring forgiveness of our Brother.  
7 It's a way to true peace to obtain forgiveness of God, and to forgive others; there is therefore a necessity of union among Christians, without which we can never open our mouths to God.  
8 That there must be universal forgiveness of all wrongs how great soever, for, if we keep some one wrong in the corner of our hearts, we desire that God would do the same against us, which if he should, how woeful would it be for us. It's to be feared by the carriages of many, that many who profess to forgive and shake hands, wait only for an opportunity to vent their malice, hereby calling for the vengeance of God to fall upon them.  
Quest. But are we absolutely commanded to forgive all wrongs?  
Answ. As Christ in the fifth of Matthew, commanding to give like for like, informs his Disciples of their private duty, so here he doth not bid us forgive civil or natural Debts. If a man take away my goods or the life of my friend, I may prosecute against him, laying aside private and club-like revenge, except when public good, or right reason require it.  
Quest. Whether are Suits in Law here condemned?  
Answ. 1 Such as proceed from malice, and private revenge, Rom. 12.19, 20.  
2 Such as tend to scandal, as to go to Law for trifles, 1 Cor. 6.1.  
Contrarily we may go to Law, 1 In Justice and Charity, to get our own right, provided it be not for trifles. We read of Zenas a Lawyer, a good man, who was never bid to change his calling.  
2 That the party offending may be chastised and brought to repentance for his fault.  
3 Law must be the last remedy, as Physicians use desperate Physic when weaker will not serve, or as War is the last Refuge in a State.  
4 If Paul appealed unto Caesar, who was a wicked Tyrant, much more may we to Judges, who though not so good, yet perhaps not so bad as he.  
Use. For application. Learn hearty forgiveness of offences done against you, for,  
1 It's a matter of great difficulty; hence when Christ proposes this duty, Luke 17.13. to forgive trespassing brethren, the Disciples pray, Lord increase our Faith. As if they should say, without faith we can never do it.  
2 All the Ordinances are profaned unto thee, if thou come to them with a revengeful heart. The Corinthians having strife among them, came together for the worse, 1 Cor. 11.17. Wrath and Revenge in Prayer condemned, 1 Tim. 2.8. hence Christ saith, When you stand praying, forgive, Mark 11.25.  
3 There can be no forgiveness with God, unless we forgive our Brother, Matth. 6.14, 15. Matth. 18.24, 28, 29, 33. q. d. if thou forgives, I will forgive, if thou dost not forgive, I will not forgive.  
4 Ourselves stand in need of daily forgiveness, both from God and men; from God, for we sin against him daily; from men, Col. 3.13. Forgiving one another, as he stands need of thy forgiveness, so dost thou of thy Brothers.  
5 Unless thy forgiveness of thy Brother be from thy heart, God respects it not, Matth. 18.35. so likewise shall my heavenly Father do, if ye from your heart forgive not every man his Brother his trespasses. Neither will it serve the turn, that perhaps thou never usest this Petition in any of thy Prayers, for fear of calling vengeance upon thine own head, yet still the Sentence of God remains firm, that if ye forgive not men their trespasses, your heavenly Father will not forgive you.  
Object. But who are my Debtors whom I am to forgive?  
Answ. Any one in the World thou hast a quarrel against, that is, a just cause of complaint, as Paul tells us, Col. 3.13. yea even civil Debts, when men owe us Money, if they cannot be required without the destruction of our Neighbour, we are to forgive them, and so much more readily when the Debtor is cast into this poor condition, not through sloth, prodigality, or vicious practices, but merely by the Lord's hand. Cursed is that speech when the Creditor shall say, he will make Dice of such a Debtors bones.  
6 It's a victory of an high nature to forgive offences. Many think they are bound to revenge themselves in point of honour; whiles they study to retain the name of Gentlemen, they fear not by God to be branded for Murderers, being ready to revenge even wrongs of a small nature by Duels, etc.  
V 13. And lead us not into temptation, but deliver us from evil.  
And lead us not into temptation] In this Petition Christ teaches us to pray, 1 That we may not be brought into temptation; we know not what weakness we may show therein. God leads into temptation, 1 By bringing us where there are occasions of sin and objects, through the corruptions of our hearts that become temptations, Deut. 13.1, 2, 3. A false Prophet works a sign to draw to strange gods, but thou shalt not hearken to him, for herein the Lord thy God proves thee. The Lord set Wine before the Rechabites to try whether they would obey their father's command, Jer. 35.5. 2 God removes Impediments that kept from sin, so he removes such a friend that was an example of good, or a reprover, to dissuade us from sin, such a Magistrate, such a Father.  
Obj. But James, c. 1.13. saith, Let no man say, I am tempted of God, for God tempteth not any man.  
Answ. It's one thing to tempt, another thing to be led into temptation. God tempts not to evil; For 1 it's our own lusts that tempt us, v. 14. 2 Every good gift comes from God, therefore no evil, v. 17. Now to counsel, persuade or advise to evil were sin; neither doth God tempt us by pouring in wicked thoughts, nor by inclining our hearts to wickedness.  
2 To be lead into temptation is an act of God, whereby he, by his providence, leads us where there are objects and occasions of sin, without any solicitation from God thereto, so that Gods leading into temptation is nothing else, but a proof whether we will stand in our obedience, or no. So God tempted Abraham, whether he would part with his dearest comfort for God, Gen. 22.1. of this Exod. 16.4. Deut. 8.2. Judg. 2.22. 2 Chron. 32.31. God left Hezekiah to try him, that he might know all that was in his heart.  
2 We in this Petition desire that if God do lead us into temptation we may not be overcome of it, nor catched by it. Many are like fishes and birds, which when a bait is set before them, fall to nibbling at it, and so are ensnared in the net; for when God leaves the creature to a temptation, the creature sins necessarily but voluntarily. If God take away his restraint and assistance, corruption boils out and we are ensnared and taken. It's dangerous upon presumption of our own strength to desire temptations, but rather pray against them, but if we cannot prevail so far, but that we must encounter with them, then that God would not leave us to be overcome of them, and Christ herein both warns us of our own weakness, and cautions us not to throw ourselves into temptation.  
Temptations are, 1 Good, when God by proving a man makes manifest unto him what is in his heart, Jam. 1.2. Job 23.10. 2 Evil, which is a motion to sin, as in straits to use unlawful means.  
There's a twofold temptation, 1 Of trial. 2 Of seducement.  
1 Of Trial, so God reigned Manna upon the people, to prove them whether they would walk in his Law or no, Exod. 16.4. Thou shalt remember the way that God led thee in, to humble thee and to prove thee, and to try what was in thy heart, Deut. 8.2.  
2 Of Seduction; Thus Satan tempted David, 1 Chron. 21.1. and thus corruption tempts, Esai 44.20. a deceived heart hath turned him aside that he cannot say, Is there not a lie in my right hand?  
The former of these ways both God and Satan tempts us. God's temptations of Trial are, 1 By abstaining, when an object is set before us, that may be an occasion of sin, whether we will refrain from that occasion: and so Joseph being tempted by his Mistress withstood it. Peter refused Magus his money, Acts 8.20.  
2 By enduring and suffering, when though we be tempted with threaten of banishment, imprisonment, loss of goods, yet we will not violate our consciences for the escaping any such evils, Rev. 2.10. the devil shall cast some of you into prison ten days, that ye may be tried, But be thou faithful unto death and I will give thee a crown of life, Jam. 1.12. Blessed is the man that endureth temptation, for when he is tried he shall receive a crown of life, Heb. 11.35, 36, 37.  
Now God in trying of us doth it not to better his experience of us, but 1 that the lustre of our graces may shine forth to others, so Abraham, Gen. 22.12. and Job.  
2 That a man may see what is in his own heart, and so Hezekiah was tempted to show his treasures to the Ambassadors of Babylon, that he might know all that was in his own heart.  
3 We know not the measure of our graces, nor the measure of our weaknesses, till God discover them by temptations. No man is so good but God will let him sometime fall into evil, for his further humbling, as we see in Josiah; and no man so evil but God conveys goodness into him for his greater condemnation, Greenham grave Counsels, p. 7.  
4 Moreover, this trial of us arises from the mixture of grace and corruption in regenerate men; for the purging away the dross of our natures, and for more and more purifying the principle of grace in us, we are cast into the furnace of temptation. It will be our happiness in heaven that we shall there have no trials, because there will be nothing to purge out.  
5 This also is the end God hath in our trials, that we being foiled in our trials may get ground of our corruptions by our falls, as we see in the foils that befell David, Hezekiah, Peter, and others, and after we have got ground more and more to come to that measure of refinement that God would have us to come to; we may come to that state of glory where there will be no fear of being miserable, because no possibility of being sinful. Temptations are Gods embraces, without which we should not seek God; but these temptations are so heavy to the flesh, that oft they force tears, Luth. Tom. 3.489.  
And as God tempts for trial, so doth Satan, for could he know our thoughts (which are only known to God, 1 Kings 8 39) he would come directly upon us, but because he knows them not, he frames his temptation according to our temperatures and inclinations; the choleric man he tempts to wrath, the phlegmatic man to sloth, the melancholy man to sadness, the sanguine to mirth and jollity. He notes our callings, and tempts us with suitable baits, the learned man he tempts to vainglory, the poor man to distrust, the rich man to pride, the mighty man or prince to oppression, the subject to tumultuousness, the single man to lustful desires, the married man to carking cares, the sincere Christian, from by-ends in duty, to judge himself an hypocrite. If we do good, he tempts us to be proud of it, if we do evil he tempts us either to slight it, or to be discouraged under it. Satan's temptations are like the assaults of soldiers that storm a City in several places at once, where he espies any weakness of defence, and though he have been once and again driven back, yet will he give a further onset: sometimes he assaults the senses, sometimes the reason, sometimes the understanding, sometimes the judgement, sometimes the fancy, and whensoever he assaults any of these faculties he doth withal assault the will.  
The scope of all Satan's temptations is, to draw us away from our duty, as we see in those temptations wherewith Satan assaulted Eve, Gen. 3.1. and David, 1 Chron. 21.1. and Christ, Matth. 4. and Ananias, Act. 5.3. and Judas, 13.2.  
Besides temptations arise from men both wicked and godly: Christ was tempted by Peter, Matth. 16.22. and from ungodly men, Prov. 1.10. 1 by wicked examples, 1 Cor. 8.10. 2 by wicked persuasions, Prov. 7.13. to ver. 22. Moreover we are tempted from our own corruptions, Sam. 1.14. 2 Cor. 12.7.  
Now in this petition we desire, that God would either keep temptations from us, whether they come from himself or others, or keep us from being tempted above our strength, according to that promise, 1 Cor. 10.13.   

Remedies against temptations.  
1 Our Lord Christ was tempted in all points like as we, yet without sin, Heb. 4.15. Matth. 4.3, 4. and one tempted Christian is more profitable than a hundred not tempted, Luth. in Gen. 27.  
2 That Christ is not only able to secure tempted souls, Heb. 2.18. for that he himself hath suffered being tempted, he is able to secure them that are tempted, but also is willing and ready, Luk. 22.31. Satan hath desired to have you, that he may sift you as wheat, but I have prayed for thee, Rom. 16.20. His promise is, the God of peace shall shortly tread Satan under your feet. Now he succours us, 1 by letting the soul see that what the soul is assaulted with is nothing else but a temptation.  
2 By bringing in some promise to stay the soul, as Gen. 3.15. The seed of the woman shall break the Serpent's head, this is as an anchor and cable in a storm, Heb. 6.18, 19  
3 By rebuking the tempter, Zach. 3.2. The Lord rebuke thee, O Satan, yea the Lord rebuke thee.  
4 Comforting the tempted, making over some Scripture to stay the soul against the temptation, 1 Pet. 5.8.  
5 By causing the temptation to grow less and less, till it be quite gone; as in temptations of blasphemy, self-murder, etc. in the children of God.  
3 Set faith on work, to believe that Angels, nor principalities, cannot sever you from Christ, Rom. 8.38.  
4 Make resistance, Jam. 4.6. Resist the Devil and he will fly. Were we in a city besieged, and knew that relief were near at hand, who would not stand it out? Satan besieges, but our God hath promised to be a present help in trouble.  
5 Beware in time of temptation of concluding against your souls, as if you were not the Lords, because tempted; who more holy than Christ yet who more tempted? Peter tempted, Luk. 22.30. Paul tempted, 2 Cor. 12.7. Yea these afflictions of temptations are accomplished among all Saints, 1 Pet. 5.8. Satan lets many wicked men go without temptation, because he hath them sure.  
6 Make no preparations for temptation, neither by running yourselves into harms way, nor into wicked company, as Peter did in the High Priests Hall, nor in time of Satanical temptations to go into places or conditions wherein you may give advantage to the tempter, either by being solitary, idle or ill employed. Many persons by not acting their graces, as faith in the promises, and hope in the thing promised give way to temptations.  
7 Be not discouraged with the length of the temptation; for this Satan doth to weary poor souls, he shoots his darts again and again, hoping in the end to weary us. As we see in Christ tempted three several times, and yet when all came to all, Satan left him not altogether, but only for a season, Matth. 4.10. Every temptation is an affliction, Gal. 4.14. And in affliction we ought to be humbled, but not to be discouraged, how long soever it remain upon us. Never say, My strength and my hope is perished from the Lord.  
8 Keep in the compass of your callings; for want of this Peter was tempted by a silly maid. We may look for protection in the ways of our calling, Psal. 91, ●1. Not out of those ways, but in them, have the Angels charge to keep us. Whereas it is said, 1 Joh 5.18. A godly man keepeth himself, and the wicked one toucheth him not, it's meant either when he is in holy ways, or if he than touch him, it is not to a prevailing.  
9 Consider what Satan by himself and his instruments aims at in temptations, which is, the surprising of our faith: when Satan combated so with Job, what did he aim at? was it Jobs goods? nay, it was to make an onset on Jobs faith. The like he did with Christ, Mat. 4. First Satan tempts us to break God's commands, and then tempts the soul to unbelief, as if there were no pardon for such a sinner. Satan knows if he can overcome our faith he hath taken our armour from us, 1 Pet. 5.8. Eph. 6. Hence sometimes he draws souls away from the means of faith, if he cannot prevail so far, then to question the truth of what is spoken, if he cannot prevail to this, than he strives to bring souls to put off promises, as belonging to others and not to themselves, and to take all comfortable places of Scripture from us in an hour of temptation.  
Remember, not only Satan is resisted by our steadfastness in the faith, 1 Peter 5.8. but also Christ hath prayed that the Faith of Believers fail not, Luke 22.30, 31. Faith is that piece of Armour which before all others we should hold, Ephes. 6.16. Above all taking the Shield of Faith, by this Shield we shall hold out against all temptations arising from imperfection of obedience, the weight and number of our sins, the want of outward things, etc.  
Satan's temptations are compared to fiery or poisonous Darts, whose Poison lies burning in the flesh, till they have destroyed a man, if they be not cured; even so do Satan's temptations, as we see in Judas, Matth. 27.5. To keep off these Darts we must have a Shield, and, as they are fiery, the Shield of Faith in Christ, drawing strength against them from Christ his Death, Resurrection and Intercession.  
10 Labour to discern a temptation to be a temptation, and that it is not the true state of thy soul which Satan tells thee: he will tell thee thou hast no grace, because thy grace doth not grow to a hundred-fold, that thy Prayers are not heard, because they are not every time evidenced to be heard, that thy faith fails, because thou hast sometimes intermitted the acts thereof, though the habit remain; sometimes he pretends to release thee from all thy troubles. Satan does as Fowlers, who in Frost and Snow show Meat to the Birds that they may come to their own destruction. So Satan endeavours to bring souls out of poverty by injustice and deceit, out of trouble of conscience by self-murder, out of Prison by denying the Truth, or deceitful distinguishing thereof. When a tempted soul can see no way of escape, let him shut his eyes and answer nothing, but commend his cause to God.  
11 Complain to God against them, and pray for patience and power against them. If you cannot pray away the suggestion, yet strive to pray away the consent and delight. Condemned men make not suit to the Jailor but to the Judge, so in temptation go not to Satan but to the Lord, in whose hand is the entrance, the continuance, and the issue of the temptation. When Satan and his messenger came against Paul, he besought the Lord thrice, 2 Cor. 12.7.  
12 Take heed of security; sometimes Lusts tempt when we are secure, as Lot to drunkenness, when gone from Sodom. So doth Satan, when the Husbandmen slept the Enemy sowed Tares. As in civil affairs nothing more exposeth a State to danger than security, as we see in the affairs of divers States and Cities, so nothing more exposeth the soul to danger than security. Security hath overcome them whom the opposition of temptation could not overcome. Our whole life is a temptation till we come in Heaven, therefore be not secure. Travellers are in continual danger to fall into the hands of Thiefs, therefore not secure, so should we. While Noah, David, Peter have through security been so overcome, let us fear always, Prov. 28.13. Blessed is the man that feareth always. It's yet a day of Battle, not of Victory; we are yet at Sea not in the Haven.  
13 Take heed of spiritual pride, which is ordinarily cured with a spiritual Fall. Hence the Devil prevailed against Eve, Gen. 3.5. When David grew proud of his Multitude of Subjects, he was left to fall to numbering them, 2 Sam. 24. When we fall to admire ourselves, whether parts or graces, we are near a Fall.  
14 Set against the motions that come from corruptions, and the suggestion that comes from Satan severally and apart, before they join their forces together, and that you may do this take the temptation in the beginning. United Enemies become more hard to resist.  
15 Be well informed in the methods and devices of sin and Satan, 2 Cor. 2.11. The Devil methodizes his temptations: when he came to the first Adam, Gen. 3. first he comes to the Woman not to the Man, next he tells her by eating the forbidden Fruit she should be as God, next breeds a jealousy that God meant not so well to her as he, and next by the desirableness to the eye and taste he tempts her to eat thereof. And as he hath methods so hath he devices, he is like a crafty man that with a Plum or a Counter will cousin a child of all he hath. And so hath corruption devices; this is a little sin, thou must do this or else thou canst not live in the World. First corruption drew Peter into a place of temptation, into the high Priests Hall, then to deny Christ: corruption drew David to sloth, then to wanton gazings, then to carnal lustings, then to Adultery, and then to Murder. Had corruption tempted David to Murder at first he would have trembled at it. Besides our corruptions are like Touchwood and Tinder that presently takes fire.  
16 Strive to get a distaste of temptations, they seldom or never prevail against a soul that distastes them; so long as the soul distastes them, the will is averse unto them, and where the will is averse they can do us no hurt. As Christ said to Satan, Get thee behind me Satan, Matth. 16. so let us. Distasted Meats and Drinks are seldom received, no more will temptations when distasted.  
17 Put on Christian Armour, even the whole Armour of God; why? we wrestle not only against flesh and blood, but against principalities and powers, Ephes. 6.11. as,  
1 The Girdle of Truth, that is a sincere purpose of heart in opposition to hypocrisy, which as a girdle binds our  to us, which else the wind would blow about, so sincerity holds together our graces which else would be carried away in time of temptation, Luke 8. ●3. Unsound men in time of temptation fall away.  
2 The breast plate of righteousness, that is of a holy conversation, this hath three branches. 1 For time past a testimony of conscience excusing us, that our conversation hath not been in fleshly wisdom, but godly sincerity, 2 Cor. 1, 12. 2 For time to come, a purpose to avoid all evil, and do that which is good. Psal. 119.106. Act. 11.23. 3 For time present, an humiliation in respect of daily wants, when Satan tempts us to sin, we being covered with this breast plate his temptations fall down. Though there be armour for the breast, yet is there none for the back, runaway that fly from the cause of Christ and duty, are cut down by Satan and wicked men.  
3 Get your feet shod with the preparation of the Gospel, that is, get an intention to confess God's truth, notwith standing sufferings, this is called a preparation of the Gospel, because by it a Christian is prepared to repel all temptations to the denial of Christ.  
Now because sufferings are to our souls, as stones, thorns, and gravel are to our naked feet, let the affections of our souls be shod with this preparation: as leg-harness is useful in war, where the enemy sticks stubs of iron, or iron harrows in the way, so is this intention of confession of Christ needful, as part of our armour, where Satan in our way to heaven sets so many pricks and crosses, as reproaches, persecutions, loss of goods, liberty and life.  
4 The shield of faith, that is a lively faith trusting on God for justification, sanctification, and earthly things, Psal. 84.11. Also faith eyeing threaten, promises, and commandments; this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door or gate. It's a long broad shield like a door, which was to cover the whole body from bushes, darts, and arrows, such must our faith be against all temptations: this raised up to Jesus Christ, and acted aright against the tempter, is like a cordial to a fainting soul.  
5 The helmet of salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it covers the head all about; now when the head is well fenced we fear not arrows nor darts. Such is Christian hope to the soul, when Satan shall tempt thee to discouragement, and tells thee thy sins are unpardonable, because so great and many, and tells thee it will never be otherwise then at present it is, and tempts thee to wish thyself dead, and tells thee thou art cast out of God's sight, and that thou shalt never overcome this lust, nor get out of this desertion, nor be delivered from this temptation, all that I do will but further my damnation, I have no mind any longer to use the means; against all these hopeless, heartless voices raise up thy hope in God, hope for day though at present it be midnight.  
6 Get the sword of the Spirit, the Word of God, which as an armoury hath all sorts of weapons in it. Were we to go where enemies were, we would not go without our sword, only think not to outbrave Satan by saying a piece of Scripture in an heartless manner, but produce it believingly.  
18 If temptations be violent, confer with some Christian friend, wise, and faithful, and able to retain a secret both from their wives and others, and discover to them that which perplexes your conscience; and such a person will be ready to discover to you the same, or like temptations: and this is meant by confessing our faults one to another, Jam, 5.16. Only if we can have ease from God, we need not confess our temptations to men. God sometimes speaks by a poor brother.  
19 Make good your ground against the tempter, you must be able to stand against the wiles of the Devil, and having done all to stand, Eph. 6.11, 13. As soldiers stand orderly in the fight, and neither run forth to danger, nor retire cowardly, so do ye. Cowards in battle are most commonly cut off, and there will be no mercy in Satan, if he overcome, nothing less than the blood of your souls will serve him; in order to this resistance, beg help of the spirit who infuses good motions, and excites the soul therewith, as Satan doth to evil.  
But deliver us from evil] That is from the evil of the temptations which the Devil, World, or flesh, worketh against us.  
Hence observe, 1 That deliverance from evil ariseth not from our own power or might, but from the Lord, 2 Cor. 1.10.  
2 Our own weakness; we are not able to deliver ourselves in temptation, but God's grace is sufficient for us, 2 Cor. 12.9, 10. For his strength is made perfect in our weakness.  
3 To learn watchfulness against Satan's temptations, and against all temptations, 1 Cor. 16.13. Watch ye, stand fast in the faith, quit you like men, be strong.  
4 See the providence bridling tempters and temptations, that though they come never so violently upon us, they cannot prevail further than God permits: for Satan's temptations, see Luk. 22.30, 31. Satan hath desired to have you, that he may sift you, but I have prayed for thee, Job. 1.12. Rev. 2.10. And as God's providence bridles Satan's temptations, so doth it the temptations of wicked men, 1 Cor. 10.13.  
5 We do not only pray against Satan, who is the great artificer of temptations, and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked one, 1 Joh. 2. 1 Joh. 5. but also against every thing that may either draw us to sin, or hinders us from godliness, Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Burgomaster of Hell.  
6 We are here taught that we are not yet in that estate, wherein we shall be free from all temptations: it will be the happiness of Heaven that we shall neither have Devil nor lust to combat with.  
7 That God would temper all temptations according to the strength we receive, either by increasing our strength, or lessening the force of the temptation, Rev. 3.10. I will keep thee from the hour of temptation. 2 Pet. 2.9. The Lord knows how to deliver the godly in time of temptation, for want of which assistance unsound men in time of temptation fall away, Luke 8.13.  
8 See who are most apt to be tempted, even God's children, who call him Father. The devil hath carnal men sure, and so never tempts them, Luke 11.21. When a strong man armed keepeth his palace his goods are in peace.  
9 See what a filthy nature we have which is ready to betray us to every temptation: If God withdraw his grace we are presently ready to fall, as the staff doth when it is forsaken of the hand that held it. We see it in God's children, Samson, David, Solomon, Hezekiah, Peter, Noah, Lot. Nay they forsaken of God not only fall into sin, but lie in it: how much more wicked men?  
10 That as we desire to be delivered by God from the evil of temptation, so it should be our care not to run into provocations and occasions. Joseph, Gen. 39.10. though Potiphars wife tempted him from day to day, yet he harkened not to lie by, or to be with her, so not to go into houses haunted with the devil upon any pretence of the strength of our faith. This is as if we should go within the reach of a Lion or mad Dog. Remember the sons of Sceva, Acts 19.14, 16. who going in the devils reach without a call, the devil both tore off their , and wounded their bodies, and therefore if godly people shall be invited to pray in such a place, let them know they have no call to it.  
11 We desire not only to be delivered from evils of wicked things, but that even good things, as riches, strength, health, beauty, friends, may not become a snare to us.  
For thine is the Kingdom, the power and the glory, for ever and ever] These words are the conclusion, not expressed by Luke.  
It contains three motives or encouragements to come to God in prayer, as,  
1 Thine is the Kingdom, that is, all Kingdoms are thine, the Kingdom of providence or government of the world, the Kingdom of grace and glory, as if it were said, Thou, O Lord, hast all Kingdoms in thy own hand, and therefore thou art able to give all good things to thy subjects, whether grace or glory, even all things necessary for soul and body, and to deliver them from all evils, and to bring them to eternal redemption. Under the name of Kingdom is meant the power of right.  
Now the Kingdoms are Gods, 1 Proprietarily, that none can lay claim to it in this manner but himself, also efficiently, Psal. 95.3, 4.  
2 Derivatively or hereditarily, so the Kingdoms of the world are given to carnal men, Dan. 4.25. and the Kingdoms of grace and glory to Saints; so Satan is called the Prince of the power of the air, Eph. 2.2. because devils are suffered there to rule and tempt, and to speak to our spirits, but yet with subordination to the Lords providence.  
The power] Here's another argument to strengthen our faith in prayer, as his fatherly affection on the one hand, so his kingly power on the other may assure us that he is both willing and able to grant our requests. There is such power in God that there is nothing too hard for him: thou hast not only potestas or authority of all things as a King, but thou hast power, that is a working power, thou alone canst grant us these things and no other can grant them, thou hindering them, therefore we come to thee for them. Also saying, Thine is the power, we learn that his power is not derived from any other: the power of creation is thine, and the power of sustentation of all things, Heb. 1.3. and in particular the power whereby he sustains his Church, 1 Chr. 29.11, 12. Thine, O Lord, is the greatness, and power, thou raignest over all, and in thy hand is power.  
The power of God is seen in these things.  
1 In making Heaven and Earth, Psalm 124.8.  
2 In that he made it without matter. Man cannot work without matter, God made the World of no matter that doth appear, Heb. 11.3.  
3 In making them so easily, even by the word of his mouth, Gen. 1.  
4 This power in God is seen in raising up the Body of Christ, and the bodies of Saints, which risen with him, and the bodies of Saints which shall arise, John 5.28. Ephes. 1.  
5 In bringing over a soul to believe. Ephes. 1.19. God inclines our wills whither he willeth, having them more in his power than we ourselves. A man may sit under Ordinances all his life and not be converted if this power put not forth itself.  
This power in God is twofold, 1 Absolute, and that is twofold,  
1 Independent, in that none hath power to call him to account, Job 33.13. He giveth not account of any of his matters. None hath power to ask him why he makes one crooked another strait, why he calls one and passes by another, why he gifts one and not another, why one is a King and another a Slave, this power is authority.  
2 Infinite and unlimited, whereby God is able to do more than he doth: he never so puts forth his power but he could put it forth further if he pleased, Matth. 9 God is able of stones to raise up children to Abraham, he hath made a World and could make more if he pleased, Matth. 26.55. Thinkest thou not that I could have prayed to my Father, and he would have given me more than twelve Legions of Angels?  
2 There is an actual power in God whereby he is able to do whatsoever he will, as to beget a Son equal to himself in all things, and could he not do this he were not omnipotent, this he doth, 1 Immediately, Psalm 115.3. 2 Mediately, using the means of his own appointing.  
Use. For application. 1 To blame our darkness that cannot conceive this power of God.  
Object. But if there be such a power in God, why do we not perceive it as we do bodily force?  
Answ. Because it works invisibly, as the influence of the Heavens doth upon the bodies of men and beasts.  
2 The brightest Light while it shineth in a thick Cloud is not beheld, so the power of God whiles it worketh in our weakness is not beheld so powerful as it is in itself.  
2 To tax them who limit this power, Psalm 78.18, 19, 20. Israel angered God, saying, Can God prepare a Table in the Wilderness? Can he give Bread? Can he provide Flesh? They did not say, he could not, but only questioned his power, They limited the Holy One of Israel, v. 41. This was Moses sin, Num. 11.19. to 24. when God said he would feed 600000 men with flesh a whole month, he could not believe it. Martha could not believe Christ was able to raise up Lazarus being dead four days, John 11.39. So when Elisha prophesied of such a plenty, next day, the Nobleman said, If the Lord would make Windows in Heaven, might this thing be? 2 Kings 7.19, 20.  
2 Information, 1 That there's nothing too hard for God, Gen. 18.14. He hath brought Light out of Darkness, 2 Cor. 4.6. Good out of Evil, Gen. 50.20. Men may make good out of natural evil, as out of poisonous Ingredients, but not out of moral evil. We are too apt to draw a scantling of God by ourselves.  
3 Consolation to God's people, 1 In straits, Gen. 22.10. When Abraham was ready to slay Isaac God appears to him out of Heaven and bids him hold his hand, Gen. 22.14. When Esau came against Jacob, God's power was seen in turning his heart to Jacob, Gen. 33.10. I have seen thy face as the face of God, that is, I have seen God in thy loving looks. So in Queen hester's time. God still puts forth his power in behalf of upright men, 2 Chron. 16.9.  
2 In sad and forlorn conditions. Are you in danger? He is a present help, Psalm 46.1. Are you indisposed to good? He that can bring beautiful flowers out of ground seemingly sapless in Winter, can do so in grace. Are lusts strong? God can subdue them, Mic. 7.18. Are Enemies potent? God can make them Friends, Prov. 16.7.  
4 Terror to wicked men that have such a powerful God against them. God can arm all creatures against thee; Worms to eat up Herod, Acts 12.23. Flies and Lice to infest Pharaoh, Though hand join in hand the wicked shall not be unpunished, Prov. 11.21. See Judges 2.15. Whither soever they went the hand of God was against them for evil, but especially in another World, Rom 9.17, 22. There God will make his powerful wrath known, Psalm 90.11.  
5 Exhortation, 1 To make this powerful God thy Friend. Men strive to make powerful men their Friends, make God thy Friend, Psalm 27.1. Isai 51.12, 13. and fear to offend him. We are afraid to offend men of power, much more fear to offend this powerful God. See a notable place, Josh. 4.23, 24.  
2 To go about all your actions in the power of God. In this power Asa went against a million of men, 2 Chron. 14.11. It's all one with thee to save, whether with many or few. Jehosaphat, 2 Chron. 20.12. We know not what to do, but our eyes are upon thee against spiritual Enemies: also be strong in the power of his might, Ephes. 6.10. Phil. 4.13. Psalm 71.16.  
3 Labour to know this power. We love to know the strength of persons or things to which we trust, 2 Tim. 1.12. I know whom I have trusted.  
4 Believe this power, without belief hereof we cannot believe the Creation of the World, the forgiveness of sins, Resurrection of the Body.  
His power is seen,  
1 In that he can do whatsoever is possible to be done. An Angel can do what belongs to an Angel, an Ox or Horse what belongs to them, but they cannot do the works of a man, but God can do what is possible.  
2 He can do what he will, Psalm 115.3. Whatsoever the Lord pleased that did he, Isai 46.10. Matth 8.2.  
3 He can put forth his power more in one than in another, as he puts forth his power more in scalding Oil, that it burns more strongly than scalding Water, the Fire is more in the Oil than in the Water, so the power of God is more in Saints than wicked men, more in one Saint at one time than another, more in Paul than in the rest of the Apostles, more in some part of a duty than another part of it.  
4 His power is not tied to means. He works without means, at the blowing of Rams horns the Walls of Jericho fell, Josh. 6.20. Judges 6.12. Gideon by three hundred men overcame an Army of above an hundred and twenty thousand, yea, he works against means, bringing his people through the Red Sea, Exod. 14.21.  
5 Whatsoever he doth he doth it without labour or weariness, Isai 40.28. The Creator of the ends of the Earth fainteth not, neither is weary.  
6 He is always powerful. Princes are powerful but they may die, or their power be diminished or resisted, not so with God, Deut. 32.39. None can deliver out of his hands.  
7 All the power that any Creature hath is in God, whether power of authority, or power of force, John 19.11. Thou couldst have no power, neither of authority nor force, unless it were given thee from above, said Christ to Pilate. When an Enemy lifts up his hand to hurt us he hath the power of his strength from God; if we saw a Bear or Lion in the hand of our father we need not be afraid.  
8 His power can frustrate and annihilate all other power, as the Babel-builders. The Egyptians, God took off their Charet-wheels, Exod. 14.25. and the Sea overwhelmed them, v. 26. Haman's combination against the Church, all power coming against God, his cause, and people is as if a Pitcher should rise against a stone-wall, or as if the Thorns and Briars should put themselves in arms against the Fire, Isai 27.4. Job 9.4. 1 Cor. 10.21.  
Object. But I doubt not of his power but of his will.  
Answ. His will is seen in his promise. If we be confirmed of his power and believe his promise, you need not be troubled.  
Object. But if this power be so comfortable, how should I know it?  
Answ. Believe it. Christ would not show miraculous power where unbelief hindered, Matth. 13.58.  
2 See God in the Glass of his Word, Jer. 32.17. and works, as in making the World, Rom. 1.20. in binding in the Sea, Jer. 5.22. by the Sand.  
3 Pray God to open thine eyes to behold it, as Elisha prayed for his Servant that he might behold God's power, 2 Kings 6.15, 16, 17.  
4 Look on thine own weakness, 2 Cor. 12.9, 10. Col. 1. ult.  
5 Have recourse to experience when this power helped us in a fatherless and friendless condition, Psal. 27.10. When father and mother forsook us he took us up, delivered us from a Bear and a Lion, 1 Sam. 17.34. to 38.  
6 Get into covenant with God. When persons are so in covenant together then follows their power to be employed for one another, as in Ahab and Jehosaphat, I am as thou art, my people as thy people.  
7 If we would have God's power improved for us we must serve him with all our power, 1 Chron. 29.2. David saith, I have prepared with all my might for the house of my God: he improving his might and power for God, God assisted him in all his Battles with his power and might.  
8 Consider the belief of the power of God is a means to establish us in the belief of the promise; if a man promise never so much to us, if he have not power, we regard not his promise: hence when God would strengthen Sarahs' faith, he saith, Is there any thing too hard for the Lord? Gen. 18.14.  
Object. But my case is like no man's, I am in Prison and cannot come forth.  
Answ. 1 Thou art not yet in the Lion's Den, nor in the Whale's Belly, nor fiery Furnace, others have been lower than thou.  
2 What is not that God able to do, that's able to make a World?  
3 Persons that have been at the point of despair, have been helped, 2 Cor. 1.8, 9, 10. Some that have lost their Estate, and Health, and Friends, and Children, as Job, cap. 6.9, 10. others that have lost their credit, as Joseph, and David, 1 Chron. 29.28.  
And the glory] Here's a third argument or motive for God to grant the things we pray for, viz. because it makes for his own glory, q. d. thou alone oughtest to be worshipped and called upon: children should seek their father's glory, thy glory is perfect in itself, but thou requirest that we hereby declare it by acknowledging thee the fountain of all our happiness.  
We may see, 1 To refer all things to God's glory, 1 Cor. 10.31. Rom. 11.31. Rev. 4.9.  
2 To stir up our Faith in prayer, that God will grant what we ask, because it is for his own glory.  
3 See that as it is the glory of God to hear the prayers of his people, Psal. 65.2. O thou that hearest Prayers, so should we give him the glory hereof.  
4 To ascribe all glory to him, as a God of such power and majesty, and not to glory in ourselves, or any thing we have, whether wisdom, strength, or wealth, Jer. 9.23. 1 Cor. 1.29, 31. 2 Cor. 10.17. give him the glory of his faithfulness, as Abraham did, Rom. 4.20. and of his mercy and free grace, which we behold in the glass of the Gospel, 2 Cor. 3.18. and of our parts, 1 Cor. 4.7. which we have received from him.  
For ever and ever] This shows 1 That God hath, had, and shall have all glory due unto him from everlasting to everlasting, Psal. 90.1.  
2 To distinguish the glory of God from the glory of earthly Princes, that shines for a few years and then the light goes out and is removed to others, and withers like a flower, but this is everlasting.  
Amen] For this word see my observations on Matth. 5.22. It's as it were a desire whereby we desire these things to be done and ourselves to be heard. It's a profession of our confidence that God hears our prayer. Also a wish that thus it may be what our tongues and heart hath requested. The Septuagints on Psal. 72. ult. render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let it be done, as our desires were formerly expressed: so here is our seal whereby we believe the grant of them in gene●●●, and to each of them in particular we also set our seal. Hence prayer should be in a language that we understand, that all may say Amen, 1 Cor. 14.16. Yea there ought to be care in him, that is the mouth, not to power out any requests of his private spirit and principles, but that to which all believers may say Amen, and prayers being so poured out, let us all say, Amen, with a loud voice, and therefore none should pray in a Church but those that know how to power out requests aright for matter.  
V 14. For if you forgive men their trespasses, your heavenly Father will also forgive you;  
V. 15. But if ye forgive not men their trespasses, neither will your heavenly Father also forgive you.  
Christ shows here that pardon of sin is given and continued unto us, upon the condition of repentance and new obedience, one branch whereof consists in gentleness in forgiving wrongs, which men do against us, and so much more because we are ready to aggravate other men's faults, as slow to confess our own; therefore that we may be pitiful herein Christ bids us set our own faults before our eyes. Christian's ought greatly to endeavour after peace, that they may not offend one another, or if it fall out that they do offend one another, that they be ready to forgive.  
This command doth not destroy the discipline of families towards children and stubborn servants, nor doth it hinder Magistrates from punishing Malefactors, though in all execution of judgement gentleness should appear, but the Lord herein would have our hearts free from revenge, 
Deut. 19.13.  so that we should never desire justice of the Magistrate, nor of God to satisfy our revenge, but rather do these enemies good and pray for them, as Christ bids, Matth. 5.44. Luk. 23.34. and Stephen, Acts 7.59, 60. and Joseph to his brethren.  
Now this remission of men their wrongs is not a cause, or price, or merit of our remission at God's hand, but a sign or testimony of our remission, and in some sense an antecedent, though in other sense a consequent of remission: it's a consequent or an effect, because we cannot forgive any man his sins till we be warmed with the sense of God's love to us in forgiveness, and it's an antecedent to continued and renewed forgivenesses which we have daily through Christ his advocation in heaven. Christ doth not receive us to pardon, but on this condition, that we forgive men their offences. Men that will not forgive do what in them lies to make God implacable towards them. Our forgiveness is not a cause but a condition.  
That therefore we may lay aside our revenge, Christ brings two reasons,  
1 From the profit, If we forgive, God will forgive, v. 14.  
2 From the danger or loss. If we forgive not, neither will God forgive.  
To conclude, our forgiveness of men is not a cause of God's forgiveness of us but a condition, hence the words in the text are not, Because you forgive men their trespasses your father will forgive you, but, If you forgive men their trespasses.  
Obj. But, if forgiveness of our brother be a condition of our forgiveness with God, than the merits of Christ are not the alone condition upon which forgiveness depends.  
Answ. There is a twofold condition, 1 Antecedent, which goes before justification. Christ's merits are this condition. 2 Consequent, which follows after justification, Joh. 15.14. Ye are my friends, if ye do whatsoever I command you.  
Or 2 there's a twofold condition, 1 For which we are forgiven, this only is Christ's righteousness, and thus we say neither repentance, restitution, forgiveness of men, nor universal obedience are conditions, that for these we do obtain pardon.  
2 There is a condition without which, so Christ saith not, you shall live for your repentance, but, Unless you repent you shall die, Luk. 13.5. If a King offer to thee, both a poor man and his enemy, both his grace and Kingdom for a gift, requiring some things of thee, viz. that thou wilt be sorry for the wrongs which thou hast done to him, and that thou wouldst forgive others which have offended thee, and if thou hast offended any one that thou ask them forgiveness, will you say that this King hath forgiven you your offences and given you this Kingdom for your deserts or of his mere grace? surely of grace. So is it in this case.  
To conclude, we must consider forgiveness two ways, 1 As it was a secret agreement betwixt the Trinity that Christ his atonement should be for the sins of such and such persons: this is before our forgiveness. 2 There is the forgiveness in our conscience, before this our forgiveness may go.  
But I rather incline to the first, that pardon of sin is held to us upon condition of repentance; now that person that hath an absolute purpose of revenge against his neighbour doth not repent, because he goes on in a purpose of sin, and so no pardon can belong to him; neither is there any true faith in any such soul where there is a purpose of sin.  
V 16. Moreover, when ye fast, be not as the hypocrites, of a sad countenance, for they disfigure their faces, that they may appear unto men to fast.  
Here Christ reforms a third corruption of the Pharisees, wherein, 1 A reprehension of their fasting, 2 A direction to a right fasting.  
Christ here treats not of public fasts, but of private. Grotius observes that some of the Pharisees fasted two days in a week, some four days, and did not eat any thing till the setting of the Sun, and then they only fed upon herbs or eggs: they lay hard in their beds. Now forasmuch as they aimed at the glory and praise of men herein, Christ doth not disallow their fasting, but only the vainglory therein sought for.  
That is not fasting when a person out of poverty suffers hunger, or by reason of sickness cannot eat, nor to refrain from flesh is fasting. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fasting, is derived of the privative particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat, so that to fast is, not to take meat; or to refrain from meat, that we may serve God in spiritual services. Without which holy end, or the like, as the weakening of the flesh, etc. it comes under the kind of bodily services which profit not, 1 Tim. 4.7, 8.  
So that Christ condemns not fasting as a Levitical cereremony, being several times practised in the New Testament, Matth. 17.21. Acts 14.23. 1 Cor. 7.5. 2 Cor. 11.26. but only taxes the superstition and hypocrisy of the Pharisees, who did not refer fasting to its right end, but either rested in it, as counting godliness to consist in pinching and pining the body, and referring it to their ambitious ends, to gain an opinion of holiness, and not to stir up fervency in prayer, or to chasten the flesh.  
When ye fast] Christ establishes fasting. Christians, that prayer may be more fervent, may and aught to use fasting.  
Be ye not as the hypocrites, of a sad countenance] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sad, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in countenance.  
Fasting dries up the body, and makes men melancholic, but eating makes men sweet and pleasant; therefore they that would persuade hard things to others, do not go to them fasting, but after dinner, because than they are pleasant and merry, now these hypocritical Pharisees would put on a sad countenance that they might seemto have fasted, but Christ warns them to lay aside all such disfiguring, whether by bending their brows, hanging down their eyes, or blacking their faces, and that they would show pleasant countenances, which was a token of mirth. The word used for disfigure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in English they darken, by affecting severity, paleness and grief in their countenances. Carnal men will give much bodily service to God, yet will they not part with their sins, so they may but retain their sins they will do any thing. So that Christ his meaning is, not that on a fasting day, we should carry ourselves as on a feasting day, Esa. 22.12, 13. Neither means he that in private fasts we should carry the matter so closely that none of the family should know it, for that can hardly be, but Christ means that when God calls to fasting we should be far from seeking praise of men herein, as if we were not at all about such a business.  
V 17. But thou, when thou fastest, anoint thy head, and wash thy face, that thou appear not unto men to fast, but unto thy father which is in secret, and thy father which seethe in secret, shall reward thee openly.  
But thou, when thou fastest, anoint thy head and wash thy face] Against the Pharisees boasting of their fasting, Christ shows that our gestures in a private fast are so to be composed that men may not mark us to fast: he names these gestures of anointing the head from the manner of that country, Ruth, 3, 3. Ruth anointed herself when she went to Boaz, Psal. 23.5. Thou anointest my head with Oil. Luk. 7.46. My head with Oil didst thou not anoint. Much less must we think as if fasting under the New Testament consisted in pleasures and delights, or as if pride could not lie hid under mean apparel.  
Not as if indeed we should anoint our head, but that we should avoid all boasting in fasting, and that we should do as they who anoint their head, who rather hold forth mirth and gladness, than grief and sadness.  
The scope of Christ herein is to teach us to conceal our private fasts from men, and to approve our hearts to God in our fasting, and as all other exercises of devotion betwixt God and us aught to be kept private, so ought this.  
Thy father which seethe in secret shall reward thee openly] These words are a reason of the performance of the duty, i. e. thy Father sees in secret, and will one day acknowledge thy sincerity. Esa. 38.3, 5. He saw Ezekiahs' tears, and Cornelius his prayers, Act. 10.4.  
2 As he sees thy secret fasting, so he will reward thee openly, not by way of desert, which is only proper to Christ's obedience, but he by his Spirit will in the sincere performance of this duty stir up in thee mortification of the flesh, and affliction of the Spirit, together with a devout intention in the exercise of repentance, and we shall understand this, not only at present, but specially at the day of judgement. Mean time know, God is not a debtor to thee, for thou canst deserve nothing at his hand, Luk. 17.10. Rom. 11.35. The same way that a reward is given to him that prays, it is given to him that fasts, but the reward is promised to him that prays, of grace, not of desert, Therefore so it is given to him that fasts, and that not simply to him that fasts, but to him that joins prayer with his fasting.  
Thus we see how Christ reprehends the Pharises Hypocritical fasting, who did institute their fasts as to the outward part of it, in imitation of the Fathers and holy people, who were wont to sit on the ground, and to be covered with sackcloth and ashes, which were signs of their true sorrow, but to the inward part, which was hearty grief for sin, and an earnest breathing after reconciliation, this the Pharisees altogether omitted.  
From the words thus expounded,  
Observe, that God's people ought, as in other duties, so in fasting, to avoid corruptions, and to perform it in a right manner.  
I will open, 1 The kinds, 2 The manner.  
There's a twofold fast, 1 public, which is when God's people meet together, either to desire pardon for some great sin committed, or to turn away judgement, as in Jezabels' time they met together in respect of a supposed blasphemy, so when the men of Ai had smit thirty six men, Joshua and the elders of Israel fasted, Josh. 7.6, 7. So the men of Israel having lost two set battles against the men of Benjamin, Judg. 20.26. fasted until the even; so when there was a famine coming, the Lord calls to the Priests to gather all the people of the land to fasting and prayer, Joel. 1.14. so when Moab, Ammon and Mount Seir came against Jehoshaphat, he seeks to God by prayer and fasting, 2 Chr. 20.3.  
2 Private when we humble ourselves, for some evils lying upon our persons or family. So David humbled himself for the child, 2 Sam. 12.16. Of this Christ speaks, when the bridegroom shall be taken away from them then shall they fast, Matth. 9.15. So when in private we humble ourselves for some evil lying upon the Church, so did Nehemiah, cap. 1.4. for the affliction of the Jews. And Daniel sought the Lord for the Jews, that God would bring them out of their seventy years' captivity, Dan. 9.3. Sometimes one friend fasts for another, so Jobs friends, Job. 2.12. sometimes for enemies, Psal. 35.13. And so David fasted for the recovery of the health of his enemies.  
2 The manner of fasting, 1 it must be with preparation to get off the hardness of the heart; as in all prayer preparation is to be used before it, so much more in this solemn duty, Levit. 23.29, 32.  
2 It must be with humiliation and affliction of Spirit, Psal. 35.15. Levit. 23.29. Ezra. 8.21.  
3 Removed from hypocrisy. Anoint thy head, and wash thy face. As in the text. Thou art not to be proud, because thou hast been humbled, but to be humbled because thou hast been proud.  
4 Free from censoriousness of others that fast not when thou fastest. John's Disciples when they fasted censured the Disciples of Christ for their not fasting, Mat. 9.14. In the same family one may have cause of fasting when another hath cause of rejoicing, 1 Cor. 7.5.  
5 In performance of reading and expounding the Word. Nehem. 9.3. one fourth part of the day was spent in reading the word and opening the same. Baruch on the fasting day read the Word of the Lord by Jeremiah, Jer. 36.6. Another fourth part of the day they spent in prayer, wherein confession of sins was most insisted upon, Neh. 9.3.  
6 In separation of the soul and body from sundry comforts, wherewith at other times we do refresh ourselves, as from stately apparel: the King of Niniveh laid aside his princely robes, Jon. 3.6. Such apparel is fittest at a fast as most shows the abasement of our Spirits, only let it not be affected, also then refrain from pleasures which are then both unlawful, Esa. 58.3. Joel. 2.16. The bridegroom than must go forth of his chamber, and the bride out of her closet, also they are unsuitable; God complains that when he called to weeping, mourning, and girding with sackcloth, then behold joy and gladness, Esa. 22.12, 13. Yea on a fasting day we are to refrain from the ordinary works of our calling, Esa. 58.3. Behold, in the day of your fast ye exact all your labours.  
Also abstinence from Meat and Drink, 2 Sam. 3.35. David did not taste Bread or aught else till the going down of the Sun. Only note this abstinence is so far forth requisite as it helps forward our inward humiliation. If the forbearance of food prove an hindrance to humiliation it is not to be used, and such as cannot abstain, though through weakness they cannot keep a fast, yet may they keep a day of humiliation and prayer. Only,  
1 Beware of a pretended necessity instead of a true, for if it be pretended God finds out pretences, Prov. 24.12. Doth not he that pondereth the heart consider? If it be a real necessity, than God will have mercy rather than sacrifice.  
2 Though thou canst not abstain wholly, yet abstain from so much as usual, or from food of such a kind. Daniel eaten no pleasant bread for three weeks, Dan. 10.3. A tanto, à toto, or à tali, in such bodily abstinence we judge ourselves unworthy of the creatures.  
7 Consider the petitions you would commend to God in prayer, and the sins you desire to acknowledge, and the judgements you desire to have removed, and the mercies you desire to obtain, and insist especially upon them; when the Church would have a blessing upon Paul's Ministry they used fasting, Acts 13.2. so for a blessing upon stated Elders, prayer and fasting was used. Ezra to have a right direction for the people in their coming from Babylon, sought God by fasting and prayer, 
Ang. ad Casul.  Ezra 8.21. in all these fasts they insisted upon the matter in hand. When Peter was to encounter at Rome with Simon Magus, the Roman Church on the Sabbath-day fasted. Augustine when he saw his City besieged by the Vandals gave himself to prayer and fasting, and died in that Siege, as Possidonius mentions.  
8 Beware that thou turn not thy fast into a matter of penance. Persons when they do penance in formal and idolatrous Churches are glad when it is over, though they never show any true repentance; so persons are glad when the fasting is over, though their hearts have never melted throughout the duty. The end of a thing is that for which a thing is, the end of fasting is to get off hardness of heart, and to get a melting frame and communion with God: now to what end is thy fasting, if you attain not the proper end thereof?  
9 Beware of the Rocks thou mayst dash thyself against in thy fasting, as,  
1 To think thy fasting any satisfaction to divine justice, as some Hypocrites seem to make it, Isai 58.3.  
2 Beware that thou make not that a matter of gain which God hath made a matter of punishment, hence what thou savest from thy family give to the poor. Isai 58.6, 7. The fast that God hath chosen is, To lose the bands of wickedness, and to deal thy bread to the hungry, and bring the poor that are cast out to thy house.  
3 In thy fasts look not primarily at the removing of judgements and obtaining of mercies, but primarily look at the return of God's face and favour to thy soul, and then at these benefits in the second place.  
4 If God in thy fasting shall at any time give thee enlargement of heart, beware thou be not lifted up with it, and so thou grow careless, and thine heart harden upon a presumptuous conceitedness that thou hast found favour with God. This was Hezekiah's case, 2 Kings 19.15. compared with 2 Chron. 32.25.  
5 Think not fasting to be enough without turning from thy particular iniquity, Isai 58.6. Thou must lose the bonds of wickedness. In not turning from sin with thy fasting, but retaining it, thou must look to be plagued as Jezabel was after the fast in Jezreel, 2 Kings 10. who profaning such an Ordinance came to have a more seared conscience and hardened heart after her fasting than before.  
6 Beware of feeding thyself without fear, before or after a fast, for Satan may lay snares both ways.  
7 Seen not to men to fast, but to thy Father who sees in secret, and will reward thee openly, by granting thee that which thou prayest for, and a Crown of Glory hereafter.  
8 Do not forbear the duty because of the painfulness of it when God calls thee to it. Augustine saith, What Storms are merchants exposed to to get wealth? what Heats, and Colds, and Dangers do Hunters suffer, from Horses, Ditches, Precipices, from Rivers and wild Beasts? what hunger and thirst? what straits of most mean meat and drink that they may take the beast? and sometimes the flesh of the beast proves not fit to eat. To what torments almost of daily strokes is the tender age of boys subject? with what troubles of watching and abstinence are they exercised in their Schools, not for to learn wisdom, but for wealth, that they may learn numbers? he means figuring and cyphering. I say, if men will suffer such hardships for earthly things, shall not we follow the Lord in painful duties? Aug. de verbis Domini. Serm. 9  
V 18. Lay not up for yourselves treasures on earth, where Moth and Rust doth corrupt, and where Things break thorough and steal; but lay up for yourselves treasures in heaven, where neither Moth nor Rust doth corrupt, and where Thiefs do not break thorough nor steal; for where your treasure is there will your hearts be also.  
In the words two things, 1 A prohibition, v. 18. Lay not up for yourselves treasure upon earth. 2 A precept, but lay up for yourselves treasures in Heaven. For both which there are three Reasons,  
1 From the corruptibility of all earthly things: Rust and Moth corrupts them, and Thiefs steal them.  
2 From the incorruptibility and certainty of heavenly things, neither Moth nor Rust doth corrupt them, nor Thiefs steal them.  
3 From the proneness of the heart to be where the treasure is, v. 20.  
Lay not up for yourselves treasure on earth] Not as if Christ forbade the enjoyment of riches, householdstuff, apparel, but he here condemns, 1 A love of earthly things immoderately, either by setting the heart upon them, Psal. 62.10. If riches increase set not your heart upon them, or delighting, Job 31.25. and rejoicing in the bare possession of them, Luke 12.19, 20. or tenaciously holding from good uses, as the rich man that fared sumptuously every day, but had nothing for Lazarus, or through unbelief, not disposing them to good uses for fear ourselves or ours should come to want.  
1 Where moth and rust doth corrupt] Here's the first reason why we should not there lay up treasure on earth but in heaven, because earthly treasures can hardly be kept, but heavenly treasures will easily be kept; earthly things can hardly be safe there are so many casualties to destroy them, rust, moth, thiefs, Jam. 5.2, 3. Your riches are corrupt, and your garments moth eaten, your gold and silver is cankered, and the rust of them shall be a witness against you.  
But lay up for yourselves treasure in Heaven] That is God, and Christ, and good works, 1 Tim. 6.17, 18. Ready to distribute, laying up in store a good foundation against time to come, Luk. 12.33. Sell that you have and give alms, provide for yourselves bags that wax not old, a treasure in the Heaven that fades not. It's a folly for a man to lay up treasure there whence he is to go, and not to send it thither whither he is to go.  
It will appear that our treasure is not on earth, but in Heaven, 1 when our consciences witness with us that we love God sovereignly, Psal. 73.25. Whom have I in heaven but thee? whom is there on earth I desire in comparison of thee.  
2 When the heart is ever and anon at spare hours running after God, Psal. 73.28. It's good for me to draw near to God.  
3 By the dissatisfaction the soul hath in any thing without God, but when God comes into the soul, the soul as it were runs over, Eccles. 5.10. He that loveth silver, shall not be satisfied with silver, give such a man all the world he is not satisfied till God come in: the souls of good and bad men rest in their treasures.  
4 By the tendency of our endeavours, as carnal men are still laying up one pound after another, one field after another, so a Christian is laying up one good work after another, fruits that may abound in the day of account, Phil. 4.17. And these not one or two, or a few good works, but many, for a treasure is made up of much riches heaped together.  
5 By our vast desires after God: when we can never have enough of him, we never are satisfied with assurance enough, we never have answers of prayers enough, we can never have communion with God enough. Carnal men have vast desires after the world, because their treasures are there, Psal. 42.1, 2.  
6 By the consolation the soul takes in God and heavenly things. Psal. 4.6. Worldly men say, who will show them any good? But a gracious heart saith, Lord, lift up the light of thy countenance upon me. As carnal men draw their chief comfort because they have so much goods, so much in gold and silver, so much in Bills and Bonds, so a Christian draws his comfort from his spiritual treasure. I (saith he) have so many answers from God, such a measure of the spirits sealing, so much peace of conscience, such and such promises made over to my soul.  
7 By your pains in getting, care in keeping, and fear of losing. God's people spend much pains to get this heavenly treasure, Joh. 6.27. They labour for the food that endureth to everlasting, they will take pains with their souls and bodies, they go from strength to strength till they appear before God in Zion, Psal. 84.7. Also they have a care to keep this treasure, as men hid here and there, and put lock upon lock for to guard it. Achan he hide his two hundred shekels of silver and wedge of gold in the earth, Josh. 7.21. So Saints carefully keep their consciences pure, carefully nourish communion with God, carefully eschew sin, Psal. 119.11. called the hidden man, 1 Pet. 3. So they are afraid of losing their treasure, lest any lust should rob them of God or of peace of conscience.  
8 By the long of the soul. Whatsoever is the souls treasure the heart longs after it, whether it be riches, honour, praise; so if heavenly things be thy treasure thy soul will vehemently long after them; if the Lord be thy treasure thy soul will long for him. Psal. 63.1. My soul thirsteth for thee, my flesh longeth for thee, in a dry and barren land wherein no water is. The whole earth is as a barren land when the soul cannot enjoy God.  
9 By the references of the soul. Men usually make all their references serve for their treasure, their buying, selling, chopping, changing: so if heavenly things, as Christ, 〈◊〉 grace, be thy treasure, all will be referred to these, Rom. 〈…〉, 8. 1 Cor. 10. ●1.  
10 Treasures are preferred before all other things. In any straits or difficulties persons are careful to preserve these, though with the loss of all their goods, so if Christ and grace be thy treasure, thou wilt sell all for him. Matth. 13.44. The Kingdom of heaven is like a treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath and buyeth that field. Paul counted all things dung in comparison of Christ. Phil. 3.8. Gal. 6.14. God forbidden I should rejoice in any thing save in the cross of Jesus Christ.  
11 By the contentation the soul finds in it. Whatsoever treasure the soul hath it is contented in it, and not without it, so if the Lord and heavenly things be thy treasure, thou wilt be content with him and them, Psal. 16.3, 4. The Lord is the portion of mine inheritance and my cup, thou maintainest my lot: the lines are fallen unto me in pleasant places, yea I have a goodly heritage. See how contented he was in having God for his treasure, Lam. 3.24.  
2 Use, And as it serves for Trial, so, 2 for Caution, not to lay up treasures on earth. Not that earthly treasure is simply unlawful, Pro. 21.20. There is treasure to be desired in the dwelling of the wise, but a foolish man spendeth it up. Christ had his bag, which Judas bare. There was treasures in the house of God, 1 Kin. 15.18. We find sundry godly Princes have had treasures, as David, 1 Chro. 29.3, 4. and Asa, 1 Kin. 15.18. There was a treasury into which the poor Widow threw her mite, Luk. 21.1. the Wise men that came to Christ had treasures of gold and other precious things: But Christ here taxes the inordinate treasuring up of earthly things, as, 1 a unboundedly immense and exceeding large multiplying of earthly things. The Prince himself was commanded not greatly to multiply to himself silver and gold, Deut. 17.17. much less must private persons, that have not half those wants that Princes have. Jam. 5.3. Some rich men had so much gold and silver lying by them, that it cankered and rusted, yea they heaped up treasure together to the last day. Some persons having but one or never a child heap up earthly things in as great a measure as if they had twenty children.  
2 The loving of earthly things sovereignly, as the young man who left Christ rather than his estate, Matth. 19.22. and Demas, who forsook Paul to embrace this present world.  
3 When we shall seek earthly treasures primarily, Matth. 6.33. First seek the Kingdom of God.  
4 When we treasure them up ultimately or restingly, as that wherein our souls rest. The Glutton thus filled his Barns and his soul rested in them, Luk. 12.19. Soul thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. The Apostle bids, love not the world, 1 Joh. 2.16. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greatly to rest in it.  
5 When we treasure them up unnecessarily; for we are only to desire things necessary for the state and condition wherein God hath placed us for us and ours, for the present and for future, 1 Tim. 6.8. Having food and raiment let us therewith be content. Against this the Wise man speaks, Eccles. 4.8. There is one alone, and there is not a second, yea he hath neither child nor brother, yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he for whom do I labour and bereave my soul of good? Men that thirst for abundance can hardly keep conscience pure.  
6 Lay not up treasures on earth with neglect of spiritual graces and comforts. The wicked had abundance of wealth, Job 21.10, 13. Hence v. 14. Therefore they say unto God, depart from us, for we desire not the knowledge of thy ways.  
7 When we only lay up treasure to ourselves. Men that labour with their hands are not only to treasure up for themselves and families, but also to give to him that lacketh, Eph. 4.28. much more others. Men that lay up treasure to themselves and theirs only are called fools, Luke 12.21. so is he that layeth up treasure for himself and is not rich towards God. We ought to have the cause of God, and poor Saints, and godly uses to lie upon us as well as family wants: the same commandment of God that ties us to our children, ties us to the poor and to other good uses, though not in the same measure of ministration.   

Grounds why we should not lay up treasure on earth.  
1 Those that have had the most of them have confessed a vanity in them, Eccles. 2.8. Solomon gathered Silver and Gold, and had peculiar Treasures, yea v. 9 he was increased more than all that were before him in Jerusalem, yet v. 11. he saith, All was vanity and vexation of spirit.  
2 Earthly Treasures are liable to consume and perish, Thiefs, Moth, Rust consume them. It is not our calling them Fee-simples, Inheritances, Perpetuities, or the Conveyance of them to us and our heirs for ever that will make them durable. They are like fugitive Servants which oft run from one Master to another. For all the Babylonians had Gates of Brass and Bars of Iron, to defend their Treasures, yet says the Lord to Cyrus, I will break in pieces these Gates, and cut asunder these Bars, and I will give thee the Treasures of darkness, and hidden riches of secret places. Isai 45.2, 3. If your treasure be in Silver and Gold, Thiefs may spoil them, if in Garments Moths may eat them, if in Ships Sea may swallow them, if in  Rot may seize them, if in Buildings and Furniture Fire may burn them, if in Lands War may dispossess them, when a War comes if you fall not on the right side your Lands are gone; besides cracked Titles, Inundations of Waters spoil some men of their Lands. Job saith of goods in the general, that they flow away in the day of God's wrath, Job 20.28.  
3 From the inability of earthly things, as, 1 They cannot bring us sundry goods, not pardon to the soul, nor health to the body, nor a good night's rest, not a good repute in the hearts of good men, they cannot redeem a soul, nor give to God a ransom for it. Psalm 49.7. A man may gain the whole world and yet lose his soul, Matth. 16.26.  
2 There are many evils they cannot remove. Earthly treasure can neither drive away diseases from the body, nor disquiet from the conscience, nor can they secure against poverty, as appears in Adoni-bezek, and other Princes, who have come to poverty before they died: yea, when not sanctified, earthly treasures drown the soul in perdition, as the Ship when it's overladen sinks, unless unburdened of some of its lading.  
3 Use. Exhortation to lay up treasure in Heaven. Consider, 1 The excellency of the object. As it's a man's misery to have his treasure here below, to be like Eels mudling in mud, so it's the souls happiness to mount up to have his treasure in Heaven; as the Sun draws up the vapours, so should the glorious things of Heaven draw up our hearts. We should be like those fishes that having fins swim above the water. Amor meus pondus meum, illuc feror, quocunque feror. My love is my weight, thither I am carried where ever I am carried.  
2 The unchangeableness of it; neither Moth nor Rust corrupts it. Grace is incorruptible, the hidden man of the heart is incorruptible, 1 Peter 3.4. and so is the Kingdom of Heaven, 1 Peter 1.4. and so much more is God himself, Heb. 1.12. They shall wax old as doth a Garment, but thou art the same.  
3 The eternal wofulness to be mistaken in the chief treasures. Persons reflect upon their folly when they have been cheated to think they have had treasure from Witches, and it hath proved nothing but Leaves and Chips: what will it be then to be mistaken in this treasure? yet it's the misery of all worldly men. See Psalm 4.6. Who will show us any good?  
4 The exceeding happiness of having God for our treasure. When Friends fails, life fails, he knows where to go for comfort, and he being our treasure can make up all our wants.  
V 20. For where your treasure is, there will your heart be also.  
Heart is taken, 1 For the desire of the heart, Deut. 24.25. The hireling sets his heart upon his hire, that is, his desire.  
2 Heart is taken for the affections of the heart, as love, joy, delight, and so here, Psalm 57.1.  
3 Heart is taken for the light of the understanding and consent of the will, Joel 2.12. Turn to me with all your heart, that is, not only that you understand what is your duty, but that you consent to give your wills to me.  
4 For the devices of the heart, Isai 32.6. the Prophet saith, A wicked man's heart worketh wickedness, that is, the devices of the heart are for it.  
5 For the thoughts of the heart, Psalm 139.23. Try me, and know my heart, search me and know my thoughts. Samson told Dalilah all his heart, that is, all his thoughts, Judges 16.17. Psalm 45.1. My heart is inditing a good matter, that is, the thoughts of my heart are inditing.  
6 Heart is taken for the purposes of the heart, 1 Kings 8.17. It was in the heart of my father David to build a house for the Name of God, that is, it was in the purposes of my heart.  
The meaning is, if God and Christ be our Treasure, than our desires, yea the whole stream of affections will be for him, as our love, joy, yea our understandings to conceive, and our wills to make choice of him as the chiefest good, yea the contrivances of the heart will run Heaven-ward, yea the thoughts of the heart will be often with God, and the purposes of the heart always with him.  
But if the World, or some darling lust be our chief Treasure, the stream of the will and affections, devices, thoughts and purposes will go after that.  
V 22, 23. The light of the body is the eye, if thine eye be single thy whole body shall be full of light;  
But, if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness?  
The words are an Allegory.  
Quest. What is meant by the light of the body.  
Answ. Some by eye understand the light of reason, and by the body all the actions of the body, than the sense will be that we should not in a blind course follow only our sense but act according to right reason.  
Others by eye understand a sincere intention eyeing God, and singling out God from all other objects, if that be right the whole body will be full of light, but if thy intention be hypocritical and wicked, thy whole body shall be full of darkness.  
Others by eye understand an enlightened understanding. Look as the body is guided by the eye, so are all the actions of the soul by an enlightened understanding, but where the understanding is vicious, all a man's practice is corrupt; a corrupt understanding is as a false Looking-glass. If the mind be blinded with earthly things, as Gold, Silver, treasures, etc. to think them the chief good, then will men think that to be lawful which is unlawful, and that to be profitable which is hurtful.  
Others by eye understand the judgement, and by the body understand the mind, if this Light be dark, blind affections, and unbridled passions, and corrupt actions must needs follow such a judgement. I take it the two last are here meant, where the understanding is enlightened to discern aright of heavenly treasure, that it's the only precious and incorruptible treasure, and the judgement determines and gives sentence herein, there follows an holy and heavenly conversation, but where the understanding is clouded, and the judgement misguided, all our actions are full of darkness. We should have no less care to have a clear discerning understanding and judgement, than to have our natural eyes kept clear, for as we cannot go without stumbling, if we want bodily sight, no more can we go in the way of salvation unless our understandings be enlightened.  
Obs. An enlightened understanding, and a sanctified judgement are of absolute necessity to guide us in an holy practice, without these we cannot discern the excellency of heavenly treasure above earthly treasure, without these we shall make Martha's choice and not Maries, Luke 10.41. Mary hath chosen that good part.  
Reas. The Reason is, 1 Because without these we can neither see sin nor grace in their right colours, we shall be ready to call evil good and good evil, we shall put darkness for light and light for darkness, bitter for sweet and sweet for bitter, Isai 5.20. we shall be ready to call sanctification singularity, zeal preciseness, holiness hypocrisy, sincerity scrupulousness.  
2 Because an enlightened understanding and a sanctified judgement do not only propose unto us duty, but also direct us to the practice thereof; hence it's compared to the guidance of the eye to the body, and without these we know not whither we go, John 12.35.  
Use 1 Pity those who want both an enlightened understanding and a sanctified judgement; so Christ was moved herein, Matth. 9.37.  
2 Beware you follow not in your practice false guides, the light that leads most men is mere darkness: in their religion they are led by the examples of others, Joh. 7.48. Have any of the Rulers or Pharisees believed on him? Or by the laws of the land and command of the Prince, Dan. 3.7. As soon as the King commanded they all fell down to worship, in their eating and drinking they are led by their cheer, in buying and selling led by their gain, others are led by their good meanings, Joh. 16.2. They meant to do good service when they killed his Saints, sometimes by opinion, 1 King. 18.21. Paul meant well when he compelled persons to blaspheme Christ, Act, 26.9. Oh then get an enlightened understanding, and in order to it study the Word, which when thou goest it shall lead thee, when thou awakest it shall talk with thee, Prov. 6.22, 23. It's resembled to a lantern which shows us the way, Psal. 119.105. and to a counsellor, Psal. 119.24.  
3 Fellow after an enlightened understanding and a sanctified judgement, without these we can no more guide our course towards heaven then the sea traveller can guide his course without his compass, or the land traveller without sun or moon. For want of these many men are like a Mill-horse that goes round round, thinking he is in the road way when he is but where he was: without this illumination we are ready to think all things alike lawful, as in the King of Moab who sacrificed his Son, and in Manasses who built altars to all the host of heaven, 2 King. 3.26. 2 Chron. 33.5, 6. It's the wisdom of the prudent to understand his way. Prov. 14.8.  
4 Cease to wonder why so few wise and learned men seek after heavenly things, 1 Cor. 1.26, 27. They want an enlightened understanding and a sanctified judgement. As the bruit beasts knowing no higher than things suitable to their own nature and so savour only such, so do Carnal men, they savour only the things of the flesh, because they know no higher, Rom. 8.5.  
5 Learn a rule how to lay up your treasure aright, both here and hereafter, get an enlightened understanding and a sanctified judgement, Psal. 4.6, 7. without this we shall be ready upon pretence of lawful cares to be swallowed up of the world.  
6 Join to an enlightened mind a discerning judgement, in order to a regular government of your conversations. Job. 6.30. Cannot my taste discern perverse things? that is godly men have an ability to discern holy actions from perverse and crooked actions. A wise man's heart discerneth both time and judgement, Eccles. 8.5. without this sanctified judgement, notwithstanding all brain knowledge, we shall never be able to discern spiritual things, 1 Cor. 2.14. for want of these both Christ and his ways are condemned of the world, Job, 21.13, 14. and by these chosen of Christians, Phil. 3.7, 8.   

Motives.  
1 This enlightened understanding and sanctified judgement will be as useful to thy practice as a bright shining light, whether torch or candle, will be to thy footsteps, which keeps thee from stumbling, Luk. 11.36. If thy whole body be full of light having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light: for want of light we are apt to stumble, Joh. 11.9. but where we have this light there's none occasion of stumbling because we abide in the light, 1 Joh. 2.10. Wisdom is rightly to understand the knowledge of faith and doctrine of Christ, understanding is to take heed of the snares of the devil, heretics, etc. and all deceits proposed under the name of the word, Luth. Tom. 4.324.  
2 The woeful falls we are exposed unto; being without this light, we stand at the devil's mercy. Judge what the great world would be were it deprived of the light of the sun, so forlorn are our souls deprived of this spiritual light. Original sin hath done with us as the Philistines with Samson, who put out his eyes, and then led him to the basest drudgery, and this is the case of all till a new light be set up in their hearts.  
3 The gradual proceed both of light in the mind, and discerning in the judgement, alas they are at first very small; we see the things of God, as the blind man, Mar. 8.24. who saw men like trees, hence the Apostle prays for the Ephesians, who had these in some measure, that they might have more of them, Eph. 1.17, 18. so doth he for the Philippians, cap. 1.9, 10. the sight of an infant is not so strong as the sight of a grown man, so the light in weak Christians is not so strong as in grown Christians.   

Means to enlightening.  
1 Remove the hindrances: the devil and world casts dust in our eyes that we cannot see, 2 Cor. 4.4. The God of this World blinds many, the glory of the World dazzles our sight, clouding mists, distilling humours and skins growing over, hinder sight, so do mists of ignorance and hardness of heart hinder sight.  
2 Cry mightily to God for light, Psalm 119.18. Prov. 2.4, 5, 6. and be wail thy ignorance, as Hagur, I am more brutish than any man, Prov. 30, 2.  
3 Be often ask questions. A good Scholar must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a questionist. The woman of Samaria perceiving Christ's abilities asks him divers questions, Joh. 4.19. People should be like the Queen of Sheba who posed Solomon with hard questions, 1 Kin. 10.1.  
4 Cast up thy gains thou hast made, when ever thou hears or reads the Word; look as you do when you have been at a market, you consider what you have got. Good hearers should be like sieves that lets chaff go but retains the wheat. Many are a like a sieve in the water at hearing or reading, when in the water its full, when it's out of the water nothing remains in it.  
5 Meditate of what thou reads or hears, so do godly men, Psal. 1.1. So did Joshua, cap. 1.8. and David, Psal. 119.15.148. Those that read and hear much, and meditate little, are like those that have a sharp appetite after food, but by reason of a cold stomach they cannot digest it. Meditation is to the soul as digestion to the stomach, for want of which the word heard is as a writing writ in the sand, which the first blast of wind doth utterly deface.  
6 As the light of the sun or some other light must meet with the light of the eye before sight can follow, so in order to spiritual light God must shine in our hearts, 2 Cor. 4.6. Besides the light of wisdom in the soul, there must be the light of divine revelation. The inspiration of the Almighty gives understanding, Job, 32.8. I will make known my words unto you, Prov. 1.23. Matth. 16.17. Flesh and blood hath not revealed this unto thee, but my Father which is in Heaven.  
V 24. No man can serve two Masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other; ye cannot serve God and Mammon.  
Christ to the end of the chapter sets down 2 things, 1 a dehortation from worldliness and carking cares, from ver. 24. to ver. 33. 2 an exhortation to true carefulness, ver. 33.  
For the dehortation, it is confirmed by divers reasons, the first is from the impossibility of serving God and the world, or loving God sovereignly, and the world sovereignly.  
No man can serve two masters] Mammon, as Aretius and many others observe, is a Syriack word, and signifies wealth, or as Hesichius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a treasure. This Mammon or wealth is said to be a Lord or Master, not as if it were so by nature or in deed, but only in the estimation of men, and because it possesses the chief seat in the hearts of earthly minded men. Not as if it were unlawful to have Mammon or wealth, for Christ bids us make to ourselves friends of the Mammon of unrighteousness, Luk. 16.9. But he bids we should not make an Idol of it, to serve it as covetous men do, who set their hearts upon their wealth and make a God of it. Abram, Isaac, David, Solomon, had wealth, but set not their hearts on it.  
We may see what it is to serve Mammon, by considering what it is to serve God. To serve God is to acknowledge him, to reverence him as our Lord and Saviour, to obey him, to trust in him alone, to lift him up in our hearts above all creatures and enjoyments, when he and they shall come in competition, to seek and promote his glory only; all or most of this covetous and earthly men ascribe to wealth, now God will be worshipped alone or not at all.  
Now whereas covetous men object, we can serve God and the World together, we can have leisure for God's worship and our own gain. I confess I am eager to get wealth, but I will not omit the worship of God. To this Christ answers, No man can serve two Masters, for either he will love the one and hate the other. This Proverb means it of Masters in the whole, as the Lawyers say, there cannot be two Lords or Masters of one and the same thing.  
2 No man can serve two Masters, that is, commanding contrary things at one and the same time, for else we may serve divers Masters subordinate one to another, as the Council here and those that derive power from them, and those who derive power to them. 1 Peter 2.12, 13. and two Masters that are in equal power.  
Besides immoderate love of the World will alienate the heart from God, yea, getting a reign in our heart it will throw God out of government there.  
Ye cannot serve God and Mammon] Irenaeus derives Mammon of Mum, that is, a spot, and Hon, that is, Riches; so that Mammon is the spot of Riches, such is covetousness, which hides Riches up that they are eaten up of Rust and Moth.  
From the words I'll gather one Observation.  
Obs. The love of God and the love of the World cannot in any sovereign and eminent degree be in one and the same soul at one and the same time, James 4.4. O ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? 1 John 2.16. If any man love the world the love of the Father cannot abide in him.  
Reas. 1 From the contrariety of one to the other.  
2 Because God, among all the affections of the soul, challenges our love, Matth. 22.38. yea, and that in a sovereign degree, Matth. 10.37. therefore the World cannot have it. When we give up our sovereign love to him, than he gives us back some of it that we may bestow it upon Wives, Children, Estate; with this intention, that we love them subordinately to himself.  
3 From the absurdity of placing God and the World in one and the same Throne. It's all one as to join light and darkness together, which cannot have communion, 2 Cor. 4.14. To be translated out of the World, and to love the World cannot be together in one and the same subject; it's an argument à repugnantibus.  
Use. 1 For information. See how far they are from Christianity whose hearts are knit to any earthly thing more than God.  
1 These earthly things thou so affects are not able to fill thy soul. God only fills the soul, Eccles. 5.10. He that loveth Silver shall not be satisfied with Silver. He spoke like a Fool that said, Soul take thine ease, eat, drink, and be merry. You may as soon fill a Chest with Grace, as a Soul with Gold.  
2 Consider for whom God placed the affection of love in thee, was it not for himself? As the eye was made for colour, so was our love for God. To fall in love with the World and not with God is as if a man having a beautiful, virtuous, noble and rich virgin offered him, he should slight her and fall in love with some base and beggarly strumpet.  
3 The love of the World will eat out the love of God, 2 Tim. 3.4. Lovers of pleasures more than lovers of God. The more love to God the more remiss about earthly things, and the more love to earthly things, the more remiss to God and his service.  
4 All earthly things thou so affects are not the true good, Matth. 19.17. Why callest thou me good? there is none good save one, that is God. Christ himself, though nearer to good than any creature, yet if men had set their affections on him as a creature, they had done amiss. When worldly men say, who will show us any good? meaning from Corn and Wine, the Prophet judging these not to be the true good, saith, Lord lift up the light of thy countenance upon me, Psalm 4.6, 7. as if he should say, The Lord and the light of his countenance is only the true good.  
5 Earthly things cannot make us happy, but God can. That God can make the soul happy appears, Psalm 16.11. In his presence is fullness of joy. Psalm 17.15. I shall be satisfied, when I awake, with thy likeness. Psalm 30.5. In his favour is life. Acts 2.28. Thou wilt make me full of joy with thy countenance. Now fullness of joy must needs procure satisfaction.  
Now earthly things cannot make us happy. 1 They cannot free us from misery. Belshazzar, Dan. 5.6. for all he had wealth and honour in abundance, yet seeing the hand-writing he was startled, his knees smote one against another. When the rich man's Barns could not hold his Corn, the Devils carried his soul to Hell. So the rich man Luke 16. who lived like a Gentleman yet died and went to Hell; and for temporal evils, there are some evils earthly things cannot turn away, as War, trouble of conscience: suppose they turn away some evils, what avails it to have one evil turned away, and another as bad lying upon us?  
2 Earthly things are not proportionable: nothing fits the ear but sounds, nothing fits the smell but odours, nothing is proportionable and fit for the soul save God. Hence God to Abraham, Gen. 15.1. I am thy exceeding great reward. Men that have the most of earthly things, God puts sometimes a secret disproportion betwixt them and their estates, that they have no comfort therein.  
3 They are not everlasting: nothing can be called happiness which is not everlasting. Now earthly things are like a flock of birds in your backside which on a sudden take wing, Pro. 23.4, 5. Crowns and sceptres are not for ever, Prov. 27.24. Riches are not for ever, and the crown doth not endure to every generation. Adonibezek, Belshazzar, and many others have lost their kingdoms: he that rides the multitude rides a skittish horse that knows not how soon it may fling him. The world passeth away and the lusts thereof, 1 Joh. 2.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is, like a swift flowing river. That all earthly things are perishing food, Joh. 6.27. appears in Hamans' honour, Jobs riches and Egypt's pleasures, called only pleasures for a season, Heb. 11.25. and such are all your pleasures and delightful acts, any of you have had in uncleanness, revenge and drunkenness, for not only the world passes away but the lusts thereof, 1 John 1.17.  
2 Reprehension of the inordinate love, men have to the world, seen,  
1 In their exceeding joy in the having of them, and their exceeding sorrow in the loss of them. Laban when he saw the bracelets and earrings Eleazar had put on Rebekkahs' arm, saith he to a stranger he never saw before, Come in thou blessed of the Lord, Gen. 24.30, 31. Job did not thus rejoice in his goods, cap. 31.25. thus to rejoice is to rejoice in a thing of nought, Amos. 6.13. like Ionas in a gourd. We have a command for remisseness of joy herein, 1 Cor. 7.30, 31. These excessive joys procure excessive sorrows. Jobs wife having lost her goods falls to rating her husband for his uprightness, and provokes him to curse God.  
2 In that they can rejoice to see their children worldly, to see them inclined to any other vice they are grieved at it, not for this.  
3 In their eager pursuit of earthly things. How eager was Balaam for the rewards of divination for Balaks gold? such were those wicked teachers, Judas ver. 11. who ran greedily after the error of Balaam: now what is this wealth men so run after? What is gold and silver but white and red earth called thick clay? Hab. 2.6. What are Diamonds but the beams of the sun (as some think) enclosed in a piece of earth? What are Margarites but the excrements of shell-fish? What is purple but the blood of a fish of that name called purple? What is silk, but only the spinnings and webs of worms? Bern. Balaam had a denial from God to curse the people of God, yet the desire of gold so transported him that he would make one essay more, to see whether he might curse Israel, Numb. 22.10, 11, 12. compared with ver. 18, 19, 20.  
4 In their penurious pinching and scraping, as the Emper Vespasian, who made a gain of urine: hence came the proverb, sweet is the smell of gain, that comes from any thing. Some call such men cuminoprestas, that is such as will not give a whole cummin seed, but divide it in two. These persons basely withhold from themselves and families; There is a man (saith Solomon) that wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, Eccles. 6.2. How much more do such withhold from good uses? The Lord hath need of their ass, but they will not let him go, Matth. 21.3. The poor want their deuce, Prov. 3.27. but they are like unfaithful stewards that keep the servants wages in their hands.  
5 In their multitudes of employments above the reach of, 1 their capacity: no man in the world, his parts never so large, is able to go through that business which some one man of meaner parts hath, and retain communion with God; how then can he of mean parts retain his communion? Every man's soul is like a vessel which being once full is able to hold no more.  
2 Above the reach of their time, as Pharaohs seven lean kine did eat up the fat, so their time for worldly employments eats up the time due for God's service. As he is a lover of pleasures more than a lover of God, who suffers pastimes to devour his time for holy duties; so he is a worldling, who suffers worldly employments ordinarily and usually to hinder him from religious exercises. Such were the old world, and the Sodomites, Luk. 17.27, 28. They did eat and drink, they married and were given in marriage, they bought, they sold, they builded, they planted. Why? are not all these things lawful? Yes, but when men's hearts are swallowed up of these, when men follow these with the exclusion of religious duties, as they did the preaching of Noah and Lot, than they become unlawful and forerunners of great hardness and destruction.  
3 Above the reach of Christian liberty. The utmost of Christian liberty is that we provide for us and ours in reference to an everlasting life, having our hearts remiss and lose to earthly things, 1 Cor. 7.29, 30.  
6 In their solicitous cares for living: one saith what shall I do when I am old? another saith, husband, what shall I and my five children do when you are dead? what shall I do in a dear year, and from hence to be set on work to provide excessively? some have but one child or two, yet are they as full of carking, as if they had twenty; nay some have never a child, yet are they more scraping and more full of carking cares, than many that have a charge.  
3 Use To dissuade us from inordinate love of earthly things.   

Grounds to dissuade you.  
1 This inordinate love makes means of grace become fruitless. When the King had made his feast, farms and Oxen kept the persons invited from coming. Luk. 14.18. when Ezekiel preached unto miracle, that his voice was as the sound of a Musical instrument, Ezek. 33.31. yet his hearers profited not by it, because their hearts ran after their covetousness, the thorny ground hearers brought no fruit to perfection, why? the thorns of earthly cares sucking out the state of their hearts choked it, as weeds let among corn suck out the state of the ground, Matth. 13.22. Yea worldliness makes men scoff at the Word. Luk. 16.14. The Pharisees, who were covetous, heard all these things, and they derided him, or blew their noses at him, as the Word signifies. Yea though they hear the Word, and consent both to the truth and goodness of it, yet worldliness keeps men from closing with it, in the great duty of self-denial, as in the young man, Math. 19 who went away, being sorry he could not keep Christ and his possessions together.  
2 It makes us dis-relish heaven and heavenly things, and this is a woeful frame of heart, Rom. 8.5. Contraries cannot subsist together in any eminent degree in one and the same subject.  
3 It pierces the soul thorough with many sorrows, 1 Tim. 6.10. pinching the poor, gripping the widow and fatherless, getting wealth unjustly or holding it unjustly, these pierce the soul as if a dagger went to a man's heart: How did Judas thirty pieces gall his conscience? This especially in an evil day, Eccles. 5.17. he hath much sorrow with his sickness. Such men in the day of death are like a carriers horse, which having carried gold and silver all the day, is disburdened of them at night, and put into the stable with a galled back: so shalt thou be in death disburdened of all thy gold and silver, and cast into hell with a galled conscience.  
4 Love of the world inordinately will make us cast off religion in time of trial. The Apostle saith, 1 Tim. 6.10. That some, having coveted after money, they have erred from the faith: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have erred like wand'ring stars from the faith, and so Judas calls them: how difficult, nay impossible, is the command of self-denial to a worldly heart? how would such turn to any religion to save their estates, as one Ecebolius, that in the reign of Constantine was a Christian, under Julian an heathen, under Jovinian a Christian. God being a Christians end, whatsoever intercepts communion betwixt God and the soul is to be cast off.  
5 Inordinate love of the world exposes a man to many lusts and tentations, 1 Tim. 6.9. They that will be rich they fall into a snare and temptation, that is the snare of tentation: they will be rich, it's their only study, hence they fall into many foolish and hurtful lusts, as stealing, witness Achan, lying as Gehezi, Ananias, Saphira, Prov. 21.6. hence called Mammon of unrighteousness, deceitful riches. Every creature naturally fears the snare, and shall not we fear such a condition as will ensnare the conscience? Earthly things are compared to thick clay, Hab. 2.6. As our feet are apt to stick in the clay, so are our affections on earthly things.  
6 These things thou loves so inordinately cannot stand thee in stead in another world. When thou comes at Christ's Tribunal, what will it profit thee that thou hast left so much for every child? or that thy children ruffle up and down in silk and satin? or that thy posterity have stately houses, rich furniture, far deliciously, and have a mighty train? will this mitigate thy torments when thou art in Hell? Perhaps they drink wine every day, and thou canst not get a drop of water to cool thy tongue. Mightest thou carry thy bags, thy lands, thy all into another world, it were something; but as a certain Martyr in Queen mary's time, when some offered her money, she refused it, saying, I am going to a country where money will bear no price, 1 Tim. 6.18, 19 Paul bids us to be ready to distribute, willing to communicate, laying up in store, or as the word is, They treasure up unto themselves a good foundation for time to come. Works of mercy are called a foundation, because as the one is hid, so is the other; and as from the foundation the house rises up on high, so from these good works proceeding from faith the crown arises so much the higher.  
7 Thy life consists not in these earthly things thou dost so inordinately affect, but in God, Luk. 12.15. Take heed and beware of covetousness, for a man's life consisteth not in the abundance of things he possesseth. Thy temporal life consists not in them, for thou shalt not live a day the longer, because thou hast a vast estate; nor thy spiritual life consists not in it, for what duty is it but thou mayest do without them. Thou sayest thou canst not show mercy. Largeness of affection rather than large gifts shows what the heart is, as in the widow that cast in two mites into the treasury. Thy eternal life consists not in them, for all the treasures in the world will not bring a soul to heaven.  
Nay by these earthly things many times life is shortened, especially if gotten by indirect means, Jer. 17.11. As the Partridge sitteth upon Eggs and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and in the end shall die a Fool. The abundance of the rich will not suffer him to sleep, Eccles. 5.12. Taking away sleep they take away life, and thus are riches kept for the owners thereof to their hurt, v. 13.  
It is with worldly men, as with the Bee●, that goes from flower to flower to gather Honey, which when they have gotten they carry it to the Hive, in fine the Husbandman comes to take the Hive and Honey, and drowns all the Bees or some way destroys them. So the sons of men are as busy as Bees in sucking earthly things, in fine death comes and takes them, and another enjoys the Honey.  
To conclude, thy life and happiness than is in God, thy wealth is in and from God. What is thy wealth without God, but Rust and Canker? Thy honour without God, but an heavy burden, which in the day of account will press thy soul? Thy ease without God, but a future destruction? Ease slays the wicked, Prov. 1.32. All the good and comfort that is in any worldly enjoyment is from God, as the light of a candle is from the fire, or as a cistern of water is from the fountain. He that hath God wants not any good thing, Psal. 84.11. In having God we have all things, because we have him that hath all things, without whom the whole World, if you had it, is like the Air without the Sun, a darksome, comfortless body: to enjoy good in any thing we must enjoy God: for every creature is good to us only as God comes in with it, not otherwise.  
8 Thou shalt never find rest in affecting earthly things inordinately. Rest is the centre at which all intellectual natures, as well as natural bodies, aims at; but worldly men find no rest. Other sinners sometimes find rest from their lusts, the Drunkard is not always drunk, nor the unclean person always commits uncleanness, but the worldling is still in the World morn and night; the desires of such are compared to Hell, Hab. 2.5. It's there spoken of the King of Babylon, who though he had gathered to him all nations and people, yea and their treasures, Esa. 10.13. as one gathereth eggs that are left, yet was his desire enlarged as Hell, and could not be satisfied; a true character of the worldlings desire, which is boundless and endless.  
Quest. But may we not lawfully desire earthly things?  
Answ. I'll show how far we may desire them, 2 How far not.  
1 We may desire them with a desire of reference, so far as they may be furtherances of us in our journey to heaven, as Mr. tindal the Martyr said, I desire these earthly things so far as they may be helps to the keeping of thy commandments. As a passenger when he comes to a river, he desires a boat, not simply for itself, but to pass over, for could he pass over any other way he would not regard a boat. As the traveller desires his Inn, not in reference to his Inn, but to his home, and as the Patient desires Physic, in reference to health, so we may desire earthly things, in reference to God and a good conscience, and that we may have more freedom to God's service, and that we may bring up our children as hopeful plants, and that we may do more good to the Church of God.  
2 With a desire of subordination. Lord, saith the gracious soul, give me earthly things, yet not my will but thine be done. God as a wise Physician thinks it expedient to keep his patiented with a short diet in order to cure his disease, so the Lord sometimes keeps his people low to cure their pride and try their faith.  
2 We may not desire earthly things, 1 In reference to our lusts, Jam. 4.3. Ye ask amiss that ye may consume it upon your lusts. Some desire them in reference to the lust of pride to bear down others, to have what they will, and do what they list, that they may have sumptuous buildings, and magnificent titles, or in reference to revenge, to crush those that shall affront them, or in reference to excess and delicacy, that they may far deliciously every day.  
2 We may not desire them with vehement desires. Many are so a Gog for the world, as Balaam was for Balaks' gold, and Ahab was for Naboths Vineyard, such desires are often granted in fearful judgement, as the Israelites had the quails which they lusted after, He gave them their heart's desire, but sent leanness into their soul, Psal. 106.15. They were not estranged from their lusts, but while their meat was yet in their mouths the wrath of God came upon them, Psal. 78.30, 31. Such desires stand need of purging, not of satisfying. This is a woeful frame of heart. Of such the Apostle speaks, 1 Tim. 6.9. that they will be rich. The rich hath nothing of his riches but what the poor asks of him, food, and raiment; but I eat dainties, the poor eats base, but are not both filled, the poor with base meat as the rich with dainties? But, saith the rich, mine relishes better: thou knows not how that savours which hunger inflames. I say not this to compel rich and poor to eat alike; rich men use choice meats, because thou hast been accustomed thereto, use thou superfluities, give necessaries to the poor, Aug. de verbis Dom. Ser. 6.  
3 We must desire necessities to superfluities. Pro. 30.8, 9 Give me neither poverty nor riches, feed me with food convenient for me. 1 Tim. 6.8. Having food and raiment, let us therewith be content; but in this provision we may have respect to the condition wherein we are set, as Magistrate, Prince, Gentleman, etc. yet if God shall add superfluities, as the Prophet saith the Lord did to him, Psal. 23.5. Thou anointest my head with Oil, and my cup runs over, as liberal Hosts in Judea were wont to entertain their guests; we may receive these superfluities with thankfulness, and are bound to do the more good therewith: and withal know, that many a gracious heart that only desired necessities from God, God in just ways hath given superfluities to him.  
Quest. But what remedies against this love of the world?  
Answ. Taste the sweetness, 1 of God, 2 and of the water of life.  
1 Of God: all comfort is primarily, causally and originally in him; in the creature it's effectively, secondarily and derivatively, Hab. 3.16. Though the Figtree should not blossom, etc. Yet will I rejoice in the Lord. The cause why men step out to every creature, is because they see not a fullness in God, they are eager to lay up treasure here, because they see not treasure there. The creatures, if God come not along with them, are but as a member cut off from the body.  
2 Taste the sweetness of the water of life, Joh. 4.14. Whosoever drinketh of the water that I shall give him shall never thirst; He means not a natural thirst, but a thirsting after the things of the world, that is so greedily, savourly, and unboundedly as worldlings do. A man that thinks he hath his sins pardoned, and cannot be content therewith, it's a question whether ever he had it. Marry having tasted the sweetness of grace grew remiss to the world, Luk. 10.40, 41. Was Solomon content with wisdom, and we not content with grace? and yet though God hath not promsed to make any individual man rich, yet sometimes he casts in a portion of wealth to better the bargain. You found yourselves companions in the way, he carries nothing, thou art overburthened, give him of that which thou hast, and thou lessens the weight, Aug. ibid.  
2 Look upon the uncertainty of worldly things. Solomon left Rehoboam a flourishing Kingdom, in a matter of three or four day's time he lost about two parts of three or more. Eli was a rich man, a Priest and a Magistrate, his Posterity was driven to crouch for a piece of silver, and a morsel of bread, 1 Sam. 2.36. Men come to the world as to a lottery, there's many blanks for one prize; for one man that gets the things of the world, ten miss.  
3 Beware of Satan's temptations, who is wont to let us see the glory of the world, but conceals the cares and troubles that attend outward things; so he did to Christ, Matth. 4.8. All the glory of the world, as building, furniture, retinue, brave apparel, Prince's Courts, are but as the flower of the grass, or like the transfigured glory upon the mount, which the disciples beginning to affect, were overshadowed with a cloud. How many fine houses, pleasant gardens, and costly apparel hath the late cloud of war overshadowed? Esa. 23.9. The Lord hath stained the pride of all glory, and brought into contempt all the honourable of the earth. But could Satan give the glory he pretends, yet should you have it upon exceeding hard terms. He said to Christ, Fall down and worship me, and all shall be thine.  
4 As the Lines meet in the centre, and the beams of the Sun in a burning-glass, so let your scattered affections meet in God. Solomon having let his affections go out to pleasures, mirth, wine, buildings, vineyards, gardens, pools of water, possessions of , treasures of gold and silver, music, etc. Eccles. 2.1, 2, 3, 4, 5, 6, 7. came to see the vanity, and to centre himself in the fear of God, and keeping his commandments, Eccles. 12.1.  
5 Consider, the things of the world which are suitable to others, God can make them disproportionable to thee. Ahab had a Kingdom, but could take no comfort in it, but was sick for one poor Vineyard. Haman had wealth, honour, and the favour of the Prince in abundance, yet the want of a cringe from Mordecai, (a small matter one would think) made all bitter. If inferior causes can bring forth contrary effects, as the Sun can soften Wax and harden Clay, cannot the highest cause much more produce it? Many have vast Estates, but an unequal yoke-fellow, or the reproach of some sin they have committed, or a guilty conscience, takes away the comforts of them.  
6 Consider, it's a Christians duty always to have a disposition to leave all for Christ, Luke 14.26. Now how can we perform this duty, if our hearts be set upon the World? Thou sayest thou canst not leave thy stately dwelling and accommodations, thou dost in effect say, I cannot be a Christian. Paul saith, Gal. 6.14. God forbidden that I should rejoice, save in the Cross of Christ.  
7 Be convinced of the vanity in all earthly things. Practise often follows conviction; there's a mask upon riches, pleasures, honours, which is false opinion, which must be pulled off. How was Achan cozened with a Wedg of Gold? and Gehezi with two Talents of Silver?  
The Labours of worldly men are not unfitly by some resembled to the sports of children, their buildings to the houses children make of cards and trenchers, their gathering wealth to the others gathering sticks, their immoderate sorrow in the loss of them, to the cry of children when their houses are cast down.  
Whether it be a thing more to be laughed at or pitied, I shall not determine, to see man that hath an eternal soul and eternal objects to look at upon the terms of highest necessity, his eternal weal or woe, to spend the strength of his spirit upon earthly vanities. We count them mad men who leaving serious things, are disposed to play with pins and straws, such are worldly men. The Prophet said, He saw an end of all perfections, Psalms 119.96. May we not say the same, we have seen an end of all perfection, of beauty, save of God's image Holiness, of all perfection of pedigree, save spiritual adoption, of all perfection of wealth, save of riches laid up in Heaven, of all perfection of buildings, save of that City whose Builder and Maker is God, of all perfections of joy, save the joy of a good conscience, which is a continual feast?  
8 Beware of being deluded by worldly pretences, as, 1 the hardness of the times; in hard times let us be less worldly, then should we open our hands freely.  
2 The greatness of their charge; true, we are to provide for our charge, else we are worse than Infidels, but thou provides for thyself, being loath to part with any thing, till death put thy children in possession whether thou wilt or not, nay if God take half their charge away, they are not more lib eral?  
3 The great necessities of the Church, a fair pretence, if true; but consider, what hast thou done for the Church, do not thy proportions come short, not only of others but also of thy own ability? we read of some, who parted with all for the Church, but they were not men of this temper, Acts 4.34, 35.  
9 Be much in prayer, that God would cure thy worldly frame of heart; say, Lord, I can savour nothing, but oxen and farms. If any man speak a word of any heavenly discourse, it's unsavoury: I have a heart just like the Inn at Bethlehem, room enough for others, none for thee. Be large in thy confessions; say, Lord, this is a sin that makes me sometimes neglect duties of religion, and commonly chop them off: that makes me so many times in a week go to bed prayerless, and abroad in the morning prayerless. This sin hath oft exposed me to lying, overreaching; for which I doubt I have not made full restitution; my own interest hath made me seek the ruin of the whole; this hath made me take a bribe in my office, to sell justice in my magistracy, cheat in my weights and measures, flatter in my ministry, sell things unlawful to be sold; as the Christians in Tertulian's time, sold images to the heathens. As a Landlord I have racked my Tenants, grinding their faces, because I knew they must have my farms: as a labourer I have extorted, because I knew they could not get another: As a servant I have cozened my Master now and then of a penny; as a Master, I have gripped my Workmen, making them take so much in commodity at a racking price, because I knew thy were tied to my Work: these confessions when they are feeling and not historical, will much take off the heart from the World.  
10 Set your affections in Heaven: when a man is upon an high Pinnacle, things below seem very small; so get your spirits up on high, and the things below will seem small: The Christians in Justin Martyr's time (in his Epistle to Diognetus) inhabited their own countries as strangers, they had all things common with others as Citizens, but suffered all things as strangers; every strange country is their country, and every country is strange to them; they live in the earth, but have their conversation in heaven. That which is the soul in the body, that are Christians in the World; the soul is dispersed through all the members of the body, and Christians are dispersed through the Cities of the World; the soul dwells in the body but is not of the body, so Christians dwell in the World but are not of the World.  
Then are our affections in Heaven, when the soul is longing after the presence of God; the soul is not so much there where it lives as where it loves. The soul, looking upon better things than the World, can easily bid adieu unto the World. It was a Christian speech of a certain Bishop mentioned by Augustine, that when the Goths had taken the City and spoil, he said, I am not sorry for my Gold and Silver, thou knowest where my treasure is.  
11 Believe the promises, in which God promiseth, that nothing good for us shall be wanting unto us, Psalm 34.10.37.3.84.11. Matth. 6.32. 1 Tim 6.8. Heb. 13.5. God knows what a charge of children you have, how hard the times are, how dear commodities are. Either earthly things are good for thee, or not; if they be good, God hath promised them; if they be not good, why dost thou cark for them, nay, why dost thou not pray against them? that every thing that hinders the perfecting of thy inward man may be removed. Besides, is not God's faithfulness as fully engaged for things of this life, as for things of a better? If we believe his faithfulness for eternal things, we tell an apparent Lie if we believe him not also for temporal things, wherein his faithfulness is no less engaged.  
4 Use. Trial, whether our hearts go out inordinately after the World, only I will lay down some cautions,  
1 That there's too much worldliness in the best of us; hence John writes to young men, old men, that they should not love the World, 1 John 2.16.  
2 It is a very difficult thing to distinguish worldliness in the relics, from wordliness in the reign, because of the necessary cares and provision for us and ours required, and because of divers virtues that entrench upon it, as frugality, thrift.  
3 That tender consciences may not be scrupled, know that though there may be too much worldliness in thee, yet when thou mournest under it, and groanest to God against it, and prayest earnestly for, and hungers after a liberal and an heavenly mind, this wordliness in thee is only in the relics not in the reign.   

Trials hereof.  
1 A constant and usual savouring of earthly things, with a constant and usual disgusting and disrelishing of heavenly things, Rom. 8.5. They that are after the flesh do savour the things of the flesh, and they that are after the Spirit do savour the things of the Spirit. Such men are presently jaded in thinking of heavenly things.  
2 A disposition to hold the things of the World, notwithstanding duty and a good conscience call us to leave them; such was the young man, Matth. 19.22. the stony ground, Matth. 13.21. The stony ground, though they had not a purpose to leave Christ when tribulation came, yet they had not a purpose to stick to Christ, if tribulation should come.  
We often, upon false grounds, count men worldly, as because we see them laborious in their callings, when ourselves are idle, when we see them have much business when ourselves have little, or when they use moderation and frugality in their apparel and house keeping, when perhaps ourselves are too profuse, or because they will not bestow upon such objects as we would have them, or because they have a diligent hand to provide for them and theirs; but these are not signs of a worldly heart, but contrarily when a man clasps his heart about his estate, and saith, I will not leave thee, I will not go from an high condition to a low, this argues a worldly heart: for as he is an heavenly Christian who hath a disposition to hold Christ though he lose all, Phil. 3.8. So he is an earthly man, who resolves to hold what he hath, though he lose Christ.  
3 By the hearts running habitually upon the world, Phil. 3.19. Whose end is destruction, who mind earthly things. Some men so mind earthly things, that their end will be destruction. No speech but of the world, no delight but in the world, Amos, 8.5. Even on the day of worship they cried, when will the Sabbath be gone, that we may sell wheat? Their hearts run upon bargains, upon purchases, high places, etc. Ahabs' heart still ran on Naboths Vineyard, haman's heart ran upon honour, he thought he should be the man whom the King would honour, Hest. 6. 1 Joh. 4.5. They are of the world, therefore speak they of the world. Thus the glutton, Luk. 12.19. his soul ran upon his goods, thinking he had much goods laid up for many years. A poor condemned man should not be thinking so much of meat and drink, as how to escape the sword of the executioner; Thou comes into the world a condemned man; though thy thoughts may be of thy particular calling, how thou increases or decreases, yet specially should thy heart run upon heavenly things, and how thou mayest escape the wrath to come.  
4 When the heart is exercised in covetous practices, 2 Pet. 2.14. Cursed children, and an heart exercised with covetous practices are joined together, as if he should say, such men, how ever magnified of men yet are cursed children. Thou thoughtest perhaps God would never have given thee riches, had he not loved thee; oh! but if ye be covetous, you are cursed children, and God abhors you. Now the covetous practices of these men are many, as 1 haling and tearing away from others by any indirect means, as Ahab and Jezebel, Achan, Judas, and those Jam. 5.2. Who defrauded those of their wages who reaped their fields, Hab. 2.6. woe to him that increaseth that which is not his.  
2 By ordinary saving: when God calls them to spend, they will give good words, be warm, be filled, but give not those things which are needful to the body, Jam. 2.15, 16. as their hands are shut up, so are their bowels, 1 John 3.17.  
It was a speech of Chrysostom, Hom. 34. to the people of Antioch, Whatsoever thou hast above necessary relief for thyself and family (and Godly moderate, not unsuitable and endless care) of providing honestly for our families, (which who so doth not is worse than an Infidel) is not ours now, but the goods of the poor, and who so depriveth them of it, is a thief and a murderer. I will not deny nor maintain this assertion, but leave it as I found it, but this I say, It's a sign of a covetous heart when thou hast superfluities, and thou shuts up thy heart to him which is in necessities, yea, which is worse, to him that is in extremities.  
Another covetous practice is, making bargains, so that still they will have an hole to creep out at.  
Another is in their entertainment of others. Eat and drink say they, but their heart is not with thee, Prov. 23.7, 8.  
Another is witty carnal excuses to save their purses, as that they cannot get in money owing to them, they have such poor relations lying upon them, they have had such losses, such a charge, a hard farm, they have done as much as others, the parish or Church must look to them, thousands of excuses people have. So that as the liberal heart deviseth liberal things, and by liberal things shall he stand, Esa. 32.7, 8. So these covetous churls devise covetous devices, and by his covetous devices shall he fall in the day of account.  
5 When the heart is full of carkings how to live here, but few or no cares how to live eternally. What shall I do in old age when my limbs are gone; when a dear year comes? many souls are so haunted with these cares that they can take little comfort in any thing they have, and these carkings are so much worse, when they are in them who have either a competency, or abundance. This doth not directly prove the reign of worldliness, but is a ground for the heart to suspect itself.  
Against these carkings oppose the care God hath for beasts and fowls, and much more for men; he that cares for his enemies will much more care for his friends and children, if for his children when they sought him not, much more when they seek him and find him. Carke not for future times, this day may conclude thy life.   

On the contrary I'll give you some signs this sin reigns not.  
1 When we hunger and thirst after an heavenly frame of heart, and groan under the frequency of earthly thoughts, and fewness of heavenly; here worldliness reigns not, but the soul may be blessed, though it be too worldly. Blessed are they that hunger and thirst after righteousness, Mat. 5.6.  
2 When, though we have too much worldliness in us, yet upon serious examination we find an habit to part with all lands and goods for the Lord, if they come in competition. Thus the disciples, Matth. 19.27. But the Young man could not do this, ver. 22.  
3 When we can come cheerfully and willingly to a work of mercy, to the ability God gives us, 2 Cor. 8.2, 3. The Macedonians were ready, to and beyond their power, praying Paul with much entreaty to take the care hereof.  
4 When our sovereign affection and conversation is in heaven, Phil. 3.20. Col. 3.1. In all our conversings let Saints look to heaven as the city whereto they belong. All earthly things are desired by such in reference to Heaven and a good conscience.  
5 When we disaffect Worldly affections. The flesh sometimes puts a godly man upon too eager pursuement of earthly things, and sometimes upon some unworthy covetous prank, or penurious scraping; now when we can go to God and pray against these affections with a real hatred of them, as David did, Psalm 119.36. Incline not my heart to covetousness, here worldliness reigns not.  
6 When we desire to be convinced of the Quantum or measure that God would have us to forgo, for such a godly use or good cause; for example, in such cause of Religion, as to the late Distresses of the poor Protestants in Piedmont, I part with so much as my proportion comes to and the generality of godly people give, yet, could I be convinced that God required a greater proportion of me, I would cheerfully let it go even to the last Groat; and what though my children have so much less, yet God's blessing is enough for them, and I will not damn my soul in the omission of any known duty to make them rich. Moreover, the same command that binds me to my children, ties me to other relations, to secure them, though not in such a measure.  
Matth. 6.25. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the Life more than Meat, and the Body than Raiment?  
Here is a second argument against worldliness and carking cares, taken from the greater to the less; he that hath given the greater will give the less; now your Father hath given you the greater, he hath given you your life and body, therefore will he give you the less, which is meat and raiment. He gave the greater without thy care, therefore without thy carking he will give the latter. Withal Christ puts us in mind of the Author of our Life and Body, we are to look beyond our Parents.  
We are not to think as if Christ forbade here a provident diligence and labour to procure things needful for us and ours, as the ancient Euchites, who would always pray, but never work; but he forbids a fearful distrustful heart-dividing care, Psalm 34.9, 10. Fear the Lord, ye his Saints, for there is no want to them that fear him, Psalm 84.11. 1 Tim. 4.8. Hence Christ useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the desire of gathering riches divides the mind, and as it were distracts it, and cuts it into divers thoughts. This is that Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hang like a Meteor in the Air, to hang betwixt Heaven and Earth.  
In the words also there is a silent Objection thus.  
Though I must not labour for superfluities, yet must I labour for things which nature desires, and which must serve me for my life, and then when I have got that I will be no more desirous of outward things. To this Christ answers, You think too meanly of God's goodness, he both can and will provide us of things needful though we should only by the by look at those things we want, and should give our minds wholly or for the greater part to godliness, John 6.27.  
Obs. Christian's ought to lay aside all distrustful heart-dividing carking and solicitude for the things of this life.  
Reas. 1 Because we have God that cares for us, 1 Peter 5.7. Casting all your care upon him, for he careth for you. Children cast their care upon their fathers, who lay up for their children, 2 Cor. 12.14. So let us, Phil. 2.20, 21. Thus is it done with us in all our life, we sleeping and being quiet and secure, all things are given us; we caring and being solicitous nothing is given, Luth. Tom. 3.383.  
2 From our experience we have had of God's goodness: he that hath given us the greater will also give us the less, he hath given us a body, therefore he will give us meat to sustain it, and raiment to cover it from the cold. The allegement of maintenance for life is but too oft a specious pretence for our covetousness.  
Object. But there are lawful cares we must have.  
Answ. True, there are, 1 For spirituals, such a care had Mary, Luke 10.41. Paul had the care of all the Churches upon him, 2 Cor. 11.28. The Philippians had care to minister to Paul, Phil. 4.10. A godly Bishop is to take care of the Church, 1 Tim. 3.5. yea every Christian must be full of care to maintain good works, Titus 3.8. yea this care is a fruit of repentance, 2 Cor. 7.12. None so full of these cares as a Christian, 1 Cor. 7.32. Who cares for the things of the Lord.  
2 There are cares for temporals, 1 Cor. 7.33. He that is married careth for the World, how he may please his Wise. Joseph took care to provide Corn for Egypt. If we have not a lawful care, we are worse than Infidels, 1 Tim. 5.8. God teaches us this care from the silly Pismire, Prov. 6.6. Who provides her Meat in the Summer and Harvest.  
Quest. But what cares are they which are unlawful?  
Answ. Distracting heart-dividing cares. Paul would have us attend upon the Lord without distraction, 1 Cor. 7.35.  
These distracting cares consist in three things.  
1 In a doubtfulness of the success, notwithstanding we use lawful endeavours; the Promise is, In all thy ways acknowledge him, and he shall direct thy steps, Prov. 3.6.  
2 When earthly cares shall crowd in in holy duties, Luke 8.14. The cares of the World choke the Word, or cause us to neglect holy duties, as in Martha, Luke 10.40.  
3 When we shall be immoderately thoughfull for livelihood for us and ours, so that our hearts become troubled with fear of want.  
Use 1 Humiliation to Saints who have so many distracting cares upon them. Would we compare our few cares for Heaven, and our many cares for a livelihood, how should we be clothed with shame? These seize on us in the morning and go to bed with us at night. God takes care of thee, who made thee, who cared for thee before thou wast. We care for ourselves, as if he that made us presently went away, leaving us in our own hands. Aug.  
1 These dividing cares of thine arise from remainders of unbelief in thee, for men of eminent faith have been little troubled therewith, Dan. 3.17. We are not careful to answer thee, O King, in this matter, if it be so, our God whom we serve is able to deliver us, said the Three Children.  
2 Whatever burden thou hast thou art commanded to cast it upon God, Psalm 37.5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass. Thou art not to take God's work from him; thy work is dependence, God's work is provision. Psalm 55.18. Cast thy burden on the Lord, he shall sustain thee.  
3 The care and provision God makes for all creatures, Psalms 104.10. to v. 31. he sends Springs into Valleys, causes Grass to grow for , makes Trees for Birds to nest in, the Rocks and Hills a Refuge for Goats and Coneys. Lions seek their Meat from God, v. 27, 28. These wait all upon thee that thou mayest give them their Meat in due season; that thou givest them they gather, Psalm 147.9. He giveth to the Beast his Food, and to the young Ravens which cry. Matth. 10.29, 30.  
4 It's God's good pleasure to give you the Kingdom of Heaven, much more will he give you things of this life, Luke 12.32. Fear not, little Flock, it's your Father's good pleasure to give you the Kingdom.  
5 The vanity and mischief of distracting cares: the vanity of them is seen, because all our carking will not better our condition. Do what thou canst thou shalt not be rich, whom God will have to be poor, Luth. Tom. 3.266. And their mischief is seen in that they surcharge the heart, as Meat and Drink immoderately taken do the stomach, Luke 21.34.  
2 Exhortation. To endeavour the riddance of these sinful cares.   

Means.  
1 Commit all your endeavours to God in Prayer, to be prospered and succeeded by him, Phil. 4.6. In nothing be careful but in every thing let your request be made known to him. When you have commended the matter to God in Prayer, then let the peace of God keep your hearts, v. 7. Prov. 16.3. Commit thy work unto the Lord, and thy thoughts shall be established.  
2 Exercise faith in the promises, Heb. 13.5. I will never leave thee, nor forsake thee, 1 Tim. 4.8.  
3 Covet not multitudes of business, for much business creates many cares, and so much the more when thy charge is but little.  
4 Consider, though God taketh care for all creatures, Psalms 104.27. 145.15. 147.8, 9 He giveth to the beast his food, and to the young Ravens which cry, yet his care for them not comparable to the care he hath for his children. 1 Cor. 9.9. Doth God take care of Oxen? Yes he doth, but not comparatively. See Deut. 11.12.  
5 The vanity and unprofitableness of all our carking cares; which of you by taking thought can add one cubit to his stature? Matth. 6.17. Psal. 127.2. It's in vain to rise early and go to bed late: Except the Lord build the house, and except the Lord keep the city the watchman waketh but in vain.  
6 Consider the uncessancy of God's care for us. The Land whither ye go to possess is a Land of Hills and Valleys, and drinketh water of the rain of Heaven. A Land which the Lord thy God careth for, the eyes of the Lord thy God are always upon it from the beginning of the year unto the end of the year, Deut. 11.11, 12. Psal. 40.5. Thy thoughts which are to us-ward they cannot be reckoned up in order unto thee. If I would declare and speak of them they are more than can be numbered, 1 Pet. 5.7. Casting not only some, but, all your care upon him, why? He careth for you.  
V 26. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better than they?  
Here's a second Argument to dissuade from carking care, from the less to the greater; your Father nourishes the fowls, much more will he nourish you. Behold the fowls of the Air. He makes a distinction betwixt poultry and house fowls which are cared for by men, and fowls of the Air which are not cared for by men, Psal. 147.9. Job, 39.3. Luke instanceth in the Ravens, which men are so far from caring for, that they hate them, Luk. 12.24. Christ compares men, not to Oxen but to Birds, that he may teach us as birds to fly from earth to heaven.  
They neither sow, nor reap, nor gather into barns] They neither sowing, nor reaping, are directed by the providence of God where there is food, and they thrive more than those which are nourished by the care of man. Yet is this no ground to patronise idleness, that because the fowls neither plough nor sow, therefore we must not, for the proportion is not in this, that they labour not, but in this, if God take care for more base creatures, much more for those which are more excellent.  
In all likelihood the fowls making no provision in summer, should starve in winter, yet experience teaches that they are fatter in winter then in summer.  
Obs. It's our duty now and then to look upon the creatures.  
2 It's no disparagement to the providence of God to have a care of the fowls of Heaven, Matth. 10.29, 30.  
3 As the care of God reaches to the fowls of heaven, so much more to his children, for he that is their Creator, is thy Father.  
V 27. Which of you by taking thought can add one cubit to his stature?  
Here is a third reason against carking care taken from the vanity of all such carking: we by all our caring cannot add any thing to the stature of our body, no more can we add any thing to the measure of our estates which providence hath appointed us to come to.  
Besides, men through their pride are ready to ascribe all their get to their care and diligence, hence Christ shows that all our care without God's blessing is as vain as if a dwarf should think to add to himself the stature of a tall man. As God hath measured every man the measure of the stature of his body, so hath he measured to every man the stature and measure of his estate.  
By taking thought] Thought-taking or solicitude is the sickness or disquietness of the mind by immoderate thinking.  
Can add to his stature one cubit] A cubit is the length of the arm from the bending of it to the end of the middle finger: now every man rightly form, as some observe, is four Cubits of his own Cubits high, and four Cubits broad: if he stretch forth himself in breadth, he is as it were four square, now by all his carking he is not able to add a fifth.  
Obs. 1 God hath set down the measure of estate which he hath appointed for us. Prov. 22.2.  
2 We by all our carking cannot go beyond this measure, Psal. 75.6, 7.  
3 Immoderate carking thoughts do not better us as to our outward condition.  
V 28, 29, 30. And why take ye thought for raiment? Consider the Lilies of the field how they grow, they toil not, neither do they spin, and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloth you, O ye of little faith?  
A fourth reason against carking, which is, God hath no less care of clothing us then of feeding us, therefore let us not cark. Christ proves it from the Lilies and flowers which are beautifully adorned, not by their own care or labour, for they neither toil nor spin, yet are they yearly new clad. Therefore will he much more  his children. If he cloth the grass so, which is made to grow only for the , or for the oven or fire, or for dung, how much more will he  man, which is born to great things, to worship God, to hold forth his name, and to have an everlasting life? Note Christ speaks not of garden Lilies and flowers, which have man's industry bestowed upon them, but of field Lilies.  
Solomon in all his glory was not arrayed like one of these] Meaning when he sat upon his Ivory Throne covered over with gold, 2 Chron. 9.17, 18.  
1 Because Solomon's glory was artificial, the raiment of Lilies and flowers was natural. Christ mentions Solomon's garments, because probably it was white and portrayed with Lilies, for Princes used to wear white garments, Eccles. 9.8. and for sculpture of garments with Lilies, see it in Pausanias in Eliacis, cap. 5. Marcellinus, lib 14. So that Christ prefers the beauty of Lilies before Solomon's cloth of silver garments which were woven with Lilies, because the one was natural and the other artificial. Art is only nature's ape, now as an ape imitates a man, but can never do actions so perfectly as a man, no more can art equal nature. Art is as it were the point or shadow of nature.  
Besides, what hath such an orient colour as some kinds of gillyflowers, and Tulips?  
What Purple comes near the Violet, and what so white as the Lily? What Princes garments like the Peacock's ta●l?  
But that wherein all artificial things come short in is that they want life.  
So excellent doth Christ judge these, that he compares himself to the Rose of Sharon and Lilly of the Valleys. Song 2.1. By the way Christ lets us see what mean things, silken, golden and purple Garments are; wherein many pride themselves.  
Shall he not much more  you, O ye of little faith] q. d. If he cloth such base creatures with such glorious array, will he not then cloth you? And therefore it argues your faith to be weak that so much cark about these things; seeing God's promise is no less true concerning food and raiment than concerning remission of sins.  
Quest. Whether from Christ his vilifying of Apparel it be lawful to wear any costly Apparel, such as Solomon did?  
Answ. If these ornaments might not be worn, why hath the Lord given them? for persons of great quality it is. Joseph had a ring on his finger, and a chain of gold about his neck, Gen. 41.42. Mordecai was arrayed in violet colour, as the margin reads it, and white, and with a great Crown of gold, and with a garment of fine linen and Purple. Esth. 8.15. Daniel was clothed with Scarlet, and with a Chain of Gold about his Neck, Dan. 5.19. Also they that are in King's houses wear soft clothing, Matth. 11.8. The Angels appear in shining Garments, Luke 24.4. Christ in the Transfiguration, Matth. 17.2.  
We must not therefore throw down distinctions of degrees, yea even among Christians.  
Whereas the Apostle seems to forbid Gold, Pearls and costly array to Christians, it seems to me not as if these things were universally unlawful, but,  
1. Because many hereby are disabled from works of mercy.  
2. Costliness above their degree, when Tradesmen are as fine as Gentlemen, Maidservants as their Mistresses.  
3. Unsutableness, for Christians in those times, 1 Because mostly poor, 2 Because the wants of the Church did exceedingly call for Relief, 3 Because Christians in those times were exposed to Persecution, and consequently unsuitable for such times to the World's end, when Christians are exposed to the like condition.  
4 All array is costly in some measure, if a man  himself in Leather, therefore the costliness here meant must be high-prized Apparel, the costliness whereof must be judged from the person that wears it and the Incomes he hath to maintain it, and the place and station he hath that wears it.  
5 Look to expediency, as well as lawfulness.  
Now whereas some bring Reasons for Saints to put upon their Garments no superfluous Trim and Ornaments, as,  
1 From the present wants and straits of Saints, the feeding of whom is the feeding of Christ.  
2 By their plainness of Apparel they would convince the World and adorn the Doctrine of Christ.  
3 Else instead of honouring God with their Substance they will honour themselves, Prov. 3.9.  
4 Costly Apparel exposes to the temptations of Covetousness, Deceit and Injustice, with other Snares of Pride, as stately Houses, rich Furniture, whiles they endeavour to have every thing suitable. And hereby Christian assembling together and visiting is neglected, and much time is spent in providing and putting such Garments on.  
5 The present affliction of the times wherein God calls to girding and sackcloth, Isai 22.12, 13. Amos 6.5, 6, 7.  
6 Pride is a reigning sin in the Land, which Saints are to witness against, which they cannot do but by a contrary practice.  
7 From the scandal and offence which such costly Apparel gives to some Saints, in which case Paul would not eat flesh, nor drink Wines, 1 Cor. 8.13. Rom. 14.2.  
I hold these Arguments very considerable to persuade all Christians to great moderation in Apparel, and likewise I acknowledge Pride in Apparel is a very great sin in many Professors, and that against many all the cited Arguments fight, who hereby give offence and justify Pride of Apparel by their proud Examples, and are hereby much disabled from works of mercy.  
1 But these Arguments seem not to me to take away my Assertion, which is, that Apparel is made, not only to fence us from the cold, but for distinction of Degrees, and that persons may wear Apparel suitable to their degree, provided they be not proud of it, and that it be not to the disablement of them to any work of mercy: only in case of scandal I incline to think that Ornaments and fine Apparel are to give place, and I much desire all Christians to show much moderation herein, that they may not become offensive, neither to those that are within or without: for the abuse herein my soul is grieved as well as the souls of others.  
2 The excess of Apparel in Christians hath given advantage to the deluding Quakers,  
1 By having so visible an evil to reprove, as there is in too many Professors.  
2 By a seeming mortification of Apparel to delude ignorant people, whiles the pride of their words and carriages declares to judicious Christians the unmortified pride of their hearts.  
Object. But what are the Superfluities you would persuade to?  
Answ. The abatements of Superfluities, as to Ribbons, silver Laces, etc.  
Obs. 1 God hath as great a care to  us as to feed us.  
2 For immoderate thought-taking for earthly things we cannot comfortably give a Reason to the Lord.  
3 It's an Argument that our Faith is but small to be very solicitous and anxiously careful for outward things.  
4 That there are degrees of faith, little and great, Matth. 8.10, 26. Matth. 15.26. Matth. 16.8.  
1 Little or weak faith, which is when a man goes out of himself to lay hold on Christ's righteousness, yet not without some doubtings about remission of sins and outward things, Mark 9.24. As there are differences of bodily stature, some are big some little, so in the stature of grace.  
This weakness arises, 1 From weakness of knowledge, Rom. 14.2. Some from weakness of knowledge feed upon herbs only.  
2 From a weak apprehension of promises of forgiveness, Mark 9.24. Lord I believe, help my unbelief.  
3 From infancy in Christianity or conversion. A Babe cannot be strong as a grown person.  
4 Want of experiences of God's deal, for experience breeds confidence, 2 Cor. 1.10.  
2 Great or strong faith is when a man is full of knowledge of the Scriptures, and strong to apprehend God's love and to resist temptations, and to cleave unto God in difficulties, 2 Chron. 14.10, 11. Hester 4.14. Dan. 3.17. Psalm 23.4.27.1. Matth. 8.10. Matth. 15.28. Rom. 4.20.8.9. The growth of this strong faith is like the growth of a strong man, which is by degrees, after a good continuance and use of the means, after frequent witnessing of the Spirit, after many experiences of the truth of our own hearts to God in resisting pleasing and profitable sins, and doing painful and costly duties constantly, and such as oft we had no thanks for of men.  
The least degree of faith is that which makes us willing to take Christ notwithstanding all crosses, losses and persecutions. Now if a man stand questioning whether he had best take Christ or no, this is not faith.  
Now faith admits of degrees in six respects.  
1 In further persuasions of truths. I have Reasons to persuade such things are truths, and these overcome me, yet may I be further persuaded by more Reasons. We see an object by the light of one candle, but when more candles come, we see it the plainlier.  
2 In the difficulty of things to be believed. As for Abraham to believe he should have a Son, and after to believe that God was able to raise him up from the grave, as from a dead womb. Martha could believe the general Resurrection, but not the particular Resurrection of Lazarus.  
3 In respect of means, when a man hath but little means and yet believes much: so the Centurion, Matth. 8.10. and Nathaniel John 1.48.  
4 In respect of things revealed. The Apostles when Christ was on earth had a degree of faith, but when Christ was ascended, they grew to an higher, not only because the habit was then more increased, but because the revelations and objects were more.  
5 In the the fruits of it, as sense of God's love, power to subdue passions, patience and joy in tribulations, conquests over temptations.  
6 In respect of assent and consent in closing with Christ; as in the act of Marriage, two Women take two Husbands, yet one takes an Husband with greater greediness according as her understanding closes with his proportionable fitness.  
Use. Exhortation to grow from a weak faith to a strong. Nicodemus first came to Christ secretly, after witnessed truth openly. The least degree of Faith is Faith, as a little man is a man as well as the greatest; a little water is water as well as the Ocean; the least bud draws sap from the root, as well as the greatest branch, so doth weak Faith as well as strong draw sap from Christ. It's not the strength of Faith that saves, but the truth of it, nor the weakness of Faith that damns, but the want of it. We are not saved by the worth or quantity of our Faith, but by Christ who is laid hold upon by a weak Faith as well as a strong. All that looked on the Brazen Serpent were healed, yet some looked with a strong eye, some with a weak, in like manner do we behold Christ, John 3.14, 15, 16.  
Obs. But if a little Faith be so good; what matters it for a great?  
Answ. Though none are rejected for it, yet some are reproved. It's a blemish to have little faith after great means. A weak faith gets to Heaven, but it's with difficulty, especially if God send great trials. Two men go up an hill, one of them in a Consumption goes up pantingly, the other without panting; two ships come into a haven, one tattered and weatherbeaten ready to sink, the other with full sail: so weak faith brings to Heaven, but with many doubts and fears. Besides, we may have greater temptations than yet we have had, even fiery trials. What then will a weak faith do? Finally, the more we grow in faith the more we shall grow in peace and joy, Rom. 15.13. and have a fuller audience in Heaven.  
2 Use. Labour after a strong faith. Weak faith is a precious Jewel, 1 Peter 1.7. but strong faith carries a man through the World as a Conqueror.  
Quest. What notes of it?  
Answ. 1 It contemns the temptations of multitudes, customs and examples. Let never so many be contrary-minded it moves not him. Eliah stood against four hundred.  
2 Strong faith is not shaken with the apostasy of great men, though Professors, Preachers. Paul was not moved from the faith a jot, though all they of Asia turned away from him, 2 Tim. 1.15. and though at his first answer before Nero all men forsook him.  
3 Holy boldness in time of danger, Psalm 3.5, 6. I will not fear ten thousands that have set themselves against me, Psalm 27.1, 2.46.1, 2.  
4 A mighty spirit of Prayer that will take no denial from God, Matth. 15.28. The Woman of Cana would take no denial from Christ, hence Christ says, O woman great is thy faith.  
5 A comfortable apprehension of Death and Judgement, which days are feared by weak Christians, Luke 2.29. Phil. 1.23.  
6 To have a clear manifestation of God's love without any questioning of his Estate, Rom. 8.38, 39 and thereupon to triumph in God's love over all both sin, Satan, and afflictions, Rom. 8.33, 34, 35, 36, 37.  
Quest. Whether may not a man of great faith so decline that his faith may become weak?  
Answ. As some of weak have become strong, so some of strong have become weak, Heb. 11.34. Asa had a great faith that he feared not a Million of Ethiopians, yet after became weak. See 2 Chron. 16.7, 8. yea, so weak that we might question his grace, did not the Scripture say, His heart was perfect with God all his days, 1 Kings 15.14. This is caused, partly from want of the means of grace, or disuse of them, as want of Preaching, Prayer and good company. Shut up a strong man from food and diet him thus, and his strength will decay. Partly from falling into some sin against conscience, Psalm 51.10, 11. or a frequent giving way to ones daily corruptions without lamenting and reforming of them, and partly from love of the World and multitude of worldly businesses; hence many who have shown much forwardness in their youth, have decayed in their affections to the Lord and to his people.  
V 31. Therefore take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed?  
32 For all these things do the nations of the world seek after.  
Here is a fifth argument against earthly solicitude, or carking, because this inordinate carking for meat, drink, and apparel is proper to heathens, which are ignorant of God and his providence, and not to Christians who acknowledge and experience both. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a certain vehement desire. As ye my disciples differ in your profession from the Gentiles, see that ye differ also in your practice; they are still carking what they shall eat, drink, put on, but let your questions be, how shall we live for ever? Few of the heathens look for any happiness after death, and therefore no wonder they are so eager after the things of this life; but you are born to better things, and called out from them, therefore though you have great charge, and perhaps but little means to maintain them, though you have now and then a cross in the world, do not you distrustfully say, as they say, What shall we eat, etc.  
For your heavenly Father knoweth that ye have need of all these things] This is a sixth argument against earthly solicitude, taken from God's fatherly care of you; he knows what your means and charge is, what the hardness of the times; the contingent charges that befall you; he is a Father, and therefore will not neglect his children, an heavenly Father, and therefore will give you the best of blessings: he is also your Father, one in whom you have a property, what need you then doubt? what child is there that casts not his care upon his father? It's the father's reproach if he either will not or cannot provide for his children: will it not redound to God's reproach when we shall be carking for ourselves, as if we had no God to care for us, Psal. 23.1. The Lord is my shepherd I shall not want.  
If we could conceive God were our Father and we his children, the world would be base to us, with all its glory, wealth, and pleasures, we would not be solicitous for livelihood, we would not be so confident earthly things being present, nor cast away our confidence, they being taken away. Luth. Tom. 4.127.  
V 33. But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.  
We have heard of Christ's dehortation from worldliness and carking, now follows the exhortation to true care, but seek ye first the Kingdom of God.  
In the words, 2 things, 1 a duty, Seek ye first the Kingdom of God. 2 The promise, All these things shall be added.  
Seek ye first] Threefold firstness, 1 of time, 2 of estimation, 3 of opportunity. He that forsakes opportunity, shall be forsaken of it. Opportunity is like a ship under sail, to which you must call presently, else it is gone. Hannibal when he could, would not destroy Rome, after he could not when he would. Though we are to give God our youth, Exod. 22.29. Thou shalt not delay to offer the first of thy ripe fruits, Prov. 3 9 Honour the Lord with the first-fruits of thy increase. Eccles. 12.1. Remember thy Creator in the days of thy youth, And those that have been most eminent in grace, have been wrought upon young. Obadiah feared the Lord from his youth. Samuel was called when a child, Timothy and many others, and it is a man's honour to begin to know God betimes: Yet this firstness is not all, but we must understand a firstness of dignity and estimation, that we prise spiritual things above temporal, those temporal things are to be sought in order to the Kingdom of God. Carnal men say, seek money first, and virtue afterwards: But Christ says, seek grace first, if not, we shall be as foolish virgins who too late sought for oil, Mat. 25. So that here is a seventh argument against distrustful care, viz. all temporal good things are the rewards of godliness, therefore cark not for them, Psal. 34.9, 10. There is no want to them that fear him, they that seek the Lord shall not want any good thing, 1 Tim. 4.8. Earthly things are added over and above, alluding to that, 1 Kings 3.11. Because Solomon asked an understanding heart, and not long life, riches, or the lives of enemies, God gave him that which he did not ask over and above riches and honour.  
The Kingdom of God, and his righteousness] The Kingdom of God as the mark, righteousness as the way. So Matth. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of God. He that seeks the Kingdom of God above all other things, and all other things for it, need not be solicitous for other things, for they shall be added.  
Also by Kingdom of God, understand right and title to the Kingdom of God.  
And his righteousness] which is, 1 Imputative righteousness of Christ, which is also called the righteousness of God, Rom. 1.17. Rom. 3.21. Rom. 10.3.  
2 The righteousness of sanctification, as integrity of love, hunger and thirst after doing Gods will, innocency, charity, and all other graces. Now that sanctification is called righteousness, appears, Deut. 6.25. It shall be our righteousness if we observe to do all these commandments, Job 27.6. My righteousness I hold fast and will not let it go. That is, my sanctification and uprightness: but in this sense righteousness is only an intentional conformity to the law of God, and no satisfaction to divine justice. Many seek the Kingdom of God, but few seek the righteousness thereof: but it's said of Joseph of Arimathea, he was a good man and a just, and he waited for the Kingdom of God, Luke 23.50, 51. and Zachary and Elizabeth, Luke 1.6.  
And all these things shall be added unto you,] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, shall be added as over measure. Godliness hath the promises of this life, and that which is to come, Mark 10.30. 1 Tim. 4.8. It's a metaphor taken from cheap things which are given in in the buying of costly things, as paper and packthread are given in by Shopkeepers, when we only buy Stuffs or such commodities, Psal. 111.5. He hath given meat to them that fear him, he will ever be mindful of his covenant.  
Quest. But we see divers Godly persons are scanted as to outward things.  
Answ. God hath promised outward things to us, but its only when they are good for us. Psal. 34.11. They that seek the Lord shall not want any good thing; sometimes God sees outward things in any measure not so good for us: as a Physician that hath seen our water, or felt our pulse, takes away such and such meat from us, because he sees it not good for us, so doth God; or as a father takes away a knife from his child, because he sees he is in danger to cut his fingers therewith.  
2 Gods people sometimes abuse his blessings to pride, prodigality and excess: such children of God may justly fear to be pinched. God doth not by promise bind himself to give us outward things when we shall spend them upon our lusts, for so God should bind himself to unjust things; but though we beg such things of him, he denies them, Jam. 4.3.  
3 All promise of outward things is with the exception of the Cross; so the cause of God standing need of witnesses, and for the exercise of the faith and patience of his people, sometimes precious Saints of eminent holiness have been scanted, Heb. 11.37. Such of whom the world was not worthy, wandered about in sheep skins, and Goat skins, being destitute, afflicted, tormented, but their wants have been made up abundantly with inward comfort. See Mar. 10.30.  
4 Unbelief (as to God's promise for outward things) sometimes straitens Gods hand. We are bid to pray in faith for daily bread, now how can we do this unless Gods promise be certain and absolute. According to the faith of men it will be unto them, Gen. 3.19. In the sweat of thy brows thou shalt eat thy bread. As it was a threatening and a command, so was it a promise, that we sweeting and taking pains shall eat our bread. The persons that are beggars and extreme poor are wicked persons, who join not themselves to any Church but are dissolute in life.  
5 Though for abuse of mercies, God sometimes pinches his children, yet usually he keeps them from famishing, for the absoluteness of his promise in temporal things, which are no less absolute than spiritual things (as I judge, leaving others to their light herein) as we see in sundry temporal promises which are set down without any restriction. Psal. 1.3. Psal. 37.3. Trust in the Lord and do good, dwell in the land, and in truth and stableness thou shalt be fed, as the Margin out of the Hebrew reads it. See also ver. 25. Rom. 8.32. How shall he not with him give us all things also? First marry Christ, then have all things with him. See many absolute promises, Psal. 84.11. No good thing will he withhold from them that walk uprightly, Prov. 28.10. The upright shall have good things in possession, and see the three large promises in the New Testament, this in the Text, and that, 1 Tim. 4.8. and that Heb. 13.5.  
Quest. But what will you say to poor Christians? will you conclude them unbelievers?  
Ans. In no wise, but rather conclude they have failed in the condition, in the belief of the absoluteness of temporal promises, or else they have failed in their duty, not working in their youth, but being negligent in their callings after they have been converted, or else they had an high mind and God was forced to pull them down, or else they have lived out of a calling, or been idle therein, and as God would not have his Church to relieve them that will not work, so neither will he himself relieve them, 2 Thess. 3.10. If any man will not work neither shall he eat.  
Use. Reprehension of those who say they trust God with their souls, but dare not trust him with their bodies, but they will use indirect means, but why are they so confident? Surely because their faith is not so assaulted as to spirituals, as it is to temporals; were their faith to be tried as to the Trinity, Resurrection, belief of the Creation of the World, a Virgins bringing forth a Son, the day of judgement, etc. they would no less show their unbelief of God's Word herein, than they do of his Word as to temporal things.  
2 Exhort; To have outward things, set your hearts to seek heavenly things, the other than will be added, when you know rightly to value spiritual blessings: depend on God for temporal things. So long as the ark was in Obed-edoms' house God prospered it, 2 Sam. 6. Joseph was a good man and God made all that he did to prosper in his hand, Gen. 39.3.  
The contrary practice is that of the world who first seek earthly things, and think that upon their faint wishes when they are upon the bed of sickness, death or other distresses, heavenly things will be added unto them, contrary to Solomon's counsel, to remember our Creator in the days of youth, think that old age will be a fit time, and profane Esau like, prefer a mess of pottage before a birthright and blessing.  
V 34. Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof.  
Here is another Argument to take us off from carking for the morrow, that is, for all future time: because to morrow or future time will have cares therein. It is not a part of wisdom to trouble ourselves with caring for those things which must be cared over again to morrow. Christ alludes to the gathering of Manna, Exod. 16.20. Some out of carking would keep of the Manna until the morning, and it bred worms and stank.  
Future time or to morrow will have its trouble, therefore we need not gather the cares of two days into one, which being divided we shall more easily bear: we complain of many troubles and cares which ourselves create, yet in forbidding care for the morrow he allows cares for the present. Not as if all care for the future were unlawful, for the disciples of Antioch cared to send relief to the brethren of Jerusalem, hearing of a famine, Act. 11.29. And, if we should not care for to morrow, we should neither blow nor sow, build nor plant; therefore Christ forbids here, 1 care that flows from unbelief and distrust. Heb. 13.5. Exod. 16.20.  
2 That care that hinders us from seeking heavenly things, Luk. 8.14.  
3 That care of earthly things which goes before our care for heavenly things and Gods Kingdom, which we ought to seek in the first place, Heb. 12.16, 17.  
4 An a fflicting care concerning future events, which are uncertain, and can neither be foreseen nor hindered, and it's well for us we cannot foresee them; for could we foresee all future cares our souls would be swallowed up of them. Besides we know not whether we shall live till to morrow, and why then should we so care for it? Prov. 27.1. Boast not of to morrow, for thou knowest not what a day may bring forth. We know not what may be in the womb of the morning, or what it will bring forth, Jam 4.15, 16.  
5 A troubling and disquieting care. Christ did not blame Martha for that she was careful to provide, but that her care was so overmuch that it troubled her that she could not attend upon Christ's preaching, Luk. 10.41, 42. Martha, Martha, thou art careful and troubled about many things, but one thing is needful. As if he should say, Martha, thou neglects a needful thing for a needless thing.  
Use. Let every day have its due proportion of care and prayer. Lay not to morrows cares on the present day. As Samuel said to Saul, 1 Sam. 9.20. that he should not set his mind upon his asses that were lost, when a kingdom was befallen him; so let us not set our cares on transitory things when we have great things to think upon.  
2 Prepare for new troubles and cares every day of thy life. Earthly businesses come upon us like waves of the Sea; this day hath cares, and to morrow brings cares, and hardly will a day of thy life be free, Gen. 47.9. All the days of jacob's Pilgrimage are said to be evil.  
3 Learn that, instead of immoderate thought taking, to commend thy matters to God in prayer: look unto him for blessing, success, and direction: as the Mariner hath his eye upon the pole star, as well as his hand upon the helm, so should we acknowledge God in all our ways, and he will direct our steps, Prov. 3.5, 6. Psal. 123.1, 2, ●. Unto thee lift I up mine eyes, O thou that dwellest in the heavens, Psal. 37. Commit thy way unto the Lord (how difficult soever) and he will bring it to pass, ver. 5. Psal. 90.17. Unburthen all thy cares into his bosom. Jer. 10.23. The way of man is not in himself to direct his steps.    

CHAP. VII.  
CHrist in this Chapter proceeds in giving precepts conducing to faith and godliness.  
V 1 Judge not, that ye be not judged] This is the first precept; not as if Christ did go about to take away judgements and Courts of Justice, either in Church or Commonwealth, which is established, Matth. 18.15, 16, 17. Rom. 13. but he only speaks against rash judgements.  
Rash judgement is a determinate opinion concerning the evil of another upon insufficient grounds; though the thing be true that we judge, yet if the grounds upon which we judge be insufficient, our judgement is rash judgement. Such was that of Eli, 1 Sam. 1.13, 14. who judged Hanna to be drunk, because her lips moved when she was praying in her heart. Against this the Apostle speaks, Who art thou that judgest another man's servant? Rom. 14.13. also, 1 Cor. 4.5. Judge nothing before the time. Jam. 3.1. Be not many Masters. Only know that the reasons may be too light to persuade an ill opinion of one man that may be weighty and just concerning another. And those that may be too light to a firm assent, may be sufficient to stir up a suspicion, whereby the mind stands in doubt, and inclines to neither part.  

Grounds to take us off from rash judgement.  
1 It's contrary to that principle, Matth. 7.12. To do as we would be done by.  
2 Every man hath right to a good name, as to a good laid up in the heart of another; now by censorious judgeing this is taken away, and the person judged made contemptible, and so made unfit for offices and benefits.  
3 Rash judgement takes away God's office, in that we will take upon us to judge those things which belong only to God, Rom. 14.4. 1 Cor. 4.5.  
4 Rash judging it feeds only our own and other men's flesh, in that we raise up to ourselves an overweening conceit of our own goodness, or flatter others in a supposed goodness by speaking of other men's evils, Gal. 6.4. Things that are doubtful we ought to interpret for the better part.  
5 Thou canst not judge aright of other men's actions, being ignorant of many circumstances concerning them; for thou knowest not with what mind, or to what end the action was done, nor upon what temptation.  
6 Sometimes thou thyself hast greater faults than those thou judges: yea in the same kind wherein thou judgest, he hath a mote, thou hast a beam in thy eye.  
7 Those that are most apt to judge others, usually are least inspective into themselves. Our own weakness should make us slow in judging others.  
8 The uncertainty of our judgements. We can only look on the outside and not on the inside, and sometimes persons minds are better affected then their lives show.  
9 The safety of the error on the side of charity in judging persons to be better than they are, rather than worse. This way is safe and the other dangerous, and he is not wise that will go a dangerous way when he may go a safe.  
10 From the Law of like for like; For with what judgement ye judge ye shall be judged, and with what measure ye meet it shall be measured to you again. The words are a Proverb, as in other sins God gives like for like, Exod. 22.22, 23. 1 Sam, 15.33. Esai 33.1. Judg. 1.6, 7. 1 Kings 21.19. so in this, 2 Sam. 16.22. It's just that others should do so to us, as we have done to others.  
11 If we judge not others ourselves shall not be judged: he means it not by God, as if our not judging were a mean or merit to hinder Gods judging, but of men, as Luke c. 6.38. neither can God be overtaken with any rash judgement, to judge us as we do others. But the meaning is, that God will requite our charitable moderation towards others with the same moderation of others towards us. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the most part, not always; for though Christ judged no man rashly, yet was he judged by Pilate and the Jews most unjustly.  
Many think to purchase to themselves an opinion of innocency by darkening the reputation of others by rash judgement, and suppose that the detraction from another man's reputation is an addition to their own, but Christ here tells them the contrary.  
Use. Caution against rash judgement. Beware we neither lessen things well done or well spoken, nor interpret doubtful things in the worse part, nor aggravate light infirmities, nor be ready to receive scattered reproaches.  
Obj. But is all judging here condemned?  
Answ. No: to judge a tree by the fruits is lawful. It's not the mind of Christ that his Disciples should be blind towards the evils of others, and not to censure and punish them, but that we bridle the corruption of our hearts which is much inclining to rash judgement. Our hearts are like crooked rules that are ready to pervert strait things.  
Neither is credulity here commended; such as was in Jacob, who erred in too much charity, thinking the wild beasts had devoured Joseph, when his sons only showed him a blooded Coat which Joseph wore.  
Neither the judging in Churches, 1 Cor. 5.4, 5, 12. or in Commonwealths, 2 Chron. 19.6. is forbid.  
Neither the judging of private persons betwixt brethren, 1 Cor. 6.5. is forbid.  
But that judging is here condemned, which arises;  
1 From pride and domination, Jam. 3.1.  
2 From spleen, discontent, envy, passion and hatred, whence men's narrow inspection ariseth.  
3 From hypocrisy, when men endeavour to cover their own vicious practices by judging others; so the Pharisee, Luke 18.12, 13.  
4 To judge finally of any man's reprobation, having not committed the sin against the Holy Ghost.  
5 To be Lord and Lawgiver to and of another man's conscience, Jam. 4.12, 13. There is one Lawgiver who is able to save and to destroy, who art thou that judgest another? thus the strong and weak did, Rom. 14.3, 4. Thou art only a fellow servant, therefore not a judge.  
6 That judging which is used to get an opinion of holiness.  
Obj. But we find even godly men and professors to judge others?  
Answ. It's possible even for godly men to judge amiss, as Abraham, Gen. 20.10, 11. and Eli, 1 Sam. 1.14. and to insult too much over unregenerate men, but usually either 

1 They judge themselves, or  
2 To preserve themselves from being accessary to other men's sins, by a secret invisible allowance of them.  
3 Lest Knaves should go for honest men.  
4 When men merely civil, or formal, or such as live in some sin are cried up by some time-serving flatterer, for good men; here a godly man may pass his judgement of this wicked man, lest ignorant persons hearing him so commended might gather such a dangerous principle, viz. That a man may be a good man, and yet live in some way of wickedness.    
That silence is no less sinful which suffers a profane man to carry away the repute of a godly man, than that silence which suffers a godly man to be charged with hypocrisy, provided there be time and place for a wise and charitable contradiction.  
V 2. For with what judgement ye judge ye shall be judged, and with what measure ye meet it shall be measured to you again.  
The second reason why we must not rashly judge others, because God by his providence will afford us the like.  
V 3. And why beholdest thou the mote that is in thy brother's eye? and considerest not the beam that is in thine own eye?  
Here's a third reason against rash judging, taken from the adjunct. Such persons have beams or gross sins in themselves, who are prone to censure motes or infirmities in others. Self love blinds many that they cannot see gross sins in themselves, but can see supposed sins in others.  
V 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and behold, a beam is in thine own eye?  
A fourth reason taken from unprofitableness and dishonesty, such judge do not tend to the amending but to the hardening of the sinner. He that will judge others had need examine himself.  
Quest. Whether may not a Judge condemn those sins in another which he knows himself to have committed, or at present knows he liveth in?  
Answ. Yes, because every Judge is bound to judge according to Law, where evils are prosecuted and witnessed in any outward Court of men, but not where they are prosecuted and witnessed in the inner Court of conscience, for that Court only belongs to God: and though the Apostle Rom. 2.1. say, that such men are inexcusable who judge others for those things themselves do, it's meant only in the Court of conscience, or the Court of Heaven, not in the Courts of men, which looks upon all men as innocent, against whom there is no witness of guilt.  
Besides, how wilt thou say to thy Brother? that is, with what face? upon what ground of conscience or honesty wilt thou say? Let me pull out thy Mote, when thou hast the Beam of a reigning sin in thee, Luke 13.14, 15.  
Obs. All sins are not equal; some are reigning sins, some are sins of infirmity.  
2 Many persons, though guilty of great sins, yet are not sensible of them; some have beams yet see it not.  
3 Men that would reform small sins in others must first reform great sins in themselves.  
V, 5. Thou Hypocrite, first cast out the Beam out of thine own Eye, and then thou shalt clearly see to cast out the Mote out of thy Brother's Eye.  
The words are an Answer to an Objection. It seems than I need not care how my Brother lives, whether well or ill.  
Answ. Yes, thou must.  
Hence Christ adds v. 5. that we should perform towards them the duty of admonition. See Levit. 19.17. But Hypocrites, upon pretence of admonition, sometimes exercise a masterly power of judging, contrary to the Rule of Charity, which requires with all tenderness that we inquire into, and deal with the weaknesses of our Brethren with a desire of healing of them; but this cannot he do who hath greater faults of his own. Thy Brother whom thou reproves cannot learn a better amendment by thee than that he sees in thee. Reproof is so to be ordered, that not only the faults of our Brother be blamed, but that reproof may attain the true end thereof, to wit, the amendment of the sinner, which will be brought about the better when thy life reproves him as well as thy words.  
As it's impossible for him that hath a beam in his eye, to pull out a mote out of another man's, because the beam blinds him that he cannot see the mote; so a man blinded with any reigning sin, he cannot see infirmities in others to amend them.  
Object. But what Beam is it that is to be cast out?  
Answ. 1 Reigning sin, Rom. 6.12.  
2 The beam of scandalous sin. This was in David's eye when he so severely judged him to death that took the the Ew-lamb, 2 Sam. 12.5, 6.  
Quest. But how shall we come to see the greatness of our sins that they are beams?  

1 Consider the infinite majesty against whom committed.  
2 Consider the great knowledge thou hast sinned against.  
3 The length of time thou hast lived in them, Hosea 8.3.  
4 Upon what small temptations thou hast committed them.  
5 That thou hast been instrumental to carry persons to Hell by thine evils, Acts 26.11.  
6 That thou hast caused persons to turn away from the way of truth by thine evils, 2 Peter 2.1, 2. and caused them to turn to evil by thy example, as Jeroboam who made Israel to sin.  
7 The sore punishments God hath inflicted upon persons for committing such sins as thou hast been guilty of, 1 Cor. 10.7, 8, 9, 10, 11.   
Quest. But how must we cast out this beam?  
Answ. 1 Believe that there's pardon for great sins in Christ, and bathe thy soul in Christ's blood. Do as they that were stung with fiery Serpents, John 3.14. 1 John 1.7.  
2 Repent and turn to God with all thy heart, Joel 2.12. Let thy repentance appear in the three parts of it, 1 Confession, 1 John 1.8. 2 Humiliation, Jerem. 13.17, 18. 3 Reformation, Hosea 14.2. Take away all iniquity. Prov. 28.13.  
And then thou shalt see clearly to cast out the Mote out of thy Brother's eye] See who is to be admonished, even a Brother, Leu. 19.18. Matth. 18.15, 16, 17. 1 Cor. 5.11. 2 Thess. 3.6. whether he be of our own or of another Church, if our Brother's Ox or Ass straying are to be brought home by us, Deut. 22.1, 2, 3, 4. much more himself, yet may others that are not Brethren be reproved, because reproof is a kind of spiritual alms that ought to be given to all, as well as bodily alms where there's hope of amending.  
V 6. Give not that which is holy to Dogs, neither cast ye your Pearls before Swine, lest they trample them under their feet, and turn again and rend you.  
Clemens Alexandrinus mentions that among the Chaldees, Egyptians, and Hebrews, their Professors were wont to deliver their Precepts in Proverbs, and so doth Christ, as before, so here and elsewhere: it is a demonstrative kind of teaching practised by Solomon, Eccles. 12.10.  
In the words two things, 1 A Precept, Give not that which is holy to Dogs. 2 The Reasons, 1 Lest they trample them under their feet. 2 Lest they turn again and rend you.  
1 The Precept. Give not that which is holy to Dogs. Some by Dogs understand Unbelievers, as if the Word, Baptism and Supper should not be given to them. For Baptism and the Supper it appears they ought not to be given, as being not converting Ordinances, but signs and declaratives of conversion already wrought. Were they converting Ordinances they should actively, effectively and operatively produce the grace of Regeneration, and after a physical manner work upon the soul, whereas they work only in, by, and through the understanding, and therefore must be administered on those believers that have understanding to receive them; but for the Word, it being God's means to bring persons from darkness to light, and from the power of Satan to God's Kingdom, Acts 18.26. it ought to be offered to all.  
Therefore by Dogs is meant the stubborn and professed Enemies of the Gospel, who having formerly been convinced of the truth of it are now apostatised, and cease not to rail and persecute that truth. Acts 19.9. when divers spoke evil of the way of God before the multitude, Paul departed from them.  
Others more pertinently restrain that which is holy, to admonition, whereof he had spoke; this ought not to be given to Dogs and Swine, of which Prov. 9.8. Reprove not a Scorner lest he hate thee, reprove a wise man and he will love thee. Prov. 23.9. Speak not in the ears of a fool for he will despise the wisdom of thy words; only we must not forbear the duty of admonition to them, that it may do some good to, upon this pretence, as if they were Dogs or Hogs, when we perceive no such thing by them, for our hearts are but too backward to perform this duty, because we see it so unwelcome to most men.  
By dogs Christ means contradictors and blasphemers against admonition, whether publicly in the ministry of the Word, as the Jews of Antioch did, Acts 13.46. who hereby adjudged themselves unworthy of everlasting life, and the Apostles upon their contradiction turned to the Gentiles, 
See Matth. 10.14, 15.  so did Paul in the like case, Act. 19.9. departed into the school of Tyrannus upon the contradiction the Jews made against his doctrine. Such were those circumcision teachers whom Paul calls dogs, Phil. 3.2. Beware of dogs, and perhaps those, Rev. 22.15. without are dogs, are here meant, and also Christ means private admonition, Prov. 23.9. When persons shall rage's against it, the Lord provides for the safety of his servants, lest for their good will they be rend in pieces by the ungodly.  
By holy things and pearls than Christ means public and private admonition: they are called holy because the persons that give it are holy, and because the subject matter, even the admonition is holy, and because of the end, which is the sanctification of souls.  
They are called Pearls for their preciousness and excellency. Psal. 141.5. Admonition is compared to an excellent Oil.  
By hog's Christ means they do not contradict, but by the uncleanness of their lives they show their contempt of your admonitions.  
It's one thing to tread holy admonitions under our feet, as hogs do and those that wallow in their sins, and another thing to by't and rend him that reaches holy admonitions to us as dogs do: such an one was Crescens the Cynic Philosopher, from whom Justin Martyr expected his death. As Christ would not have public and private admonition to be given for their sake, so would he not have it altogether kept silent for their sake. Of this sort of dogs are many, who stir up, not only Magistrates but the common people against the professors of truth, because the truth such hold forth is contrary to their profit and praise, as we see in Christ and the Apostles.  
The reasons of this are, 1 The unprofitableness and unworthiness. Your labour will be spent in vain, they will trample these precious things under their feet. Things that are slighted and counted nothing worth are trod in the mire, as pearls, etc. to them that know not their worth.  
2 Your own safety; they will turn again and rend you, they will prepare fire, sword, prisons and banishment against you; and therefore as no man will meddle with a mad Dog for fear he be bit by him, so should we beware of such Dogs.  
There are some wicked men though they be not cured yet are they curable; to these admonitions may be given; but some are incurable, to whom they are not to be given.  
And though we are to give a reason of the hope in us to every man, yet is it only to them that ask a reason thereof, which Hogs and Dogs do not.  
So that as in the former Verse Christ shows who and what kind the reprovers should be, such as were free from beams or gross evils, so here in this Verse he shows who the persons to be reproved must be, not Dogs nor Hogs, but such as will receive an admonition.  
Q. How may we give admonitions that they may be received?  
A. Something must be done by the reprover, something by the reproved.  
1 The reprover must reprove in love. It's horrible wickedness if any should cover hatred or revenge under such a duty, 1 Thes. 2.11, 12. We charged you, as a father doth his children, that ye would walk worthy of God. Never set upon reproof unless your conscience tell you, you do it out of love.  
2 Be sure there be a fault committed. If you take up groundless reports, you yourself will come under reproof, 1 Cor. 1.11, 12. 1 Cor. 5.1.  
3 Let reproof be applied to the quality of the person reproved; if an inferior more boldly, if a superior more modestly, so Nathan to David, 1 Tim. 5.1. and to the quantity or quality of the sin, Tit. 1.13. Rebuke them sharply. If a person be so high that because of his greatness he will not be reproved, he is to be reproved because he will not be reproved.  
4 With observation of fit time and place, so Abigail to Nabal when the drink was out of his head, 1 Sam. 25.36, 37. Prov. 25.11.  
5 With zeal, that so the sinner may see his sin and God's wrath due for it; not as Eli to his sons, but as John Baptist, Matth. 3.7, 8, 9 Matth. 14.4.  
6 With meekness, considering thyself mayest be tempted, Gal. 6.1.  
7 To give it to a person hopeful, not incorrigible, not a Dog or Hog, Prov, 23.9.  
8 With patience. If a person be admonished and reputes not, yet wait a while; if he still mend not, take one or two that may be helpful, either to bring him to repentance, or to witness his stubbornness, Matth. 18.15.  
2 Something must be done by the reproved, as  
1 To pray for honest reprovers, Psal. 141.4, 5. Let the righteous reprove me it shall be an excellent oil.  
2 Take the reproof with humility and patience, and not to storm, saying as that Israelite to Moses, Who made thee a Ruler and a Judge over me? Exod. 2.14.  
3 Judge that it comes from love till the contrary appear, and so it will be better digested. We are not offended at him that shows us the spots on our clothes, why should we be at him that shows us the spots of our life.  
4 Amend by thy reproof, whether it be a sin thou hast been guilty of, or a duty thou hast fallen short in; if not guilty, let it caution thee for time to come, Prov. 9.9. If thou after reproofs amend not, thou art near destruction, Prov. 29.1. Motive 1. He that rebuketh a man shall find more favour afterward then he that flattereth with his tongue, Prov. 28.23. else we are in danger to partake with others men's sins, Eph. 5.11.  
V 7. Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you.  
V 8. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.  
In this command Christ stirs us up to prayer. There are two things that hinder prayer, to wit sloth, and unbelief; against sloth Christ bids us ask, seek, knock, and against unbelief Christ saith, whosoever asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. Nothing more stirs up a soul to prayer then a confidence of being heard, and nothing makes a man more heartless than the contrary.  
Now for the things believers should ask they are the Spirit, Luk. 11.13. heavenly wisdom, Jam. 1.5. both which Paul conjoins and bids us pray for the spirit of wisdom, Eph. 1.17, 18. also, increases of grace.  
These three, ask, seek, and knock, signify most fervent begging of God, or a begging with perseverance; they signify we should pray believingly, diligently, fervently, and perseverantly. If men use to give being so importuned, how much more will God? As Christ shows in the following verses.  
For every one that asketh receiveth] Psal. 81.7. Thou called'st in trouble and I delivered thee, Psal. 50.15. The words seem to be taken out of Jer. 29.12, 13. Then shall ye call upon me and I will hearken unto you, and ye shall seek me and find me, when ye shall search for me with all your heart. See Luke 15.4.  
This promise is to be understood, that we ask according to the qualifications before laid down, as that we ask in faith, &c  
Use. It's encouragement to us to come to God in all our wants. While they speak I will hear, Esa. 65.24. Every believer may say of himself and others as Moses said of the Jews, Deut. 4.7. What Nation is there that hath God so nigh unto them as the Lord our God is in all things that we call unto him for?  
Only you must ask things that God hath promised, or at least commanded us to ask for, not hurtful things, as to ask riches to spend them upon our lusts; not curious things. The mother of Zebedees' sons desiring that her sons might sit one at Christ's right hand the other at Christ's left hand in his Kingdom, was repulsed.  
2 Exhort to patiented waiting if God answer not at first, Luke 18.1. God long waited for us, Song 5.1. Revel. 3.20.  
V 9, For what man is there among you, which if his son ask him bread, would give him a stone?  
V 10, Or if he ask a fish will he give him a Serpent?  
V 11. If ye then that are evil know how to give good things to your children, how much more shall your father which is in heaven give good things to them that ask him?  
The words are an argument from the less to the greater. Fathers, though bad men, will give good things to their children, much more will God being a good father, give good things to his children when they ask them of him. Mark, Christ argues only for giving good things to God's children, not to others: to his children God will give, and more liberally, than men will to theirs.  
When a son asks bread if the father should give him a stone it would be unprofitable for him, and if he should ask fish and the father should give him a serpent that is like a fish he would give him that which is hurtful, and would poison him; surely then God will not give his children those things which are either unprofitable for them, or hurtful unto them: God in mercy sometimes hears us not, but denies us that which we ask, that he may give us that which may do us more good.  
If ye being evil know how to give good things] The Apostles and holy men are said to be evil, 1 Comparatively, in respect of God, Job 15.14, 15, 16. the heavens are not pure in his sight, as the Moon is dark in comparison of the Sun, or 2 Because of the unregenerate part remaining in godly men, Rom. 7.18. I know that in my flesh dwells no good thing. He doth not mean his flesh properly so taken, in which the Spirit of God dwelled, who was good, yea goodness itself, 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 than 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 Emperor Severus had this sentence which he had received from Christians or Jews, quod tibi non vis alteri nè feceris, what thou willest not to thyself thou shalt not do to another.  
Self-love doth so blind 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 yourself as unrighteous that offer wrong to another. You would not that another man should overreach you, or take the advantage of a mistake of you, nor withhold 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, etc.  
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 ask just things of God, therefore you must hear your neighbour ask just things of you; which though it be a truth, yet is it not the  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 only 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 neighbour's wife, and let him lie with mine, or to give railing for railing.  
For this is the Law and the Prophets] The words are the reason of Christ's command, because all the Scriptures aim at this, not only the Old Testament but the New, Rom. 13.8. Gal. 5.14. Love fulfils the Law in respect of parts not in respect of degrees, but justification by the Law is not unless it be fulfilled both ways; Charity being imperfect, the operations of it must needs be imperfect. In those places Paul says the Law is fulfilled, in this thou shalt love thy neighbour as thyself, this is the sum and scope the Law and Gospel propounds as to men, and therefore to love our neighbour as ourselves 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 commandment, 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 straight 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 straight is the gate, and narrow is the way which leadeth unto life, and few there be which find it.  
In the words, 1 A Precept, Enter ye in at the straight 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 straight and narrow.  
3 The fewness of those that find this straight 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 Christ's hearers asked this question, Are there few that shall be saved? To which Christ answers by an implicit Affirmation, Strive to enter in at the straight gate. q. d. You may think that I have straitened the way by my Precepts, but I have only shown you what it is.  
Enter in at the straight gate] That is, the gate and way of holiness, called the way of God's testimonies, Ps. 119.3.14.32. It's called a straight gate, 1 Because in its own nature it displeaseth flesh and blood.  
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 condescension: 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 ourselves, 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, Live, 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 of several sorts of sinners walking in it, as it were, without touching one another; the drunkard, swearer, worldling.  
Many there be which go in thereat] We are not to follow multitudes. Noah and Lot would not; four hundred false Prophets against one Eliah. All the Jews cried Crucify him. All the World wondered after the Beast, Rev. 13.3. All Nations, Kindred's and Tribes fell down and worshipped the golden Image, except Shadrach, Meshech and Abednego. For 4000 years all Nations walked in their own ways, Acts 14.15.  
Divide the World in thirty parts, nineteen parts are Idolaters, six are Mahumetans, one Jews, and four Christians; and of the Christians I judge that at least there are three Papists for two Protestants, and of the Protestants that seem to be, take out the Atheists, profane, worldlings, formal, how few are there, that go in the narrow way? So that the world looks like a great heap of chaff wherein here and there a wheat corn lies hid. One good man among multitudes of bad.  
So that as Chrysostom said of a great city (wherein were at least a hundred thousand souls) it was Antioch, 
Chrysost. Hom. 40. ad pop. Antioch.  How many think you in this great city may be saved? what think you of a thousand? and concludes, I think in all this great city not above an hundred persons will be saved, and I doubt of some of them too: which amounted to every thousanth man.  
In the Type only Caleb and Joshua entered Canaan, to denote that few even among professing people shall enter into heaven. Many are called, few chosen, Matth. 20.16. One of a city and two of a Tribe, Jer. 3.14. The godly in Isaiahs' time were so few, that they were signs and wonders, Isa. 8.18. Of all the seventy two Rulers only Joseph of Arimathea and Nicodemus owned Christ. Christ his flock is a little flock, Luk. 12.32. Among multitudes there were three only who resisted the worshipping of the golden Image. Constantine the Arrian the Son of Constantine did upbraid the Orthodox, that Athanasius with four or five more troubled the peace of all the world: to whom Liberius Bishop of Rome said, the word of faith is not diminished by my aloneness, Theodoret, lib. 2. Hist Eccles. cap. 16. Augustine, lib. 4. Cont. Crescent. cap. 53. compares the Church to a barn floor, wherein is more chaff than grains of wheat, what may we then compare the world to? the righteous are scarcely saved, 1 Pet. 4.18.  
Now, for the broad way, how many go therein? Young and Old compassed Lots house. Rev. 17.15. The waters which thou sawest where the whore sitteth, are peoples, and multitudes, nations and languages. Small and great, rich and poor take the beasts mark in their right hands and foreheads, Rev. 13.16. All the Asian professors that were at Rome fell away at one time, 2 Tim. 1.15. See Matth. 7.22. Many will say to me in that day, etc.  
Use. 1 Comfort against discouragement, because of the fewness of them that look towards God. Christ hath foretold it.  
2 Admire the grace of God, that among the few that shall be saved God should cast his love upon so contemptible a creature as thou art.  
3 Strive to enter in. In the Baptists time the Kingdom of heaven suffered violence, Matth. 11.12. The violent took it by force. Christ says, strive to enter in. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to strive like wrestlers, who put forth all their strength when they wrestle, as for life if they do overcome, or for death if they be overcome. So run that ye may obtain, strive to be temperate in all things; if wrestlers for a corruptible crown, let us for an incorruptible, 1 Cor. 9.24, 25. For this cause the first Christians willingly offered themselves to Martyrdom, and Origen had a saying, that if there were but one man in the world that were to be saved he would strive to be that man; how much more when there's more?  
But oh the luke warmness and indifferency of many, who think it an easy thing to come to heaven, and never take pains herein! contrarily Saints, 1 Pet. 4.18. 2 Pet. 1.10. Heb. 4.1. Heb. 6.12.12.1, 2.  
4 Caution. Beware of making multitudes your precedent for the things of God. It was no Argument for Noah to corrupt his ways, though all flesh had corrupted theirs.  
V 15. Beware of false Prophets, which come to you in sheep's clothing, but inwardly are ravening wolves.  
Christ warns his Disciples here to take heed of false Prophets: where a fold of sheep is there will the Wolf be walking.  
There's a two fold watchfulness against these false Prophets, 1 That which is by the Elders, Act. 20.28, 29. Take heed unto yourselves and to all the flock, for after my departure shall grievous Wolves enter in among you. Song. 2.15. Take us the Foxes, the little Foxes, which spoil the vines, for our vines have tender grapes. By which the Spirit means false Prophets, Ezek. 13.40. Israel, thy Prophets are like the Foxes of the deserts. Now Elders are to discover false Prophets that all men may see their folly, 2 Tim. 3.8, 9 1 By confuting of them, Titus, 1.9. An Elder must be able to convince gainsayers. 2 By warning brethren against them, Gal. 5.7, 8. 3 By denouncing the censures of the Church against them, for want whereof the Angel of Thyatira was reproved, Rev. 2.20. 1 Tim. 1.20.  
2 Brethren are to take heed of them, 1 By avoiding their company, Rom. 16.17. I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have heard, and avoid them, 1 Tim. 6.3, 4.  
2 If providence unavoidably cast us into their company, be sure you do not hear them, that is yield not to their persuasions, Prov. 19.27. Cease, my Son, to hear the instruction that causes to err from the words of knowledge.  
3 By not receiving them to your houses. 2 Epistle of John, ver. 10. If there come any unto you and bring not this doctrine, receive him not into your houses, neither bid him God speed.   

Grounds why we should beware of false Prophets.  
1 Because they lie in wait to deceive, Eph. 4.14. And in order thereto they have dice, cogging slights, as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and much cunning craftiness.  
2 Because the persons whom false Prophet's endeavour to seduce are commonly weaklings or young beginners in the faith, Gal. 1.2, 3. No sooner had the Galatians received truth, but false Prophets were ready to seduce them, Song. 2.15. Take us the Foxes, why? our vines have tender grapes; that is our believers or members are but tender or young in the faith, and so are least able to make resistance against them. We see how busy false Prophets have been at Antioch, Act. 15.5. and at Coloss, cap. 2.7, 8. at the first planting of the Churches.  
3 Because of the great multitude of such, 1 Joh. 4.1. There are many false Prophets gone out into the world.  
4 Because a Leprosy in the head, or a seducement by a false Prophet, may prove as dangerous as a scandalous practice; hence false Prophets are said to bring in damnable Heresies, 2 Pet. 2.2.  
Use. 1 Try the Spirits, that is the doctrines, because many false Prophets are gone out, 1 Joh. 4.1. False Prophets take advantage of seducing by the lightness of men's minds. As all should try them, so especially governor's, Princes and great persons, for whom such lie in wait, Act. 13.6.  
2 Take heed of such deluders; for this purpose, 1 Get a love to truth, for want whereof many are given up to delusions, to believe lies, 2 Thess. 2.10, 11.  
2 Take heed of lightness of mind: many are taken with every new fangled whimsy; as the Galatians were soon removed, so are they, Gal. 1.6.  
3 Take heed of their fair tongues, Rom. 16.18. With good words and fair speeches they deceive the hearts of the simple, they promise liberty but allure to wantonness, 2 Pet. 2.18, 19  
4 Converse not with such false Prophets, 2 Epistle of John, ver. 10.  
5 Consider the danger of their doctrines.  
They come in sheep's clothing] Here's the danger of them, they come in sheep's clothing, but inwardly are wolves. Leather or sheepskins was the habit of true Prophets, Heb. 11.37. Under this kind of habit we are to understand all outward show of innocency, testified by countenance, words or Apparel. The Prophets wore sometimes hairy garments, as the Baptist, Matth. 3.4. And the false Prophets wore these to deceive, Zach. 13.4. As a flock of sheep is in danger when there is among them a Wolf covered with a sheepskin, so is God's flock in danger by these false Prophets.  
Quest. But what is this sheep's clothing?  
Answ. Extraordinary appearance of Zeal, Pretended inspirations of the spirit, seeming sanctity without the power of godliness, plainness of Apparel, pretended self-denial, mortification and humility, even to the neglecting of the body, and sometimes even of relations, pretended harmlesness, Allegations of Scripture in a flourishing way, but not in truth, pretence of being called by men, so did the Scribes and Pharisees of their being called; A readiness to endure prisons, banishment, etc. for the tenants they hold, Laborious painfulness in going from one Land to another to gain Proselytes, Matth. 23.15. Denunciatory damnations against those who will not believe their dreams.  
Inwardly they are ravening Wolves] They are like Wolves, 1 For greediness, Esa. 56.11. they are strong of appetite, as the word is varied in the Margin, they can never have enough, they look all to their own way, every one to his gain.  
2 For subtlety. The Wolf is very subtle, the Evening Wolf though it eat some of the flesh when it takes the prey, yet hides the rest, he gnaws not the bones till the morrow, see Zeph. 3.3. so false Prophets are very subtle, deceitful workers, transforming themselves into the Apostles of Christ, Eph. 4.14.  
3 For mischief. One Wolf will mischieve a great many Sheep, so these.  
4 For watchfulness. The Wolf watcheth if the Shepherd be gone to catch the Sheep, Joh. 10.12. so do false Prophets, they watch to catch the Sheep and Lambs of Christ in the absence of the Shepherd.  
5 Wolves do not enter in by the door, but climb over some other way, getting over pales or hedges. So do false Prophets, they do not come in at Christ's door, which is the lawful call of a Church, but some other way, as pretence of presentation, institution, induction, commendums, dispensations, etc. John 10.1.  
6 For fierceness and cruelty; they presently tear out the very entrails of a creature. Hab. 1.8. The Chaldeans are said to be more fierce than the Evening Wolves; so these. Acts 20.29. Grievous Wolves shall enter in among you not sparing the flock. False Prophets are cruel to the souls of men: yea and to their bodies too. Zedekiah the false Prophet struck Michaiah, 〈◊〉 Kings 22.24, 25, 26. Pashur put Jeremy in the stocks and smote him, Jer. 20.2, 3. Ananias commanded Paul to be stricken, Acts 23.2.  
Use 1 Caution against the feigned pretences of false Prophets. Learn to be wise as Serpents against them, Matth. 10.16. If they be Wolves and Serpents to circumvent you, be ye Serpents to prevent them.  
2 Learn to hear and obey the Lords faithful Prophets, Joh. 10.4, 5. Heb. 13.7, 17.  
V 16. By their fruits you shall know them.  
Christ gives a note whereby to try false Prophets, viz. By their fruits, that is, by their fruits of iniquity.  
Obj. But you said before they had a seeming sanctity.  
Answ. True, but feigned things soon return to their nature, no man can long carry a counterfeit person.  
Q. But what are their fruits?  
Answ. They are many, 1 Usually they fly sufferings, especially where praise doth not accompany it.  
2 They allure unto themselves mwn that live in sin, especially the richer sort, and promise them peace how bad soever. Even such as have been cast out of Churches, without requiring any thing of their repentance.  
3 They move questions not any way tending to godliness, but either curious, or captious questions, they dote about questions and strife of words, being full of perverse dispute, 1 Tim, 6 4, 5. full of revile against the faithful servants of Christ, and those which are the most eminent instruments of his Church.  
4 Also they go to preach without any call, either of a true gift, or of a true Church, or Pastor, Acts 13.2, 3, 4. Also, Acts 14.23. True Prophets have usually had a call by those who have had a greater measure of the spirit to judge then the person called. Only men that are likely to be useful this way, may be tried. The Lord complains that the Prophets prophesied without his sending, Jer. 14.14, 15. Jer. 23.21, 22. I have not sent these Prophets yet they ran, I have not spoken to them yet they prophesied.  
5 Also they think to make people forget the name of God by their pretended inspirations, Jer. 23.27. They think to cause my people to forget my name, by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.  
6 Also they are full of confident blasphemous boldness, to say, God saith, when God saith not, Jer. 23.31. I am against the Prophets that smooth their tongues, and say, he saith, The word of the Lord, to this Judge, this Teacher, See Ezek. 13.6.  
7 Also a bold pretending to know and search hearts, which is only proper to God, 1 Kings 8.39. Thou, even thou only knowest the hearts of the children of men; they will tell a man they never saw before, that he is an hypocrite and wicked.  
8 Also sadding the hearts of the righteous, and gladding the hearts of the wicked, Ezek. 13.22, 23.  
9 Also to build up and comfort souls with a false peace, Ezek. 13, 10, 11. one cried peace when there was no peace. One false Prophet by his flattery built a wall of carnal confidence, and another daubed it with untempered mortar. This is called a sowing of Pillows, v. 18. telling persons on their deathbeds you have kept your Church, and been good to the poor, and peaceable among your neighbours.  
10 Vainglory also is a fruit of a false Prophet, John 7.18. He that speaks of himself seeks his own glory. Contrarily faithful Teachers preach not themselves but Christ Jesus the Lord, 2 Cor. 4.5. John 3.30.  
11 Also dissimulation is a fruit of a false Prophet; he endeavours to make persons to believe otherwise of things than he himself doth, as of the Scriptures, that they are of God, but yet only for such a time, not for a constant rule of faith: he belieus the resurrection, but he means a spiritual resurrection, not a bodily, of the same body committed to the earth.  
12 Also bitter invectives against instrumental teaching, that they may draw Disciples after themselves, Acts 20.30, 31.  
13 Also they carry you from the light of the Scriptures to the light within you, contrary to Esai 8.20. to the law and to the testimony. If they speak not according to that, it is because there is no light in them. Thou hast no light within, who carriest persons from the Scriptures; how can the light within thee check thee for any thing but from the light of God's word? The Word used thirty times in the New Testament for Conscience, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies, a knowledge together with: this conscience together with God witnesss all our purposes, words and actions, whether good or evil, Rom. 9.1. But whence doth it witness for or against us? even from the light of the Word. A man might commit idolatry and persecution every day, and yet not be troubled at it if he do not know the Law of God. Unless the knowledge of God's word be in our minds, the conscience cannot exercise its judicial act in determining of the lawfulness or unlawfulness of our actions. Hence, when the Scripture would stir up a man's conscience, it appeals to his knowledge, 1 Cor. 6.15, 16, 19 1 Cor. 9.23, 24.  
14 Also the denying of Ordinances, upon pretence of immediate communion with God. These false Prophets cast off the Ordinances wherein God and the soul of a believer have communion, they throw down Christ's ordinances and institutions, that Satan's inspirations and revelations may be instead of them. Because there are some Allegories in the Scriptures they turn all into Allegories, that they may carry us into a Wood whence we may not find our way out, and all to establish these fooleries; and yet these men judge themselves to have come into a state of perfection, judging others to be children who use ordinances. But, that they may not seem to be mad without reason, they bring some arguments, as 1 The distinction put betwixt the Law and Gospel, called Letter and Spirit, 1 Cor. 3.6. by Letter is meant the Law, by the Spirit the Gospel. The Gospel is called Spirit comparatively, because there is a greater pouring out of the Spirit now then formerly. Some by Letter understand the Law, and by Spirit the gifts of the Spirit, as tongues, prophecy, etc. but I lean to the former, because so expounded, Rom. 7.6. where, by oldness of the Letter, the Apostle understands a principle of natural conscience, and, by newness of the Spirit, a principle of regeneration. For these Ordinances of Baptism and Supper, God appointed them as helps to our faith, through which is livelily held forth a crucified Christ for remission of sins to a believing soul: for not divers things but one and the same is signified in both those ordinances of Baptism and the Supper, to wit, remission of sins to believers and repentants.  
For the duration and perpetuity of ordinances till the end of the world, take these reasons:  
1 Because there hath been since the Apostles times throughout all ages a Church, therefore Ordinances, Eph. 3.22. Unto him be glory in the Church throughout all ages: therefore in every age there will be both Church and Ordinances.  
2 Because there is a command of our performance and observation of them to the end of the world, and a promise of God's presence with us in so doing, Matth. 28.19, 20. Make Disciples in all Nations— Lo I am present with you to the end of the world, 1 Cor. 11.26. So oft as ye eat this bread and drink this Cup, ye show forth the Lords death till he come. What warrant have any believers to make a change till the Lord come? No more warrant to put an end to Baptism then to making Disciples, or the teaching the observation of Christ's Commandments.  
I can well nigh trace this delusion to the beginning. In the year 1644 divers Books were printed against Infant-baptism, the arguments whereof prevailed against Infant-baptism that many Commanders in the Army were against it, but the Parliament and times being much for it, these Commanders were troubled to keep in with conscience and with the times, sundry persons disputing that these Officers were bound to take up the Baptism of Believers. In this juncture of time comes a Chaplain to the Army, who being forced out of the County of Kent, was in the same condition with these Gentlemen; he comes and preaches a doctrine that Baptism and the supper were only carnal ordinances and types, and that they ended in the first age, or to that effect; so this doctrine being received with great applause, this preacher, formerly of little acquaintance, came in one month to be one of the most eminent preachers in the army, and these Gentlemen formerly troubled might now by the arguments of Mr. J. S. easily bundle the times and their principles against infant Baptism together, whiles hereby they were kept from the principles of the Anabaptists. Though the said Mr. J. S. had formerly conferred with me to Baptise him, which I was willing to do, only through worldly prudence he desired a place to be digged first in his own house, to escape the odium of the times, but at the end of four days when he had appointed me to come to dispense it, he came to question the power of the dispenser, so I departed home and left him. About six months after I being with him reasoned so far, that in one afternoon I answered his arguments and wives, being many, till they had no more to say, save this, they were convinced, but they must stay till God did persuade, after which time he speedily went into the Army, the product and spawn of whose preach and printings were these delusions about denying ordinances, which groundedly may be suspected was both to speaker and hearers the punishment for dallying with truth, and denying submission to it after conviction. My conscience tells me that the thing I writ of him was truth, and he was my intimate friend, whom I should in no wise have cited so public, but that conscience to God for the undeceiving of others urgeth me.  
15 The last sort of fruits by false Prophets is that the Scriptures have their period and time of expiration, and that every less light is swallowed up by a greater; the light of Moses by the light of the Prophets, the light of the Prophets by the light of the New Testament, and the light of the New Testament by the light of the Spirit. The Scriptures they acknowledge were God's Word, and the Penmen inspired by God, but it was to endure for a time; hence they allege 2 Peter 1.19. We do well to take heed to the Scriptures, as to a light shining in a dark place, till the day dawn and the daystar arise in their hearts.  
Be astonished, O ye Heavens at these, be ye horribly afraid. The horridness of this Delusion wants tears of blood sufficiently to bewail it, that apostate Professors the authors of these Delusions, should labour as it were to kill God and his Word with his own Weapons. I might wave all Scripture-reason with these that deny the Scripture, and reason with them only as Philosophers, also I might let the Reader see that this damnable error is an epitome of all error. But to answer that place 2 Peter 1.19. Peter shows that if these dispersed Jews attended to the Scriptures of the Prophets they would have a light to guide them in their darkness, till the day at last appear, and the morningstar, the sign thereof, scatter their darkness; that is, till the light of the Gospel clearly manifest unto you this mystery of godliness which ye have begun to receive.  
Some interpret thus, that Prophecy is the Night or Darkness, the Gospel is the Light or Morning Star, the sight of God in Heaven is clear Day: so the sense is, Attend unto the reading and study of the Prophets, that ye may be strengthened by them in the faith of Christ, until the Day Star, that is, a more clear knowledge of the faith of the Gospel, shine unto you, that ye being confirmed therein may thereby be brought to the blessedness of Heaven. The sight of faith in comparison of the sight in Heaven is but as the Dawning of the Morning to the Light of the Sun at Noon. And as the Morning Star is a Middle betwixt Night and Day, so is the Doctrine of the Gospel a Middle betwixt the dark Doctrine of the Prophets, and the clear sight in Heaven. So that by Day Star is not meant Christ whom these believing Jews had already received, but their going on and increase in the faith, whiles by little and little their knowledge became more certain concerning the Mysteries of Christ, that no doubts or scruples concerning the Christian Faith or any point of it might be any longer in their minds.  
Some by Day dawning and Day Star understand the sight of God in Heaven; our Life of Misery in this World being like Night, the Life to come will be like Day, when all shadows of mortality, error and ignorance shall vanish away. See Song 2.17.  
This word [Until] favours this Interpretation, because we need Prophesy and the Scriptures all our Life long till we come in Heaven. But both Intepretations are to be taken in, and then the sense will be, Take heed to the Scriptures of the Prophets, and Gospel, as to the means for your going on in the Faith, and building up, until you come to the beatifical vision of the glory in Heaven.  
But never did the Apostle or Spirit mean that the written Word should have its period and time set to last, beyond which it is useless and improper to attend unto it.  
The second place is, 1 John 2.20, 21, 27. But ye have an Unction from the Holy One, and ye shall know all things— but the anointing which ye have received of him abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you all things.  
From this Scripture, they argue thus, they that have the Teachings of the Spirit have no need of the teaching of the Letter, but they have the Unction of the Spirit that teacheth them all things, therefore they need neither the teaching of the Letter, nor the teachings of men.  
Answ. Three things to be opened, 1 What is meant by Unction?  
Answ. By Unction is meant Christianity, for as a Christian in Greek is the same that Anointed is, so Christianity is the same that Anointing is; now Christianity is the Doctrine, grace and wisdom of Christ, which from the inspiration of the Spirit is given, whereby we are instructed in all the believables and duties of a true Christian which pertain to Christian faith and life, and to fly heretical and Antichristian tenants. Now this heavenly Light is compared to Oil, because the principal use of Oil is to maintain Light; it hath other virtues, as to cool, to cheer, to heal, but this is the principal; so that by Unction he means the Oil of holy Doctrine or Truth.  
2 Quest. What is meant by this anointing teaching us all things?  
Answ. By all things are not meant every individual truth, for the Apostles themselves knew only in part, 1 Cor. 13.9. therefore we must understand it restrictively to the matter in hand. Ye know all things, that is, concerning the shunning of Antichrist and holding the Faith.  
2 Or by all things he means all things he had formerly taught them, so that he rather remembers them and admonishes them of things that he writ, than delivers any Principles which were new unto them: therefore v. 24. he bids that that might remain with them which they had heard from the beginning.  
3 Quest. What is meant by this Phrase, Ye need not that any man teach you?  
Answ. The Apostle doth not cry down ministerial teaching, for than should he have cried down his own teaching, and nullified many other Precepts wherein Preachers are commanded to preach the Word, in season and out of season, 2 Tim. 4.1. and the Ministry is given for the perfecting of the Saints, Ephes. 4.11, 12. but only warns them against false Teachers, who taught them contrary Doctrines to those, wherein by the Doctrine of Truth they had been informed; these errors the Apostle calls Lies, v. 22. as being most abominable Lies to deny Jesus to be Christ.  
So that the sense is, Ye have the Light of the Word wherein you have been instructed to teach you all things needful for your salvation, so that you are not to listen to any Impostors that teach you the contrary; but from hence to deduce, that because you have the Teachings of the Spirit, that we need not the Teachings of men, is a grand Delusion.  
A third Argument is, The Elect shall be all taught of God, John 6.45. So that they shall not teach every man his Neighbour, and every man his Brother, saying, Know the Lord, for all shall know me, from the least to the greatest, Heb. 8.11.  
A. There is a twofold Teaching, 1 Notional, 2 Affectionate. Of the later of these the Scripture speaks. The Lord teaches the Elect or Children of the new Covenant, as no man can teach with the like, he gives them a relish of good things, but because the Lord teaches after this way that no man can teach, it follows not that therefore the Apostle excludes the teaching of man, for then why would Christ send out his Apostles and the seventy Disciples, and why doth he establish a Ministry in his Church, one essential property whereof is that he must be apt to teach, yea doth not Christ bid us pray to the Lord of the Harvest for such Labourers. Christ also shows us that from the Lords teaching as a principal cause, the Ministry of man becomes effectual, 1 Cor. 3.7.  
There are many other fruits of false Prophets, as the soothing and flattering of Princes, 1 Kings 18.6. compared with v. 1●.  
The mingling of Truth and Error together, or at least truth and corrupt affections, from which the Apostle clears himself, 2 Cor. 2.17.  
There are many other notes of false Prophets, which by a frequent reading of the Scriptures, and begging of the Spirit, we may attain to know.  
V 16. Ye shall know them by their Fruits. Do men gather Grapes of Thorns, or Figs of Thistles?  
Look as of Thorn-trees men do not gather Grapes, nor of Thistles men do not gather Figgs, so from false Prophets there is no good and sweet fruit gathered, but the harsh and corrupt fruit of Error and Heresy.  
V 17. Even so every good Tree bringeth forth good Fruit, but a corrupt Tree bringeth forth corrupt Fruit.  
Christ here comes to confirm unto us further that men do not gather good fruits from bad trees, and makes a reddition to the former Proposition laid down interrogatively.  
By good and bad Trees in general the state of the regenerate and unregenerate man may be understood, Matth. 12.33. Carnal men cannot please God, Rom. 8.8. Abel's person was first respected, than his offering, Gen. 4.4.  
In particular Christ means the Prophets, when good they bring forth good fruit, when corrupt they bring forth corrupt fruit; when good, they handle the Word of God uprightly, 2 Cor. 2.17.4.2. when corrupt, they handle God's Word deceitfully, Ephes. 4.14.  
Such false Prophets are not known by the leaves or flowers of an outward profession, but by their fruits.  
V 18. A good Tree cannot bring forth evil Fruit, neither can a corrupt Tree bring forth good Fruit.  
Christ amplifies what he had delivered, showing that a good will from the habit of grace in the soul brings forth good things ordinarily and usually, and an evil will from the habit of sin in the soul brings evil things. But Christ means first, the man must be changed that his works may be changed. But who is found good of the Lord, seeing Christ died for sinners, therefore he found us all bad Trees, but gave us power to believe on his Name, Aug. de Verb. Domini Serm. 12.  
But if we carry it to Teachers, we must understand it so far as he is a good Teacher (for even good Teachers have been mistaken in some things) they cannot bring forth corrupt Doctrine, nor can a corrupt Teacher, so far as he is corrupt, bring forth good Doctrine. It's usual that the actions of the body are suitable to the qualities of the mind, Matth. 12.34, 35. A good man out of the good treasure of his heart bringeth forth that which is good, an evil man out of the evil treasure of his heart brings forth that which is evil.  
If we understand it of men, we must understand it of men as in their natural estate. But as a Tree when it is transplanted brings forth good fruit, though naturally without transplantation it could not; so when persons are transplanted out of their natural estate into Christ, they bring forth good fruits, John 15.4, 5. though in their natural state they could not.  
If we carry it to Teachers, as Christ means both, than the meaning is, if these Prophets were true lovers of godliness, as they would seem to be, they would not usually commit such things as are directly contrary to godliness as they do.  
V 19 Every Tree that bringeth not forth good fruit is hewn down and cast into the fire.  
V 20. Wherefore by their fruits ye shall know them.  
Here's the punishment of false Prophets. The words are a similitude taken from an Husbandman, and are denounced against all Hypocrites in general, who have the leaves of profession, but want the power of godliness, and in particular against hypocritical false Prophets. John 15.6. If a man abide not in me, he is cast forth as a Branch that is withered, and men gather them and cast them into the fire and they are burned: as the Husbandman casts fruitless Branches into the fire, so will Christ cast such as bring not forth good fruit into the fire of Hell. See Matth. 3.10. In particular, false Prophets bring upon themselves swift destruction, Their judgement lingers not, and their damnation slumbers not, 2 Peter 2 1, 3.  
Is hewn down and cast into the fire] They are now at present hewn dough by the threaten of God, and shall hereafter be thrown into Hell.  
Wherefore by their fruits ye shall know them] Christ here concludes thus, q. d. seeing men usually teach things suitable to their manners and practices, by such kind of corrupt Teachings you may suspect these Prophets before they instill or drop in their opinions into you, for such as the Masters are such will they make the Scholars, such as the Tree is such will the Fruits be.  
V 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven.  
Christ from reprehending false Prophets, comes to reprehend all hypocritical Formalists, whether teachers or hearers, who pretend the faith and doctrine of Christ in a great show of holiness, but deny it in their works. They prophesied in the Name of Christ, and wrought miracles, but did not do Christ his will.  
In the words two things, 1 An exclusion of hypocritical Formalists, or formal Hypocrites, out of God's Kingdom. Not every one that saith Lord, Lord, etc. A name without a thing is nothing. It's as an ornament in the clay, or a jewel in the mire.  
2 A reception of those who have a sincere purpose to obey God, But he that doth the will of my Father. To do the will of God is, 1 To believe on Christ, John 6.40. This is the will of the Father, that every one that sees the Son and believes on him, should have everlasting life.  
2 To declare our faith by a sanctified course of obedience, 1 Thess. 4.4. This is the will of God, even our sanctification.  
3 To have a purpose for all Gods commands without excepting of any, Psal. 119.6, 106. Col. 1.10.4.12. Heb. 13.20, 21.  
But he that doth the will of my Father which is in heaven] and consequently my will; for I and my Father are one, Joh. 14.7. and the Father is in the Son, and the Son in the Father, but Christ as he is man for modesty sake, names the will of the Father, and not his own.  
From the words thus opened observe.  
Obs. 1 That in the visible Church there are many men are only formal professors; 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 only 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 only 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 spew 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 ensnaring 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 only 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 performs 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 God's face in duty, Job, 13.16. He only 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 turn; 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 performs duties of Religion from art and not from life; as thou prays 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 thyself. So thou gives alms, not out of any cheerfulness, or because thou Sympathizes with Christ or his members, but because natural conscience calls thee to do something.  
2 Obs. Men that are mere 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 show, Image or similitude of godliness without life or power, as a wooden 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 form 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 denies 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, etc. but merely, because the force of truth prevails upon thy understanding. Some such ends prevailing with Judas and Demas they became mere formalists.  
3 Go not away from the duties of Religion, as prayer, etc. till your hearts be nourished therein, so Jacob, Gen. 32.26. Hos. 12.3, 4.  
4 Strengthen yourselves in the power of God's might, 2 Tim. 2.1.  
5 Get a gracious frame of heart: as there is a natural force that puts forth itself in Drugs, Plants, Precious stones, so there is a supernatural power that puts forth itself in a principle of grace, to the resistance of, and victory over corruption.  
2 Show 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-servants, like stage players, acting only to please men.  
2 In being willing to do or suffer any thing for God, Act. 9.6.21.13.  
3 In having our conversation suitable to our profession, Phil. 1.27. Only let your conversation be as becometh the Gospel.  
4 In resistance of sinful temptations, so Joseph, Gen. 39.10. and those Saints, Heb. 11.35.  
5 In a patiented bearing of crosses, which in themselves are very contrary to our stubborn wills, 1 Sam. 3.18. Levit. 10.3.  
3 Obs. He that in sincerity doth the will of God, in the purpose of his heart, and actions of life, shall enter into heaven. I put in both these, because many hypocrites may have an outward seeming reformation, as Joas, Herod, the Scribes, Luke 11.39. Therefore we must look to inward reformation in the purposes of the heart.  
Use. As we look for blessedness, so let us endeavour to do Gods will, Jam. 1.25. He that is not a forgetful hearer but a doer of the work, which God requires, this man shall be blessed in his doing: a bare pretence to do Gods will is not enough, to say as he in the Gospel, I go, Sir, into the Vineyard, but went not, Matth. 21.29, 30. First do Gods will, then receive the promise, Heb. 10.36.   

Means to do Gods will.  

1 Labour to know it, Ephes. 5.17. Be ye not unwise, but understanding what the will of the Lord is, Col. 1.9.  
2 Beg instruction of God herein, Psal. 143.10. Teach me to do thy will for thou art my God.  
3 Desire that your will may be brought over to Gods will, Matth. 26.39, 42. Father, not my will but thine be done, Acts 21.14. Phil. 2.13.  
4 Get the Law of God within your heart, Psal. 40.8. I delight to do thy will, O God, yea thy Law is in my heart. Hence it was as meat to Christ to do the will of the Father, John 4.34. My meat is to do the will of him that sent me, Eph. 6.6. Heb. 10.7. 2 Cor. 8.3.  
5 Have an eye to every part of God's will, Psal. 119.6. I shall not be ashamed when I have respect to all thy Commandments. Acts 13.22. I have found David a man after mine own heart, which shall fulfil all my will. Epaphras prayed that the Colossians might be complete in all the will of God, Col. 4.12.  
6 Consider the equity, perfectness and holiness of God's will, Rom. 12.2. Proving what is that perfect, holy, and good will of God.  
7 Consider how dear thou art to Christ if thou dost his will, more than mother, sister or brother, Mark 3.26.  
8 Persevere in doing Gods will; all that is passed is nothing without perseverance, Matth. 24.13.   
V 22, Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful things?  
V 23. And then will I profess to them, I never knew you: Depart from me ye that work iniquity.  
Christ comes to amplify the rejection of carnal Professors in the day of judgement, from the vanity of their pretences and allegations they allege for themselves. Their pretences are three, 1 That they prophesied in the name of Christ. 2 Cast out devils in Christ's name. 3 Did wonderful things in Christ's name; as healings, tongues, and hereby witnessed thy power.  
They reason thus: It's unjust to cast out of heaven those that have prophesied in thy name, and cast out devils in thy name: but we have done so; therefore, etc. See the horrible pride of formalists, who will dare to reply against the Judge, see Matth. 20.12. These last have wrought but one hour and thou hast made them equal with us.  
There are some gifts formal hypocrites may have; Balaam prophesied, the Magicians of Egypt did miracies: miracles are no note of a Church, as Papists would make us believe, but were done by professors of Christianity for the conviction of unbelievers, see Mark 16.17. 1 Cor. 14.22. Tongues are a sign to them that believe not. Caiphas' prophesied, John 11.49.  
True miracles are the alone work of God given for the confirmation of Teachers come from God, and were in the primitive times seals unto them, John 3.2. We know thou art a Teacher come from God, for no man can do these miracles thou dost, except God be with him. See Heb. 2.4. Yet all were not thus confirmed, John Baptist did no miracle, John 10.41.  
Yet sometimes not only wicked men have done miracles, Matth. 24.24. 2 Thes. 2.9. but even wicked Teachers, Deut. 13.1, 2. And in the primitive times all Christians could not do miracles, 1 Cor. 12.29. Are all workers of miracles? When miracles were done they were done by the will of God, not when the instrument that did the miracle would, Heb. 2.4. for than would not Paul have left Trophimus sick at Miletum, 2 Tim. 4.20. but would have wrought a miracle to have raised him up. And sometimes uncharitable men have wrought miracles, 1 Cor. 13.2. Though I have all faith, so that I could remove mountains, and have not charity, I am nothing.  
And then will I profess unto them, I never knew you: Depart from me ye workers of iniquity] Here is the sentence against these formal professors, they are sent to hell as well as other gross sinners. I never knew you, that is, I never approved you. So to know is taken, Psal. 1.6. I never knew you, i. e. I reject you, 1 Cor. 8.3. 2 Tim. 2.19. I never knew you, I knew you as Prophets and Teachers, but never knew you as children and friends: though I know all things, and consequently know you with a knowledge of speculation, yet I never knew you with a knowledge of love and affection. You have professed me to be your Lord, but you were never yet my servants, I must acknowledge you to be my creatures, but must profess you are none of the members of my body, Rom. 8.9. I know you with a general knowledge, as I know all things, Psal. 139.2, 3. but I know you not with a special knowledge, as I know mine Elect and Sheep, John 10.14. your lusts are your lords and not I.  
Depart from me ye that work iniquity] The words are taken out of Psal. 6.8. they are the sentence of Christ's sending formal hypocrites to hell, as Matth. 25.41. Depart from me ye cursed into everlasting fire. Oh terrible sentence! thou formalist shalt not only be severed from thy estate, relations, and all earthly comforts, but also from the presence of the Lord. See 2 Thess. 1.9. never to behold him any more. By workers of iniquity he means such as live in sin, Rom. 16.21. which in John's phrase is called the commitment of sin, John 8.34. Whosoever committeth sin is the servant of sin, called walking in darkness, 1 John 1.6. See also 1 John 3.8, 9 He that committeth sin is of the devil, whosoever is born of God doth not commit sin, v. 9 called also walking after the flesh, and living after the flesh, Rom. 8.1.12.13. Learn therefore either to departed from thine iniquity, or else be assured thou shalt departed from Christ, Ezek. 18.30. Repent and turn from your iniquity, so iniquity shall not be your ruin. Also v. 31. It's called also the reign of sin, Rom. 6.12. and dominion of sin, v. 14. the service of sin, v. 17.  
Obs. The number, not only of profane multitudes, but even of professing people, that shall be damned, will be great.  
2 Outward Privileges, as prophesying and doing miracles will not stand us in stead at the Day of Judgement to move the Judge to have mercy upon us. O then get something else to stand thee in stead at that Day, even Christ his Righteousness where with Paul then desired to be covered, Phil. 3.9. 2 Cor. 5.3. 2 Peter 3.11.  
3 There are many persons whom Christ knows with a general knowledge, whom he never knew, nor will know, with a special knowledge of love and affection.  
4 That man that lives in a purpose of sin, is in God's account only a worker of iniquity.  
5 That man that lives in any sin and dies therein, must look at the Day of Judgement for ever to be severed from the presence of Christ.  
V 24. Therefore whosoever heareth these say of mine, and doth them, I will liken him unto a wise man, which built his house upon the Rock.  
Christ coming to conclude his Sermon tells his Auditory that there are two sorts of professing hearers, 1 Bare hearers. 2 Doers as well as hearers: to the bare formal hearing Christ threatens destruction, but to the doer he promises life and salvation.  
This he sets down, 1 Plainly, v. 24.  
2. By way of similitude, comparing these two hearers to two bvilders, one of which built upon the Sand, and the other built upon a Rock, the one, when assaulted by temptations, fell, the other in the midst of greatest storms stood.  
Therefore whosoever heareth these say of mine] By hearing he means the whole profession of Christianity, Rom. 2.13. in general, and hearing properly taken in particular. Denoting that there may be and are abundance of hearers that are no more but hearers, as the stony ground, thorny ground and highway side hearers. Seeing themselves in the glass of the Law of God, they go away, and forget their shape, as men do that take a glance of the glass and are gone, James 1.23. but good hearers are like some Women that look long in the glass, that they may form themselves by it.  
And doth them] As if he should say, I have hitherto taught you how you may lead your lives holily, and have showed you the way to the Kingdom of Heaven, therefore if ye do these things I have taught you, ye will be like unto a wise man that built his house upon the Rock or upon a sure foundation, knowing that else all his cost and labour will be in vain; now the foundation of a Christian is faith and a godly practice, 1 Tim. 6.19. Laying up in store a good foundation for time to come.  
Obs. Hearing and doing in godly hearers go together. Such persons are blessed, John 13.17. Luke 11.28. James 1.25. By doing Christ means a purpose of doing.  
Learn we to join doing with hearing. 1 Hereby we shall be able to stand against all storms and tempests.  
2 This will be the testimony of the honesty and integrity of our hearts, Luke 8.15. The good ground with an honest and good heart having heard the Word kept it, and brought forth fruit with patience.  
3 Such persons are blessed, James 1.25. If you know these things, blessed are ye if you do them. No other knowledge save the knowledge of Christian doctrine (though we had all knowledge of Histories, Laws) will stand in stead, nor this neither without practice, not the bearing of Christ in the womb, nor giving him suck with the breast, is comparable to this. See Luke 11.27, 28. Yet in opposition to carnal men, who upon pretence of crying up practice cry down knowledge, Christ tells that first there must be a knowledge before a practice. And in this practice Christ intends the command of believing on his Son as the first and chiefest command, without which we can never appear to comfort in the sight of the Judg.  
4 By joining doing with hearing God is honoured and glorified, Matth. 5.16. John 15.8. And by the contrary God is dishonoured. See Rom. 2.17. to v. 25. The Jews resting in the knowledge of God's will, and approving things that were excellent, and in being guides of the blind and not practising what they knew, they caused the Name of God to be blasphemed, v. 24. 1 Tim. 6.1.  
5 At the Day of Judgement we shall receive, not according to what we have known, but according to what we have done, 2 Cor. 5.10. Revel. 22.12. Matth. 25.34. Ephes. 6.8. Matth. 16.27.  
6 Our knowledge will only serve to justify Gods damning us with the heavier condemnation, if we do not practise what we know, Luke 12.47. 1 Peter 4.17. What shall become of them that obey not the Gospel of Jesus Christ? Rom. 2.7, 8, 9 2 Peter 2.20, 21.  
7 Our comfort and crown will abound at the Day of Christ, according to our care and conscience in the discharge of our duties, and our misery if we do the contrary, Matth. 25.20, 21. Well done good and faithful servant, enter into the joy of the Lord; but to the slothful and unprofitable servant Christ saith, Bind him hand and foot and cast him into utter darkness, v. 26, 27, 28, 30.  
8 Practice joined with hearing wins upon others, 1 Pet. 2.12. The Heathens beholding the good works of Christians glorified God in the day of visitation, 1 Pet. 3.1. The Heathen husbands were won to look after the truth by the conversation of their wives, whiles they beheld their chaste conversation, coupled with a fear of sinning against God. A holy conversation steals into the hearts of them that behold it insensibly, to build them up many times to salvation, as a scandalous carriage doth into the hearts of others to build them up to damnation.  
9 An holy practice mightily blunts the rage of Persecutors, 1 Pet. 3.13. Who is he that will harm you, if ye be followers of that which is good? Tit. 2.7. In all things showing thyself a pattern of good works; why, what then? When your lives and speeches are well ordered, they that are of the contrary part will be ashamed, having no evil thing to say of you.  
10 All thy hearing, knowledge and parts, and common gifts will come to nothing, and thou wilt be deprived of them, unless thou join an holy practice to them, Matth. 25.29. Take the talon from him; From him that hath not (to wit a fruitful practice) shall be taken away even that which he hath. It is with Religion as with other trades that bring no gain, unless diligently followed.  
11 Thou hast no interest in the mercy of God unless thou remember his Commandments to do them, Psal. 103.19. Many remember Gods commands to speak of them, but few remember them to do them. It was wittily spoken of one, If God had given us his commandments only to preserve, he might have committed them to iron Coffers; if only to talk of them, better to Geese and Parrots; if only for contemplation, to Owls in Ivy-bushes, or to Monks in Cloisters. God's scope was not to make trial of the wits of men, who could sharpliest conceive, nor of their memories, who could faithfulliest retain, or of their eloquence, who could roundliest discourse, but of their wills, who would most obediently do them; this being his chief honour to have his throne and command, not in the head and brains, but in the strong hold of their hearts and lives. David did not only delight in God's commands, but he lifted up his hands to them, Psal. 119.47, 48. for to do them.  
I will liken him unto a wise man which built his house upon the rock] That is upon a rocky ground, taking away all the lose mould that covered the rock. A Christian when he builds, digs deep; and casts out the lose earth, to denote that believers, knowing there is much falsehood and hollowness in their hearts, therefore when they have heard the Word, they suspect their own hypocrisy and formal receiving of the Word, hence they dig up their hearts by soulsearching humiliation to find out the prevailing iniquity of their hearts, which keeps them from an even and constant walking with God. How much greater weight of building any man intends to build, so much deeper he digs the foundation, and the fabric when it is built rises on high: but he that digs the foundation is pressed down below, therefore the fabric is made low before the height, and the top is raised up after the humiliation, Aug. de verb. Dom. Ser. 11.  
Carnal professors, on the contrary, have all their building above ground, and therefore he thinks he hath done enough if he do only talk a little of good things, he spends no time in digging and searching, that is in grieving and lamenting for his corruptions, nor in reforming what's amiss. Hence Luke adds these words which Matthew omits, viz. He digged deep and laid the foundation on a rock, Luke 6.47, 48.  
By the building the house upon the rock, is meant the placing our faith upon Christ, as the prop of our salvation, for Christ is called a rock, 1 Cor. 10.4. As an house built upon the sand is an hypocritical formal profession or temporary faith, so the house built upon the rock is saving, justifying faith, which, as it pitcheth on Jesus Christ, so it shows itself by all gracious fruits, and universal observations of all Christ's commands. It pitches on Christ as the foundation. See Ephes. 2.20, 21. Acts 4.12. 1 Cor. 3.11. 1 Pet. 2.5.  
V 25. And the rain descended, and the floods came, and the winds blue and beat upon that house, and it fell not; for it was founded upon a rock.  
The words seem to be taken out of Prov. 10.25. As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation.  
By the rain, floods and winds, are meant inward and outward temptations, which true and sound faith will be able to endure; upon this rock Christ builds his Church, and the gates of hell shall not prevail against it, Matth. 16.18. much less shall any of Satan's temptations, of blasphemy, self-murder, etc. which Satan darts into the soul, nor any persecutions, banishments or imprisonments, which the instruments of Satan stir up against true believers, prevail against them. This Advocate on whom the faith of believers pitcheth, prayed for us when he was on earth, Luk. 22.31. Satan hath desired to have You, that he may sift You, but I have prayed for thee, and consequently for other believers, that your faith fail not, and now he intercedes for us in heaven.  
No other foundation save Christ, 1 Cor. 3.11. can any man lay, without believing on whom we must look to die in our sins, John 8.24. other foundations of wealth, honour, and earthly greatness, will not be able to make us bear up against the stream of temptations. Interest in God, through Jesus Christ, is that which keeps up the soul in the midst of greatest storms. See Psal. 3.5, 6.27.1, 2, 3.46.1, 2. Dan. 3.17, 18. Acts 27.23, 24, 25. Prov. 18.11. Psal. 112.7.125.1.  
Christ doth not say that believers shall be without trials and temptations; nay these above all other must look for storms and tempests, Acts 14.22. but they do not fall by them. See Heb. 11.35. Whosoever will live godly in Christ Jesus must suffer persecution, 2 Tim. 3.12. Trial and temptation shows what men are. Every man is that in truth out of temptation, which he showeth himself to be in temptation. A wise builder is wise before storms come, but how will that be known? by the standing of his house in the time of a storm. Professors generally seem to stick alike to Christ, till a temptation come, but unsound men in time of temptation fall away, Luke 8.13. The carnal Professor is like Orpah to her mother Naomi, the sincere Professor like Ruth. Unsound Professors are usually drawn aside by earthly enjoyments on the one hand, as the young man, or by storms of persecution and suffering on the other hand: contrarily Moses, Heb. 11.25, 26.  
We may judge of our patience what it is, when we have a wrong offered us; of our temperance what it is, when we are at a great feast; of our love to God what it is, when some great thing is to be left for a good conscience; of our sincerity what it is, by what we do when no man sees us; of our liberality what it is, when God presents an object of mercy to us. It was sweetly instanced by a reverend Preacher; Peter was a good house, Judas was an ill house. When a storm came Peter lost a slate or two, as the best house may, yet the foundation and the side walls stood firm, but Judas, when Christ rebuked him, he was full of wrath, and when the Priests offered him money he was full of covetousness, so thinking to gain more by selling Christ then by serving him, he betrayed him to his adversaries, and Joseph being good under his father's government, continued good under the government of Infidels, where he had all means of damnation but none of salvation. The same he was in his father's house he was in Potiphars house, and in the prison, and after in Pharaohs Court, which was the most dangerous temptation of all, being a young man, a ruler, and a rich man, in which three considerations there were many snares, as appears from that young rich Ruler, Luke 18.18. who left Christ rather than his enjoyments.  
Obs. It's a great point of wisdom to join doing to our hearing. Christ likens such to a wise man. A Sermon is but half heard when it is heard from the Preachers mouth. Be ye like John's hearers, desirous to know your own duty with intention to do it, Luke 3.10, 11, 12, 13, 14, 15. Deut. 4.6.  
2 Sooner or later Professors must be exposed to the storms and tempest of great and violent inward and outward temptations.  
Use 1 In times of peace prepare for storms; do as Mariners who in calm weather make all their tackle firm.   

Means.  
1 Clear up all scruples till the conscience hath nothing to say against thee; so David, 1 Kings 2.5. he had some scruple on his conscience for not putting Joab to death, who had murdered two or three persons; he could not well do it, being Joab was General of David's Army, hence he gives Solomon command concerning him.  
2 Buckle on all thy Christian armour, Eph. 6.10. especially uprightness of heart, and so shalt not thou be afraid of evil tidings, Psal. 112.4, 6, 7.  
3 Be clear in the assurance of remission of sins, Psal. 32.6.  
4 Go to God to hid thee, Psal. 27.5.32.7. He hath chambers to hid in, Esai 26.20. Come, my people, enter into thy chambers.  
5 Build upon the rock, even on Christ, resolving in God's strength that no storms and tempests shall separate betwixt Christ and thee, neither sin, nor suffering, Rom. 8.33. to the end of the Chapter.  
6 Get looseness of affection to earthly enjoyments; so those worthies, Heb. 10.34. that took joyfully the spoiling of their goods in a storm of persecution.  
7 Get patience; hereby Job's heart was quieted when storms took away his children, stock, and servants, Job 1.21.  
8 Store up the witness of a good conscience against such a time. See Paul, Acts 16.25, 27.23.24.  
3 Obs. That man that means to stand amidst the storms and tempests of inward and outward temptations must be sure to lay a good foundation.  
Sooner or later God will discover the hypocrisy of unsound men, 1 Tim. 5.24, 25. They that are otherwise cannot be hid.  
Q. But what foundation must we lay?  
A. There's a threefold foundation, 1 The foundation of satisfaction, Esai 28.16. 1 Cor. 3.12. Acts 4.12. Secondly the foundation of revelation, or publication, or manifestation, so the doctrine of the Apostles is called a foundation, Eph. 2.20. Rev. 1.14. Heb. 6.1. 1 Cor. 3.10.  
3 The foundation of evidence, 1 Cor. 2.12. 1 Tim. 6.19.  
Use. 1 Comfort for thee against Storms, when thou hast laid a good Foundation and built upon a Rock. Storms and Temptations do not make those that are good to become bad, but only tries what every one is. Fire doth not make Gold leave the purity, but only tries it. When David built upon a Rock see how comfortable, Psalm 23.4. 27.1. 46.1, 2, 3. 61.2. so will it be with thee. What if a Nation be ready to go together by the ears? What if Invasions come? What if thy Family be afflicted with infectious Diseases? What if the Pilots of the Commonwealth be at their wit's end? What if Exilement for Religion, what if sudden fears come? yet to those that build upon a Rock it shall be well with them, Isai 3.10. What if Devil's rage? they cannot pluck such out of Christ's arms, John 10.28, 29, 30.  
2 Trial whether thou builds upon the Rock, 1 Some time or other God will try thee with Storms, 2 Tim. 3.12. but in what kind thou knowest not. 2 In such times of trouble the conscience is apt to be awakened; so joseph's brethren when in Egypt, Gen. 42.21. 3 How woeful will thy condition then be to be without Christ? Isai 10.3. Hos. 9.5, 6, 7. Being without Christ and being without hope are put together, Ephes. 2.12.  
Properties, or if you will, Trials of a man that builds upon a Rock.  
1 The Gates of Hell or Death, or Courts of men which were kept in the Gates, cannot prevail against such a man habitually to make a false confession of Christ's truth, Matth. 16.18. Upon this Rock I will build my Church, and the Gates of Hell shall not prevail against it.  
2 He that builds on a Rock cannot be undermined nor blown up; so a Christian that builds on Christ will not be blown up with preferments and proffers that shall be made to him in secret, Act. 8.20. Thy money perish with thee, said Peter to Magus.  
3 A Rock is a sure foundation to build upon, so is Christ, Esa. 28.16. 1 Pet. 2.6. For trials of a Christians estate to Godward, see at large in my Catechism.  
4 When no weight or pressure of the fabric will make the foundation to give way. Let Christians have never so many pressures lying upon them, yet doth the Rock Christ uphold them, Eph. 3.16. Phil. 4.13. Where the foundation is a Rock the building in every part is held up.  
V 26. And every one that heareth these say of mine, and doth them not, shall be likened unto a foolish man which built his house upon the sand.  
Here are the second sort of hearers, such which hear and do not; which is the formalist, who builds upon the sandy foundation of an outward profession.  
An outward powerless profession is like unto sand;  
1 As sand is movable, so such a profession, 2 Tim. 1.15 4.16.  
2 As sand is scattered with the wind, so such a profession, both by the wind of Heretics, Eph. 4.14. Carried about with every wind of doctrine, and the wind of persecution, Matth. 13.21.  
In general also is meant all confidence in creatures, whether Princes, Honour, Riches, which are not props to uphold the soul in trouble, Psal. 146.3. Psal. 62.8.  
Obs. There are some hearers that hear the Word unprofitably, they hear but they do not.   

Causes hereof are,  
1 Carelessness of what is spoken, Mark, 4.24. Take heed what you hear.  
2 Forgetfulness of the word, Jam. 1.24, 25. in hearing full as a sieve in the water, but after all is forgot.  
3 Unbelief, Heb. 4.2. The Word profited not, because not mixed with faith.  
4 Want of meditations. Meditation doth as it were cover the seed that the fowls pick it not up. Prov. 6.21. Bind them continually upon thy heart, Deut. 32.46.  
5 The badness of the ground. Where the ground is not good, let the best seed be sown it comes not to any good; where the ground was good there the seed grew up and brought forth fruit, Luk. 8.15.  
6 Want of preparation of heart: there must be preparation of the ground before seed be sown, Jer. 4.3. Break up your fallow grounds, and sow not among thorns.  
7 Want of rain from heaven and want of the Lords blessing, Esa. 53.1. Lord who hath believed our report? to whom is the arm of the Lord revealed? One profits not another, because God manifests himself to him. Joh. 14.22. and not to the other, 1 Cor. 3.5, 6, 7. Act. 11.21. When the unbeliever was convinced God was in the Prophets, 1 Cor. 14.24, 25.  
8 Misapplication. We apply that to others which belongs to ourselves. This is as if we should apply the food and Physic which is given to us to another. John's hearers did otherwise, who cried, What shall we do? Luk. 3.13, 13.  
9 The not heeding God in the preacher, but looking only on the weak instrument, Act. 10.33. Cornelius tells Peter, We are all here before God, to hear all things that are commanded us from God. Cornelius, to breed awful reverence in himself and other his fellow hearers, looks upon all the commands as coming from God, and so must we do, not only with the commands but with the promises and threaten. The Thessalonians received the Word of God, not as the word of men but as the Word of God, 1 Thess. 2.13.  
10 The not understanding the Word, Matth. 13.19. Such were the wayside hearers, from whom the wicked one catched away that which was sown. Hence preachers must preach words easy to be understood, 1 Cor. 14.9. Many seeing see not, Matth. 13.15. They have not an eye given them to see, an ear to hear, nor an heart to understand, Deut. 29.4. In order to the Disciples profiting by the word Christ opens their understandings, Luk. 24.46. Matth. 13.23.  
11 Cares of the world and immoderate pursuit of riches choke the Word, Matth. 13.22.  
12 Filthiness and superfluity of naughtiness, Jam. 1.19. Lay aside all filthiness and superfluity of naughtiness, that is all filthiness of soul, yea every kind of sin, which like so many weeds possess the field of our hearts hindering both the rise and increase of the good seed. It's a Metaphor from husbandmen, who gather out of their fields to be sown, or already sown, all weeds, stones, and stuff.  
Use, Exhortation. Labour to hear for thy good, Job 5.27. Pity so much of the precious Word of God should fall to the ground. That thou mayest be a profitable hearer observe these rules.  
1 Ponder and weigh the words that are spoken, Luk. 2.19. Marry kept all those things which she heard, and pondered them in her heart. Deut. 11.18.  
2 Come with a purpose to obey every thing commanded from God, Act. 10.33. Else thou art no better than Ezekiels hearers, Ezek. 33.31.  
3 Call over the truths you have heard by repetition, that your hearts may not be leaking vessels to let truths slip, Heb 2.1. There was a great growth in the families of professors in times past when this was done. Deut. 6.6, 7. These words which I command thee thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house. This would make children and servants be attentive in hearing, as being to be called to give account.  
4 Bring a wakeful spirit, and herein be sober in the use of meat and drink: drowsy hearts let many precious truths slip away. A spirit of slumber in hearing is threatened as a sore judgement, Rom. 11.8. God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear. Yea it's a judgement to have the heart made heavy in hearing, Esa. 6.9, 10. Make the heart of this people fat, and make their ears heavy.  
5 Have a love to the preacher, 1 Thess. 5.12, 13. Where prejudice and want of love is, what is heard, how sound soever, is but too much slighted. I know there may be degrees of love, as there are diversities of gifts, and as a ministry is blest to conversion in general, and to your conversion in special; yet must we have a love to all, in order to profit by all Rom. 10.15. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! and beware we do not admire and praise one, to the disrespect, slighting and contempt of another, 1 Cor. 3.21, 22. Let no man glory in man, for all things are yours, whether Paul, Apollo's, or Cephas.  
6 Come with a desire to be informed: so Cornelius, Act. 10.33. Carnal men they desire not the knowledge of God's Laws, Job. 21.13, 14. And this will lie one day heavy upon them, that they would not hear, Matth. 10.15.  
7 Hear with attention. Luk. 4.20. The eyes of all that were in the Synagogue were fastened upon Christ when he preached. Prov. 4.13. Take fast hold of instruction. It was the praise of Lydia, that she attended to the things which were spoken by Paul. Act. 16.14. The ears of all the people were attentive to the book of the Law when Ezra expounded it, Neh. 8.3. See Job, 57.2. Prov. 4.1.20. Luk. 19.48.  
8 Hear with discretion, and examine doctrines whether they agree with the Scriptures; so the Bereans, Act. 17.11. They searched the Scriptures whether those things were so. It's no disparagement to the ablest preacher to have his doctrine tried, 1 Thess. 5.21. Prove all things, hold fast that which is good, that is, prove all the doctrines spoken by the Prophets, of whom he spoke, ver. 20. and whatsoever is agreeing to wholesome doctrine hold that, especially when any new doctrines are brought by the preachers which have not been tried, 1 Joh. 4.1. this will make us boldly to stand to the truth, both in persecuting times and in time of temptation; yea beget a good opinion of the Teacher, finding what he speaks to be truly alleged.  
9 Desire satisfaction in things wherein you are not clear. See for this John 16.19. Christ's Disciples were desirous to ask him about his Doctrine, and he encourages them in it; so the Disciples, Matth. 13.36. Declare unto us the Parable of the Tares of the field. See cap. 19.10. Benefits hereby.  
1 It would make Preachers very cautelous in what they deliver, 2 Tim. 1.15. Jer. 23.28. knowing that their words, in comparison of Gods, are as Chaff to Wheat, where they leave the Word of God, Titus 2.8.  
2 It was no other than was practised by Christ himself, Luke 2 46. Christ sat in the midst of the Doctors in the Temple, both hearing them, and ask them questions:  
3 It was practised of Christ's Disciples to him, Matth. 17.10.  
4 It tends to the clear Information of the hearers, being hereby doubts will be cleared up, and questions cleared.  
5 Hereby we may witness against destructive Doctrines, if any such shall be delivered, and we not be guilty of silent denial of Christ.  
6 Hereby we shall be guiltless of the seducement of a whole congregation, whiles too oft gross errors are swallowed down, all being silent.  
7 As the Preachers lips should preserve knowledge, so should they herein seek the Law at his mouth, Mal. 2.7.  
8 For the want of this duty people are apt to go away and misreport Doctrine, Rom. 3.8.  
Object. But if there be such Reply made it will set all the Congregation in a Tumult.  
Answ. Such Tumults arise partly from the pride of Teachers, who will not have any thing they deliver questioned, and yet Christ in his Ministry permitted it; partly from the ignorance of rude multitudes, who think the examination of Doctrine to be an affront to the Preacher, and to the Word, which is only duty, 1 John 4.1. partly from the passionateness and pride of Protessours and Church-members, who possibly may in a masterly way call in question upon pretence of Liberty the clearest Truth, James 3.1. My brethren be not many masters.  
2 If any such Tumults shall be, it's the duty of Elders to silence it.  
Rules in replying. For this Doctrine will through pride, etc. Be apt to be abused.  
1 Let it not be in Circumstantials but in Fundamentals, either of faith or practise. So when Peter walked not with a right foot, but dissembled, Paul opposed him before all the Church of Antioch, Gal. 2.11, 14.  
2 Let it not be in such points which the Preacher shall cite as doubtful, wherein he shall only show his opinion.  
3 Let it be with modesty and humility, not in a proud magisterial way, that it may appear the desired satisfaction arises merely from conscience, and not from humour.  
4 With a care to preserve the authority and reputation of the Teacher, Titus 2.15.  
5 Upon due satisfaction given, to sit down and hold your peace, and not for the defence of your own opinion and credit to violate peace and holiness. See Acts 11.18.  
6 To avoid all words that may force strife, that the hearer may go away and report, that God is among this people, whiles they can peaceably debate of the things of God, 1 Cor. 14.25. See 2 Tim. 2.23.  
7 Be sure that what you have to reply against any thing delivered be of moment and strength, else yourselves who shall reply will suffer reproach and scorn herein, and come under the name of a gain-sayer, Titus 1.9.  
8 In case, words tending to no profit but to the subverting of hearers shall be brought, the Preacher is to charge them before the Lord, That they strive not about words to no profit, 2 Tim. 2.16. Also v. 14. Eat profane and vain babble, for they will increase unto more ungodliness, and their word will cat as a Canker, as Hymenaeus and Philetus who denied the Resurrection; so Quakers, Antiscripturists are thus to be charged. For the time will come when men will not endure sound doctrine, but will turn away their ears from the truth, and shall be turned into fables.  
9 Sometimes apostate Professors stirred up by the Devil this way as well as others may make great resistance against the words of a faithful Preacher, 2 Tim. 2.14. Alexander the Coppersmith greatly withstood the Apostles preaching: and it may be suspected that some will be apt to abuse this Liberty, proudly opposing sound Doctrine for mere trifles.  
10 Herewith rejoicing. Jer. 15.16. Thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of my heart. Psalm 119.162. David rejoiced in the Word as one that findeth great spoil, Acts 2.41.  
Object. But the stony ground received the Word with joy, Matth. 13.20.  
Answ. So they did, and it was well that they did; but,  
1 Hypocrites joy in some part only, but right hearers joy in every part; hypocrites joy in the promises not in the precepts.  
2 Hypocrites joy in the notion only, but the right hearer joys in those truths, as having an interest in them. We rejoice in the sight of a Diamond, but joy more in the property.  
The joy of one is like the joy of a man that is glad to see a fine field of Corn, the joy of the other is like the joy of him that is the owner of this field of Corn.  
3 Hypocrites joy in the Word after the outward man, as apprehending most of the duties equitable and reasonable, and many of them advantageous to a man's Estate, credit and relations, but a right hearer delights in the Law of God after the inner man, Rom. 7.22.  
4 True joy is accompanied with fear, Psalms 2.11. Rejoice in him with trembling; and also righteousness, Rom. 14.17. The Kingdom of God consisteth in righteousness, peace and joy of the Holy Ghost. It's otherwise in hypocrites, their joy is accompanied with love of some Lust.  
11 Practise Christian conference, Mal. 3.16. The godly when they met together spoke often one to another, of the providence of God. The two Disciples going to Emaus communed together, and reasoned of what they heard from Christ, Luk. 24.15. Exhort one another daily, while it is called to day, Heb. 3.13. In speaking of the good things we have heard we do not only warm others but our own hearts also.  
12 Retain and hold fast the Word, 1 John 3 9 The seed of God abideth in him. Cares, pleasures, will be apt to steal away the Word. Else the fowls of the air will devour it, Luke 8.5. For as many fowls follow the Seedsman to pick up what is sown, so do many Devils follow Sermons to pick up the seed. Devils are called Fowls of the Air, both for the nimbleness of their motion, in a little time they will compass the whole earth, Job 1.7. and from the place of their habitation, which is the Air, Ephes. 2.2.  
13 Avoid all cavilling objections against the Word, 1 Tim. 6.3, 4. we ought to consent to the Doctrine according to godliness without any cavilling. It's one thing to make an objection in order to Christian satisfaction, and another thing to cavil from pride and conceitedness. Cavillers in Paul's time were out of Churches, 1 Cor. 1.23. Where is the disputer of this world? Take we heed they be not now in the Church. It was the wickedness of the Jews that they were gainsayers, not only their ears but their hearts, Rom. 10.21. against God's truth; I have stretched out my hand to a gainsaying people.  
14 Practice meditation, Deut. 32.46. set your hearts to all the words I testify among you this day. As a plaster works not unless it be bound on to the sore, no more doth the Word, unless meditation bind it on the affections. Unclean beasts contrarily chew not the cud. As the ground cannot be quickened with fruit unless it receive the seed, no more can our hearts be quickened with the Spirit and fruits of it, till by the use of hearing and meditation we have taken in this seed. Many are so far from meditating, that they are like children, when schooling time is ended, glad who can first get out, and think not of what they have learned.  
15 Consider the benefits you shall have in the preaching of the Gospel when rightly received. As, 1 The graces and comforts of the Spirit conveyed in the beginnings and increases thereof, even as Conduit-pipes carry water hither and thither, Luke 24.32. Did not our hearts burn within us, whiles he talked with us by the way? Gal. 3.2, 5.  
2 Therein glad tidings are conveyed, Rom. 10.15. How beautiful are the feet of them that bring good news! Upon the hearing of it we feel as it were new spirits to return to us, how much more when we hear tidings of reconciliation from God? how should our hearts abound in comfort? shall other news revive us not this?  
3 The excellency of the ministry we are under, it is the ministry of the Gospel, far more excellent than that of the Law.  
1 In the Law they saw darkly, we with open face, 2 Cor. 3.18.  
2 The one is the ministration of death; but the Gospel, is the ministration of righteousness and life, v. 7, 8, 9  
Obj. But may not the Gospel also be called a ministration of death?  
Answ. Yes, by accident not directly; when souls will not obey the Gospel, it turns to their condemnation. As a Prince's pardon cannot kill any one of itself, but being despised it doubles the guilt, and brings to a more hasty destruction; so the pardon of God in the Gospel killeth not any, but being despised causeth more heavy destruction. But the Law of its own nature holds a man under condemnation, and cannot of itself bring any to life.  
16 The intolerable misery of those who receive not the word; it will be more tolerable for Sodom then such, Matth. 10.14, 15. 1 Pet. 4.17. Such ground as receives seed and brings not forth fruit is nigh to cursing, Heb. 6.7, 8.  
17 Take heed of loathing the Word: To this they are tempted, who are puffed up with the persuasion of their own knowledge: contempt of the Word follows loathing, and this contempt makes God to take away his Word. Luther in his time said, heretofore I preferred one Psalms well understood before all the wealth of the world, but the heaven was then brass, and the earth shut up, but now the cataracts of heaven are poured out we begin to loathe it. Luth. Tom. 3.344.  
V 27. And the rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell, and great was the fall of it.  
Christ here shows the woeful condition and punishment of such as build not upon the rock Christ, but content themselves with bare hearing without faith and repentance; as soon as they come to be assailed with rain, floods, and winds, inward and outward temptations, they fall, how much more will they fall in judgement? Psal. 1.6. The wicked shall not stand in the judgement, when a fire shall go before him, and it shall be very tempestuous round about him, Psal. 50.1.  
And it fell] Here's the ruin of those who build upon sandy foundations, whether civility, self-righteousness, great friends, large estates, professional sanctity, self comparisons, good meanings, moral righteousness, such in time of trial fall.  
And great was the fall of it] They fall into sin, shame, and punishment. Their fall was great,  
1 Because it made a great noise, as things that fall from high; so Professors who profess to draw near to God, but do not in truth, their fall is heard far and near.  
2 Because they fall finally and totally. Good men sometimes like Nabuchadnezzar, fall fearfully, but they have a stump in the ground which sprouts forth again, Dan. 4.26. The seed of God abides in them, 1 John 3.9. But carnal Professors they fall wholly.  
3 Because the devil will be sure to hold such faster, by how much he saw they had well nigh got out of his clutches. As a Jailor will be sure to lay bolts enough upon a prisoner that had well-nigh made an escape, Matth. 12.43, 44, 45. When the unclean spirit is gone out of a man (by an outward profession) the devil seeks rest there but finds none; but when the devil sees such a man is a mere outside professor, than he saith, I will return into my house whence I came out, then goeth he and taketh with himself seven spirits more wicked than himself, and they enter in and dwell there.  
4 Because they fall into the condemnation of the devil, 1 Tim. 3.6. To fall from riches to poverty, from honour to disgrace, is great, but it's a far greater fall from being lifted up to heaven to fall down to hell, as Capernaum did, Matth. 11.23.  
Obs. It's an insufficient foundation for a soul to build upon any thing without Christ; it's only a sandy foundation.  
2 Sooner or later men that are unsound must look to be assaulted with temptations, Prov. 10.9. He that perverts his ways shall be known, Num. 32.23. But if ye will not do so, be sure your sin will find you out.  
3 When unsound men are assaulted with temptations, than they fall and show their rottenness, as Achan, Joas, Saul, Jehu, Ananias and Saphira.  
4 The fall of professing hypocrites will be a great and a fearful fall. If the falls of godly people, when they fall only from the comforts of the Spirit, and measures of their graces into decays and discomforts, be so fearful, how fearful will their fall be, who like the rebellious Angels, Having left their first estate, are reserved in everlasting chains? Judas 6.  
V 28, And it came to pass when Jesus had ended these say, the people were astonished at his doctrine.  
V 29. For he taught them as one having authority, and not as the Scribes.  
Here is the effect of Christ his sermon, that the hearers were astonished at his doctrine. Doctrine hath sometimes that effect among hearers that are not soul-savingly wrought upon, Matth. 13.54. the people were astonished and cried out, Whence hath this man this wisdom? Is not this the Carpenter's son? Christ is not compared with the old Prophets whom they had never seen, but with the present Scribes, the interpreters of the Law, whom they heard daily. These taught frivolous trifles and vain rites of washing pots and cups, and Corban, but Christ taught with authority.  
1 He taught serious things, as how to be builded upon a solid foundation, when storms came, who were blessed persons, etc.  
2 Christ taught by his life, as well as by his doctrine. It is a long way to holiness by precepts, it is short by example. As we speak the Gospel so let us live it. People loath doctrine when the man that preaches it is wicked, people say if it be necessary to live as he saith, why doth he not live so himself.  
3 Christ taught with a mighty zeal and fervour, and not coldly: such teachers were Elias, 1 Kings 19.14. John Baptist, Who came in the Spirit and power of Elias, Epaphras, Col. 4.12. There is in doctrine not only the light of the Word, but the fire of the Word. The Word is called a fiery Law, Deut. 33.2. John Baptist was a burning and a shining light, John 5.35. when he taught, the people they cried out, What shall we do? And so did the soldiers, Luke 3.12, 13. And so when Peter preached, Acts 2.37. the people cried out, what shall we do? The Word is fire, he that delivers it coldly delivers it otherwise then it is. Were it not ridiculous, when an house were on fire, to say, Friends we had best get water to quench it, or else all our goods will be burnt; but when a house is a fire, we cry fire, fire, for the Lords sake bring water, bring Ladders, Buckets, untile the House, cut down the Beams, etc. Here's the affection of the Word; so should a Preacher stir up the people, the fire of God's vengeance is coming, oh bring the tears of repentance. The affection of the truth must be delivered, as well as the body of the truth; the Word is compared to fire, which is the most piercing element of all.  
4 The Scribes taught as the interpreters of the Law, but Christ as a Prophet sent from heaven; as when a Constable comes in the name of the Prince, I charge you in the Prince's Name, so Preachers when they speak to men, should speak to their consciences, I charge you in the name of the God of heaven that you leave off your pride, lying, uncleanness, etc. Preach Christ crucified in a crucified phrase, not with wisdom of words, lest the cross of Christ should be made of none effect. Besides, the wit of man hides the power of the Word, and he that receives the Word upon eloquent enticement, will be drawn to leave it when he hears greater eloquence persuading thereto. It's the misery of the times, that Aristotle the deluder of wits, should in most Universities be heeded rather than Christ the Prophet of his Church.  
5 Christ came home to the Consciences of men, and so Paul; We commend ourselves to every man's conscience as in the sight of God. He speaks with authority that speaks to the conscience. Know ye not the unrighteous shall not inherit the Kingdom of God? 1 Cor. 6.9. Matth. 23.33. O generation of vipers, how can ye escape the damnation of hell?  
6 Christ came with authority, not only as an interpreter of the Law of God, but as being himself a Lawgiver come from heaven, John 3.11. We speak that we do know, and testify that we have seen. Also v. 31, 32. He that cometh from heaven is above all, and what he hath seen and heard, that he testifieth.  
7 Christ came with authority, in the convincing of souls for sin. It's one great work of the Spirit of Christ, Joh. 16.10. Hence Micah 3.8. I am full of power by the Spirit of the Lord, and of judgement, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hence he spares neither Prince, Prophet or Priest, v. 9, 10, 11, 12. The Word should come as a thunderclap to the heart of the sinner, Act. 8.21. Peter to Magus, I perceive thou art in the gall of bitterness and bond of iniquity: ye have been the betrayers and murderers of the Son of God, Acts 2.36. As Nazianzen, Orat. 20. said of Basil, His word was like thunder, his life like lightning.  
8 He taught with authority, in preaching to the life; as a picture is well drawn when it's drawn as to life, so a preacher must preach as to life: to preach of heaven, hell, death and judgement, as if they were before us, to preach out the wrath of God that the sinner may apprehend it as a burning fire, to set forth the ugliness of sin that it may appear as black as hell, to set forth the particular excellencies of Christ that the soul may say, Whither is thy beloved gone, that we may seek him with thee? To set forth the terribleness of judgement, that the sinner may be afraid to live one hour in such a condition as he would be afraid to die in.  
9 In not sparing persons of the greatest quality, as Herod, Pilate, the High Priests, Lawyers, Scribes, and therefore Christ denounces woe upon woe upon them; Woe unto you Pharisees, woe unto you Scribes, woe unto you Lawyers, Luk. 11.42, 43, 44, 46, 47, 50, 51, 52. Nor did he fear the faces of the Mighty, Jer, 1.10, 17, 18, 19  
10 He taught with authority, not only in pressing powerful doctrine, but also did move upon their hearts by the working of his Spirit, that their hearts were all on fire in hearing of him, Luk. 24.32. Did not our hearts burn within us while he opened to us the Scriptures? So Paul. 1 Cor. 2.4.  
11 Christ taught with authority, because himself was deeply affected with the things which he taught. It is not a thundering voice, nor vehement enforcements from natural strength that proves powerfulness of doctrine, but it much tends to authority, both in prayer and preaching, that the heart of the preacher be first wrought upon, either in private betwixt God and his soul, or in public: affections in the preacher beget affections in the hearer, and after an unperceiveable manner draw them over. So Christ when he preached to multitudes, sometimes he put on bowels of pity, Mat. 9.37. sometimes grief and weeping, Luk. 19.41. compared with ver. 48. Joh. 11.35, 38. compared with ver. 45.  
12 Christ taught with authority, because he known none could charge sin upon him; so shall a teacher that lives a blameless conversation, and knows that no man can charge evil upon him, he hath authority in his doctrine; but if he be covetous, or proud, or vain, he loses that authorative power (which God hath given him) in the hearts of hearers, Titus, 2.15. Rebuke with all authority, let no man despise thee, q. d. if thou dost any thing unworthy to render thyself despicable, thy authority will be lost.  
13 By a vehement pressing and urging the commands upon the consciences of men, withal denouncing threats against the ungodly, as Mat. 7.26, 27. Luk. 6.21. to ver. 27. so should a preacher press the commands upon persons, I command you in the name of the Lord Jesus, that you be not proud, passionate, greedy after the world: So John Baptist, Matth. 3.8, 9, 10. Now the axe is laid to the root of the tree, bring forth fruit, else you will be thrown into the fire.  
Use. See a duty in faithful preachers, 1 To teach with authority remembering whose Ambassadors they are, Matth. 28.18. 2 Cor. 5.20.  
2 To maintain the authority which the Lord hath given unto them, 2 Cor. 10.8. maintain it both by life and doctrine, by preaching powerfully and living holily. How powerful was the Apostle Paul in his preaching? See Gal. 1.6, 7, 8, 9, 10.  
3 To the Brethren to obey that Word that comes with authority to their consciences, Heb. 13.17. Obey them that have the rule over you, etc.  
And not as the Scribes] Whose teaching was either traditionary, as the washing of pots, and cups, and hands, building the tombs of Prophets, making broad phylacteries, but for things tending to mortification they spoke not at all, or very superficially, or their teaching was formal. When they spoke of the love of God and other duties, they spoke of them without zeal and feeling, and therefore they were not like to affect others when themselves were not first affected. The Orator that moves his hearers must first be moved himself.  
Or their teaching was hypocritical, binding heavy burdens upon others, they themselves not touching them with one of their fingers.  
Or their teaching was in generals, and confounded.  
Contrarily Christ, 1 For matter, he teaches weighty points, as concerning true blessedness and the qualifications of them that mean to attain it, concerning a holy life free from scandal, concerning love to enemies, alms, prayer, fasting, placing treasure in heaven.  
2 For manner. Christ speaks with fervency and affection: fire begets fire, the burning affection in Christ which he had in speaking, makes the hearts of his Disciples burn in hearing, Luke 24.32.  
3 For method. Christ speaks distinctly, first to one point and then to another, whereas they confounded what they spoke. Method is the mother of memory.  
4 Christ in his doctrine was impartial, he spared none. Many speak truth to the common people suffering all things, not to them whom they fear will persecute them, to whom especially it is to be spoken. He that looks upon men's persons will be terrified with the show of titles and dignities.  
5 He preached fearlessly: he feared no man's angry looks. Let not faithful Preachers expect glory but ignominy and contempt, not wealth but poverty, violence, prisons and death, as Michaiah and John Baptist, and when others shall be cast into hell, such shall have place in heaven. As Caesar hath his Electors, the Turk his Princes, so our King hath his Ministers. Augustine is a Prince Elector, so Irenaeus, Quadratus are Princes and Counts, Luth. Tom. 3.495. let us not then fear the opposition of men: how great opposition did Noah suffer in his ministry for hundreds of years? A Preacher must be vir rixarum, a man of strife.  
6 He was not vainglorious, but still sought the glory of his Father, Joh. 6.38, 39 so let faithful Preachers, Joh. 7. say, I began not to preach the Gospel that the world should honour me, and I will not cease from preaching because of the world's reproach.  
7 He was in his Ministry convictive of gainsayers, yet did he not, according to the guise of the times, tie up his convincing arguments to syllogisms in mood and figure, but he brought unanswerable reason. Without this gift Churwill be wasted and scattered. See Titus 1.9.    

CHAP. VIII.  
SOmetimes Christ goes from miracles to doctrine, but here, having laid down his doctrine, he comes in this Chapter to confirm it by miracles. Before he began his sermon, he healed all sicknesses and diseases, Matth. 4.23. that he might make way for his doctrine. For doubtless the miracles Christ and his Apostles did, were a great cause why their doctrine in so great measure was believed, Acts 8.6. The people with one accord gave heed unto those things which Philip spoke, hearing and seeing the miracles which he did. And now Christ, when his sermon was ended on the Mount; he went down and the multitudes followed him, before whom he wrought sundry miracles.  
V 1. And when he was come down from the Mountain, great multitudes followed him.  
These multitudes were of divers humours, hence upon divers ends they followed Christ; some followed out of love to his doctrine, the sweetness whereof they had already tasted; some out of curiosity, that they might hear some new thing; some out of desire of confirmation, that they might be assured of his doctrine, whiles they saw it confirmed by miracles; some to be cured of their maladies, some for loaves, John 6.27. Christ hath multitudes of followers, but few that follow him for a right end. Look we to the end why we follow Christ, whether it be for glory and earthly praise or profit, or whether it be for himself, in all conditions, even in adversity, persecution, Matth. 16.24. Let him deny himself and take up his cross and follow me. Virgin souls follow the Lamb whither soever he goeth, Rev. 14.4. yea though to prison, banishment, death: the world pretend to follow Christ, but it's at a distance, always with the exception of the cross.  
V 2. And behold there came a Leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.  
We have here Christ his first miracle set down, wherein three things.  
1 The Lepers devotion, set down in two branches, 1 He worships Christ. 2 He acts faith in Christ, Lord, if thou wilt, thou canst make me clean.  
2 Christ's compassion, v. 3. I will, be thou clean. Amplified first from the efficients, 1 From the instrumental efficient cause, Jesus put forth his hand and touched him. 2 From the principal efficient, I will, be thou clean. 3 From the effect, Immediately his Leprosy departed from him.  
3 Christ his direction, which was, 1 Silence, See thou tell not man. 2 To show himself to the Priest, and offer the gift which Moses commanded.  
V 1. And behold there came a Leper] Luke c. 5.12. saith, It was in a certain City, that is, near to a City, for Lepers for fear of infection were put out of Cities, Levit. 13.46. 2 Kings 7.3.  
Leprosy is abundance of  choler and salt phlegm diffused from the Liver all over the body, breaking out into a filthy scab or scurf. There are other evils besides accompany this disease, viz. the hairs fall off, the nostrils are widened, the bones are eaten into by it, the tongue swells, the breath stinks. It's an universal Gangrene which is incurable, and hereditary, and abounds most in hot countries, as in Judea, Egypt, etc. This disease Physicians call Elephantiasis. It's used ordinarily as an Emblem or Looking-glass to express our natural defilements, Isai 1.6.  
And worshipped him] The manner of the worship Luke sets down, which was, he fell on his face, cap. 5.12. So that he touched Christ his feet, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, not kneeled, as the word is translated, Mark 1.40. So that he lay at Christ's feet, imploring and beseeching him, as a Dog at his master's feet, as Zanch. de Red. renders the word, which shows that this Leper looked upon Christ more than a Prophet, or a holy man, and that believing he was God, and so able to heal him if he would; he gave him religious worship. He came to know Christ was God, partly by inspiration, partly by the miracles which Christ did, cap. 4.20. He doth not say to Christ, Lord if thou wilt pray to God or to thy Father for me, I shall be whole, but, Lord, if thou wilt, I shall be whole. He acknowledges the Leprosy curable by Christ, which he and all men knew was incurable by others, which was a plain argument of his faith: for though the Psora or scabbedness may be cured, yet that which is called Lepra Physicians acknowledge incurable; for if a particular Cancer cannot be cured, much less can an universal Cancer, as Avicen observes. Yet in a miraculous manner some Lepers have been cured, as Miriam, Num. 12.14. Naaman, 2 Kings 5.14.  
Saying, Lord, if thou wilt, thou canst make me clean] Here is the profession of his faith. Of no Prince or Potentate can this be affirmed, save of God himself, no nor of any Disciple or Apostle, for they did not do Miracles when they would, but when God would. Heb. 2.4. only of God is that true which Job speaks, cap. 42.2. I know thou canst do every thing. Gen. 18.14. Is there any thing too hard for the Lord, Rom. 4.21. Heb. 11.19. How great soever is the will of God, so great is his power, Psalm 115.3. Whatsoever the Lord pleased that did he in Heaven and Earth; yea, he can do more than he will do. See Matth. 3.8, 9 Matth. 26.53. However God deal with us, give him the glory of his power.  
If thou wilt] See his resignment to the will of Christ under affliction. So Eli, 1 Sam. 3.17. So Christ, Matth. 26.39. Not my will but thine be done. The Brethren, Acts 21.13. When Paul would not be persuaded, they cried out, The will of the Lord be done.  
I will, be thou clean] I will both as I am God and Man. Ambrose in 5. Luke 12. saith, Christ saith I will for Photinus, he commands for Arrius, he touches for Manicheus. Photinus taught that Christ was mere Man and not God, whose will only is omnipotent; Arrius taught that Christ was less than the Father, and therefore did not command, but only received the commands of the Father; Manicheus taught that Christ had not true but only imaginary flesh, and therefore could neither touch nor be touched. Christ confutes all these in these words.  
Be thou clean] Here's the Divinity of Christ: men are wont to command actions, but to make things to be by commanding them to be, is only divine, Gen. 1. Let there be Light, and there was Light; Let the Earth be created, and it was so.  
Immediately his Leprosy was cleansed] With a touch of Christ's hand, and with a word of his mouth; he touched him, that the cure might not seem to come by chance, but that it only came from himself.  
2 To show the mercy and condescension of Christ, that did not disdain to touch a leprous person, much more in taking Leprosy of sin on him, and making us one body him.  
In that this Leprosy was cured immediately, there came came no space of time nor no outward mean, betwixt the command of Christ and the work of Christ.  
V 4. And Jesus saith unto him, See thou tell no man, but go thy way, Show thyself to the Priest, and offer the Gift that Moses commanded for a testimony unto them.  
See thou tell no man] There are sundry causes why Christ enjoins him silence.  
1 Christ did not forbid him to tell it at any time, but that he should not tell it till he had showed himself to the Priests, lest the Priests hearing of the cure should maliciously report that the Leper was not truly healed, according to the Law, Levit. 14. wherein the Priest was to judge of Leprosy, and therefore in the Text it follows, Go show thyself to the Priest. This Miracle fell out in Galilee, Mark 1.39. and the Priests were at Jerusalem; the Priests were called out of the City that they might judge of the Disease.  
There were other causes, as, 1 For modesty sake, and to avoid boasting.  
2 For not speaking forth that in word which spoke forth itself in deed, in his whole body the Leprosy being removed.  
3 Because the fit time was not come; therefore the Lepers zeal was disorderly in publishing that Christ would have kept silent, Mark 1.45.  
4 Lest hereby Christ should stir up the envy and hatred of the Pharisees against him, and so be forced to go from the City, not having an opportunity to preach the Gospel. Mark 1.45. So that Christ could no more openly enter into the City, but was forced to remain in desert places.  
But go thy way, show thyself to the Priest] Christ bids him show himself to the Priest, 1 Because the ceremonies were yet in force. Now the ceremonial command was, that the Leper should show himself to the Priest, Levit. 14.2.  
2 That the healed Leper might test fie his thankfulness to God for so great a benefit, by bringing a thank-offering, Levit. 14.1, to 9  
3 To draw the Priests either to faith in Christ, and repentance for their opposition against him, or else that they might be inexcusable: hence these words follow, for a testimony unto them.  
4 To get a testimonial of his cure.  
And offer the gift which Moses commanded] See what this was, Levit. 14.3, 4, 5, 6, 7. It was an oblation or thank-offering to God for his cleansing.  
For a testimony unto them] As 1 That they might be inexcusable if they would not embrace Christ for the Son of God.  
2 That the receiving of the gift may be a continual testimony against the Priests that the Leprosy was perfectly healed; if they through malice, should in time to come go about to deny it, they could not say such an one was not cured, for whom they had offered a thank-offering to God. Christ would have them that were his adversaries to be the first witnesses of his miracles.  
Besides it was that he might be restored to the society of men, from whose company he had been severed.  
But that from hence Papists may wiredraw the Law of their confession, making Leprosy to be allegorically sins, and the Priests the knowers hereof, is a vain thing; for what Honour those Priests had Christ alone challenges to himself, who alone knows spiritual Leprosy, and is worthy to whom we should offer the gift of our cleansing.  
Indeed sin is like Leprosy, 1 For loathsomeness, Prov. 13.5. Ezek. 16.5. 2 For smell; a Leper from such corruption of humours cannot but smell. So sinners stink, though perhaps not one to another, as nasty prisoners in the goal, yet to those that come out of the fresh Air; so though wicked men stink not one to another, yet to God and Saints they do, Psal. 14.3. They are altogether become stinking, as the margin renders it.  
3 For Hereditariness as the Leprosy is conveyed from Father to Son, so is original defilement, Eph. 2.3. Rom. 5.12.  
4 For excommunicableness. Leprosy separated, not only from divine service, but also from society with men; so sin lived in separates betwixt God and us, and separates from communion of Saints, Isa. 59.1, 2. Matth. 18.15, 16, 17.  
5 For contagion. Leprosy was very infectious, so is sin, 1 Cor. 5.6. A little leaven leavens the whole lump. Only here's the difference, the Leper proclaimed his uncleanness that men might take heed of being infected by him, Levit. 13.45. which sinners will not.  
6 Leprosy creeps from one place to another till the whole body be overspread with it; so doth corruption or sin, it creeps from the heart to the members of the body, and faculties of the soul, so that from the crown of the head, to the sole of the foot there is nothing but wounds, and swell, and putrifying sores, Isa. 1.6.  
Though in a tropological sense sin may thus be resembled to Leprosy, yet Leprosy properly taken is meant, and no Popish inference of Priestly power can thence be deduced.  
Obs. No person whatsoever, how vile soever, by bodily distemper is hereby kept off from worshipping God.  
2 He that believes that God will do him good, must also be convinced of the power of God, that God can do him good.  
3 All cleansing from bodily diseases proceeds from the will of God as the primitive cause thereof. I will, be thou clean.  
4 Diseases however in the use of second causes they are hardly cured or incurable, yet by the power of God they are and have been healed. Immediately his Leprosy departed.  
5 From these words, See, thou tell no man, Obs. Disobedience unto the commands of Christ, though upon the most specious pretences, cannot excuse it from being a sin.  
6 Show thyself to the Priest, and offer the gift. Obs. The external and ceremonial part of worship, when, and so long as it is instituted by God, ought not to be slighted or neglected.  
7 For a testimony unto them, Obs. Persons that at present are opposite to Christ and his truth: we should use the best means we can to convince them, that 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 lieth at home sick of the Palsy, grievously tormented.  
In this story, 1 We have, 1 The Centurion's 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 Centurion's reply, set down, 1 From the sense 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 only, 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 prophecy 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 soldiers 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, than 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 Baptise and not Baptise; to Baptise, Joh. 3.22. not to Baptise, Joh. 4.2. which may easily be reconciled: he Baptised by his Disciples, though he did not Baptise 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 man's 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 lieth at home sick of the Palsy] The Palsy 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 Palsy, 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 only 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 only respect their own good, but their servants benefit, Deut. 15.12, 13, 14, 15. especially if they shall withal have a care of their servants spiritual 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 yourselves, 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 Master's goods as if they were thy own, Mat. 7.12.  
5 By showing thyself cheerfully tractable and obedient to all their lawful commands; for if they command unlawful things, or endeavour to compel you in matter of Religion, they have no such power, for they are only Masters of your flesh, not of your consciences, Eph. 6.5. Col. 3.22. Only note that he that pretends conscience must be able to give a reason of his conscience, otherwise it is humour, prepossession not conscience; nor must a servant obey his Master in any sinful action, as lying, swearing, etc. to gratify 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 Master's 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 Palsy 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 condescension 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 only and my servant shall be healed.  
V 9 For I also am a man under authority, etc.  
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 myself before others? unless that a heavier burden of government lies on me, and therefore a greater account of my Office is to be given. Luth. in 41. cap. Gen.  
Here was one effect of his faith, that whereas soldiers are naturally so lifted up, he was so humble: so we find sundry of the Saints, the more gracious the more humble. Abraham, Gen. 18.27. Jacob, Gen. 32.10. Agur, Prov. 30.2. Isaiah. c. 6.5. John Baptist, Matth. 3.11. Peter, Luk. 5.8. Hence the Centurion saith, neither thought I myself worthy to come unto thee, Luke 7.7. It's like, partly because his conscience told him he had been a worshipper of false Gods, partly because the Jews refused communion and company with him, but especially because he saw the vileness of his own corrupt nature, and the exceeding glorious holiness in Christ, hence he saith I am not worthy. Where there is most grace commonly there is most sense of unworthiness and true humility, the show of that this man had in truth more deceives the world than any thing else.  
But speak the word only] The Centurion having heard of the fame of Christ, Matth. 4.23. when he healed many, and also of the cleansing of the Leper, who published abroad the cure, he saith, speak the word only.  
My word is the word of a man, thy word is the Word of the Son of God; my word hath power over men under me, thy Word hath power over all sorts of diseases, yea such as are incurable, yea over death, I am under the power of another, thou art subject to no power; being thou art God therefore speak the word only.  
As his wisdom was seen in that he saw the Godhead lying under the veil of flesh, his humility, that he judged himself unworthy that Christ should come under his roof, so here is his faith, that he saith, speak the word only: learn that our faith go upon a word of God, Psal. 119.49. Heb. 13.5, 6. thou being absent canst cure him by a word of thy mouth, therefore there is no need of thy bodily presence, but speak the word only and my servant shall be whole. God speaks impossible things, lying things, foolish things, weak things, things to be abominated and devilish, if thou consult with reason (meaning carnal reason) but faith sacrifices reason, and kills that beast which the whole world and every creature cannot kill, Luth. Tom. 4.74.758. Now the Word upon which faith looks, is either the Word of command, Gen. 1. Let there be light, Psal. 105.31. 148.8. Isaiah 55.11. The word that goeth out of my mouth shall not return unto me void, but shall accomplish that whereto I send it. Look as in the governments of Commonwealths, Armies and Families, many things are done by a word of command, much more canst thou bring about the healing my servant by the word of thy command. Examples fetched from nature are useful for illustration, when they agree with what the rule speaks; so similitudes are taken from the compassions of mothers, Esai 49.15. and fathers, Psal. 103.13. to set forth God's pity, so from a servant, Rom. 6.18. from a man's testament, Gal. 3.15. 2 Faith goes upon the word of promise, Rom. 4.18. John 2.22.  
I say to this man, Go, and he goeth, and to another, Come, and he cometh, and to my Servant, Do this, and he doth it] See the duty, both of Soldiers to their superior Officers, unless they know their Commander shall put them upon some things directly contrary to God's command: also the duty of Servants to do what their Masters and Mistresses bid them, Ephes. 6.5. Col. 3.22. Obey in all things your Masters.  
V 10. When Jesus heard it, he marvelled and said to them that followed, Verily, I say unto you, I have not found so great faith, no not in Israel.  
Here we have the commendation of the Centurion's faith; [He marvelled] Christ did not marvel as God, for no new unexpected thing can befall him, but it may befall Christ in his humane nature, having like affections with us. There were some things the humane nature of Christ was ignorant of, as of the Day of Judgement, the time of Figs, etc. Marvel is when our expectation is exceeded. Christ marvelled at all his graces, as his Humility, Devotion in building a Synagogue, his Faith. Christ doth not admire the buildings of the Temple, Matth. 24.1. nor the Princes of the World, but the graces of the Spirit in one that had so little means. Though some think Christ being the Author of these graces did seem to admire them, not as being ignorant of them, but to teach us to admire them.  
I have not found so great faith, no not in Israel] The greatness of his faith is seen, 1 That he believed so easily upon so small means. 2 That he believed Christ's Word; 1 His Word of Command. 2 His Word of Promise. 3 That he believed without a Miracle, John 4.48. Miracles have been sometimes done to give testimony to the Word, Acts 4.29, 30, 31. 4 In a man of that calling and a stranger from Israel. 5 In that we read of no doubtings with his faith in this particular. Jairus doth not say, Speak the word, but, Come quickly ere my Child die, John 4.49. Nicodemus he reasons, How can these things be? Martha saith, Hadst thou been here my Brother had not died; as doubting whether the power of Christ could reach every where, but the Centurion saith, Speak the word only.  
6 In the difficulty of the things to be believed; for to believe that a man near to death could be recovered by a word of Christ's mouth, I mean not by syllables and pronunciation, but that Christ will be present to his own Ministry.  
7 Comparatively with the common Jews, and particularly those which were ordinary Hearers to Christ.  
Now when he saith, I have not found so great faith in Israel, he means not all Israel, for Abraham, Moses, David, had greater faith, but he means it from the time of his beginning to preach.  
V 11. And I say unto you, that many shall come from the East and West, and shall sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven.  
V 12. But the Children of the Kingdom shall be cast out into utter Darkness, there shall be weeping and gnashing of teeth.  
From the occasion of the Centurions coming in to believe, who was a Gentile, Christ foretells the calling of the Gentiles, and rejection of the Jews. [Many shall come] Not all. Aug. in loc.  
From the East and West] That is, whereas the Jews thought the Lord was only bound to the Kindred of Abraham, Christ saith, They shall come from East and West, which is put for all remote places without the bounds of the Kingdom of Judah, not only near adjoining Heathen, as Syrians, Egyptians, etc. but remote Gentiles, Isai 43.5, 6. I will bring thy Sons from the East, and gather them from the West; I will say to the North, Give up, and to the South, Keep not back; bring my Sons from far, and my Daughters from the ends of the Earth. Luke 13.28, 29. They shall come from East, West, North and South, as this Centurion came from far. You are of this people, O then come in.  
Shall come] That is, to me and to the faith of this Centurion, being called by the Word of Christ, and drawn by the Spirit of Christ: even all that are given to Christ shall come, and he that comes shall not be rejected, John 6.37. compared with 44.  
And shall sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven] Metaphor from a Banquet wherewith we shall be satisfied when Christ shall appear, Psalm 16.11. 36.8. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the Rivers of thy pleasures. Luke 14.15. Blessed are they that shall eat Bread in the Kingdom of God. See Luke 22.29, 30. Revel. 19.9. This was signified by the Parable of the Marriage, Matth. 22.2. Luke 14.16. The things of grace and glory were like a well furnished Feast or Banquet set before Jews and Gentiles, but the Jews cavilled at it, and railed against it, and persecuted it, but the Gentiles that had but a Crum they embraced it, so that this Banquet is the glorious things of the Gospel, and the Inheritance of Heaven.  
With Abraham, Isaac and Jacob in the Kingdom of Heaven] He names these three, 1 Because he styles himself their God, Exod. 3.6.  
2 Because the promise of Canaan, a Type of Heaven, was made to them.  
3 For their faith and holy examples, these shall as it were sit at the upper end of the Table, and the Gentiles shall come to sit down by them, for there is one Communion of all Saints. There being a common Inheritance it supposes a common Faith. So that the sense is, as this Centurion and stranger being persuaded of divine power in me, hath obtained health for an afflicted body, so very many of the Gentiles flying unto me by like persuasion shall obtain grace here and eternal salvation hereafter.  
Besides, whereas the Jews think themselves so holy, that they will not eat with a stranger, many strangers shall eat Bread with Abraham, Isaac and Jacob (the Jews Ancestors, whose names they brag of) the Jews being shut out.  
But the children of the Kingdom shall be cast out into outer darkness] The children of the kingdom are they to whom by privilege of covenant the kingdom was appointed before others, unless themselves withstood it.  
2 Because the word of the kingdom, the doctrine of salvation, was sent unto them, Act. 13.26. Children of the stock of Abraham, to you is the word of this salvation sent.  
3 Though they were not the kingdom to whom the inheritance was promised, Matth. 25.34. Yet because they possessed a place in the visible Church, they are called the children of the kingdom.  
The Jews could have borne it that the Gentiles should have been planted in with the Jews to be one body, but that the Jews should be cast out and the Gentiles taken into an empty place they could not bear this.  
Shall be cast into outer darkness] Here's a commination and punishment against the ungrateful Jews. If a King should make a sumptuous feast for his courtiers, and they should not only despise it, but rail upon the King, and persecute him for it, would not the King not only keep them from his Table, but cast them into a most filthy prison? so these Jews refusing Christ his banquet, they have blindness, hardness and extreme outward calamities here, and hell hereafter.  
Into outer darkness] Its called outer; to understand this, know, that formerly people were wont to eat very sparingly in the morning, and then to satisfy and cheer themselves at supper, giving themselves to their business on the day time, hence they used to have their feasts at supper, Mark 6.21. John, 12.2. 1 Cor. 11.20. See Clem. Alex. 2. Paedag. 2. Athenaeus de Caenis sapientium. 
See for this 1 Thess. 5.7. Matth. 22.2. Luk. 14.16. Rev. 19 9  Now when they had supped they had plenty of light in the house where the feast was, but without it was darkness; so these that partake not of this glorious supper whereof Christ had before spoken, they shall be cast into outer darkness: such as believe not on the Son of God, shall not partake of this supper with the blessed, but be cast out into outer darkness; thus he that wanted the wedding garment was bound hand and foot, and cast into outer darkness, Matth. 22.13. Such persons when they shall see Abraham, Isaac and Jacob in the kingdom, themselves shall be cast out, Luk. 13.28. the door shall be shut against them, Luk. 13.25. The contrary is promised to believers and conquerors, Rev. 3.12. Rev. 22.15. Without are dogs, wicked men are still said to be without, 1 Cor. 5.12. Col. 4.5.  
These damned souls shall not only have inner darkness, whereby their minds shall be deprived, not only of the light of mysteries which Saints shall have, the Tabernacle of heaven being open to them, and of the beatifical sight and light of God's countenance, and all inward comfort, but also they shall be punished with outward sensible darkness which excludes sensible light.  
1 Concerning curious questions, as 1 Whether in hell there be fire without, or whether the fire of hell shine so far that the damned can behold their own and others torments, I leave it undetermined.  
2 Where the place of hell is, whether in the centre of the earth, which is judged to be from the superficies three thousand five hundred miles, if so, the so great darkness in the earth must needs cause great darkness in hell. Some think its without this visible world and the region of the blessed, to which I●ncline.  
So that the damned in hell shall not only be punished with an obstinate blindness, to hate God and holiness, and all good, because God torments them in hell, and to love all evil out of their rage against God and despair of their own salvation: but also with sensible darkness, Judas 6.  
They are reserved in everlasting chains of darkness to the judgement of the great day. And mark who the persons are who are thus punished, they are the children of the kingdom, fruitless and carnal professors. Let such as have a form of godliness without the power tremble at this, that they shall have the sorest place in hell, even outer darkness, which is the furthest removed from light, whereas they that have a great faith, as the Centurion had, shall have chief place in heaven, and shall sit down with Abraham, Isaac, Jacob.  
Where there is weeping and wailing and gnashing of teeth] Metaphor from prisoners, who, partly from the hunger, cold, and nastiness they endure, and partly from the fear of the stroke of death ready to surprise them, weep and wail, and gnash their teeth, or as men in great torments weep and gnash their teeth, so shall the damned, they shall have the worm of conscience eternally gnawing of them, Isa. 66.24. Mark, 9.44. Moreover men gnash their teeth out of indignation, Psal. 35.16.37.12. so shall the damned out of indignation against God for their torments.  
Quest. Whether in hell there is weeping?  
Answ. It seems not, 1 Because the fire of hell will presently dry up those tears. 2 Because to these tears, that are to endure for ever, infinite rivers would not suffice: by weeping Christ means sighs, sobs, and howl.  
2 Quest. Whether in hell there is gnashing of teeth.  
Answ. Yes, for this arises from the extreme bitterness of punishment, as appears in those who are upon the rack, who gnash their teeth for pain.  
V 13. And Jesus said unto the Centurion, Go thy way, and as thou hast believed so be it unto thee: and his servant was healed in the self same hour.  
Here's a third effect, which is the healing the Centurion's servant.  
Go thy way] That is, return glad home to thy house. Christ doth not bid him change his calling, but go his way, as granting what was desired.  
As thou hast believed so be it unto thee] We may see why God's hand is sometimes straitened towards us, it's merely for unbelief; As thou hast believed that though I were absent I could heal thy servant with a Word of my mouth, so let him be cured.  
His servant was healed the same hour] A testimony of Christ's omnipotence, and that he was God.  
V 14. And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a Fever.  
V 15. And he touched her hand, and the Fever left her, and she arose and ministered to them.  
In the words three things. 1 The patient's sickness, Peter's wives Mother was sick of a Fever.  
2 The Physicians cure: Amplified, 1 From the manner of his healing, which was, he touched her hand.  
2 From the issue of it, the Fever left her.  
3 The evidence or manifestation thereof, viz. She arose and ministered to them.  
4 The effect which followed thereupon, which was the inhabitants thereabouts brought unto him many that were possessed with devils, and he cast out the devils and healed the sick, v. 16.  
5 The end or final cause, which was the fulfilling the Prophecy of Esaias, which saith, That himself took our infirmities, and bore our sicknesses.  
Jesus came into Peter's house] That is, the house whereinto Peter and Andrew were wont to betake themselves, as often as they were at Capernaum, Mark 1.29. hence called the house of Simon and Andrew. It's likely it was Peter's wives mother's house, seeing Peter and Andrew lived at Bethsaida before they followed Christ, Joh. 1.44. and this was about half an hours journey from Capernaum.  
Saw his wife's mother sick of a fever] A fever is an excessive bounding of preternatural heat, partaking of the nature of fire kindled in the heart, and diffused through the veins and arteries into the whole body, hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies fire, as Febris a fervendo. There are divers effects of it, as 

1 It's repugnant to natural heat.  
2 It takes away the temperature of the humours.  
3 It stirs up thirst.  
4 It vitiates the taste.  
5 It deforms the body.  
6 It will not let a man rest, nor be quiet, which way soever he turns.  
7 It's usually known by the pulse and urine.  
8 One fever sometimes turns into another; some have applied these to the burning fevers of the mind, but because a fever properly taken is meant, I shall not so apply it.    
And he touched her hand and the fever left her] That is, he came and took her by the hand, and lifted her up, as Mark sets it down c. 1.31. Where Physicians heal, feverish persons are not presently raised up, but Christ presently raises her up. Christ hath several ways of healing; before he healed with bare touching, here with the touching of lifting up.  
She arose and ministered to them] Making them a Supper. Thankfulness well becomes persons that receive benefits from Christ; when Christ once touches our hands let us be doing. In this unthankful age let us be provoked to thankfulness, not one of ten are scarcely so qualified, Luke 17.15, 16, 17, 18. She doth not only arise as a sick person may, but ministers in a serviceable way, as a sound man or woman doth, she makes ready meat, and looks to provide what was needful, brings in and carries out.  
I might observe how Peter was married, seeing his wife's mother was sick, 1 Tim. 3.2. James and John had wives, 1 Cor. 9.5.  
V 16. When the even was come, they brought unto him many that were possessed with devils, and he cast out the spirits with his word, and healed all that were sick.  
Here is the effect that followed upon Christ his curing Peter's wives mother. There were in Christ his time many possessed with devils, that the power of Christ might be seen in healing of them, he cured them by laying his hands on them, Luke 4.40.  
Now if you ask what these persons that were possessed with devils were?  
Answ. It was in likelihood no other but madness, John 10.20. He hath a devil and is mad; so that these persons laboured not of simple dotage, but of raving madness. So also lunatic persons that had the falling sickness monthly afflicting them, Matth. 17.15. Have mercy on my son, because he is lunatic, for oft times he falleth into the fire, compared with v. 18. Jesus rebuked the devil and it departed out of him; so it appears this lunatic man was a daemoniak. See Luke 9.39. Speaking of the same Lunatic person, he saith, lo a spirit taketh him, and it teareth him that he foameth also, v. 42. The devil threw him down and tore him, and Jesus rebuked the unclean spirit and healed the child.  
Besides, it's strange how these Daemoniaks should abound in Jury, when we hear of none such in other nations. These the Heathens called Larvati, q.d. Larvis acti, moved or affrighted with devils, also Cerriti quasi Cereriti, smitten of Ceres, who was the goddess of Corn, in plain English a drunken man, who was mad drunk or lion drunk, and therefore when Menechmus in Plautus feigns himself mad, the Physician who was sent to cure him asks, whether he were larvatus or cerritus. And so Justin Martyr 2. Apol. ad Antonin. counts Daemoniaks and mad men all one. See Medes works vol. 1. pag. 83, 84. where sundry other authorities together with these are cited.  
Healed all that were sick] That they being cured in their bodies might seek unto him for their souls. We see he healed all that were sick, none excepted, if they came to him; also all sorts of diseases, as Leprosy, Palsy, Bloody flux, etc. Now Christ did this to prove himself to be the Messiah. Matth. 11.4.5. Go show John what ye see and hear; the Blind receive their sight, the Lame walk, the Lepers are cleansed: and though the Apostles wrought strange cures on the bodies of men, Acts 19.11, 12. so that diseases departed from the sick by their aprons and handkercheifs: 

1 Yet Christ cured diseases by 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 than 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 Christ's miracles and cures tended to the benefit of men.    
Obj. But Christ bade the devils go into the Gadarens Hogs.  
Answ. It was only 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 prophecy of Esaias [He took our infirmities, and bore 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; sickness 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 blind 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 forgetfulness.  
In that Christ took our weaknesses, learn, 1 To bear the weaknesses of others. 1 As in journeys strong Travellers bear the burdens of the weak, so should we, Rom. 15.1. We that are strong aught to bear the infirmities of the weak.  
2 All infirmities are burdens to a gracious heart, Gal. 6.2. let them be part of thy burden also.  
3 Many infirmities may be in a dear child of God, 
Cant. 5.2. Mark 9.23.  as passion in Ionas, unbelief in Thomas, fearfulness 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 ourselves 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 show man's weakness, and that they might not become lovers of their name.  
5 If envy did not blind thee, thou mightest see many good things in him as well as infirmities.  
6 If any man shall raise his comfort from other men's 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 phlegm, 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, Psalms 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 smoking 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 thyself, 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 sinful course, Rom. 8.4. though there be many Imperfections in holy Duties and sudden break out of the heart into evil, yet is it not allowed.  
4 When a soul is fallen into sin and hath lost God's countenance, he cannot be quiet until 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. Saint's infirmities, as David's sins, complaints, fears, more comfort me than their heroical actions, as his kill 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, selfseeking, unprofitableness, wander in duty, backwardness to Christian provocation, inordinate care, hardness of heart, vain fears, slightness in God's service. Saints, partly from divine light shining in them, which, like the light of the Sun, shows 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 selfsufficiency, crookedness of heart, failing in holy duties, Nehem. 13.22. are taken away by Christ, that they shall never be imputed to thee. Such persons also are invited to come to Christ, Matth. 11.28. Satan in all weaknesses is wont to present God as a Tyrant, or hard Master, or a severe Judge, but let us in Christ apprehend him as a Father, Psalm 103.13. and Christ as a gracious Mediator. And though a cloud of indignation may appear to the soul under a temptation, yet tarry a while and the cloud will be over. Yea, Christ also heals our infirmities, and that even by our falls, as Poison is driven out by Poison; for when he sees his fall he is ashamed and confounded, crying out, O wretched man that I am, etc.  
Object. But if Christ only took my infirmities and weakness, what will become of my presumptions.  
Answ. Christ took both, and though the Word only signify weakness, yet must it be taken in a large sense, comprehending all wickedness.  
5 Terror to ungodly men that have all their sins lying upon them; Christ took not thy sins: as the greatest evil done by a child of God shall not be charged upon them in the day of Christ, 1 Cor. 1.8. so the least evil, yea, every evil wicked men do, shall be charged then on them, Eccles. 12.14. Christ will destroy all such as give not the kiss of love, reverence, and subjection unto him, Psalm 2.12.  
V 18. Now when Jesus saw great multitudes about him, he gave commandment to departed unto the other side.  
Here's another story of Christ, wherein two things.  
1 His command to make all things ready to carry him to the other side, that is, over the Lake of Genesareth from Capernaum, occasioned by the multitudes that pressed upon him, whether to eschew vainglory, or whether (which I incline to) to preach the Gospel unto other Cities.  
2 The occurrences that fell out by the way, which were,  
1 A certain Scribe or covetous Lawyer, thinking Christ to make a gain of his Miracles follows him, upon hope to learn the art of doing Miracles, that himself might make a gain or trade thereby, as Magus did, to whom Christ answers, The birds of the air have nests, etc. v. 20.  
2 Another Disciple of Christ desires leave to bury his father, to whom Christ saith, Let the dead bury their dead, v. 21, 22.  
3 Occurrence, a great Tempest, v. 24. so that the ship was covered with waves, which is set forth from five circumstances.  
1 From Christ his being asleep in the storm, till the Disciples awaked him, v. 24, 25.  
2 From the danger and fear of the Disciples, Lord save us, we perish, v. 25.  
3 From Christ his reprehension of them for their unbelief, Why are ye fearful, O ye of little faith, as to think that a ship wherein I am can be drowned?  
4 From Christ his reprehending the Wind and Sea, and making a great calm, v. 26.  
5 The admiration of the passengers, v. 27. What manner of man is this, that even the Winds and Seas obey him?  
V 19 A certain Scribe came unto him, saying, Master, I will follow thee whither soever thou goest.  
The large profession of this Scribe arises from the mistake of the person; many closing in an outward comformity with Christ, when they see themselves mistaken in the person, they fall off. He pretended to be taught of Christ as a Disciple of his Master, but his intention was to get Riches by Christ; the profession was such as might befit the holiest: those Virgins Revel. 14.4. Fellow the Lamb whither soever he goes. And Abraham, Heb. 11.8. He went out after God, not knowing whither he went. But Christ sees what his intention was. He that will universally follow Christ, must not be mistaken in him, he must take Christ and Banishment, Reproach, Imprisonment as well as Christ, and Riches, Honour.  
V 20. The Foxes have holes, and the Birds of the Air have Nests, but the Son of Man hath not where to lay his head.  
Christ lets this Scribe see his mistake, q. d. thou thinks one way or other I can make thee rich, but thou mayest know I abound not with worldly wealth. Men that are brought up in delicacy and Riches are not fit to follow me. Christ, in not having a certain dwelling place, shows what his Disciples should prepare for. Obj. But Christ having so many persons whom he cured, and did good turns for, why doth he say, The Son of Man hath not where to lay his head? Answ. Lest this Scribe should expect some great Reward from him, as a rich Master, Christ shows that what he had was from the kindness of others, and should not enrich him as he expected. This should bridle that inordinate desire after Riches, whereunto even Professors in this day do incline, to learn to see that Christ is Portion enough if there were nothing with him, and nothing will satisfy thy soul without him, Eccles. 5.10.  
Now, Christ being thus poor, it was not to commend to us voluntary Poverty, as if it were a state of Perfection, but to teach us contentment in low conditions if cast thereunto.  
2 To take off our hearts from seeking great things here, to which our hearts are inclining, Jer. 45.4, 5.  
3 To enrich us with his Poverty, 2 Cor. 8.9. He became poor, that we through his peverty might be made rich.  
The Son of Man] That is, Man of Man, or the Son of the Virgin. Man is the Common of Two Gender, as the word Homo, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Besides, he is the Son of Man, that is, of Abraham and David, to whom he was promised, besides he was descended of the first man Adam, and so Ezekiel is called the son of man, cap. 2.1.  
Besides, by the Son of Man is meant a man of low condition, in opposition to the sons of Nobles and Princes: so Ezekiel was called, to put him in mind of his frailty. Christ his humility is set forth, who disdained not to come of so mean and corrupt a sinner as Adam was, also his love and familiarity that he disdained not to take our nature upon him; besides, hereby Christ signifies he was true man, and distinguishes his humane nature from the divine.  
And as Ezekiel was called the son of man, to distinguish him from Angels (with whom he conversed) who appeared in the shape of a man, so Christ because he was God, and the Son of God, when he speaks of himself as Man, calls himself the Son of Man.  
Where to lay his head] He dwelled in Capernaum, either in his own hired house, or else lodged with some of his Disciples.  
Obs. 1 Many profess the following of Christ, who when once they come to see the dangers and straits in following of him, fall off.  
2 In pretending to follow Christ, we must look to the grounds that move us to follow him, that they be right.  
3 Christ when he was here on earth was exposed to a low and mean condition. 1 Learn then to come down from our heights. 2 Study condescension to low conditions, James 1.10. 3 Rest content in thy condition; so Christ here, and Paul, 1 Cor. 4.11. Phil. 4.13. If at any time we are taken by poverty, let us rest contentedly therein; living in abundance, take heed ye fall not by proud boasting; and living in want take heed ye be not supplanted, with sorrow of heart, one and the same countenance appearing. Just. Mart. ad Zenam, p. 391.  
V 21. And another of his disciples said unto him, Lord, suffer me first to go and bury my Father.  
V 22. But Jesus said unto him, follow me, and let the dead bury their dead.  
Suffer me first] Here is another of Christ his Disciples who would follow Christ, but it must be when his father was dead. Christ here shows that nothing should be put before the observation of his commands, as being a matter of eternal concernment, nor must we use delay herein. See Exod. 22.29. Psal. 119.60. Nor must we prefer service to relations; as probably this man might pretend to serve his Father while he lived, or to bury him now dead, for some think his Father was now dead, and Christ comes to him at this time to comfort him in the want of that relation. However Christ called him to follow him, Luke 9.59. and he makes this excuse: some think his father was old, and it would not be long first before he were dead.  
It was a moderate request to go and perform the last office of love, but Christ knew others could do it, and then matters of salvation are to be preferred before matters of comeliness and decency.  
But Jesus said unto him, Fellow me] That is, let thy love be so to thy relations, that if Christ call thee thou mayest leave all for him, Matth. 4.22. Matth 10.37. The end why he followed Christ, was ●o preach the Gospel, Luk. 9.60.  
And let the dead bury their dead] By dead in the former place he means those who are dead in sins, Eph. 2.1, 5. Eph. 5.14. 1 Tim. 5.6.  
Bury their dead] Christ doth not condemn burying their dead friends, who, if godly, are buried in hope of a comfortable resurrection, but hereby tells us that whatsoever hinders us from a right course, savours nothing but death, and that the unbelieving Jews, who were dead in sins, might serve to bury this man when he was dead, he had some brethren or kindred who might do it also.  
Obs. When God calls us to do duty, we must not use delays, Gen. 22.2, 3. Many sinners are like him that cried, a little more slumber, Prov. 6.6, 7, 8, 9, 10. To day if ye will hear his voice, harden not your hearts, Heb. 3.7, 8, 13. Prov. 27.1.  
2 Service to relations is not to be preferred before service to Christ.  
3 Every unbelieving man is no other than a dead man, Joh. 5.24. Rom. 5.6. Not like the man that fell among the thiefs dangerously wounded, but quite dead; dead we are by the sin of our first parents, not only temporally, Rom. 5.12. but spiritually, as unable to do spiritual actions, as dead men are to do the actions of living men, Col. 2.13. As in natural death there is a separation of the soul from the body, so in spiritual death there is a separation of God from the soul.  
For the seat of this spiritual death, It is in the understanding, John 1.4, 5. Eph. 5.14. It is in the will, Rom. 6.13. It's in the conscience. Heb. 9.14. It's in the affections.  
Obj. But if men be naturally dead, why do you preach to them?  
Answ. 1 The word spoken is a mean to bring them to life, Joh. 5.24. When the Spirit of Christ accompanies it, the ministry of the word is appointed to turn persons from darkness to light, Acts 26.18.  
2 Though men be naturally dead, yet, 1 Are they not without reason to consider what is spoken, and upon what grounds. 2 Though they be dead, yet they may offer themselves to the means.  
Obj. But there are some inward workings in the hearts of natural men, as sense of sin, fear of punishment, thoughts of deliverance, wishes for heaven, therefore they are not dead.  
Answ. These and much more may be in natural men, yet are they dead. As, in the generation of man, there are many foregoing dispositions, which go before the induction of the form; so there are many foregoing actions preceding spiritual regeneration, as we see in those converts, Acts 2.36, 37, 38.  
Obj. Man hath some relics of knowledge, how then is he dead?  
Answ. Every knowledge doth not suppose life, but that only which affects the heart with affiance and love, John 17.3. The devils know much, remaining devils still. Besides man's natural knowledge makes him inexcusable not salvable.  
Obj. Natural men have many excellent virtues in them, therefore they are not dead.  
Answ. As the evil actions of good men redound not to their persons to make their persons evil, so the good actions of evil men redound not to their persons to make them righteous. Good works do not make a good man, but a good man makes or does good works: evil works do not make an evil man, but an evil man makes evil works. So that it behoves the person always to be good before all good works, and good works come from a good person, Luth. Tom. 1 Cat. fol. 469. Their virtues are like pictures without life. There are many natural men fine Scholars and Gentlemen, too good to go to hell, yet not good enough to go to heaven, for they being in the flesh cannot please God; because they are not good trees they cannot bring forth good fruit; all their virtues are like flowers upon a dead man's carcase, that may adorn it, and keep off the stink thereof, but cannot give life thereto.  
As in the flesh of a beast some part of it is sold at a great price, other of it is cast away or little regarded, yet all is flesh, so some works of the natural man are abominable, and some are commendable, but all are but flesh. There are several sorts of madness, some light and foolish, some more sober and solemn, yet all is but madness; so in spiritual madness the lives of some natural men are sober, grave, serious, the lives of others are wild and ranting, yet all are dead and mad.  
Obj. Natural men are not dead, because they have some signs of God's image in them.  
Answ. There's a twofold image, 1 Natural, standing in immortality, immateriality, mentioned Gen. 9.6. He that sheds man's blood by man shall his blood be shed, for in the image of God made he him.  
2 A supernatural image, consisting in righteousness and holiness. Col. 3.10. You have put on the new man, which is created in knowledge after the image of him that created him. The former image may be in natural men, not the latter.  
Use. Try two things, 1 Whether thou art dead, 2 Whether thou art alive.  

Trials of a man dead.  
1 When he lives in sin, Rom. 6.2. How shall we that are dead to sin live any longer therein? 1 Joh. 3.6. He that abides in him, sins not, that is, lives not in a purpose of sin, Prov. 19.16. He that despises his way shall die, 1 Tim. 5.6. She that lives in pleasure is dead, Luk. 15. ult.  
2 Want of feeling. A man may be alive and want all other senses, as seeing, hearing, smelling, tasting, but if once he lose his feeling he is dead; so when a man shall be past feeling of sin, Eph. 4.19. or past feeling of the miseries of a Christian, he is a dead man, 1 Cor. 12.26.  
3 Separation from the living. As when persons shall voluntarily separate themselves from Churches, Judas. 19 These be they who separate themselves, sensual, having not the spirit, or when Churches shall separate men, whom they judge to live in sin, from their Communion.  
4 Stiffness and wilfulness in sin, Jer. 44.16. The Word which thou hast commanded in the name of the Lord we will not do. Joh. 8.44. The works of your father the devil ye will do; as dead bodies are unbendable so are dead hearts, Luk. 19.27. We will not have this man reign over us.  
5 Dead men move not, so when thou hast not spiritual motion towards spiritual duties in the compass of thy calling, as to prayer, to do good to poor Saints, to promoting the glory of God, to gain others to the faith by thy holy example, art not thou dead? They which live, live not unto themselves, Rom. 14.7, 8.  
6 When men are loathsome. A dead body how adorned soever is loathsome, yea though our nearest friend. Abraham when Sarah was dead said, Bury her out of my sight, Gen. 23.4. so are all dead men to God, Prov. 13.5. so are they to God's people, so far as they are renewed.  
7 When a soul is plucked up by the roots, Judas 12. Twice dead plucked up by the roots; not only dead in the state of Gentilism but of Christianity, so that he is severed from the root Christ, Joh. 15.5. and so can do nothing, no more than a tree plucked up by the roots, nor can bring forth any fruit. Many men are not only plucked up from the power of religion, but also from the very profession.  
2 Trial whether thou hast spiritual life in thee.  
1 Love to the means which maintain it, 1 Pet. 2.2. As new borne babes desire the milk of the word. As young ones by natural instinct run to the teats of their dams, every life loves that which maintains it, the natural life loves meat, and drink, and Apparel, the sinful life loves that which maintains it, so doth the spiritual life.  
2 Life is seen by breathing; so, if thou be spiritually alive, thou wilt breathe after God, Psal. 42.1, 2.28.1.63.1.143.7.  
3 By contending; as we contend to the utmost for saving temporal life, so for preservation of spiritual life the soul will contend to the utmost. It will let lusts go, friends go, enjoyments and country go. As the body endeavours to expel poison or hurtful things by vomit! so Saints sometimes shame themselves, even by confessing, not only to God, but to men, some lust that holds in combat.  
4 Groaning under deadness and complaining against it, Psal. 119.25, 37, 50, 93. This very sensibleness of deadness helps to prove life.  
5 Where life is, there will be a conveyance of a life of sanctification, whereby the soul will be quickened up to all the ways of God, Rom. 6.13. together with the life of justification, which is nothing else but the obtaining of a pardon, Rom. 5.18. a Prince may pardon a malefactor, but he cannot put a principle of love and fidelity in him; but Christ conveys a principle of love, Luk. 7.47. and holiness.  
6 It stays upon a promise, Psal. 119.49, 50. Joh. 6.37. Heb. 7.25. Yet grace growing sometimes unperceivably, as in young converts who have been bred religiously. See Mark. 4.26, 27. We must not be too strict to limit young converts in their professions (to a right judging of the work of grace) either to the time of their conversion, to declare that, or to the promise that sustained them in the hour of conversion. Promises in the hour of conversion made over to the solu, are rather supports against temptation, then absolute sole measures to judge of spiritual life, as the trials sine qua non; as if the soul, not remembering the promise that first stayed him, were to be put by, as an unconverted person; what if from preaching in general promises the soul came to see the worth of Christ, and to close with him, with a disposition to part with all for him, whether lust or enjoyment, is not this enough?  
Yet where there are promises made over to the soul in the hour of conversion, which the soul well remembers, and wherein it found the sense of God's love in pardon, it tends so much the more to manifest spiritual life; which if they were truly so made over, and were not delusions, they were accompanied with the forenamed disposition of parting with all lusts and enjoyments for Christ.  
7 Condescension in indifferent things, with an unmovable resolution in the things of God: you will not bate any thing of the peace of your consciences for any man's pleasure. If they take away goods, liberty, let it go; but if they go about to take away our faith, here we are to give way to none.   

Means to spiritual life.  
1 Get union with Christ, the members must needs be alive being united to a living head, 1 Joh. 5.12. Christ is a head over his Church, by way of provision and dominion, but this is most comfortable that he is a head by way of union. He that will work well, let him begin, not from working but from believing. What makes a person good, but faith? or evil but unbelief? Luth. Tom. 1. Fol. 469. The Angels are united to Christ by knowledge and love, but we by faith and the Spirit; that member is a dead member that draws not quickening from the head. As the sea fills all vessels yet is not emptied thereby, so doth Christ fill all in all, Eph. 1.22. Yet hath not he less.  
2 Set faith on work to draw life from Christ. Christ is compared to a garment, but to have benefit by him we must ut him on by believing, Rom. 13.14. to bread, but to have nourishment by him, we must feed on him by faith, John 6.50, 51, 53, 54. As we cannot have the strength of Bread, unless we eat the substance of it, so in this case.  
And as the soul by virtue of sight doth join itself with the body of the Sun, though the Sun be in Heaven and we be on Earth, so the eye of faith enlightened by the Spirit, doth join itself with Christ, though he be in Heaven, and the believer on earth, and from him draws influence, John 1.17.4.10.7.38, 39 And as there are degrees of light from the Sun, according to the clearness or dimness of the eye that beholds it, so there are degrees of union with Christ and inhabitation, according to the clearness or dimness of the eye of faith.  
3 Hear the voice of the Son of God, John 5.25. The dead shall hear the voice of the Son of God, and they that hear shall live. This is not bare hearing of Christ preached, but hearing the voice of the Spirit speaking to us, as to Lydia, Zacheus, Lazarus, etc.  
Quest. But how shall I know my faith draws any quickening from Christ, or that the Lord speaks to my soul?  
Answ. 1 Repentance and displicense against sin goes with it, Zach. 12.10. compared with, chap. 13.1. when they look upon the Lord by an eye of faith, they then mourn, and then a fountain is set open.  
2 Thy faith will draw healing, as well as pardon, Mich. 7.18, 19 Rom. 6.14. where ungodliness is turned from the soul, that soul is turned from ungodliness; Is. 59.20. compared with Rom. 11.26. Act. 3.26.  
3 Thy faith will bring quiet and peace, Luk. 7.50. Rom. 5.1. Rom. 15.13. from the true knowledge of escaping danger, which is not like the peace of the world, who are secure because they know not their danger. It was not amiss said of one, that this peace of believers is as if a millstone or Talon of lead were taken off from a man's neck, which must be understood of the first coming of it to a soul, formerly perplexed with guilt and horror.  
4 By the present nimbleness we have in God's ways since believing, which we had not before, Rom. 6.13.  
5 By the reflection of love back again to Christ, Gal. 5.4. Faith worketh by love. Luke 7.47. To whom much is forgiven (as it is to every believing soul) the same loveth much.   

Motives to live a spiritual Life.  
1 The perpetuity of it, John 4.10, 14.6.27. How precious would our natural Life be, would it last for ever? As it's impossible for Leaven mingled with Paste to be severed from it, because it hath changed the nature of the Paste; so it's impossible for Christians to be plucked from Christ, because the Leaven in them is Christ, so embodied, that it is one Body, one Lump. Luth. Tom. 4.341.  
2 The certainty of it. Some cannot be convinced there is any such Life, if the soul lives another life when the body is laid aside, why not in the body?  
3 The excellency of it; it's the life that God and Angels live, which must needs be the best of lives.  
4 All the actions thou dost in thy profession of Christianity are mere counterfeits without it, mere painted Duties. There's difference betwixt painted fire and true fire; thou hast a picture of zeal, of prayer, of love, but for want of life what are they?  
5 God hath no delight in any service that is done with a dead heart, Prov. 15.8. Were there a dead stinking carcase in presence, would we delight in it? No more doth God in a dead carcase of duties. See Isai 66.3.  
6 All the service of God will be tiresome and wearisome which is offered to God with a dead heart, Mal. 1.13. The carnal worshippers snuffed and cried, O! what a weariness is it? Amos 8.4, 5.  
7 We cannot tell whether we shall stand among Sheep or Goats, whether we be elect or reprobate, till we have this life in us.  
8 No living thing can abide that which is dead. The bruits startle at a dead carrion, our dearest friends we put them from us when once they are dead, and will God smell any savour of rest to thy dead services?  
9 The many calls you have thereto; both motions from the Spirit, Cant. 5.2. Open to me my love. Revel. 3.20. If any man will open to me, I will come and sup with him. Should a Physician tell you such a Disease were growing on your body, you would thank him and make use of it; do so in this case.  
10 All our motions in Religion are merely artificial without this spiritual life, as in Joas so long as Jehoiada lived, and Jehu when Jonadab looked upon his zeal, both of them seemed to be forward; and many others when buoyed up with praise and benefits of profit, pleasure, etc. so Sichem in receiving Circumcision; so many men do many things from conviction of natural conscience, fear of Hell, shame among men, expectation of death, which are like wheels set a moving by a spring, which when the spring is down the motion ceaseth.  
11 The satisfaction and contentment that is in this life. Paul had this life and little else, yet in all conditions was content, Phil. 4.13. It must needs be so, because God, a proportionable object to the soul, comes in, Prov. 3.17. All her ways are peace; not some but all, that is, they end in inward and everlasting peace.  
V 23. And when he was entered into a Ship, his Disciples followed him.  
V 24. And behold there arose a great Tempest in the Sea, insomuch that the Ship was covered with waves, but he was asleep.  
Here's a third occurrence in Christ's journey over the Lake of Genezareth, that a storm arose; this Lake is called a Sea for the greatness of it.  
This storm came, 1 To show forth the power of Christ in assuaging it, who hereby shown himself Lord of winds and storms.  
2 To awaken the Disciples of Christ, who though not bodily asleep, yet might be too secure. Secure persons are much awakened in a storm at sea, Psalm 107.26.  
3 That thereby Christ might take occasion to reprove their unbelief.  
4 That the Disciples and Passengers might, from his commanding the storm, the more believe in him.  
This storm may allusively point out the storms in the hearts of Believers and in the Churches, which it is our wisdom, by casting out any thing that hazards the Ship, or helps on the storm, as Jonahs' Mariners did, whether lust or enjoyment. Storms commonly arise against Christ and his Disciples, the Devil and World are the Sea that stirs up these Tempests. And as the Ship here was covered with waves, so it's the end of the Devil and World to sink the Church.  
But he was asleep] 1 By reason of his labour in preaching and journey he slept. 2 To show forth the truth of his humane nature. Some think the Devil stirred up this storm, hoping thereby to drown Christ and his Disciples, as he had destroyed Jobs children: but Satan hath no power save what is given to him, though his will was full enough for such a mischief.  
Yet though he slept in his humane nature, he was awake in his Deity, that the Disciples being in danger might cry unto him more fervently, and be helped.  
V 25. And his Disciples came to him, and awoke him, saying, Lord, save us we perish.  
Here was the weakness of their faith, to think that they could be drowned having Christ with them. Mark hath it, Carest thou not that we perish? Luke hath it, Master, Master, we perish. It's true, danger stirs up fear, but to have overmuch fear, having a good God and a gracious Christ, argues weakness of faith: yet it's commendable in them that they go to Christ in their distress, Psalm 56.3. What time I am afraid I will trust in thee: Fervent prayer we see is wont to excite the Lord to help us in our distress. Jesus Christ fer opem aut actum est de salute meâ, was a saying of Luther, which I have often used to the Lord, saying, Jesus Christ come and help me, or else I am undone for ever. This is according to the promise, Psalm 50.15. Call upon me in the day of trouble and I will deliver thee, Psalm 12.5.  
We perish] They lay open their misery before Christ. Psalm 142.1, 2. I poured my complaint before him, I shown before him my trouble, Isai 26.17. 2 Chron. 20.12, 13. They cry not to the heathen Neptune, nor Aeolus, which Heathens thought gods of Winds and Seas, but to Christ, Psal. 89.9. nor cry they to Nicholas, Mary, Barbara, and Christopher, to whom Papists think government of waters is committed. Chem. in loc.  
The grounds why in trouble we lay open our misery to the Lord is, 1 Because of our own helplesness. Hosea 14.3. Ashur shall not save us, Psalm 108.12. Give us help from trouble, for vain is the help of man.  
2 Because of the fullness of salvation in God, Psalm 3.8. Salvation is of the Lord, Psalm 44.1, 2, 3, 4, 5, 6, 7.  
3 Because of the insufficiency of all outward helps in time of danger; Psalm 142.4, 5. I looked on my right hand, and behold, refuge failed me, than cried I unto thee, O Lord.  
4 Gods peoples extremities are Gods opportunities for deliverance and salvation, Psalm 102.18, 19 From Heaven did the Lord behold the Earth, to lose those that are appointed to death. Judges 20.26, 27, 28.  
V 26. And he said unto them, Why are ye fearful, O ye of little faith? then he arose and rebuked the Winds and Seas, and there was a great Calm.  
Here is a third circumstance in the journey. Christ reproves them, Why are ye fearful, O ye of little faith? Much fear argues little faith. Faith foresees evils before they come, and opposes Christ against all. Prov. 22.3. The prudent man foresees the evil and hides himself, so that he is not afraid of evil tidings, Psalms 112.7. Not as if Christ condemns little faith, but reprehends it in them who had great means of a strong faith, and had seen many of Christ's miracles, and heard many of his Sermons. Little faith brings to Heaven, but not without doubts and fears.  
Their faith was little, 1 In that they did not so fully believe his divine nature, Joh. 14.1. Also, 2 In that they did not believe in his providence, as they ought, from the experiences they had of him. 3 That they thought Christ being asleep in his humane nature, could not help them in his divine nature. 4 In that they doubted of Christ his care of them, 1 Peter 5.7. Casting all your care on him.  
Quest. Whether is all fear contrary to faith?  
Answ. No; true filial fear is duty. Blessed is the man that feareth always, Prov. 28.14. It springs from faith, Heb. 11.7. By faith Noah was moved with fear; but perplexing and solicitous fear, when in times of danger we cannot rest on God with quiet and confidence, which is so much more, because God will keep him in perfect peace whose heart is stayed on him, Isai 26.4, 5. This perplexing fear doth not declare we have no faith, but that we have a weak faith.  
Obs. Persons may be Believers and yet be fearful, Psal. 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgements, Psalms 55 4. My heart is sore pained within me, and the terrors of death are fallen upon me, Heb. 12.21. Moses exceedingly feared and quaked. 2 Cor. 7.5. Without were fightings, within were fears. These terrors are compared to Soldiers set in battle array, Job 6.4. The arrows of the Almighty stick in me, the terrors of God do set themselves in array against me. Yea Christ was not exempted from these sears, Mark 14.33. He began to be sore amazed, and to be very heavy.  
There's a twofold fear, 1 Natural, with this was Christ affected. This was in Moses, Heb. 12.21.  
2 Sinful, this is, 1 Perplexing. 2 Discouraging.  
1 Perplexing. Job, 9.34. Let not his fear terrify me. 2 Cor. 4.8. Perplexed but not in despair. Esai 7.2. The people of Judah by reason of Israel and Syria's coming against them, were moved as the trees of the Wood are moved with the wind. This is a sore judgement, Deut. 28.65. The Lord shall give thee a trembling heart and sorrow of mind, and thy life shall hang in doubt before thee, and thou shalt fear day and night: in the morning thou shalt say, would God it were evening, and at even thou shalt say, would God it were morning, for the fear of thy heart wherewith thou shalt fear.  
2 Discouraging, Heb. 12.13, 14. Lift up the hands which hang down, and the feeble knees; Now this discouraging fear is, when a soul looks upon the approaching evil above its strength, not looking on the strength of God; as when a man meets with a Lion, or a subject contests with his Prince, both tremble in their spirits, because the strength of a man is not comparable to a Lion, nor the strength of a subject to a Prince. Thus the Spies were discouraged looking on the sons of Anak, and comparing themselves with them, Num. 13.28.  
The mischief of discouraging fear is this, that a man hath no heart to put forth his strength in time of danger. The Israelites, being dismayed with Goliath, durst not make head against him, but fled before him, 1 Sam. 17.11.24. hence when God gave Joshua his command, he bade him not be afraid nor dismayed, Jos. 1.9.  
Use 1. Raise up your hearts, if not above perplexing fears, yet above discouraging. Luke 21.9. Christ bids the Disciples when they should hear of wars and commotions, not to be terrified. These discouraging fears are a great judgement, Levit. 26.36 I'll send a faintness into their hearts, and the sound of a shaken leaf shall chase them. These Disciples were affected with perplexing fear, and a little spice they had of discouraging fear.   

3 Grounds against discouraging fear.  
1 The promise of God's assistance in all troubles, Esai 41.10. Fear not, for I am with thee, be not dismayed for I am thy God. Heb. 13.6. We may boldly say, The Lord is our helper, and not fear what flesh can do unto us.  
2 From the respect God hath to the strength of his people, 1 Cor. 10.13. He will not suffer us to be tempted above that we are able, Jer. 46.28. Yea the cup, what ever it be, comes from a father's hand, Joh. 18.11.  
3 Because there's no troubles can make a Christian truly miserable, because no troubles can sever him from the love of God, Rom. 8.35, 38. We are troubled on every side, yet not distressed, or straitened, but that a door of deliverance is opened; we are perplexed, or void of counsel, and troubled with fear, yet do we not despair, as Judas and Achitophel did, cast down, like a man by his adversary, but not destroyed, 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 martyrdom, 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 hid 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 men's 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 courageous, 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 Christ's 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 find in myself a thorough 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 Forethink 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 God's fear. This will much eat out false fears, Matth. 10.28. as the true Serpent eaten 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 than a Christian. This made Paul so courageous 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, etc.   

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 than 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 Kingdom, 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 than 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 than 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 break they purify themselves. We see how in time of fears men reform, but see how unsound it is, lasting no longer than 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 Wind and the Sea, and there was a great calm] Not in a feigned way, as the Heathen Aeolus rebuked the winds, but in a real way as the Lord of winds 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 Christ's Godhead. Who can command wind 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 Satan's 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 winds and seas obey. Christ speaks alike to winds 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. Only in these times of confusions let us awake the Lord by our prayers, Psal. 93.3, 4.  
And there was a great calm] See the obedience of the mightiest creatures to God; how will this condemn our disobedience? See how winds yield obedience, Psal. 107.26: compared with 29. See the seas obedience, Jer. 5.22. Let not the wind and sea overcome you in overcoming the storms of the mind.  
V 27. But the men marvelled, saying, What manner of man is this, that even the wind and sea obey him?  
Here's a fifth circumstance, they reason thus. He whom winds and seas obey must be greater than all mortals, but they obey this man, therefore he is greater than all men. This should stir us up to confidence in the Son, Joh. 14.1. Let not your hearts be troubled, ye believe in God, believe also in me; q. d. I am God as well as my Father, therefore believe on me. So that as it is said of the Lord, Psal. 89.9. Thou rulest the raging of the sea; when the waves thereof arise thou stillest them; so also doth Christ at this time. The creatures are Gods executioners to punish man for sin; when they exceed herein, the Lord reproves them, as a father doth a schoolmaster when he sees him unmeasurably to chastise his son. The greatness of which miracle, which made it more admirable, was, that whereas usually in storms, when the wind ceases the sea is not calm till a good while after, but here both wind ceases and the sea is calm together, in an instant, showing it came from a miracle, not from nature. For the calm was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to laugh, to note that the weather and sea smiled on them with a clear countenance.  
All expositors make the Church an arbitrary Antitype of this tossed ship; as this ship was poor, a mean fisher boat, not to be compared to the great Merchant ships and men of war, so the poor Church is not to be compared, for outward glory, with the kingdoms of the world. And as when the proud Scribe leaves Christ, the poor disciples accompany Christ through the sea; so, when rich and great men leave Christ, the poor disciples accompany Christ through the troublesome sea of this world. Again as this ship was in danger, so hath the Church been oft; in Egypt, Babylon, in the ten persecutions, and Popish Tyranny, ready to be swallowed up of waves, but the Lord seasonably appears, either by cutting off Tyrants, as he did Pharaoh, Exod. 14.25. and Herod, Act. 12.23. Or by putting a hook in their nostrils, as he did to Sennacherib, 2 King. 19.28. or by turning the hearts of persecutors, whereby the Churches have rest, as he did Paul, Act. 9.31.  
This Church so tossed is not the Roman Church, as the Papists paint the Pope to be the steersman sitting at the helm, and the Cardinals, Bishops and Priests to be the Mariners, but it's a company of Saints, who because they will live godly, suffer persecution, 2 Tim. 3.12. With these it is that Christ is present in the signs of the covenant, and in the word of promise, and with his supporting presence in time of storms: they pretend they have no schisms nor contentions, but perfect unity; but this proves them not to be the true Church, because the ship wherein Christ was, was exposed to storms, and Christ came not to bring peace, but a sword, Matth. 10.34.  
And if unity among them might prove them a Church, then might it prove the Turks and Jews to be Churches, who have more of unity than they.  
V 28. And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.  
In these words to the end of the Chapter, is set down what befell Christ when he was gone from Capernaum over the lake of Genezareth into the country of the Gerasens.  
1 He is met with two men possessed with devils. The devils are described, 1 That they came out of the tombs, 2 By their exceeding fierceness, that no man might pass that way.  
2 The complaint they make, which is twofold, 1 Disclaiming their interest in Christ, What have we to do with thee, Jesus, thou son of God? ver. 29. Thou art the saviour of men not our Saviour.  
2 Their fear of a present torment; Art thou come to torment us before the time? ver. 29.  
3 Their petition; If thou cast us out, suffer us to go into the herd of swine, v. 31.  
4 Here's Christ permission of them to enter the hogs, he said unto them, Go, v. 32.  
5 Here's the devil's execution of their mischief, having once obtained a permission, the devils entering into the swine the whole herd went down a steep place and perished in the waters, v. 32.  
6 The report hereof that was brought to the city, v. 33.  
7 The issue and effect; the Gadarens being offended for the loss of their hogs, desired him to departed out of their coasts.  
And when he had come to the other side into the country of the Gergasens] Matthew calls them Gergafens, Mark and Luke Gadarens; but there's no difficulty, for Gergessa or Gerasa and Gedara were towns near thereto, Joseph. lib. 2. de bello, cap. 2. mentions both Gerasens and Gadarens. These were the remainders of the Canaanites, as Grotius writes, and as it appears, Gen. 10.16. The remainders of the people whose Land was given to Israel, Deut. 7.1. supposed to be the Geshurites and Maacathites, Jos. 13.13.  
There met him two possessed with devils] Mark and Luke mention only one, but the answer is easy, the one was more famous than the other, being possessed of a whole legion of devils, Mar. 5.9. Luk. 8.30. and so was more cruel; Mark and Luke prosecuting the history of the man possessed with a legion of devils, do omit the mentioning the other Demoniak.  
Coming out of the tombs] They came out thence, and abode there to affright men with fear of death; their abode and dwelling was among the tombs, Mark 5.3. Luk. 8.27. Now they might easily dwell in the tombs, because they were hollow places digged out of a rock, as Christ's Sepulchre was, Matth. 27.60. whereinto John and Peter entered, Joh. 20.6. and those three women that brought spices, Luk. 24.3. or else they were made of stone or brick, and covered over. Now if it be asked why they dwelled there? it was because one of the Demoniaks being possessed with a cruel devil, or rather a legion of them, no man would receive them to their house; they being excluded from humane society resided in old Sepulchers. One of these Demoniocks beware no clothes, and was bound with chains, and sometimes broke them, Luk. 8.27, 29. Matthew adds they were exceeding fierce, and that they were so troublesome to passengers that no man might pass by that way. Mark adds that no man could tame him, and that he was day and night in the mountains and tombs, crying and cutting himself with stones, Mar. 5.5. which shows that they were mad, else would they not have thus cut themselves; now they being so troublesome, no man would receive them into their houses.  
And in that Satan met Christ, it appears he is not omniscient, for he would not have suffered the possessed to have come that way, had he known Christ to have been so near, nor did Satan know whither Christ would send him, whether into the wilderness, or into the hogs, or whither else.  
So that no man might pass that way] We have no call to go where Satan is, not upon pretence of any strength of faith in us. Doubtless there were some believers living, but none would go that way; and note, Christ makes the devils to meet him whether they will or not: see the greatness of Christ his love and mercy, who out of compassion to these two poor men crosses the sea to cast the devil out of them.  
V 29. And behold they cried out, saying, What have we to do with thee, Jesus thou Son of God, art thou come hither to torment us before the time?  
What have we to do with thee] Here's the devil's complaint; what have I to do with you? That is, why do you trouble me? 2 Sam. 16.10. what have I to do with you, ye sons of Zerviah? See Judg. 11.12. Pharaoh Necho saith to Josiah, 2 Chron. 35.21. What have I to do with thee, thou King of Judah? Now this speech of the devils or of the legion in the man, was after Christ had bid him or them come out of the man, Mark 5.7, 8. Luke 8.29.  
Besides, What have we to do with thee, may signify, what evil have we done thee, that thou castest us out? though we have hurt others, we have not hurt thee.  
Quest. Whether did the devils know Christ to be the Christ?  
Answ. Not before his temptation, for, had they known him so to be, they would not have tempted him, but afterwards they knew him to be the son of God, Mark 1.34. Christ suffered not the devils to speak, because they knew him, Luke 4.41. Devils came out of many, crying, Thou art Christ the Son of God; and he rebuking them suffered them not to speak, for they knew that he was Christ. But for the mystery of the death of Christ, it's like Satan knew it not, for had he known it, he would not have put it into the heart of Judas to betray him; he was hindered by God from knowing that, which of his own nature he might have known.  
Art thou come hither to torment us before the time] The devils do not allege for themselves, nor refuse to be cast into bell at the day of judgement, Judas 6. so that they may have liberty in the mean time to vex and torment. The 〈◊〉 think it a torment when they cannot do that mischief they would, also they were afraid of being sent back to the prison of hell, for the devils are glad to be in the air, because than they have liberty to wander up and down into divers Provinces, and something they have power to stir up storms and pestilences: Hence Luke faith, The devils besought him that he would not command them 〈…〉 the deep, abyssum, Luke 8.31. Yet are not the 〈…〉 out torment at present, for besides that it was a 〈…〉 for them to come out of them they possessed, they 〈◊〉 the torment of a guilty conscience, and a fearful expectation of indignation and wrath; hence they desire they 〈◊〉 not be cast into abyssum, into hell, so taken, Rev. 20.3. Abyssus is the same with Tartarus, hell, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the unseen world of good and bad.  
Us] He means the Legion of devils in the two possessed persons, Mark 5.7. A Legion was a Roman Brigade, consisting of 6666 men, as Hesychius; according to Suidas, they were six thousand. Varro counts 12500 soldiers to a Legion; as in Brigades now adays they are sometimes more, sometimes less: so than the devils acknowledge they were many, which appears, because when they went out of the man, they possessed two thousand hogs. These devils cruelly tormented the possessed persons, that they cried out day and night, and cut themselves with stones, 
An Emblem of natural men, who are Satan's slaves, to do what he will have them, 2 Tim. 2.26. Joh. 8.44.  and gave their members to the devil to fight against themselves, and tears off their clothes from them to expose them to scorn and laughter, and what he doth to these he would do to others, yet he thinks Christ an unjust Judge to torment him before the time. They complain of torment when themselves do so much mischief.  
Before the time] Not as if the devils knew the time of the judgement, for the good Angels know it not, nor the humane nature of Christ, only they knew the judgement was not yet come, and therefore they complain they were tormented before the time.  
V 30. And there was a good way off from them an herd of many Swine feeding.  
About two thousand Swine. If they were Jews they brought them up to sell them to the Gentiles, but if they were the remainders of the Canaanites (as before is proved) then might they keep them and eat them.  
V 31. So the devils besought him, saying, If thou cast us out, suffer us to go away into the Herd of Swine.  
We see the power of Christ is greater than the power of a Legion of devils, he is stronger than that strong one and binds him. Luke 11.21, 22. about this power of Christ we may observe sundry circumstances.  
1 That Christ silences Satan, and would not suffer him to speak, Mark 1.25.  
2 That against the devils will he makes them meet him, and to adore him, not with religions veneration but with extorted humiliation.  
3 That they could not go into the Swine, unless Christ permitted them. The power of the devil is not so great as it seems to be, he is compelled to leave the fishes in the Rivers, the fowls in the air, men and  in Cities. Luth. in Gen. 32. To cast the devil out of the man was the work of Christ, but for the going of the devils into the Swine was the bare permission of Christ. The devils by their own power could do that, if they were not hindered by a greater power; Christ therefore did not act in the devils entering into the hogs, but only withheld his power which was able to have hindered.  
4 In that he tames these devils which no body else could tame: they broke all chains, no man durst go that way for fear of being wounded or killed, for the devil had a great wrath, knowing he had but a short time, Rev. 12.12. but Christ here binds these strong devils:  
1 Learn we then to acknowledge the power of Christ to be greater than the power of the devils. All power in heaven and earth is given to him, Matth. 28.19. Also in Hell, Revel. 20.1, 2. Christ makes the Devils come creeping to him, Luke 8.28. When he saw Jesus he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus thou Son of God most high? I beseech thee torment me not, and v. 31. They besought him that he would not command them to go out into the deep; by which Luke means Hell, as the word Abyssus is sometimes taken. Though many carnal hearts are so hardened that they will not tremble, yet Devils tremble, James 2.19.  
2 Learn not to fear the Devil too much.  
Suffer us to go into the Herd of Swine] They desired this,  
1 That they might not be compelled to go to Hell, Luke 8.31.  
2 That they might stir up the Gadarens to impatiency, because of so great a loss, as the loss of their Hogs, and so not to receive Christ.  
V 32. And he said unto them, Go: and when they were come out, they went into the Herd of Swine, and behold, the whole Herd of Swine ran violently down a steep place into the Sea, and perished in the waters.  
Here is Christ his permission to the Devils to go into the Swine, which was, 1 That all men might see how mischievous the Devils would be, should the Lord permit them, they would destroy all mankind in one hour, yea all living creatures, should God take away his restraint from them; so that as the safety of Sheep is not in the clemency of the Wolf, but in the Shepherd's eye, so our safety is only in the Lord who binds up Satan.  
2 For the further publication of the Miracle, had the Devils only been cast out and no more, the Miracle might have been but little taken notice of, but the Devils going into the Hogs all men must needs note it, and the whole country have information herein.  
3 That these two possessed persons who were freed from these Devils might see the greatness of the mercy, to be freed from so many Devils as a whole Legion, and so mischievous and bloody who will destroy all they can destroy; and also what they might have expected from the Devils if God had not kept them, when they see the Hogs run headlong into the Sea.  
And behold, the whole Herd ran violently down a steep place into the Sea, and perished in the Waters] viz. Into the Lake of Genezareth, which for the breadth and length is called a Sea, which, according to Josephus, was fifty furlongs broad and an hundred furlongs long. We may see what Satan's bloody rage is, we see what his cruelty was, who when he had commission given to punish Job, destroyed his children, and did what mischief otherwise which he was permitted to do, Job 1.13, 14. to v. 20. Satan made no delay, Job 2.6, 7. As soon as Job was in Satan's hand he smote him with Boils.  
V 33. And they that kept them fled and went their ways into the City, and told every thing, and what was befallen to the possessed of the Devils.  
It's like they went to excuse themselves that the loss of the Hogs came not through any carelessness in them; besides, they tell of the good that Christ had done, as well as of the losses which befell. The blessings that come by the Gospel, as well as the losses are to be published; many poring too much upon what they may lose by Christ, and not considering what they may gain by him, are apt to fly off from Christ.  
V 34. And behold, the whole City came out to meet Jesus, and when they saw him they besought him that he would departed out of their Coasts.  
The Gadarens, having heard the report, they go to see the men out of whom the Devils were cast, and they saw them clothed and in their right mind, Mark 5.15. Luke sets down that he sat at Jesus feet, which the Scripture sets down to be the posture of a Disciple. Paul brought up at the feet of Gamaliel, Acts 22.3. and Mary at the feet of Christ, Luke 10.39. For Teachers were wont to sit in a Chair, or in a more high place, and the Hearers stood round about at their feet, Ezek. 33.31. This man fitting thus proves himself to have a sound mind.  
The effect this Miracle wrought on these Gadarens was, that they were taken with great fear, Luke 8.35, 37.  
1 Because they saw the dead carcases of their Hogs swimming up and down, probably before the Swineherds could bring them news.  
2 Lest Christ should punish them for their murmuring against him, and should permit the Devils that were gone into the Hogs to come out of the Hogs into themselves.  
And they besought him that he would departed out of their Coasts] They should have given thanks to God, for these two men delivered from the Devils, and that not only they, but all the Country were so well rid of such a multitude of Devils, but partly out of Distrust and slavish fear, lest the presence of Christ might do more mischief unto them (thinking that to be done by Christ which was only permitted by Christ, but done by the Devils) and partly because they saw Christ was a Jew and an holy man, and themselves wicked Gentiles, they feared lest Christ for their wickednesses, and also for difference of Religion, would punish them more sorely than yet he had done, that as their Hogs were destroyed, so in a short time their Sheep, Cows, and Oxen, and Children might be destroyed, hence they beseech him to departed out of their Coasts.  
Now the persons who besought him to departed, were not only all the Citizens of Gedara, but the whole multitude of the country round about, Nemine contradicente, no man desiring the presence of Christ. A fearful sign of Christ leaving a People; when all consent to his departure, than Christ had no Message to declare.  
Here were two great sins more. 1 Universal Ingratitude, when Christ came through a dangerous Storm for their good to cast out Devils, to make the ways safe for Passengers, when before none durst go that way, and would have tendered means of grace had they not resisted, yet they unworthily reject all.  
2 Horrible covetousness, preferring Hogs before Christ. 1 Tim. 6.5. There are many Gergesenes, who, when they know better, for gain-sake do worse.  
3 Contempt of means of grace, how woeful will their condition be in the day of Christ?  
In Christ are two graces considerable, 1 That he doth not render evil for evil, but good for evil, sending back one of these healed men to preach to the Capernaites: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 8.38, 39 He bids him preach how great things God had done for him, which he did not only there, but through Decapolis, Mark 5.20. he preached the Doctrine of grace.  
2 That he peaceably departs from them back again, and goes into Galilee, Matth. 9.1. The Gospel needs not be forced but when refused; Preachers have a call to departed, it being refused universally, as here it was, Matth. 21.34. Acts 13.46.  
In the man healed observe three things, 1 That he sat at Christ's feet as a Disciple. 2 That leaving his own country he was willing to go with Christ, Luke 8.38. 3 His obedience, when Christ sent him back again to his own country and kindred he was willing to go, trying whether that effect of Doctrine which could not be by Christ, might by him, being one of their own country, become effectual: withal in sending him thus, Christ shows that an active life is to be preferred before a contemplative, first the body must be exercised in labour, and then be refreshed by contemplation.    

CHAP. IX.  
V 1. And he entered into a Ship, and passed over, and came into his own City.  
V 2. And behold, they brought unto him a man sick of the Palsy, lying on a Bed. Jesus seeing their faith, saith to the sick of the Palsy, Son, be of good cheer, thy sins be forgiven thee.  
WE have in this story, 1 The return of Christ from the country of the Gergesenes into his own City, Capernaum, whence lately he came, v. 1.  
2 His miraculous power, in not only healing a man sick of the Palsy, but also forgiving his sins, v. 2.  
3 The cavil of the Scribes against him, charging him with blasphemy for his forgiving the Palsey-man, v. 3.  
4 Christ his vindication of himself, together with his asserting his power to forgive sins, 1 By his knowing their thoughts, Why think ye evil in your hearts? v. 4.  
2 Because he was able to do the thing which was more hard, therefore he was able to do that which was more easy, v. 5, 6. Whether is it easier to say, Thy sins be forgiven thee? or to say, Arise and walk? q. d. You think it harder to heal a Palsy man, than to forgive sins; now you have seen me do that which you think harder, therefore can I without blasphemy do that which is easier.  
5 The effect this Miracle had among the Multitude, they 1 Marvelled, 2 Glorified God, who had given such power to men, v. 8.  
He came into his own City] That is, of Capernaum, called his own, because usually he dwelled there, and preached more Sermons and did more Miracles there, than elsewhere. That Capernaum is meant here, appears Mark 2.1. Matthew saith, cap. 4.13. Leaving Nazareth, he came and dwelled in Capernaum.  
They brought him a man sick of the Palsy lying on a bed] A palsy is the dissolution of the sinews of the body, which are the instruments of motion, without which a man cannot move or walk. Hence this Palsy man was born of four, Mar. 2.3. For charity requires that the well and healthy succour the sick. Luke sets down there was so great a multitude came to the house where Christ was, that no man could come in. Hence those that bore the Palsey-man uncovered the roof, and let down the Palsey-man to Christ, though doubtless the rubbish did fall down, yet was not Christ offended. Herewith learn we to take all opportunities to come to Christ, and to bring others to him.  
Jesus seeing their faith, saith to the sick of the Palsy, Son, be of good cheer, thy sins be forgiven thee] Christ seeing both the faith of the Palsey-man, and of those that brought him, speaks thus, not as if another man's faith can profit to the forgiveness of our sins, but hereby Christ applies pardon to the Palsey-man, and to so many as believed, who helped to bring him to Christ.  
Thy sins be forgiven thee] Nothing will cheer the soul unless forgiveness of sins go along with it, not to have a disease removed. Christ is not only the Physician of diseases, but of sins; first he forgives the sins, and then heals the Palsy, to show that sin is the root and fountain of diseases. Whereas the conscience of former evils might perplex the Palsey-man, that he should not obtain healing, Christ tells him that sin, the cause of sickness, was pardoned, and therefore he might comfortably expect healing. This was not faith of miracles, which is a confidence of a future miracle, but faith of justification, which if the Palsey-man had not before, by Christ his speaking it was wrought in him, but it seems he had it before, in that Christ calls him Son.  
Quest. Why did Christ first forgive his sins before healing of him?  
Answ. 1 Because sin was the cause of sickness, and to remove the effect, there must be first a removing of the cause. Palsy and other diseases arise rather from sin, then from natural causes.  
2 That overseeing the calumny of the Pharisees against Christ his miracle, Christ might prove his Godhead first by this, that he knew the thoughts, secondly by this, that he had power on earth to forgive sins.  
We may see Christ's bounty, that he heals the whole man, Joh. 7.23. Learn we from our afflictions to reflect upon our sins as the cause of them.  
V 3. And behold, certain of the Scribes said within themselves, This man blasphemeth.  
Here's the calumny of the Scribes and Pharisees against Christ, which was this: he that is not God but takes upon him power to forgive sins, he blasphemes; but Jesus the Son of man is not God, and yet takes upon him power to forgive sins, therefore he blasphemes.  
The proposition was most true, 1 Because none can forgive offences against God, but against whom they are committed. 2 Because to forgive sins in God, is not only to forgive the guilt but the punishment and curse; but the Pharisees erred in the assumption. Hence Christproved himself by two reasons that he was God.  
Within themselves] Not among themselves as if they had been murmuring one among another of Christ's do; hence Matthew saith not, v. 4. Jesus knowing their words, but saith, Jesus knowing their thoughts.  
Now that they said within themselves was, as Mark tells us, cap. 2.7. Who can forgive sins but God alone? Isa. 43.25. I am he that blot out thine iniquities. Mic. 6.18. Who is a God like unto thee, forgiving iniquity, transgression and sin. Jer. 31.34. I will forgive their iniquity, and remember their sins no more. It's like the Scribes remembering these and such like places, and not considering what was spoken out of the Old Testament concerning the Messiah, conceived these murmur in their hearts.  
This man blasphemeth] Omitting the acceptions of this word, as else where it is taken, here it signifies to arrogate that which belongs unto God unto a man's self. The Lawyers or Scribes thought this power (mentioned, 2 Sam. 12.7. Nathan to David saith, The Lord hath put away thine iniquity) was incommunicable; now Christ, in token that he had this power, 1 Works a miracle. 2 Searches their hearts, which is only peculiar to God, 1 King. 8.39. Thou only knows the hearts of the children of men, Jer. 17.10, 11. I the Lord search the heart, 1 Sam. 16.7. The Lord looks upon the heart. Rom. 8.27.  
Yet was the arguing of these Scribes of no weight to reason thus; God never gave the power of forgiveness of sins to any man hitherto, therefore he cannot grant it; none of the Prophets could do it, therefore the Messiah shall not be able to do it.  
V 4. And Jesus knowing their thoughts said, Why think ye evil in your hearts?  
Jesus knowing their thoughts] Here was one note of his Godhead, to know the thoughts, 1 Cor. 2.11. What man knows the things of a man, save the spirit of man which is in him? He must needs be God which did this, 1 Joh. 2.24, 25. Jesus did not commit himself to them, because he knew all men, and needed not that any should testify of man, for he knew what was in man. He did not know their hearts by outward gestures, as by whispering, laughing, but he knew their hearts without signs, when they sat quiet and still, nor did he know them by the revelation of another, as the Prophets did, 1 King. 14.3, 4. as the Prophet Ahiah did the wife of Jeroboam, but by his own power, as being the searcher of hearts, which God only is.  
And needs must he know the thoughts, because he created the heart, Psal. 94.10, 11. besides else how should he make manifest the counsels and secrets of the heart? Rom. 2.16. 1 Cor. 4.5.  
Why think ye evil in your hearts] That is false, malicious and blasphemous things, as if I were only a man, when I am God. These thoughts were evil, 1 coming from the devil and their wicked hearts, 2 In respect of matter, as being derogatory to the majesty of Christ. From this two observations.  
1 The thoughts of men are known to Christ.  
2 The consideration of this, that our thoughts are known to Christ, should be a check unto us from thinking evil in our hearts.  
Obs. The thoughts of men are known to Christ.  
1 Because he is God, now all thoughts are known to God, Gen. 6.5. God saw that every imagination of the heart of man was only evil continually. Job 21.27. I know your thoughts, and the devices which ye wrongfully imagine against me. Job 42.2. No thought can be withholden from thee, yea God perceives and knows the inward thoughts of the heart, Psal. 49.11. Their inward thought is, their houses shall continue, Amos 4.13. he declares unto man his thought, Psal. 139.23. Try me and know my thoughts, Psal. 50.22. 1 Cor. 3.20.  
2 Because he is the searcher of the heart, Rev. 2.23. All the Churches shall know that I am he that searcheth the reins and the heart; now the thoughts being a great part of the heart he must needs know them. Luke 9.47. When the Disciples were thinking which of them should be greatest, Jesus perceiving the thought of their heart took a little child and set him before them, Matth. 12.24, 25.  
3 Because he hath discovered to men their thoughts, as here to these Scribes, and to Judas before he acted any treason, Luke 5.32. Luke 24.38. when the Disciples were affrighted Christ says, Why do thoughts arise in your hearts? The woman of Samaria, John 4.29. He told me all that ever I did.  
Use 1 To confirm unto us the Godhead of Christ, why? because he knows our thoughts.  
2 Beware, 1 Of vain thoughts, which is, 1 For matter, when we shall think on foolish things, Prov. 24.9. The thought of foolishness is sin.  
2 For manner, when we shall think of God and good things in an unholy manner, either irreverently, or idolatrously, Psal. 50.23. Thou thoughtest I was such an one as thyself.  
3 For order, when we shall think of good things disorderly. If a Printer print never so well, yet if one word stand where another should, it will quite spoil the book.  
4 For end, when we shall be thinking of good things for a bad end, as to be thinking of the Scriptures how to colour over some sin, to be thinking of God in extremities that he might deliver us out of this or that trouble, resolving still to follow our lusts. 2 Beware of wicked thoughts, Prov. 30.32. If thou hast thought evil in thy heart, lay thy hand upon thy mouth, Esai 55.6, 7. Let the righteous man forsake his thoughts, Acts 8.22. Repent of this thy wickedness, and pray God if perhaps the thoughts of thy heart may be forgiven thee.  
5 Though they think of God they delight not to think of him, Rom. 1.28. they think of God, but they know not how to shun it.  
Obj. But thoughts are free.  
Answ. In Courts of men they are, because man cannot make a Law that can reach the thoughts, but not in the Court of heaven, Jer. 6.19. I will bring upon them the fruit of their thoughts.  
Obj. But we cannot hinder wicked and vain thoughts from arising in the heart.  
Answ. We cannot hinder them from being, but we may hinder them from lodging in us, Jer. 4.14. We cannot hinder persons from coming to our house, but we can hinder them from lodging in our house; we cannot hinder a Bird from flying over our heads, but we may keep it from making a nest in our hair.  
Q. Whence come these wicked thoughts in the heart?  
Answ. 1 From Satan, who inspires and injects evil motions. These sometimes are discerned by the suddenness, coming like a flash of Lightning; by their violence. It's a sad thing to have the devil Lord of our imagination, as in Judas, John 13.12. By their strangeness, being thrown in, as joseph's cup in Benjamins' sack. By their unnaturalness tending to destroy, so to Christ, Cast thyself down.  
Thus Satan suggested to David to number the people, 1 Chron. 21.1. Some think it more sad for the devil to run away with our thoughts then estates.  
2 From corruption, Matth. 15.19. Out of the Heart proceed evil thoughts, Jam. 1.14, 15. Now whether they come from Satan or corruption they shall not be imputed to us, if we disallow them.  
Obj. I disallow them.  
Answ. If thou dost, they will be burdens to thee, and thou wilt complain to God in prayer against them, and strive to turn thy imagination from them to God, that the thoughts of God may be the possessions of thy heart.  
3 Try what thy thoughts are, whether they be good or bad. Trials. 1 When they come from a good principle within. A good man hath a good treasure in his heart, Matth. 12.35. and from thence he brings forth good things, hence his purposes are only good, Prov. 11.23.12.5.  
2 When good thoughts are not only cast into the soul, but we study them. Many think, because they have some thoughts of death, judgement, heaven and hell, of repentance, God and Christ, therefore their hearts are good, but these thoughts are only the haunting of the spirit, to leave them more inexcusable. Contrarily godly men strive to study good thoughts, Psal. 119.59.  
3 Whether are the good thoughts thou hast transient, or permanent and abiding? Gen. 6.5. The Lord saw all the thoughts of men's hearts were vain.  
Obj. They had some good thoughts, how could this be?  
Answ. They were vain for want of duration.  
4 Whether are thy thoughts brought forth into act? Godly men act the good they think of, Psal. 119.59. I thought upon my ways, what then followed? I turned my feet into thy testimonies. Luke 15.18. The Prodigal thought of his misery, what followed? I will arise, and will go to my father, etc. Wicked men think of leaving their formality, revenge, but are never better; they think of hell but consider not it will be their portion.  
5 It's no good pulse of soul when the heart is presently tired with good thoughts, but never weary with worldly thoughts, Rom. 8.5.  
4 Exh. Rid thy heart of evil thoughts. Thou canst not abide a spot upon thy apparel, because man beholds it, and wilt thou endure spots upon thy heart which God sees? I know we cannot keep evil thoughts out of the heart, but let them not be quiet there. The Mariner cannot hinder water from leaking into the ship, yet he may so pump it out that it shall not drown the ship. Prov. 30.32. If thou hast thought evil, lay thy hand upon thy mouth.  

6 Grounds of this Exhortation.  
1 Thoughts must one day be laid open, 1 Cor. 4.5. God will make manifest the counsels of the heart, Eccl. 12.14. Rom. 2.16. Luke 12.2.  
2 Holy men will not suffer wicked thoughts to have a quiet lodging in the heart, Matth. 5.8. hence called pure in heart, because still they labour to purify themselves.  
3 Wicked thoughts, if not repent of, will bring destruction, Acts 8.21. Pray God if perhaps the thoughts of thy heart may be forgiven thee, for as yet thou art in the gall of bitterness, Phil. 3.19. Whose end is destruction, who mind earthly things, Esai 59.7.  
4 Wicked thoughts, besides their own pollution, 
Intus existens prohihet alienum.  will keep out good thoughts. Pr. 1.22, 23. Whiles the scorner loved scorning, and the simple one simplicity, they could not hear the Lords exhortation, saying, Turn you at my reproof.  
5 Evil thoughts allowed or permitted will bring forth evil words, Matth. 12.35. An evil man out of the evil treasure of his heart bringeth forth evil things; yea and evil actions. Hamans' cruelty against the Church was first an evil thought, Esth. 3.5.  
6 Thou art not yet washed in the blood of Christ, if thou suffers vain and wicked thoughts to lodge within thee, Jer. 4.14.   

7 Remedies against wicked thoughts.  
1 Get thy heart washed in the blood of Christ that it may be enabled to think good thoughts, Acts 15.9. purifying your hearts by faith, till the heart be washed, evil thoughts come from it, Matth. 15.19.  
2 Be persuaded of Gods knowing thy heart, Psal. 139.1, 2. O Lord thou hast searched me and known me, thou understandest my thought afar off. Heb. 4.13. All things are anatomised before the eyes of him with whom we have to do. Psal. 90.8.94.11. Job, 31.1, 4.  
3 Get Gods fear in your hearts; this grace is clean, Psa. 19.9. By this grace Joseph kept himself from filthiness of flesh and spirit, Gen. 39.10. and so David, Psal. 119.11. Thy testimonies have I hid in my heart, that I might not sin against thee: fearing the Lord and thinking on his Name are joined together, Mal. 3.16.  
4 Inure your heart to holy meditation, and pray God to help herein, Psal. 45.1. My heart is inditing of a good matter: and forasmuch as the heart will hardly come to this duty, pray, that the meditation of your hearts may be ever acceptable, Psal. 19.14.  
5 Apply the command against wicked thoughts; It's one property of the word that it doth not only cast down reasonings and every high thing that exalts itself against the knowledge of God, but also brings into captivity every thought to the obedience of Christ, though by thought here I judge the purpose of the heart to be meant, seeing not the holiest man living hath every individual thought brought to the obedience of Christ, 2 Cor. 10.4, 5. however it remains a Truth, that the application of the command helps against wicked thoughts, Psal. 119.113. I hate vain thoughts, but I love thy Law. Against unclean thoughts apply Matth. 5.28. He that looks upon a woman to lust after her hath committed adultery already in his heart; against proud thoughts apply Prov. 16.5.21.4.28.15.  
6 Use watchfulness against them, Deut. 15.9. Beware that there be not a thought in thy wicked heart, saying, The year of release is at hand, and thou give not to thy poor Brother.  
7 Study good thoughts, Phil. 4.8. Whatsoever things are pure, holy, and of good report, think on these things, Psal. 48.9.   

Motives to look to the thoughts.  
1 Thoughts are the declaratives of the soul, as the Sun, Fire, Honey, Gold, show by their effects what they are, so doth the heart show what it is by the thoughts. When the thoughts are worldly, proud and revengeful, it argues the heart is such, Rom. 8.5. They that are after the flesh mind the things of the flesh. The thoughts are the immediate acts of the heart, Mark 7.21. From within, out of the heart of man, proceed evil thoughts. We do not judge of a Fountain by the Waters that run from it many Miles off, but by the Water that flows immediately therefrom.  
2 Thoughts are the souls servants, as the Centurion said to his Servant, Go, and he goeth, Matth. 8.8. So bid your thoughts think upon grace, or sin, they will do it. Send them a hundred Mile off they will go, send them into Heaven they will go, and talk with God and Christ by faith, and with yourselves by reflection.  
3 Thoughts are the symptoms of the soul. As we know the state of the body by the symptoms, so may we know the soul, Col. 3.1, 2. If ye be risen with Christ seek things above, set your affections on things above. Rom. 8.5. They that are after the flesh do savour the things of the flesh, etc.  
4 The thoughts are the acts of the soul. 1 They are the freest acts; a man sometimes speaks not as he would, works not as he would, but he always thinks as he will; now if you would judge of a man, judge of him by what he doth freely, and not by compulsion. Peter though he denied Christ, he denied him not in heart, therefore the heart shows what it is by the thoughts.  
2 Thoughts are the continued acts of the soul. We are not always praying and reading, but we are always thinking, that is, thy God thou art always thinking on.  
3 The univocal acts of the heart. The univocal act of light is to enlighten, the univocal act of a dead carrion is stink, so the univocal act of the heart are thoughts; if they be proud and unclean, so is the heart.  
5 Thoughts are God's tribute, Prov. 23.26. My son, give me thy heart. If thy neighbour come for fire thou canst not give it him, if thou takest away the heart thereof; so thou canst not give God thy heart and withhold thy thoughts.  
6 Thoughts are a man's companions. A man will be careful what companions he hath; you never go out nor in, but your companions go along with you, nay they will accompany you to another World.  
7 The Law of Retaliation calls for our thoughts to be for God, because he hath so many thoughts toward us, Psalm 40.5. Thy thoughts which are to us ward they cannot be reckoned up, they are more than can be numbered. Psalm 139.17. How precious are thy thoughts, O God, unto me! How great is the sum of them! Every hour, yea every minute, God think of us, let us then be often thinking of him, saying with David, Whom have I in Heaven but thee? and there is none on Earth I desire in comparison of thee. Psalm 73.25. saying as a certain holy man, who when he was bid to have his thoughts in Heaven, answered, I am there already.  
8 If thou forgets to think on God, thy soul will be in a withering condition, Job 8.11, 12, 13, 14.  
3 Use. Consolation to Saints. 1 When condemned by men, Job 16 19 My Witness is in Heaven, and my Record on high.  
2 When we have upright intentions to bring about things for God, but cannot at present effect them. If there be a willing mind, it is accepted, 2 Cor. 8.12.  
3 In all acts of uprightness, 1 Chron. 29.17. Thou triest the heart, and hast pleasure in uprightness; that is, in upright intentions, when we sigh to him he knows our sighs and groans, Psalms 12.5. Rom. 8.26. this comforted Peter, John 21.17. that the Lord knew his thoughts were affectionately set for Christ; Thou knowest all things, thou knowest that I love thee.  
4 Terror to all wicked men who allow wicked thoughts in them. God knows how thou smothers thine own conscience and goest against it, what thoughts of denying Christ and temporising are in thee, what tricks thou hast to keep off conviction, what heartlesness in duty, what rovings in prayer. Thou wouldst be ashamed if a man saw the wickedness of thy thoughts, how much more when God beholds them? Nay, the Lord sees thy thoughts afar off, even before thou thinkest them, Exod. 3.19. He knew Pharaohs thoughts that he would not let the people go, he sees thou hast an intention to deny him, if a temptation come. Mark 14.30. This night, before the Cock crow twice thou shalt deny me thrice. So the Lord knew Hazaels' thoughts, 2 Kings 8.12. which was to rip up women with child. He knew Israel would go a whoring from God when Moses and Joshua were dead.  
And doth he not then know thy present wicked thoughts? Psalm 50.21. Thou thoughtest that I was such an one as thyself, but I will reprove thee, and set them in order before thee, or catalogize them, (as I take it some renders the word) He sees God is not in all thy thoughts, Psal. 10.4. Yea he knows thy unclean and revengeful thoughts, which are abomination to him, Prov. 15, 26. And though thou diggest deep to hid thy counsel from the Lord, yet shalt not thou be able, Isai 29.15.  
V 5. And whether is easier to say, Thy sins be forgiven thee, or to say, Arise and walk?  
Christ brings a second argument to prove he had power to forgive sins, viz. Because he was able to do that, which in the opinion of the Pharisees was more hard, therefore he had power to do that which was more easy. It was more to forgive sin then to heal a disease, but because the healing of a disease was visible, and the forgiveness of sins was invisible, therefore healing the Palsey-man seemed to the Pharisees to be the more difficult work: yet is forgiveness of sin the harder work, 1 Because no disease is contrary to the nature of God, but sin is. 2 Healing a Palsy is a natural work, but forgiveness of sins is a supernatural work.  
Christ applies his speech to their capacity, who, being mere natural men, were moved with outward signs more than with the spiritual power of Christ. So Christ reasons, John 5.28. Christ proves the effectual power of his voice to quicken dead souls, because the same voice of Christ shall at the day of resurrection be able to quicken dead bodies. Besides this miraculous healing was a sign to confirm the other, that he had power to forgive sins.  
V 6. But, that ye may know the son of man hath power on earth to forgive sins, then saith he to the sick of the Palsy, Arise, take up thy Bed and walk.  
V 7. And he arose, and departed to his house.  
Christ here positively proves that he had power on earth to forgive sins, because miraculously by a word of his mouth he causes the Palsy man to walk, so that he arose and departed to his house immediately.  
Power on earth to forgive sins] That is authoritatively. Preachers forgive only declaratively, as Nathan to David, 2 Sam. 12.7. The Lord hath put away thy iniquity, John 20.23.  
Then saith he to the sick of the Palsy, Arise, take up thy Bed and walk] That so this cure Christ wrought might appear to be a perfect cure, Christ bids the Palsy man, 1 Arise. 2 Take up his Bed and carry it on his shoulders. 3 Walk.  
V 8. But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.  
Multitude saw it they marvelled] Here's the effect of this miracle, all (saving the Pharisees, who had accused Christ of blasphemy) wondered at the miracle, and so broke forth in praising God. They wondered at it having never seen any such example of such a thing in former times. The tendency of their wonder and praises was, that persons with more confidence should submit themselves to the doctrine of Christ, whiles they believed he was able to pardon their sins.  
V 9 As Jesus passed from thence, he saw a man named Matthew sitting at the receipt of custom, and he said unto him, Fellow me: And he arose and followed him.  
We have in this story, 1 Christ calling Matthew, v. 9  
2 Matthew his yielding obedience to the call of Christ, v. 9  
3 We have Matthews thankfulness in making Christ a Feast, v. 10. Amplified from the Guests that were there with Christ, they were Publicans and sinners, v. 10.  
4 Here's a question moved by the Pharisees hereupon, which was, why Christ would eat with Publicans and sinners, v. 11.  
5 Here's Christ his answer to this charge, 1 Apologetical, that he conversed with them, as a Physician to heal them, not as one that practised like wickedness with them.  
2 Reprehensory, taxing the proud conceitedness of the Pharisees, who thought themselves whole and that they had no need of the Physician.  
3 Defensory, v. 13. Go and learn what that meaneth, I will have mercy and not sacrifice: as if he should say, That ye see me do is a work of mercy and charity, in calling sinners from their sins to repentance, that they may be saved, therefore I doing what God commands, your calumnies are not to be regarded.  
Saw a man named Matthew sitting at the receipt of custom] Christ passing from thence towards the Sea, Mar. 2.13. saw a man. This was that Matthew who penned this Book in the Hebrew tongue, supposed to be him whom Mark and Luke call Levi, and the circumstances of the History tend much thereto, yet doth not Matthew at any time call himself Levi, nor Mark and Luke doth at any time call Levi Matthew. And Grotius speaking of one Heracleon who lived next those times, names Matthew, Philip, Thomas and Levi, to whom opportunity of giving public testimony to Christ among the powers of the earth was denied, where Matthew and Levi are distinguished one from another.  
Sitting at the receipt of custom] That is at the Table of the Publicans, where Caesar's tribute was brought and paid. Matthew names his condition of life, that he may confess to all what a great sinner he had been, and also acknowledge God's grace in calling him home, as Paul did, 1 Tim. 1.15, 16, 17. For the Publicans hired Caesar's tribute at a certain rate, and under pretence of taking tribute did wretchedly extort, and became thereby very infamous. We may learn from him to show forth God's goodness to us, who, notwithstanding the vile ways we walked in before conversion, was pleased to cast his love upon us.  
And he said unto him, Fellow me] Leave the Custom-house, if it be weight to thee, Heb. 12.2. Let us lay aside every weight. Leave thy sinful gain and follow me. So doth Christ call all his Church from wicked and carnal ways. Song 2.10. My beloved said unto me, Rise up my love, my fair one, and come away. Song 4.8. Come with me from Lebanon, my Spouse, look from the Lion's dens, from the Mountains of the Leopards. That is, come from the wicked of the world which are like Lions and Leopards.  
Now, when Christ bade Matthew follow him, it's like he used more words to him, and gave him reasons, which, together with the miracles he saw from Christ, prevailed upon him; for it's not enough only to call a person to follow Christ, but we must endeavour to convince him by reason that he may follow Christ, as that else we cannot be Christ's Disciples, Matt. 16.24. else we do not abide in Christ, 1 John 2.6.  
And he arose and followed him] See the power of Christ's call, which makes Matthew thus ready to follow, so that as the Loadstone draws iron, and the Sun vapours, so did Christ's call draw him. We must leave office and gain, and all for Christ, Gal. 6.14. God forbidden that we should rejoice in any thing more than in the cross of Christ. Phil. 3.8. Yea I count all things loss for Christ. Where we see plainly our call is from God, let us be sure to follow him, Gal. 1.15. Judg. 6. and this is the note of all the sheep of Christ, that they follow Christ, and not strangers, John 10.4, 5, 27. We must not only follow Christ in his steps, 1 Pet. 2.21. Leaving us an example that we should follow his steps, but we must also follow him in his commands; so did Abraham, Gen. 12.1. and Matthew, yea every soul redeemed from the earth follows the Lamb whithersoever he goeth, Rev. 14.4. Such as thus follow Christ in the regeneration shall be crowned with him, and sit with him on thrones, Matth. 19.28. they followed Christ upon white Horses, Rev. 19.14.  
V 10. And it came to pass as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.  
We see Matthew out of gratitude to Christ carries him from the custom house to his own house, and makes him a feast, where he invites the Disciples of Christ, and the publicans, who its like had heard him preach at the customhouse, where we are taught not only thankfulness to our benefactors, but may fee the lawful use of feasting, practised both by Abraham, Isaac, and others; even Christ was present at such a feast, Luk. 14.1. to ver. 7. Joh. 2.  
Publicans and sinners] Publicans were they who gathered the public ttibute, who were odious to the Jews, because the Jews, looking upon themselves as the people of God, thought they were not to be subject to the Romans, and much less to pay tribute to them being Idolaters. Sinners were dissolute Jews, who slighting the Jewish Religion were conversant among the Gentiles, and would eat and drink with them.  
V 11. And when the Pharisees saw it, they said unto his Disciples, Why eateth your master with Publicans and sinners?  
Before the Pharisees were offended at the miracles of Christ, now they are offended at his life, why he did eat with Publicans and sinners. There is no remedy against the biting of a Sycophant, as the Proverb is, they cavil at a good action. Matthew, in token of thankfulness to Christ for the benefit of regeneration and being to leave his former profession, that he might give an account to his fellow Publicans thereof, that either they might by his example leave their employments, or else might deal justly and mercifully therein, makes a feast for Christ and these Publicans.  
Hereupon these Pharisees propound this question, not for satisfaction, but detraction, that they might calumniate Christ: they seem to reason thus, No Godly man can eat with Publicans and sinners, but Christ eateth with Publicans and sinners, therefore he is no Godly man. The proposition, according to the Pharisees teaching, not according to the doctrine of Christ is true, but its false according to the doctrine of Christ, for sinners are to be shunned where there is danger to be infected by them, they are not to be shunned when there is likelihood we may gain them by our example and admonitions. Besides Matthew might think Christ would utter Godly speeches at this feast to work on his fellow Publicans. Nothing is more troublesome and absurd than a dumb feast, for speeches are the true sauces of meat; one word is sharpened by another, and not only is the belly fed with meats, but the mind with doctrine. The conferences of the Godly refresh the mind, stir up Faith, kindle Charity, and many ways instruct. Luth. in Gen. cap. 18.  
Quest. Whether may Christians eat with unbelievers, or go to a feast with them?  
Answ. Yes, reserving liberty of conscience, that you do not give thanks with him, to make him your mouth, or to put off your hat and practise external worship when the wicked man gives thanks, 1 Cor. 10.27. If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you eat.  
Yet when they went, they were not to worship the heathen Gods by thanksgiving.  
Obj. But the person we give thanks with worships the true God in a right manner.  
Answ. His person being wicked, his prayer is abominable, and so is thy prayer who joins with him, Prov. 15.8. Unless such wicked man offer only requests for temporal things (which it seems to me he may pray for) which to be sure he will not be limited to.  
Quest. Whether may we keep company with sinners, or is it unlawful.  
Answ. 1 It's lawful to trade with them, so did Abraham with the sons of Heth, Gen. 23.16.  
2 When our place, office or calling calls us to be with them, else we must go out of the World, 1 Cor. 5.9, 10.  
3 Courtesy and civility towards 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 nullify 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 minds of wicked men, but so far as we can with a good Conscience observe them, as by salutation, courteous speech, etc. that if we cannot make them hearty Friends, which is impossible, we may yet make them moderate Enemies.  
2 How far it's unlawful, 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 Commonwealth, this is as dangerous in Spirituals, as the other is in Politics. 2 It's unlawful to associate with them in wickedness, Ephes. 5.11. Have no fellowship with unfruitful 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 wouldst walk loosely.  
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 Poison.  
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 Poison from the Hand of a Friend. God bad Abraham go from his father's House, Country 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 judge 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 man's eyes 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, etc. 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 threatening, Prov. 19.16.  
Object. Abraham lived among Heathen Nations, and Lot in Sodom.  
Answ. Abraham had a command for what he did. Lot's soul was grieved 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 than must ye needs go out of the World: therefore, etc.  
Answ. The Apostle doth not prescribe this as if it were always and every where lawful, 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 now such necessity is taken away.  
Object. Princes suffer wicked men to live in their countries, why may we not then converse with them?  
Answ. They also permit leprous and plaguy men to do the same, yet do we not shun their company?  
Quest. But sometimes we are inevitably cast among such, what should we 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 counterpoison against their infection, as you use to do against infectious Diseases.  
2 Propose holy ends where you are so cast, as,  
1 Their good; so did Christ here with the Publicans.  
2 Thine own safety by a wise behaving thyself among them, that thereby thou mayest abate their rage, if not make them thorough friends.  
3 Take heed of furious zeal, Acts 26.11.  
4 Take heed of denying Christ, whether by speech or silence, Revel. 2.13. Nabuchadnezzar would not endure to hear any to blaspheme the God of Daniel.  
5 Reprove them, Ephes. 5.11. if not in word, 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 words, bring solid Reasons which strike the matter in the head, by weak Reasons you strengthen them, and expose your Reproof to scorn.  
6 Beware you be not bewitched with their learning, parts, witty jests, sociableness, affability, etc. and so conjoin yourselves with them. This was 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 sinful temptations, Pro. 1.10. as they are importunate, do you resist importunately. The Bait of their Temptation is baited with the Worm of Conscience.  
8 Do not soothe nor flatter them in their sin; call not evil good, left you bring a woe on your head for so doing, Isai 5.20. Condemn not good, nor praise evil. Micaiah would not soothe up Ahab, nor speak as the false Prophets spoke.  
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 stamped on thee. As when the Sun shines gloriously all men keep at a distance from it, so when holiness is stamped on thee, carnal men will forbear thy company. If thou be'st sober, zealous, heavenly, etc. 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, his Conscience may fly in his face, and tell him he doth not so. Acts 2.42, 43. Fear came upon every soul, why? the forwardness and zeal of the Brethren made others fear. A child of God may so live, that a wicked man will not care to come into his company, or, if he come, he will by't in his sin.  
4 Be constant in ways of holiness and carnal men will have no delight in thy company; but when godly men will break sinful jests, carnal men love this, for they reason, Such a godly man will do this, and why may not I? Psa. 119.115. Away from me ye wicked. David bids them departed, but how? He resolves to keep God's commandments. I suppose he did not say so with his mouth, in point of manners, but the actions of his life said so.  
5 If you would be rid of wicked men, close not with them, hold them off at staff's end, and they cannot for shame come in, Psal. 101.4. David by strangeness to wicked men made them departed from him. The ground of all closing is when we meet with a man of the same temper with us, but when the spirit is contrary they cannot close.  
6 Reprove them and they will not endure thee. But in three cases,  
1 When thou reproves them slightly. 
Reprove, 1 in word. 2 In life, Eph. 5.13. q. d. the light of thy holy life will make their evil appear.  Tell a swearer of the third Commandment and he will thank thee, but reprove him sound and he will none of thee.  
2 When thou reproves them for such sins as they can find in their heart to leave. A covetous man will bear reproof for his swearing, but not for his covetousness, Eph. 5.11. q. d. If thou reprove them they will have no fellowship with thee.  
3 When thou reproves them laughingly. This rather strengthens than weakens sin in others.  
7 Get good companions, and so wicked men will have no delight in thy company, because of them, Psal. 119.63, 97.  
1 Good companions are most suitable to thee; as we would have other things suitable, as diet, apparel, so should we have our company.  
2 Most faithful companions. Wicked men in their greatest love treasure up that which may mischiev others. When we lay ourselves open to such and they do not fall foul upon us, it's rather God's restraint then our wisdom. Jonathan was so faithful to David, that he would not betray him for a Kingdom. Yea all good men are called by the name of faithful, Psal. 12.1.  
3 Most pleasant companions. In other company though something delight us, yet something offends us, but the company of such Saints is usually without offence. Speaking of things for matter or manner of speaking, good, telling of God's providences of several sorts, etc.  
4 Most profitable companions, 1 Pet. 3 1. Husbands without the word are won by the conversation of their wives; besides, if there be any honest dealing in the world, it is among such, hence some carnal persons that never cared for such in their life, have desired to commit their children to them in their death.  
5 They must be our everlasting companions. As it is a ground to part from wicked men, because we must be everlastingly parted, so should we begin our fellowship with them on earth, with whom we hope to reign everlastingly in heaven, 1 Thes. 4, 17.  
6 Communion of Saints is an Article of the faith. Many are heretical in faith, saying they believe communion of Saints, and know not what it is, these believe a lie: others are heretical in practice, saying they believe a communion of Saints, but have wicked men for their familiars, and not Saints.   

Motives or grounds to get rid of wicked company.  
1 The danger of infection. The rot is not more dangerous among sheep then rotten manners to infect men, 1 Cor. 15.33. Evil communication corrupts good manners: And whereas we think we can commonly converse with such and not be tainted, the Apostle gives a caveat, Be not deceived, evil communication corrupts good manners: As good men endeavour to make others like them, Prov. 13.20. He that walketh with wise men shall be wise, breathing forth holy instructions and giving godly examples, so wicked companions will endeavour to make thee like themselves, Pro. 1.11, 12, 13, 14. Cast in thy lot among us, we will all have one purse. As by walking in the Sun we become insensibly tanned by it, so we come insensibly to be drawn away by wicked company; hence some have compared every man to a coal; if he be a living coal he will heat him which is next, if he be a dead coal he will sully and black him. Hence Lot was afraid to dwell in Zoar. Hence Isai saith, c. 6, 5. Woe is me I am undone, why? I am a man of polluted lips, and dwell among a people of polluted lips.  
2 Our salvation much depends hereupon, Acts 2.40. Save yourselves from this wicked generation, q. d. your salvation depends upon it. Prov. 9.6. Forsake the foolish and live, q. d. you cannot live without forsaking such, Ps. 119.115.  
3 The contrariety of dispositions and manners betwixt godly and wicked, they abominate one another's ways, Pro. 29.27. The unjust is an abomination to the just, and he that is upright in his way is abomination to the wicked. 2 Cor. 6.14. What fellowship hath righteousness with unrighteousness? No more than Christ and Belial, light and darkness. If men that look towards God did not dissemble their godliness, and seem worse than they be, wicked men would abominate them as much as they secretly abominate the manners of wicked men.  
4 In such company we shall always find something to grieve us, 2 Pet. 2.7, 8. Lot vexed his righteous soul from day to day, with the filthy conversation of the Sodomites, Psal. 120 5, 6. Woe is me that I am constrained to dwell with Meshech, and to have my habitation among the Tents of Kedar! What good got Peter in the High Priests hall? Moses was so sensible of this, that He chose to live with the poor people of God in affliction, rather than to live among the wicked Court of Egypt.  
5 We have peremptory commands to withdraw ourselves from such persons and companies, Prov. 4.14, 15. Enter not into the way of the wicked, and go not in the way of evil men; Avoid it, pass not by it, as you do avoid an infected house, turn from it and pass away. The reason hereof is, Prov. 22.24, 25. With a furious man thou shalt not go, lest thou learn his ways. Another command is, Prov. 14.7. Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. As we are commanded not to keep company with wicked men in general, so not with idolaters in special, Deut. 7.3, 4. Thou shalt not give thy daughter to his son, nor take his son to thy daughter.  
6 The fearful Apostasies and declinings which professing people have fallen into by such company, Neh. 13.26. Strange outlandish women caused Solomon to sin. Rehoboam was carried away by foolish young men, 2 Chron. 24.17, 18. Joash when he lost his good acquaintance Jehoiada, and came to be acquainted with idolatrous young Princes, forsook God's worship, and wrath came upon Judah. Sarah seeing the profaneness of Ishmael, Gen. 21.9, 10. was earnest to have him cast out, for fear he might draw away her son Isaac.  
7 Where God's law forbids any sin, it forbids all occasions thereof; as where it forbids uncleanness, it forbids wanton gazing, mixed dancing, dalliance. So friendship with wicked men is an occasion of wickedness, therefore to be avoided, Matth. 5.29. If thy right hand offend thee, cut it off, by hand is meant any man or thing that may draw us away from God, as Chrysostom observes on the place. If we cut a rotten member from the body, lest the rest be infected, much more may we, nay must we cut off one who is wickedly joined unto it. Yea though a kinsman or friend.  
8 Such wicked company will quench in the thoughts of good, and cool thy devotion. How cold was Jehosaphat in Ahabs' company? 1 Kings 22.8. Though he justified Micaiah against Ahab, yet was it faintly, Let not the King say so.  
9 Such companions are mostly treacherous to their friends and Allies. Ahab bade Jehosaphat put on his Princely robes, but himself would go disguised, knowing the Syrian Army had order only to fight against the King.  
10 The many snares and dangers among such company, as, 1 Danger of calling good evil, and evil good, to which there is a woe, Isai 5.20. When they shall praise wicked men and wicked actions, we shall be apt to soothe them up or at least to be silent; when they shall decry good men and actions, we shall be apt not to bear a full testimony.  
2 Proneness to learn their ways, Psal. 106 35. They were mingled with the Heathen and learned their ways.  
3 Hazard of being exposed to God's vengeance. How near was Jehosaphat to destruction joining with Ahab. at Ramoth Gilead? 2 Chr. 18.31. Also for joining in making a fleet to go to Tarshish together with Ahaziah, the Lord broke his works, 2 Chron. 20.35, 36, 37. To what danger was Lot exposed in Sodom, and God's people in Babylon? Come out of her, my people, come out of her, Rev. 18.4. lest ye be partakers of her sins, and so of her plagues.  
4 In such company we are in danger either of denying the truth, or of blushingly confessing it. Peter being in the High Priest's Hall denied Christ. It's bad being in harms way, we should desire to be among such persons and places where we may boldly confess the truth of God, Acts 4.29. Grant unto thy servants that with all boldness they may speak thy word. We are to witness to the truth of God in the midst of an adulterous generation, Mar. 8.38. It lies upon every son of wisdom to justify wisdom, which if we do men willbe apt to fall foul upon us. Though the Samaritans were not altogether so wicked, being they acknowledged the books of Moses, yet, for these and such like ends, would not the Jews have dealing with them, John 4.9.  
5 Danger. Wicked company will be apt to be hindrances to us in our Christian course, Psalm 119.115. Away from me ye wicked, for I will keep the commandments of my God, q.d. I cannot keep Gods commandments so long as you are with me. How is it possible to keep the commandment of sobriety among drunkards, of charity among the contentious, of chastity among the lascivious?  
11 The last ground of dissuasion is, the singular care God's people have had to eschew such company, Psal. 26.4, 5. I have not sat with vain persons, neither will I go in with dissemblers. I have hated the congregation of evil doers, and will not sit with the wicked. He saith he hath not, nor he will not, though a man should invite him. Yea good men are thus noted, Psal. 1.1. That they walk not in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful. Woeful then must needs be the condition of wicked men, when God shall bid his children forbear their company.  
V 12. But when Jesus heard that, he said unto them, They that be whole need not a Physician, but they that are sick.  
We have here Christ's second answer to the proud conceited Pharisees concerning the question put by the Pharisees to Christ's Disciples, viz. Why eateth your master with Publicans.  
Jesus heard that] That is, by the relation of his Disciples, for the Pharisees durst not object it to Christ themselves. Christ therefore hearing of it, both defends the deed, and discovers their ignorance: he defends it, 1 From the rule of correlation, sick persons and a Physician are fittest to be together. Sick persons are the proper object of a Physician, and the end of Medicinal Physic is the healing sick persons.  
They that be whole need not a Physician but they that are sick] The words are a Proverb, q.d. It's no disgrace for a Physician to be with sick persons for to cure them, no more is it for me to be with sinners for their cure.  
But for you Pharisees, you are whole in your own apprehension, you were never wounded in the sight of your sins, but, being full of your own self-righteousness, think you need not me for your Physician, Rom. 7.11.  
Not as if the Pharisees were whole indeed, but Christ speaks to them by way of supposition, q.d. If you be such as you would seem to be, you need not my help, but indeed you are not such, but they that indeed are wounded for their sins, to them I am precious, Act. 2.37, 38, 41. Joh. 3.14, 15, 16. Matth. 11.28. Luk. 4.18.  
As they that are sick cannot help themselves, no more can sick souls help themselves without me; now if you ask what that Diacatholicon or universal Medicine is, it is the atonement of Christ upon the Cross, Heb. 9.12.10.22. applied by the Spirit and faith, Gal. 2.20. 1 Cor. 6.10, 11. For as other medicines are not effectual, till they be applied and received, no more is this, Joh. 1.12. As many as received him (meaning into their hearts) to them he gave power to become the Sons of God, Act. 4.12. He is the true Samaritan who took care of the wounded man, Luk. 10.33. He is not like a covetous Physician who will not go to any but to those that can pay him.  
1 But he is a free Physician who calls all to come to him, without money, and without price, Isa. 55.1. Matth. 11.28.  
2 He is a sympathising Physician, and therefore likeliest to do us good. He is touched with the feeling of our wants, Heb. 4.15.  
3 He is an able Physician. How great soever the disease was, if it were curable, he could cure it, Heb. 2.18. In that he himself hath suffered, being tempted, he is able to secure them that are tempted. There's much talking of the Panacea, or Universal Medicine, but he hath it indeed. Some Physicians are only expert for some one disease, but Christ is for every disease.  
Now for thee who art a patiented to Christ, 1 Thou must come to him, Joh. 6.37. So let thy disease be what it will, he will not cast thee off. He saves to the uttermost them that come to God by him. Heb. 7.25.  
2 Thou must acknowledge thy disease to him, as the patiented doth to the Physician, 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive them. Not but that Christ knows them well enough, but he will have thee to be sensible whence thy healing comes. As in the blind man, Matth. 21.33. who begging mercy of Christ in general, had it not; but being sensible of his blindness and desiring sight, Christ gave it him.  
3 As it is a good help to the Patient to have a good subordinate confidence in the Physician; so it's requisite if thou come to Christ to place all thy confidence in thy Physician, Act. 4.12. as knowing salvation is not in any other.  
V 13. But go ye and learn what that meaneth, I will have mercy and not sacrifice, for I am not come to call the righteous, but sinners to repentance.  
Christ brings a second argument from the Scripture to justify his eating and conversing with sinners.  
Go ye and learn what that meaneth] Christ upbraids their ignorance, and sends these doctors to school. So did he Matth. 12.3.5.19.4.21.16.22.31.  
I will have mercy and not sacrifice] That is, 1 not outward ceremonies without inward obedience. 2 Not sacrifice in comparison of mercy; mercy ought to overweigh sacrifice, and sacrifice must give place to mercy. Among men, when two laws are made which interfere, that which tends most to righteousness, profit and honesty ought to take place. So that Christ shows, that all the commands of shunning familiarity with wicked men, must be so observed, that occasions and opportunities of bringing them into the way of holiness must not be neglected. And therefore when that Christ endeavoured to bring back these Publicans, who were as so many fugitives from God, he was not to be blamed herein. So that place, 2 Thess. 3.15. Count him not as an enemy, but admonish him as a brother; Lest any man should think that when a man was cast out, all coming to him was forbid, the Apostle adds, they are not to be counted enemies (as the Jews counted such) but they are to be brotherly admonished. When the bond of Church Communion, or Christian Communion, is dissolved, yet there remains a bond of humane nature, and the remembrance of former friendship.  
So that Christ by his example and doctrine proposes to the Pharisees to follow mercy; as if he should say, I had rather have mercy on poor sinners, then offer many sacrifices with you, and this my practice you may see justified, Hos. 6.6.  
Not sacrifice] Obj. But did not God command it? Answ. Yes; but God will not have Sacrifice, 1 Primarily, 1 Sam. 15.22. To obey is better than Sacrifice. Psalm 40.8. Sacrifice and Offering thou didst not desire. 2 Disorderly; he will not have them but in order to Christ.  
3 Abstractively considered from works of mercy and piety, Psal. 50.12, 13, 14.  
4 I will not have Sacrifice after the offering up of my body for sin.  
5 I will not have Sacrifice as a ransom, as Carnal Hypocrites thought to appease God by the work wrought, which was the great controversy, Psal. 50.13. asserted by Hypocrites, and opposed by the Godly then living. Hypocrites alleged, Levit. 4.5, etc. where Sacrifices were to be offered for sins.  
6 I will not have it as the principal worship.  
Obs. It's not only a work of mercy to secure persons in their outward afflictions, but it's also a work of mercy to draw a sinner from his evil ways to the true fear of God.  
For I am not come to call the righteous but sinners to repentance] Here's a third Reason whereby Christ defends his action of conversing with sinners, to wit, his Office of Mediator; I came not to call the righteous but sinners to repentance. By Righteous he means Pharisaical self-justiciaries, who are drunk with the opinion of their own righteousness; by sinners are not meant only excommunicate persons, and such as live a lose and dissolute life, but also all men out of Christ. Again, Christ taxes them that they made no distinction betwixt penitent and impenitent sinners. It was always lawful to keep company with penitent sinners, though not with impenitent.  
To conclude, persons called by Christ are called to repentance. Let no man, upon pretence of his interest in Christ, live in a state of looseness. The grace of God that brings salvation, teaches us to deny ungodliness, Titus 2.12.13.  
V 14. Then came to him the Disciples of John, saying, Why do we and the Pharisees fast oft, but thy Disciples fast not?  
Here are two things considerable, 1 A Question moved by the Scribes and Pharisees, as the authors, and John's Disciples, as the actors, which was, why they fasted oft but the Disciples of Christ fasted not?  
2 Christ's Answer, v. 15. Can the Children of the Bride-chamber fast, etc. which he backs from three Reasons;  
1 That they had no cause at present of fasting, but of rejoicing, he the Bridegroom being with them.  
2 That though at present they did not fast and mourn, yet in a short time they should have cause so to do.  
3 The Disciples being young Converts, the duty of fasting was not so suitable, v. 16. and that the Gospel-doctrine was not so suitable to them, in regard of their old carnal natures and legal customs, v. 16, 17.  
Then came to him the Disciples of John, saying, Why do we, etc.] Mark saith, The Disciples of the Pharisees together with them, propound this Question, Mark 2.18. Luke saith, The Scribes and Pharisees asked him, Luke 5.33. The reconciliation is easy; the Pharisees by their Disciples stirred up the Disciples of John to ask this Question, so that both asked the Question, the Pharisees as the authors, their Disciples and john's as the actors: the Pharisees were afraid to encounter Christ themselves, hence they use Emissaries; the Devil hath a notable art in sowing contention.  
Why do we and the Pharisees fast oft, but thy Disciples fast not] The occasion of this Question was some Faste-day which the Pharisees appointed and kept, wherein Christ's Disciples did eat and drink, by which is not meant a public Fast, which was to be kept by all the members of the Jewish Church, and so consequently by Christ, seeing he acknowledges himself a member thereof, John 4.22. All the Jews upon pain of cutting off were to observe the tenth day of the seventh month, Levit. 16.29, 30, 31.23.27. this was their only prescribed Fast: but it was some private Fast to gain glory and praise to the Pharisees, Luke 18.12. The Pharisee fasted twice a week. But John's Disciples kept it out of some other end, but Christ's Disciples did use to eat and drink as at other times.  
Besides it's like John's Disciples might propound this Question out of zeal to their Master, and out of envy to Christ, as in another case, John 3.26.  
Now the Pharisees did question in this manner, to hinder Christ's Ministry, and therefore where ever he went they usually followed him to hinder his Ministry, and they being silenced in their Objection in the former story, they knowing John to be much in repute among the Jews, they get his Disciples to propound this Question.  
We may observe, 1 The restlessness of Enemies of Truth, though conquered and beaten once and again, yet they give not over.  
2 See how cunning men, the Enemies of Christ, endeavour to wind others into their party, so the Pharisees wind in John's Disciples. Young Converts are ready to be misled through the craft of those who lie in wait to deceive. See Ephes. 4.14.  
3 See that persons are apt to please themselves with their own customary service, Zach. 7.3, 5. they had taken up two Fasts in the fifth and seventh month, for seventy years, and though they had nothing but Custom for it, yet they send from Babylon to Jerusalem to make the continuance of it a case of Conscience. Besides, when people have set up a golden Calf they would fain have others to worship it, and so John's Disciples urge to have their fasting days observed.  
But thy Disciples fast not] That is, they eat and drink, secretly accusing them of excess and intemperance; probably that place, Matth. 11.18. alludes to this. The Son of Man came eating and drinking, and behold a Man gluttonous and a Wine-bibber: q. d. We are holy and of God, thou art a sinner, whiles we are fasting thou art feasting.  
V 15. And Jesus said unto them, Can the Children of the Bride-chamber mourn so long as the Bridegroom is with them? but the days will come when the Bridegroom shall be taken from them, and then shall they fast.  
Here is Christ's meek Answer to them, as being weak and seduced, putting difference betwixt Seducers, and such. Seducing Teachers are to be handled more roughly, seduced more meekly.  
Can the Children of the Bride-chamber mourn] That is, those that were admitted into the Bride-chamber with the Bridegroom, as Virgins were with the Bride, Psalm 45.14, 15. The sum of Christ's Answer is, Christ leaving the Pharisees, he answers only John's Disciples, showing, that the cause why they fasted was not competent or agreeing to his Disciples, but the time should come when even his Disciples, losing their Master, should mourn, mean time they had a little respite of joy and comfort, so long as he was with them. As marriages call for feasting and gladness not for fasting and sorrow, so did the presence of Christ with his Disciples, so that Christ his answer consists of two branches,  
1 That at present his Disciples had not cause of mourning, because he the Bridegroom was with them. Observe that Christ is the Bridegroom of his Church, John 3.29. Matth. 22.2. Rev. 22.17. who did not only espouse our nature, and not the nature of Angels, Heb. 2.16. but also maries himself to every believing soul, Rom. 7.4. we are married to him that was raised from the dead. John 6.37. 2 Cor. 11.3. This marriage is made up here on earth in the state of grace, whereto there is a feast of grace and comfort as the begun solemnities thereof, Matth. 2 2.2. and perfected in heaven in the feast of eternal glory, Revel. 19.7, 8, 9  
2 Christ answers, they should have time of fasting and mourning in time to come. Christ taking away their superstitious fasting, doth neither cry up riot or excess, nor decry fasting, but that Christians must apply themselves to that condition the Lord sends: When he gives glad times let us rejoice in them, when he brings sad times let us be humbled and seek his face. Christ doth not decry fasting, as I said, but he would not have it tied to certain times, as the Jews fond did, Zach. 7.3, 5. sigh, such a day of the Month this year may be fit for fasting, but the next year the same day may call for feasting. Jejuniorum dissonantia non rumpat fidei consonantiam. For as there were due cases for fasting under the Old Testament, as when some stroke of God was on a people, Judg. 20.26. when some judgement hanged over a people, as Nineveh, Jon. 3.5. or to obtain some singular mercy, Dan. 9.31. Now these and such like causes of fasting Christ doth not take away, but doth establish them: yea and the Apostle practised them, 2 Cor. 11.25. There's a tropological sense, that when Christ our husband departs from us for our sins, we should then fast and mourn, till we get his return, but the literal sense is to be taken as that which is meant.  
V 16. No man putteth a new piece of cloth into an old garment, for that which is put in to fill it up, taketh from the garment, and the rent is made worse:  
V. 17. Neither do men put new Wine into old bottles, else the bottles break and the Wine runneth out, and the bottles perish; but they put new Wine into new bottles, and both are preserved.  
Here's a third reason why Christ doth not require his Disciples to fast, which is their present weakness, which cannot well bear a more strict discipline; the painful duty of fasting doth not well suit with my Disciples, being but babes, no more than a new piece doth with an old garment, or new Wine that is hot and working to be put into old bottles, this would be a means to make them fall off from me, and go back to the Pharisees, and therefore I refrain as yet from it, to avoid offence.  
Tertul. l. de orat. c. 1. By the old garment and old bottles understands the Old Testament, by the new piece the New Testament; for the new reformed the old, and made it as it were new, but I lean to the former.  
Another is this. As a new piece doth not agree to an old garment, so your traditions of Fathers and Elders about your fastings doth not agree to my Gospel-doctrine, these will not warm our hearts, not quiet our consciences, as the garment of my righteousness doth. Moreover the mixture of humane institutions and godliness or religion, will hazard the loss of godliness and religion. The ancients kept their Wine in bottles made of leather and Skins, as we keep it in Casks; now when this is put in old bottles the Wine is apt to spill; so the doctrine of the Gospel, when it falls into superstitious minds, is apt to be lost.  
The Gospel is compared to Wine, both as Wine glads the heart, Judg. 9 Psal. 104.15. so doth the Gospel; it's compared to new Wine, not because it's new, being of old preached to Adam, Gen. 3.15. but in opposition to the old Adam, or corrupt nature in us, q. d. Gospel truths do not agree to a man remaining in his old nature, but Gospel truths are well agreeing to a regenerate nature, as new Wine to new bottles.  
To communicate Gospel truths to such, is a double loss.  
1 Of the Wine, whiles unregenerate men reject the Gospel, because it's contrary to their lusts, or scandalise that Gospel they profess.  
2 The bottles are broken, that is, these men perish, whiles by degrees they apostatise.  
Luke adds c. 5.39. No man having drunk old Wine straightway desires new, for he saith the old is better. As if Christ should say, it befalls my doctrine as it befalls them who have been accustomed to old Wine, for as they cannot endure new Wine, because it hath a certain fowrness, so ye, being accustomed to old superstitions and pompous traditions, cannot away with my doctrine which is humble, sharp and powerful, even to the renewing of the whole man, which when they are renewed then are they capable to receive the doctrine of the Gospel. So that the sum is, the doctrine of the Gospel can neither be joined with ceremonial services nor carnal natures: the Law of Ceremonies is made old like an old garment or old bottles, by my coming in the flesh, therefore my Disciples do well that they do not fast according to the Law. Of these three interpretations I prefer the first and third.  
V 18. While he yet spoke these things unto them, behold, there came a certain Ruler and worshipped him, saying, My daughter is even now dead, but come and lay thy hand upon her, and she shall live.  
We have in this story,  
1 The request of a Ruler of the Synagogue at Capernaum, whose name was Jairus, as Mark and Luke sets him down, Mark 5. Luk. 8.  
Which is amplified, 1 From the time, which was whiles he was speaking to the Disciples of John, and the Pharisees.  
2 From the place, which was Capernaum, where he healed the Palsy man, where he was feasted by Matthew, and where the Pharisees cavilled with him for not fasting.  
3 From the devotion and submission of the Ruler, he worshipped Christ, v. 18.  
4 The thing requested, which was, that whereas his daughter was dead, or at the point of death, that Christ would come and heal her.  
5 The weakness of his faith, in that, in healing his daughter he limits Christ to such a means, lay thy hand upon her and she shall live.  
2 We have the healing of the woman who had a bloody flux. Amplified, 1 From the length of time wherein she was afflicted with this disease, which was twelve years.  
2 From the means of her healing, which was her faith, she said within herself, If I may but touch his garment I shall be whole, ver. 20.21.  
3 The comfortable absolution Christ pronounces to her trembling soul, who was not without doubts and fears, because she had closely and surreptitiously obtained her healing; Daughter be of good comfort, thy faith hath made thee whole, v. 22.  
3 We have the healing of Jairus daughter. Amplified,  
1 From his dismissing the Minstrels and people, and taking the father and mother of thed amosel in, Mark 5.40. and Peter, James and John, Luke 8.51. who saw the miracle.  
2 The consolation he gives to the mourners who were there wailing, She is not dead but sleepeth, v. 24.  
3 The derision that was cast upon Christ's words, They laughed him to scorn, v. 24. knowing that she was dead, as Luke hath it, Luke 8.53.  
4 The manner of his raising her up, He took her by the hand, v. 25. saying, Maid arise, Luke 8.53.  
5 The effects of this, 1 Her spirit came again and she arose straightway, Luke 8.55. and Jesus bade they should give her meat.  
2 The fame of the miracle went abroad into all that Land, v. 26. notwithstanding Christ charged the damosels parents that they should tell no man what was done.  
V 18. While yet he spoke these things unto them] That is in Capernaum where Matthew feasted him.  
Behold there came a certain ruler] Called a Ruler of the Synagogue, Mark 5.22. Luke 8.41. called Jairus. All the three Evangelists put a note of admiration upon it, Behold. It's a great thing for a Governor to come to Christ, but most wonderful for a Ruler of the Synagogue. He was one of the Rulers of the Synagogue, Mark 5.22. that is of the Synagogue of Capernaum. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there were divers of these, as appears, Acts 13.15. who had an inspection over or into the Synagogue. Among these there was one that did excel, who for his ability to instruct, was set over the rest, whose office it was to interpret the Law and to pray. Just. count. Triph. of these, Luke 13.14.  
And worshipped him] The ruler is set down from his devotion, that he worshipped Christ. Mark hath it, he fell at his feet and besought him greatly, Mark 5.22, 23. He fell down at his feet and besought him that he would come into his house, Luk. 8.41. whether this worship were religious or civil I shall not at present determine, howbeit some think it was a bare bending of the knee.  
My daughter is even now dead] Christ orders afflictions so that he can make one or other bring us to Christ, so here the death of a daughter brings the ruler to Christ. Now that he saith his daughter was dead, he spoke herein conjecturally, considering how sick she was when Christ left her. It's like at first he cried that she was at the point of death. Now he cries that she was dead, upon the report the messengers brought, and because when he left her she was breathing out her soul or near thereto. And so we may reconcile Marks saying, Mark 5.23. She was at the point of death, and Luke and Matthews saying, she was dead, so that the messenger that came, seeing the case desperate, bids him that he would not trouble the Master, that is Christ: Christ therefore seeing him wavering in his faith and hope, strengthens him, saying, Fear not, believe only and she shall be made whole, Luk. 8.50. so gracious is Christ to bear with the weaknesses of his people's faith.  
But come and lay thy hand upon her and she shall live] His faith was weaker than the Centurions. The Centurion believed that Christ, though absent, with a word of his mouth could heal his servant, but Jairus saith, Come and lay thy hands on her. Here was the weakness of his faith that he limits Christ's power to laying on of hands, yet are not persons weak in faith to be rejected, but encouraged, as Christ doth encourage the ruler, Luk. 8.50. Besides its like he had seen or heard that Christ had healed sundry persons at Capernaum by laying on of hands, and therefore he hoped he would do the same to his daughter. Laying on of hands is an act, 1 Of power or dominion, 2 Of a will ready and inclining to do good, as to heal and help.  
I shall speak a little concerning this doctrine of laying on of hands.  
There is a threefold laying on of hands, 1 Curatory or healing. Mark 16.18. They shall lay hands on the sick and they shall recover, Act. 28.8. Publius' his Father being sick, Paul prayed, and laid his hands on him, and healed him. It may be supposed the Apostle speaks of this, Jam. 5.14. Is any among you sick? let him send for the Elders of the Church and let them pray over him, anointing him with Oil. So Christ Mark 6.5. Mark. 16.18.  
2 Ordinatory: there is a laying on of hands in ordination of Elders; this is acknowledged by all the reformed Churches of what judgement soever. Though Papists acknowledge this to be an unblottable character, which who so hath can never blot it out again, yet the Protestants acknowledge it only a sign, pointing out the person ordained, who is commended to the prayers of the Church. Hence that saying of Augustine is ordinarily produced, Quid aliud est impositio manuum quam oratio super hominem? what other thing is laying on of hands than prayer upon the man ordained?  
Besides these two there is a third way, which I suppose comes nearer to truth, which is that by laying on of hands in ordination there is a further measure of the Spirit infused into, and poured upon the person ordained.  
Concerning laying on of hands in ordination the Scripture speaks, 1 Of those who are sent into the world, Act. 13. When they had fasted and prayed and laid their hands on them, they sent them away. v. 5.  
2 On those who are officers in Churches, as deacons', Act. 6.6. The Apostles first prayed then laid their hands on them. So Elders, Acts 14.23. And when they had ordained them Elders in every Church, by laying on of hands, (the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and had prayed with fasting, they commended them to the Lord, 1 Tim. 5.22. Lay hands suddenly on no man, neither be partaker of other men's sins. That is by consenting to ordain such.  
3 There is a laying on of hands on baptised persons after Baptism; this hath been depraved, 1 By those who have endeavoured to make working of miracles a concomitant thereof, because some persons in the Apostles times after hands laid on them did speak with tongues, Act. 19.6.7. and prophesied.  
2 This laying on of hands hath been depraved by the Romanists, 1 By changing the name from laying on of hands to confirmation.  
2 By assigning it an outward matter, viz. Oil and Balsam, and the form of it to be, I sign thee with the sign of the Cross, and confirm thee with the anointing of salvation, in the name of the Father, Son and Spirit. Chem. exam. count. Trid. part. 2. p. 95.  
3 That those things they attribute to confirmation they deny to be given and received in Baptism.  
4 That they ascribe an indelible character unto it, as to Baptism and order, Chem. p are 2. cap. de charactere, p. 45.  
5 By affixing it on a Bishop. Gratian distinct. 68 Fol. 99 propounds this question, Wherein Chorepiscopi (by which I suppose he means either rural Deans or Suffragans) differ from Bishops, answers and gives this as one difference, that it's not lawful for them to give the comforter, the holy Spirit, by laying on of hands to Baptised believers, or converted Heretics.  
3 Laying on of hands hath been depraved by the Episcopal party, who, retaining the popish name of confirmation, and affixing it to a Diocesan Bishop, instead of prayer for strengthening of believers, 1 Lay hands upon infants or young children, 2 Supposing them all to be regenerate after Baptism, pray for an increase of grace on them, 3 Have added hereto Godfathers' as they call it.  
Now, to prove laying on of hands on Baptised persons is an apostolical institution, I prove it,  
1 Because the Apostle makes it one of the six principles, or the word of the beginning of Christ, Heb. 6.1. Or the first rudiments or elements of the beginning of the oracles of God, Heb. 5.12. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only explanatory, for the principles of all arts are called elements; nay, which is more, the Apostle calls it a foundation, as well as repentance, faith and Baptism, now the five others being fundamentals, wherein all converted persons are to be practical in the belief, how can laying on of hands be excluded from being so received?  
2 If laying on of hands on Baptised persons after Baptism be rejected, then instead of six principles laid down by the Apostle, we shall receive only five, but this is absurd.  
Obj. but we acknowledge a laying on of hands in the call of ministry, therefore we acknowledge six.  
Answ. And why not as well after Baptism? what reason can be brought that ministerial imposition should be here acknowledged, and the imposition after Baptism excluded? nay, it seemeth, imposition after Baptism is rather meant.  
1 Because as faith and repentance go together, resurrection and the last judgement, so Baptism and laying on of hands go together in the Apostles joining of them.  
2 Laying on of hands upon officers is not herein meant, because this was an administration the whole Church had received, Act. 8.16. Heb. 6.1. but officers are not the whole Church.  
3 Because this laying on of hands is called milk for babes, Heb. 5.12, 13. but officers are not babes.  
3 Because there is a command for it. 1 It's called the rudiments of the beginning, or elements of the beginning (he means not elements of the world, of which Gal. 4.3, 8. Col. 2.8, 20.) that is, elements wherein persons were initiated or begun in Christianity, Heb. 5.12. As the elements of the Latin tongue is the learning of Accidence or Grammar, so this doctrine of laying on of hands was first to be taught and practised.  
2 It's called an oracle, Heb. 5.12. Now what are oracles in Scripture language but commands? Act. 7.38. Moses received the lively oracles to give unto us. This is called the Law, ver. 53. Who have received the Law by the disposition of Angels, and have not kept it, Rom. 3.2. What advantage hath the Jew? Much every way, chief that unto them were committed the oracles of God. See Psal. 147.19, 20. 1 Pet. 4.11. If any man speak, let him speak as the Oracles of God, that is, as the commands of God.  
3 The Apostle calls it a foundation, Heb. 6.1. so that there is not only a virtual command, but an actual command: from these three words of rudiments or elements, oracles, and foundation, I gather a plain command.  
3 It appears from absurdity. Is it not absurd to think that one of the six foundation principles commended to us by the Apostle should cease, and all others of them to remain to the end of the world? Nay is not imposition after Baptism placed in the midst, betwixt faith and repentance, the resurrection and last judgement, so that there is no coming to slight it, being fenced on every side, but we must renounce faith and repentance on the one side, or the resurrection and last judgement on the other? Is it not absurd to think the Apostle would place one temporary principle, which was to last but for a small time, among five perpetual principles, and yet call them all by the name of a foundation? yea such a foundationas other things were to be laid after in eodem genere edificii, in the same kind of building, for the Apostle saith, Let us go on to perfection, now what perfection doth he mean? truly a perfection of the knowledge of Christ, the foundation whereof was already laid. And so he did, for in the next place he comes to unfold the sin against the holy Ghost, the doctrine of assurance to the heirs of promise, the doctrine of Christ's priesthood.  
4 All the Churches were under laying on of hands, the Church of the Samaritans was under it, Act. 8.12, 14, 17. compared. On the same Church of Samaria which was Baptised, were hands laid. The Church of the Hebrews had this as a principle first laid, Heb. 6.1.  
Object. But how doth it follow to all the Churches?  
Answ. As we judge all the Churches were under Baptism, though we do not read of any of the Church of Thessalonica to have been baptised, yet because we read other Churches, we conclude also they were. So because we find these two Churches to have been under Laying on of Hands, we conclude all the Churches also so to have been, because of the unity of the Rule. Now the Rule is plain, Acts 8.14, 16, 17. When the Apostles heard that Samaria had received the Word of God, they sent unto them Peter and John, who, when they were come down, prayed for them, that they might receive the Holy Ghost. The emphasis lies in this Pronoun Relative they, the Antecedent whereto, must be the baptised Samaritans, whom Philip had baptised, v. 12. also v. 16. it's said, For as yet he was fallen upon none of them, only they were baptised in the Name of the Lord Jesus. So that Imposition of Hands was administered to all the baptised Samaritans, v. 17. Then laid they their Hands on them, and they received the Holy Ghost.  
5 The first Church should be a Pattern to other Churches, but the first Church continued in laying on of hands, therefore other Churches ought to continue herein. The Proposition appears, 1 Thess. 2.14. Ye, Brethren, became followers of the Churches of God. 1 Cor. 11.16. We have no such custom, neither the Churches of God.  
The Assumption appears, because the Apostle calls it a Doctrine, Heb. 6.2. The Doctrine of Baptism and laying on of hands. Now the first Church continued in the Apostles Doctrine, Acts 2.42. of which Doctrine this was part.  
Object. But the first Church was scattered, and though there was a Church among the Hebrews, Heb. 13.7, 17, 24. Salute them that have the rule over you, and all the Saints, yet was not this Church the same, for Acts 8.1. There was a great Persecution against the Church at Jerusalem, and they were all scattered through the Regions of Judea and Samaria, except the Apostles.  
Answ. All is oft in Scripture taken for a great part, and so I take it here. No doubt some could not fly, besides they were scattered only a little way, that is, into their own Country of Judea and Samaria, and could easily return when times proved peaceable, which by Paul's conversion shortly fell out, for than had the Church's rest, Acts 9.31. and were edified and multiplied. Besides, the Apostles were never scattered from Jerusalem, who alone might make a Church had there been none else, as Tertullian observes in his Book of Chastity, Ubi tres ibi Ecclesia est, licet Laici, where there are three there is a Church though Laics, or People, therefore this Church in the Hebrews who were under laying on of hands and that in the Acts is the same.  
6 If laying on of hands were not an Ordinance of God, and of divine Institution, than the Apostles in Administration thereof had practised will-worship, nay, which is more, had left a Rule of will-worship unto us, Heb. 6.1. But it's absurd to think the Apostles would do either of these, therefore laying on of hands on baptised persons is an Apostolical Institution.  
Object. But many of the Saints have received the Spirit without it, as the Antiochians, Acts 11.  
Answ. So have they without Baptism and the Supper, yet it's no ground to live without any of them, when we know them to be practised; besides, they are Channels to convey more of the Spirit unto us, I mean laying on of hands as well as Baptism.  
7 It appears by the testimony of ancient and modern Writers. 1 Ancient. Tertul. lib. de Resur. cap. 8. The flesh is washed, that the soul may be cleansed; the flesh is overshadowed with laying on of hands, that the soul may be enlightened with the Spirit. Pamelius citys the Canon of Pope Urban, viz. All believers ought to receive the Spirit after Baptism, by the laying on of the hands of the Bishops, that they may be found fully Christians. And then he adds a Constitution of Clement, which was most ancient, viz. We must all make haste to be born again to God, and at length to be signed by the Bishop, that is, to receive the sevenfold grace of the holy Spirit, because else a person cannot be a perfect Christian, if he remain so, (that is, without laying on of hands) not through necessity, but through carelessness or wilfulness.  
Also in his Notes on the same Book, Num. 44. Similiter loquuntur, etc. In like manner so many as write of Baptism speak, calling Imposition of Hands the perfection of Baptism.  
Tertul. de Bapt. ad Quintillam, cap. 8. saith, It's the fleshly or outward act of Baptism that we are dipped in Water, the spiritual effect that we are freed from our sins, then follows Laying on of Hands, the Dispenser calling and inviting the Spirit of God by Prayer.  
And in the same Book he saith, To our Flesh rising out of the Water after our old offences the Dove of the holy Spirit comes flying, bringing the peace of God sent from Heaven, where the Church is the figured Ark.  
Cyprian in his Epistle to Jubaianus, speaking of the Samaritans who had obtained a right Baptism, he saith, that it was not meet they should be baptised any further, but only that which was wanting was performed of Peter and John, that Prayer being made for them, and Hands being laid upon them, the Spirit of God might be called upon and poured in upon them: he adds, which also is done with us, that they who are baptised in the Church must be offered to them who are set over the Church, and by our Prayer and Laying on of Hands they obtain the Holy Ghost.  
Cyprian in his Epistle to Stephen, Epist. 72. speaking of those who came from Heresy to the true Church, saith, Because it is of no purpose to lay hands on them to receive the holy Spirit, unless they receive the Baptism of the Church.  
Hieron. adversus Lucifer. If thou askest why one baptised in the Church receives not the Spirit but by the hands of the Bishop, which we affirm to be given in true Baptism? Learn, this observation descends from that Authority that after the Lord's Ascension the holy Spirit came down upon the Apostles.  
Eusebius in his History, lib. 6. cap. 35. relates, that Novatus though he were baptised, yet because he was not confirmed or had hands laid on him after Baptism, he never obtained the Holy Ghost. His words are, Neither did he get other things wherewith he ought to have been endued after Baptism, according to the Rule of the Church, nor was he sealed of the Bishop with the Lords seal (meaning Imposition after Baptism) which he having not obtained, how could he, I pray you, obtain the Spirit?  
For modern learned men take Gerson out of Hugo, What profits it that thou art lifted up from thy fall by Baptism, unless thou also be'st strengthened by Confirmation?  
Estius in Heb. 6.1. saith, The Apostle undoubtedly understands that Laying on of Hands which is wont to be administered to the faithful presently after Baptism, of which Saint Luke, Acts 8. Acts 19 That is to say, the Sacrament of Confirmation, whereby the Spirit of God is given to persons baptised, wherewith they being strengthened confess the Name of Christ undauntedly among the Enemies of the Faith; and then he concludes, For that Hands were wont to be laid upon baptised persons after the Example of the Apostles, Universa docet antiquitas, All antiquity teacheth.  
Grotius in Heb. 6.1. Hands were laid upon baptised persons to obtain the strengthening power of the holy Spirit, and on persons ordained to the Eldership, and on them that were reconciled after sins, and those who were weak in body, and on new married people, desiring a blessing from the Church.  
Erasmus in Heb. 6.1. The first step to Christianity is to repent of our former life, next that salvation is to be hoped from God, next that we be purged in Baptism from our filth, next that by laying on of hands we receive the holy Spirit.  
Heming. in Heb. 6.2. Imposition of hands was done by the Bishops and Elders on persons examined (he should have said Baptised) prayer and blessing being added thereto, at this laying on of hands the holy Spirit was often visibly given.  
Obj. But seeing Baptism and laying on of hands are conjoined, how came they to be severed.  
Answ. When persons with a right Baptism came back from Heretics or Schismatics to the Church, they were not rebaptised, but received only by imposition of hands; so the counsel of Arles, can. 8. If any one come to the Church from the Arrian Heresy, let the preachers of our faith ask them their Creed, and, if they see they were Baptised into the Father, Son and Spirit, let them only lay hands on them, that they may receive the holy Ghost. Leo. Epist. 77. He that is Baptised among Heretics let him not be rebaptised, but let him be confirmed by laying on of hands, with calling upon the holy Spirit. Yet was not this rite used every where, for Gregory de consecrat cap. 4. saith. The west was wont to receive such as returned to the Church from Heretics by imposition of hands, but the eastern parts were wont to receive them by the anointing of Oil. Aug. against the Donatists, lib. 5. c. 23. Gives a reason hereof, and saith, If laying on of hands should not be used to one coming from Heresy, he would be judged to be without all fault, but for the coupling of love hands are laid on Heretics amended.  
2 When upon necessity any man was Baptised of an ordinary man that the Baptism might be approved and confirmed, the person Baptised was brought to the Bishop that he might be confirmed. Concil. Eliberitanum. Can. 18. A believer, and, in case of necessity, one instructed in the Faith, may Baptise, so that if he that shall be so Baptised shall live, he bring him to the Bishop, that by imposition of hands he may be perfected.  
3 A third reason is mentioned by Hierom, in his Dialogue against the Luciferians. He saith, The custom of the Churches was, that the Bishop being about to lay hands to the calling on the Spirit of God, he made haste to those that were Baptised in dat cities by Elders and Deacons: the meaning is, as is after expressed, when the Bishop knew they believed rightly and were lawfully Baptised, he made haste to lay hands on them, and to call upon the Spirit that they might persevere in that faith.  
From all these customs, not only the common people, but also sundry Bishops long before Hieroms time came to this opinion, as if Baptism were without the Spirit, and that the Spirit was first given and received when the Bishop to the calling on the Spirit of God laid hands on the person Baptised, which Hierom confutes, and proves that Baptism is not without the holy Spirit.   

Answer to objections.  
Obj. 1 In the laying hands on the Samaritans there were visible gifts conveyed, Act. 8.18. Simon saw that, through laying on of hands the Holy Ghost was given, Act. 19.6. When Paul had laid his hands on the twelve, they spoke with tongues and prophesied, but in imposition that is or shall be by the Apostles of the Churches, there are no visible gifts given, therefore that imposition in Scripture and yours is not the same.  
Answ. 1 That God did sometimes convey visible gifts after imposition of hands to honour, it is true, yet were these visible gifts no more parts of the ordinance, much less essentialities thereof, than Philip's sudden surreption or catching away by the Spirit from the Eunuch, were any part of the Eunuch's Baptism, Act. 8.39, 40. this miraculous surreption was a confirmation to the Eunuch. So when the twelve spoke with tongues after Baptism and laying on of Hands, it was only a confirmation to them of the truth of that Doctrine, and powerfulness of that person into whose name they were baptised.  
2 The Apostles Peter and John, Acts 8.16, 17. would never have come down to Samaria for to do Miracles, for Philip had there wrought Miracles abundantly, Acts 8.7. in casting out Devils, healing Palsies, lameness, etc. therefore they came for some other end, which was, that the Samaritans might receive the Spirit.  
Object. But here were visible gifts given. Simon saw that through laying on of the Apostles hands the Holy Ghost was given.  
Answ. There's a sight of the understanding as well as of the eye. Simon might see the Holy Ghost given, whiles he beheld the operations of the Spirit in Prayer, self-denial, mortification, yet not one gift given visible to the bodily eye.  
But if visible gifts conspicuous to the bodily eye were given, they were no parts of the Ordinance, but Crowns and Ornaments thereof. The Holy Ghost may be said to be given, not only in gifts of Tongues and Healings, but also in melt of heart, Prophecy, etc.  
2 It's a mistake to say that in the Apostolical Imposition always visible gifts were conveyed, such as the natural eye could behold, for Paul laid his hands on Timothy, and had nothing conveyed save inward gifts and grace, 2 Tim. 1.6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee, by the putting on of the Hands of me. Paul speaks of such gifts and graces as were raked up in ashes, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, which the Apostle bids him rake out of the ashes or make alive, as you do fire almost dead by blowing of it.  
Object. But this gift and grace given to Timothy was given by the Presbyters, when he was ordained an Evangelist, and not by Paul's laying on of hands after Baptism.  
Answ. Paul speaks of such a gift as was given by the laying on of his own hands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Imposition in Ordination to Preaching was by the Hands of all the Eldership, 1 Tim. 4.14. where the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying a conjunction of persons, but 2 Tim. 1.6. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to denote the act of one man.  
Object. But the Apostles who laid on Hands after Baptism were such Apostles as were immediately called of Christ, as Peter, John, and Paul, how will the Consequence hold from them to the Apostles of the Churches?  
Answ. There's a twofold Call, 1 Immediate or personal. 2 Mediate or virtual: the Apostles of the Churches, though they act not by an immediate and personal call, yet they act by a mediate or virtual call of Christ.  
2 Mathias, though chosen mediately of the Church, had the same power the eleven had, who were immediately called of Christ, why may not then Apostles chosen of the Churches have the same power? For what difference betwixt the eleven called immediately, and Mathias called mediately, or any others of like kinds, when they can make their power appear? and so much the more when persons, whether immediately or mediately called, can make one and the same end appear in their Office, viz. the work of the Ministry, the perfecting the Saints, the edifying the Body of Christ.  
Quaere. Whether there be any essential difference betwixt the twelve Apostles and the Apostles of the Churches?  
3 If Imposition after Baptism belong only to Apostles called immediately, it had been in vain to have called it a Foundation, to have conjoined it with Faith and the Resurrection, sigh the persons that had the administering of it were most of them dead, and the rest in a short time would be dead. Ergo, I conclude that Apostles, whether called immediately or mediately, may lay on Hands on baptised persons.  
Object. But if laying on of hands be an ordinance of Christ, what is conveyed in it?  
Answ. An increase of the Spirit, 2 Tim. 1.6. Stir up the gift of God which is in thee by the putting on of the hands of me. So that as the Spirit is conveyed in the use of prayer, Luk. 11.13. and preaching, Act. 10.44. Gal. 3.3, 5. and Baptism, Gal. 3.28. and supper, 1 Cor. 10.16. so also is it conveyed in the laying on of hands.  
Quest. But what are those gifts of the Spirit which are or may be conveyed in laying on of hands?  
Answ. 1 An increase of all habits of grace, as 1 Boldness to confess Christ. When Paul bids Timothy, stir up the gift of God which was in him, ver. 7. he shows what gift he means, even boldness for God, ver. 7. God hath not given us a spirit of fear, but of power, of love, and of a sound mind. ver. 8. Be not thou therefore ashamed of the testimony of the Lord. q.d. he that hath received the Spirit aright in laying on of hands, hath an habitual intention to confess without blushing against all oppositions whatsoever, or at least it is his duty so to have.  
2 The Spirit is a free agent, dividing to every one severally as he pleaseth. 1 Cor. 12.11. to one is given a word of wisdom, and knowledge, to another strengthening grace, to another comfort, to another power to resist temptations, to another constancy; the Spirit knowing what grace is most wanting to his people, in a right receiving of an ordinance is wont to help herein. Yet know that laying on of hands is not all this ordinance, or the principal part thereof, but prayer is the principal.  
So much Melchiades de consecra. didst. 5. The holy Spirit gives beauty in Baptism to innocency, in confirmation he performs an increase to grace.  
Chemnitius citys some sentences out of the ancients, as out of Urban. All believers by the laying on of the hands of the Bishops ought to receive the Spirit after Baptism that they may be found full Christians, and he the same person gives to confirmation these prayers, that we may become spiritual, that the heart may be enlarged to wisdom and constancy, that we may be wise to discern good and evil, to resist malice, to resist wicked desires, that we being kindled with the love of eternal life may be able to lift up our minds from earthly to heavenly things.  
Clemens saith, a person Baptised receives the seven form grace of the Spirit, else in no wise can he be a perfect Christian, nor have a place among the perfect. Although he have been Baptised after, he shows what he means hereby, viz. a spirit of wisdom and understanding, a spirit of counsel and strength, a Spirit of knowledge-and godliness, and fill him with the fear of God.  
So much the compilers of the Common Prayer-book thought, who after they had acknowledged laying on of hands ought to be retained, saying, we make supplication unto thee for these children, upon whom after the example of thy holy Apostles, we have laid our hands, to certify them by this sign of thy favour and goodness towards them, come to add, that they apprehended an increase of grace to be conveyed therein, as in the first prayer of confirmation appeareth in these words. Almighty God, who hast vouchsafed to regenerate these thy servants by water and the holy Ghost, and hast given unto them forgiveness of all their sins, strengthen them, O Lord, with the holy Ghost the Comforter, and daily increase in them the manifold gifts of grace, the Spirit of wisdom and understanding, the Spirit of counsel and Ghostly strength, the Spirit of knowledge and true Godliness, and fulfil them, O Lord, with the Spirit of thy holy fear, Amen. And then the Bishop laying on his hands said these words:  
Defend, O Lord, this child with thy heavenly grace, that he may continue thine for ever, and daily increase in thy holy Spirit more and more, until he come to thy everlasting Kingdom.  
And in the rubric after confirmation none were to be admitted to the Lords Supper till such times as they were confirmed.  
Object. But, if the Spirit be conveyed in Laying on of Hands, let us see a Promise of God for it, that an increase of the gifts and graces of the Spirit shall be given therein.  
Answ. A command of God is enough to receive an Ordinance, though there were no Promise annexed concerning benefits herein. Now I have before proved a command.  
2 Some allege Acts 2.38, 39 Repent and be baptised for remission of sins, and ye shall receive the gift of the Holy Ghost; as if the Promise did belong to Imposition as well as Baptism.  
3 What Promise is there of the Spirit in laying on Hands on Officers, yet is it acknowledged of Protestants generally that the Spirit is conveyed herein.  
4 We have Examples of Gods conveying the gifts and graces of the Spirit to Timothy's heart herein, 2 Tim. 1.6. which should encourage baptised persons to submit thereto, and expect like benefit therefrom.  
5 There is a Promise of the increases and additions of the Spirit to the Prayer of Faith whensoever poured out, Luke 11.13. and why not to the Prayer of Faith when now in this Ordinance poured out?  
Object. But if Laying on of Hands were an Ordinance, God would honour it to do that for which it is appointed.  
Answ. Who dare say God doth not?  
1 That it's an Ordinance, appears, because it's called a Foundation, and because the first Church was stated upon it, and because it was included in the Commission, else the Apostles should do that for which they had no command.  
Whereas some say Imposition is a Gift not an Ordinance, I answer, what is contained in it or conveyed by it is a Gift, but the Administration itself is an Ordinance, else Paul in the administering of it upon Timothy had been a wil-worshipper.  
3 God doth honour Laying on of Hands for that which he appointed it, which was to be Vehiculum Spiritus, a Conveyance of the Spirit, in the increases of it, as he hath appointed Baptism and the Supper. But here is a mistake to think God's appointment of it was still to convey miraculous gifts, and that therefore it was no longer in force than such gifts were conveyed, when these miraculous gifts were only the Crown of this Ordinance.  
Object. We doubt not God hath made sundry Promises for the increasing of spiritual gifts and graces in his People, and for strengthening of them by his Spirit against the Devil and Lust, but whether are these Promises bound to the Laying on of Hands? so that then when Hands are laid on, and by that mean, the gifts and graces of the Spirit are conveyed, when the Church-Officer, or Apostle lays on their Hands. And it's no consequence in the Scripture, there is a Promise, therefore we should invent a mean through which it must be applied.  
Answ. 1 In this Ordinance of Laying on of Hands there are two things, 1 The Prayer of Faith; the Promise is made to the Prayer of Faith, and no more to that Prayer of Faith than to other Prayers of Faith, wherein God is sought to for gifts and graces.  
2 Through this Laying on of Hands, as a mean, the gifts and graces of the Spirit are conveyed, when an Apostle layeth on his Hands on a fit believing subject. 2 Tim. 1.6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee, by the putting on of the hands of me, as in the Greek. See he came to some inward gift of the Spirit by the Apostles laying on of his Hands.  
2 Here is no inventing of a mean to convey a Promise, but it is such a mean as the Lord hath appointed to convey his Spirit: by such a mean as the Apostle calls a Foundation, such a mean as was a Channel of the Spirit to Timothy. Now as to the application of the Promise, no man can say that either Baptism, Supper, or Laying on of Hands apply the Promise. It's the Spirit and Faith alone that apply the Promises to the Soul.  
3 For Baptism and the Supper, concerning which there is more clearness of revelation, we dare not say they are means through which the graces of the Spirit must be conveyed, for God is a free Agent, but means through which the Spirit may be, and hath been conveyed; and the like we say of Laying on of Hands, as in Timothy's case.  
4 There being sundry means and channels of conveying the Spirit in the gifts and graces thereof to Believers, and this of Laying on of Hands being one, what should hinder that a Believer may not pray for the conveying of the Spirit in the increases of it in this Ordinance? And this may in all Ordinances stir us up to pray for it, because God hath promised to pour out his Spirit in the times of the Gospel, Zach. 12.10. John 14.16, 17. I will pray the Father and he shall give you another Comforter, even the Spirit of Truth, whom I will send unto you from the Father. See also John 14.26. John 16.7, 13. Luke 24.49. God hath promised to pour out of his Spirit upon all flesh in the last days. Acts 2.17. these being the last days we may expect it.  
V 19 And Jesus arose and followed him, and so did his Disciples.  
We here see Christ's condescension; he doth not despise a weak Faith. Had it not been enough, if Christ had said, Thy Daughter liveth? but Christ goes after Jairus. Let us learn from Christ to be easy and ready to help afflicted persons. We may see the weakness of Jairus faith; others with a touch of Christ, or word of Christ's mouth expected health, but Jairus did not expect the restoring of his Daughter without Prayer and Laying on of Hands.  
V 20. And behold, a Woman which was diseased with an Issue of Blood twelve years, came behind him, and touchod the Hem of his Garment.  
As in Jairus so in this Woman four things considerable,  
1 That their misery brings them both to Christ: many would never come to Christ were it not for affliction, Psalm 50.15. Hosea 5.15.6.1.  
2 That they sought help from Christ as a Physician, placing confidence in him, both for soul and body; so let us, Zach. 1.13. John 1.16.  
3 That as the Woman touched the hem of Christ's garment, see that we touch him by faith. Rom. 10.6, 7, 8.  
4 The Issue of all this, as Jairus had help, so had this Woman against her bloody Issue.  
Which was diseased with an Issue of Blood twelve years] Mark and Luke say she had spent all her living on Physicians, and had suffered many things of them. See the covetousness and cruelty of unskilful and ungodly Physicians.  
Came behind him] It's like, because the Multitude thronged him that she could not come before him.  
And touched the hem of his garment] It's like by a divine Impulse.  
V 21. For she said within herself, If I may but touch his garment I shall be whole. 
I seek one that toucheth me, not one that presseth me; as of Christ, so of his Church, the faith of few touch it, the crowd of multitudes throng it. Aug. de verb. Dom. Scr. 6.   
She thought Christ was full of healing power, as the ointment poured upon Aaron's head that went down to the skirts of his clothing; but she mistook, thinking this flowing out was rather natural then voluntary. As if Christ had acted rather by nature then will.  
Yet is this nothing for the worshipping the relics of Saints, for it was not the touching the garment of Christ, but her faith that made her whole.  
V 22. But Jesus turned him about, and when he saw her, he said, Daughter be of good comfort, thy faith hath made thee whole; and the woman was whole from that hour.  
Luke adds, some body hath touched me, for I perceive that virtue is gone out of me, as if a man perceived when blood goes out of his veins.  
Quest. Why would not Christ have this miracle kept secret?  
Answ. 1 To free the woman from scruple, who was troubled in her conscience, as if she had stole her health.  
2 To propound her faith for imitation.  
3 To prove his Godhead by his omniscience.  
4 To strengthen Jairus his faith whose daughter he was about to raise from death.  
5 That she might know that she was healed, not from the touching of his garment, but from Christ himself, who knowingly and wittingly healed her; hence Christ saith, virtue is not gone out of my garment, but out of me, Christ doth not give his Spirit to old rags and clouts: had the virtue been in the garment it would have had the same effect on others that touched it. Christ was touched by her Faith. Many follow Christ that only press him, but they only touch him that lay hold on him by Faith, and know that Christ doth not as Princes, cast their alms they know not to whom.  
6 That the woman might come forth as a witness. Probably they would not have believed Christ's testimony of himself, but her confession must needs prevail with them.  
Daughter, be of good comfort, thy faith hath made thee whole] Christ helps the weakness of her Faith. Unless her trembling had been faulty, Christ would not have raised her up. She comes to Christ trembling, Mark 5.33. Luk. 8.47. knowing what was done in her, and tells him all the truth. Persons that do things privily are wont to tremble, fearing lest they be found out, so this woman. Now Christ encourages her, signifying withal that it was not her touching his garment but her persuasion of his divine power that conduced to her healing. Yet doth not every faith touch Christ, but that only which is saving. Now as she got healing, so we remission of sins by such a faith in Christ, and as she went away in peace hereby, so by faith in Christ we have peace, Rom. 5.1.15.13.  
Thy Faith hath made thee whole] My power hath done it efficiently, I perceive virtue is gone out of me; thy Faith hath done it instrumentally, not by way of merit, nor as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, or the act of believing did it, but by way of apprehension, receiving my grace and favour. Poor believers, though they come trembling to Christ, yet they go from him comforted and supported, so true is that promise. Joh. 6.37. he calls her daughter, as being by him begotten to a new life; so when Christ forgave the Palsey-man, he called him Son, Matth. 9.2.  
V 23. And when Jesus came into the Ruler's house and saw the minstrels and people making a noise:  
V. 24. He said unto them, Give place, for the maid is not dead but sleepeth.  
Jesus came into the Ruler's house] Christ goes from healing the woman with the bloody issue, into the Ruler's house, where is seen both his wisdom in deferring to help the Ruler's daughter, till his daughter was dead, and also his goodness in helping the Ruler's Faith by this miracle on the woman, 2 In raising up his Faith, Fear not, only believe, so Mark.  
He saw the minstrels and people making a noise] Who were hired at the Funeral to sing some sorrowful song, containing the virtues of the deceased; and, to stir up mourning and tears from friends and neighbours, there were both men mourners, Eccles. 12. and women mourners, Jer. 9.17. The heathens thought this a mean to appease the infernal Spirits. Ambros. in Luc. 8. also Marcellinus, lib. 19 writes they mourned seven days, the Men and Women singing sad funeral songs: but for piping at funerals it was more late.  
Not as if mourning for the dead were unlawful, for Abraham mourned for Sarah, Gen. 23.3. also Gen. 50.10. joseph's house mourned for Jacob with a great and fore lamentation, and himself made a mourning for his Father seven days, the Egyptians mourned for Jacob threescore and ten days, ver. 3. Israel mourned thirty days for Aaron. There were great lamentations made for Josiah, Zach. 12.13. Bos bovem requirit, non ego te frater? Amb. One ox lows for another, and shall not we bewail one another? We are bid to go to the house of mourning, Eccles. 7.1. Bewail the burning the Lord hath kindled, Levit. 10.6. 
Stephen was mourned for. Act. 8.2.  but mourning becomes sinful, 1 When it is excessive, Matth. 2.15. Rachel weeping for her children and would not be comforted.  
2 When it is hopeless. 1 Thess. 4.13. Sorrow not as others that have no hope.  
3 When it is feigned. As in these hired mourners, The mourners go about the streets, Eccles. 12. Many pretend to mourn for those of whose death they are glad. 4 When it is heathenish, Levit. 19.28. Deut. 14.1. the heathens thought these to be funeral deuce to the dead.  
He said unto them, give place] 1 Because of the troublesome noise they made. 2 Because they were no fit witnesses of the miracle.  
The maid is not dead but sleepeth] 1 Because death to the Godly is as a sleep, for after sleep we arise refreshed; so in the resurrection.  
2 Because, in respect of God, dead men are as if they were asleep; so Lazarus is said to sleep, Joh. 11.11. All godly souls live to him.  
3 She was not absolutely dead, as the multitude thought, as if she could not be brought back again to life, but only for a while.  
4 Though death and sleep are distinguished, yet are they near one to another; for death seems a continual sleep, and sleep seems a short death. Let us not fear death, for God can as easily raise up men from death, as men that are asleep from their sleep.  
4 She is not dead in respect of her soul, which is the better part, Eccles. 12.7. the Spirit returns to God.  
5 In respect of Christ his omnipotent power; death itself was to him but as a sleep, because he knew he could as easily raise her to life as any man could awaken a person asleep; yea more easily, for sometimes we call three or four times to a man in sleep, though yet she might be dead to others. Hence he saith, Talitha Cumi, i.e. Damosel arise  
But sleepeth] The death of the godly is as a sleep. Steven fell asleep, Act. 7.60. Sundry of the Corinthians, 1 Cor. 11.30. Lazarus, Joh. 11.11. David fell asleep and saw corruption: Act. 13.36. Christ is the first fruits of them that slept, 1 Cor. 15.20.  
Death is resembled to a sleep, 1 Because of refreshment we have thereby; as the body is refreshed after sleep, so shall we be in the resurrection, after we have slept the sleep of death.  
2 In sleep there is such a binding of the senses, that the body seems to be liveless, so that it neither moves nor regards any object that is before it, nor any relation that is next unto it.  
Quest. But seeing Christ saith that the maid slept, whether do the souls sleep in the bodies till the resurrection, or are they annihilated till that time?  
Answ. They are not annihilated, being they act intellectually, and the souls being absent from the body are present with the Lord, 2 Cor 5.1, 2. They that die in the Lord are pronounced blessed, from henceforth, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the moment of their departure, Rev. 14.13. Now all blessedness consists in action, which is contrary to annihilation.  
2 They do not sleep; if so, why would Paul have desired to be dissolved and to be with Christ, Phil. 1.23. why doth Paul say, we would not be unclothed, but clothed upon, that mortality might be swallowed up of life, 2 Cor. 5.4. As the souls of the wicked are at present tormented, so the souls of the godly are at present in bliss, Judas 7. The souls of the Sodomites in Judes' time were suffering the vengeance of eternal fire. So the rich man, Luke 16.24. saith, I am tormented in this flame; Not, I may be, or shall be, but am at present. Besides the souls under the Altar cry, How long Lord! Rev. 6.9. Therefore though Saints have not a personal blessedness before the day of judgement, yet have they a blessedness of soul, the receiving whereof doth not exclude full personal blessedness at the coming of Christ, but is an earnest penny thereof, as we see in the thief, who was admitted the same day he suffered, not into an earthly paradise, which by the flood was dissolved, but into a Paradise of glory, whereinto Paul was taken up, 2 Cor. 12.2. compared with v. 4. That which ver. 2. he calls the third heaven, ver. 4. he calls Paradise.  
And they laughed him to scorn] Being carnal, and not considering the power of Christ, they laughed him to scorn, as thinking it absurd and impossible that Christ should restore her to life. Christ rejecting them takes three Disciples to witness this miracle, Luk. 8.51. for they were not worthy to see that they did not believe.  
V 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose.  
Mark hath it, Talitha cumi, Damosel, I say to thee, Arise. Talitha cumi, Christ did not use these Syriack words to be used by way of enchantment, as some have done, supposing by the repetition of these and such like, they could do wonders, but that the power of Christ's words in raising up the dead might be made manifest. In that he uses the words, I say to thee, Mark 5.41. He puts a difference betwixt those who raised up others to life by his power, as Peter did Dorcas, and himself who raised this Damosel up by his own word and power. q.d. I the Lord of life and death command thee, who though thou art dead as to nature, yet thou sleeps as to me, I command thee that thou arise and stand up. The learned say Cumi is a Syriack word which signifies to stand, which is the posture of men in health, in opposition to lying which is the posture of sick men.  
Took her by the hand] Luke adds, he said, Maid, arise, such a voice after to Lazarus, Lazarus, come forth. The voice was from his humane nature, the power from his divinity. It was the omnipotent Word of God and of the man Christ.  
Luke adds that her Spirit came again and she arose, cap. 8.55. straightway: the immortal soul of man is separable from the body; so Eliah stretched himself upon the child and said, I pray thee, O Lord, let this child's soul come into him again, 1 King. 17.21. in death the body returns to dust, and the Spirit to God who gave it, Eccles. 12.7. now when God permits a soul to return to its body, it's quickened and rises again, as we see in Ezekiels dry bones, cap. 37.7.  
Mark cap. 5.42. adds, that her Parents were astonished with a great astonishment, as such sudden sights are wont to do.  
Luke cap. 8.56. adds, He charged them that they should tell no man what was done: not that he would hinder persons from believing on him through the fame thereof, but to stop the rage of the Pharisees against him, who were sorely provoked by his miracles. 2 To teach us from his example to shun all desire of vain glory, seeing he would have so great a work concealed. 3 That the ruler and his wife might not be proud of this privilege.  
And the maid arose] Mark adds, Christ commanded to set meat before her. cap. 5.53. to show not only that she was alive, but also was well and in health.  
V 26. And the fame hereof went abroad into all that Land.  
Lest any man should think the Miracle was feigned, Christ adds, The fame hereof went abroad into all that Land. The whole Country were witnesses and doubtless praised the work, as a new unheard of thing, and consequently acknowledged Christ as the Messiah. There were three Christ raised from death, this Maid, the Widows so n of Naim and Lazarus.  
V 27. And when Jesus departed thence, two blind men followed him, crying and saying, Thou Son of David have mercy on us.  
In this History three-things, 1 The Petition of two blind men, set down, 1 From their following Christ and crying unto him in the way, v. 27. 2 From their following him to the house, v. 28.  
2 We have Christ his grant, amplified, 1 From the antecedent Question, Believe ye that I am able to do this? together with the blind men's Answer, They said unto him, Yea Lord. 2 From the present cure, v. 29. Then touched he their eyes, saying, According to your faith be it unto you.  
3 From the following effect, v. 30. Their eyes were opened.  
4 From the Injunction Christ lays on them, v. 30. Jesus straight charged them, saying, See that no man know it.  
3 The unthankfulness and disobedience of the blind men. They, when they were departed, spread abroad his fame in all that Country.  
Two blind men] These (whether from the reports of his Miracles, or whether from the Prophecy of the Messiah, Isai 35.5. The eyes of the blind shall be opened) desire Christ to restore their sight.  
The loss of sight is a great loss. 1 Sight is the largest of senses, whereas the ear only takes in sounds, the smelling takes in odours, but the eye takes in, not only quantities and motions, but colour and figure. The eye is not satisfied with seeing, Eccles. 1.8.  
2 Sight is the most comfortable sense. There are many glorious objects in Heaven and Earth, but little content should we have, had we not sight to behold them. Hence to behold the glorious objects of Heaven, the eyes shall be raised up, so that we shall see our Redeemer, not with other, but with these eyes, Job 19.26.  
3 Sight is the most affective sense. No sense runs quicker into the spirits of men. Hence Jacob, though he heard Joseph was alive, yet would go and see him before he dies, Gen. 45.28. Matth. 13.17.  
4 Sight is the most satisfactory sense. See how greatly the Queen of Sheba was satisfied with what she saw, 1 Kings 10.4, 7. she had heard of Solomon's glory, but she did not believe it till her eyes had seen it, than she breaks out, v. 8. The sight of the eyes is better than the wand'ring of the desire, Eccles. 6.9.  
The affliction of these blind men was the greater, in that they were deprived of this sense; yet even such sometimes have the want of seeing eyes made up with sight of mind, as Didymus St. Hieroms Master, who was comforted by a Friend that came to visit him, that though he wanted the eyes which Mice and Flies had, yet he had an intuitive mental sight, which Angels had, by which God was seen.  
About these blind men consider, 1 Their Importunity. They followed Christ, and spoke and cried unto him. Sense of misery should make us importunate; so the Woman of Cana, Matth. 15.22. and the Widow with the unjust Judg. Luke 18.7. Acts 12.5.  
2 Their faith. Thou Son of David have mercy on me. It was the ordinary style of the Messiah, for the Promises made to David, 2 Sam. 7.12, 13, 16. I will set up thy seed after thee, and will establish the throne of his kingdom for ever. Psalm 89.3, 4. I have sworn unto David my servant, thy seed will I establish for ever, and build up thy throne to all generations. Psalm 132.11. Hence the children cried, Hosanna to the Son of David, Matth. 21.16. Now the People judged by the great Miracles Christ did, that he was this Son of David, John 7.31. The People believed on him, and said, When Christ cometh, will he do more Miracles than those which this man hath done?  
As these blind men saw the Godhead of Christ shine forth in his Miracles, so saw they the humane nature of Christ, in that he was David's Son; and so they rested on him as the Messiah, both God and Man.  
V 28. And when he was come into the house, the blind men came unto him, and Jesus saith unto them, Believe ye that I am able to do this? they say unto him, Yea Lord.  
Christ defers the answering of them to try their faith and patience, hence he answered them not in the way, till they came to the house where he was, which was at Capernaum, c. 4.13.  
Believe ye that I am able to do this?] Quest. Whether belief of God's power without the mercy of God be the object of our faith?  
Answ. Christ saw their belief of God's mercy, because they desired mercy, and because they acknowledged him, to be the Messiah; the doubt lay only about Christ's power.  
They say unto him, Yea Lord] Where there is a belief of God's power, there is a knowledge, in some measure, that we do believe it. Faith is like a Bucket, every faith draws something from God; the greater the Bucket is the more is drawn at a time. Yet doth a weak faith receive Christ, and his benefits, as a weak Palsy shaking hand is able to receive a pardon.  
V 29. Then touched he their eyes, saying, According to your faith be it unto you.  
That Christ may stir them up to examine their faith, he tells them that they shall receive according to it, withal puts a difference betwixt the meritorious cause of their healing, which was himself, and the Instrument apprehending and receiving this benefit which was their faith.  
2 And withal shows that faith doth not go empty handed from God. John 6.37. He that comes to me I will in no wise cast off.  
V 30. And their eyes were opened, and Jesus straight charged them, saying, See that no man know it.  
Their eyes were opened] Not their eyelids but their eyes; some skin growing over, Christ with his touch healed and gave them a perfect power of sight.  
And Jesus straight charged them, saying, See that no man know it] That is, till I give you leave to divulge it.  
The Reasons were, 1 Lest the Pharisees should, being moved with envy, cause him presently to departed, as shortly they did.  
2 That, after his Doctrine had been further preached, this and divers other Miracles might come out together, and the matter be so much more stupendous, as it was in Elizabeth, who hide herself five months, Luke 1.24.  
3 To teach us sobriety that we should be ready to do good in secret, though no present praise should accompany our so doing.  
V 31. But they, when they were departed, spread abroad his fame in all that Country.  
Quest. Whether did the blind men well herein?  
Answ. In no wise. Whatsoever good meanings they might have, of promoting the glory of Christ, or of satisfying those who questioned them how they came to their sight, yet ought they to keep close to the command of Christ, Prov. 4.24, 25. No sacrifice is like obedience: they were not called to spread the Name of Christ to others, hence they sinned. Every soul that spreads the Name of Christ had need to look to his and their call. Some persons have no call at all. Wicked persons have no call to take God's name in their mouth, nor godly men neither, in these cases wherein they are expressly forbid.  
Let not any pretence in the world exempt us from a plain command of God, not the saving of our liberties, lives, estates, no not the promoting the glory of Christ. Not to lie for God, Job 13.6, 7. It was a good speech of a late Prince in this Nation, Sin not against Conscience no not for the sake of the holy Trinity. The works of Christ are to be published abroad, but not against an express command of Christ. And so much more cautelous should we be, when we are straight charged not to violate this or that command, as the blind men were here straight charged or threatened, as Expositors render the word: though all the commands of Christ are grounded upon reason, yet are we not too curiously to pry into the reason of the commands, as probably these blind men might do, as to look to the command itself. If it be interpreted to be sauciness to dispute the commands of men, who are over us, what sauciness is it then to dispute the commands of the Lord? Neither can the blind men's good intention excuse them, for Uzzah had the same, and Paul in persecuting the Saints, Acts 26.11. nor yet their zeal, for the Jews in stablishing their own righteousness, had the zeal of God herein, Rom. 10.2, 3.  
V 32. As they went out, behold, they brought to him a dumb man possessed with a Devil.  
In this History we have these things, 1 A dumb man possessed with a Devil brought to Christ, v. 32.  
2 The casting out the Devil by Christ, v. 33.  
3 The effects hereof, 1 The multitudes marvelled, saying, It was never so seen in Israel, v. 34.  
2 The Pharisees blasphemed, saying, He casteth out devils through the Prince of the devils.  
A dumb man] That is deaf and dumb, for they that are deaf from their birth are wont to be dumb, for they that cannot hear cannot learn words to express themselves, There were many persons would not believe there were any devils, as Sadduces and others: for the conviction of these, when they shall see ignorant men possessed to speak strange languages, they never learned, as Greek and Latin, they may see there are devils. This cure amongst the rest hath a Behold put upon it. It's probable that this man was not dumb from his birth, but made dumb by the devil, because, when the devil was cast out the dumb spoke.  
Now if you ask why God would suffer the devil to possess men? It is to let us see the power that the devil hath in possessed men, for look as when he possesses the body he makes one blind, another deaf and dumb, and binds a third that they cannot move themselves, as he did that daughter of Abraham, Luke 13.16. for eighteen years together, so Satan when he reigns in the hearts of natural men, he makes them blind, dumb, deaf, and senseless, to all spiritual things.  
V 33. And when the devil was cast out, the dumb spoke, and the multitudes marvelled, saying, It was never so seen in Israel.  
God hath given us our tongues to sound forth his praises, and means whereby we may edify one another; hence those Satan cannot draw to blasphemy, railing, filthy speaking, he lays snares for to make them dumb, as it's like he did this poor man.  
Christ doth not require faith of this possessed man, as he did of the blind men, because he was dumb and deaf, and being deaf he could neither hear nor answer; but Christ, upon the entreaty of those who brought him, healed him. Christ requires of us only  to the means he gives.  
Devil was cast out] For the manner of the casting out of the devil the Text is silent, it's like Christ commanded the devil to come out of him.  
Multitudes marvelled, saying, It was never so seen in Israel] Hyperbole, for Christ had done greater miracles, from which the multitude did not derogate.  
1 But the scope of the present wonderment was to stir up one another to look on him as the Messiah. Wonder was the beginning of Philosophy; Propter admirari coeperunt homines Philosophari, here wonder was the beginning of salvation.  
2 To extol Christ above any of the old Prophets, as Elias, Isaias, Jeremy, etc. none of whom had done so many and so great miracles. Christ spent a whole day in doing miracles. Christ did not lay staff upon the sick, nor cover them with his garment, but cured them with his Word.  
V 34. But the Pharisees said, He casteth out devils through the Prince of the devils.  
Look as the Sun, Moon and Stars, according to the variety of the subject, have variety of influences, the Sun softens wax, hardens clay, they beget one thing and corrupt another; so the Sermons and Miracles of Christ, which stirred up admiration and reverence in the multitude, in the Pharisees stir up opposition and blasphemy. One cause brings forth diversity of effect, as the Word, 2 Cor. 2.15. and also the Supper, 1 Cor. 11.29.  
The Pharisees said, He casteth out devils] Here was their blasphemy, not far from the sin against the holy Ghost, if not the very same, out of malice to ascribe that to the devil which was done by the finger of God. Men that are maliciously affected will calumniate the most glorious works of God, yea and speak against Preachers and their Sermons and expositions, how godly soever.  
Through the Prince of the devils] The Prince of the devils is the same that is called the Prince of this world, John 12.31. As there is an order among the good Angels, so is there among the devils, Eph. 6.12. Thus did the Pharisees blaspheme, Matth. 12.24. Luke 11.15. against whom Christ sufficiently disputes, That if Satan cast out Satan, how can then his Kingdom stand? Now this Prince of the devils is the same that elsewhere is called Beelzebub, the god of Flies, an idol of the Ekronites.  
V 35. And Jesus went about all the Cities and Villages, teaching in the Synagogues, and preaching the Gospel of the Kingdom, and healing every sickness, and every disease among the people.  
We have four things considerable to the end of this Chapter.  
1 The merciful and charitable affection of Christ, in that he went about all the Cities and Villages, preaching the Gospel and healing their diseases, therein showing mercy to their souls and bodies, v. 35.  
2 The motive that moved him thereto, which was his compassion, or his yerning bowels, v. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word. Compassion is the feeling of another man's passion.  
3 The object of this compassion, it was forlorn souls who were as sheep without a Shepherd. For though they had Annas and Caiphas and many others Priests, Scribes and Pharisees, who boasted themselves to be Pastors, yet Christ did not acknowledge them so to be.  
4 The remedy Christ propounds for relieving these famished souls, which was, that Christ speaks unto his Disciples, and in them to all other Christians, who were potent with God, to pray to the Lord of the Harvest to send forth labourers.  
Two grounds Christ gives for our so praying,  
1 The greatness of the harvest, multitudes of hearers not yet converted, and many converted persons who stand need of building up.  
2 The fewness of labourers, that is of such who were able and willing to work in God's Vineyard.  
Jesus went about all the Cities] Here's Christ his unweariedness in doing the Lords work. It appears they had Synagogues both in Cities and Villages, John 18.20. Jesus said, I spoke openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews always resort, and in secret have I said nothing. Now Christ went up and down to preach among them. Where people have any desire after means of grace, some help should be afforded to them, Acts 16. When Paul in a Vision saw a man of Macedonia saying, Come over and help us, Paul gathered that he had a call to go thither.  
Moreover, because the Apostles and Christ could not go every where, they went only to the Cities and Villages, that from thence the Gospel might be scattered up and down in the Country.  
And Villages] For even the souls of persons in Villages ought to be precious; such was Cenchrea a Village and Haven near to Corinth. Many Preachers thrust together in Cities for outward accommodations, yea even there where their Ministry is loathed, while many poor breathing souls in the Villages are hunger starved. There may be a temptation upon Teachers herein, who are heartless in preaching, unless they have a numerous auditory to hear; we may desire to preach to many, because where there are many in likelihood some will be gained; yet not to preach only to many, for where the Gospel comes but now and then, people are apt to receive it with more relish: as in fishing so in preaching, in fresh waters where the net is cast seldom there is now and then the greatest draught of fish, so where the Gospel comes but seldom, persons often highly esteem it, while the commonness of Manna begets a loathing of it.  
Besides poor people in Villages have not so much proud arguments against the Gospel as those who live in Cities have. Let no man think himself too good to preach in Villages, considering the Lord Christ hath gone before herein, and considering the worth of a soul. Christ was both a Catechist of and a Preacher to poor Country people. Peter and John preached in the Villages of the Samaritans, Acts 8.25.  
Preaching the Gospel of the Kingdom] So called because the subject matter of it is to hold forth the Kingdom of Grace and Glory. 2 Because it holds forth the means thereunto. See Matth. 4.23. Mark 4.11. Col. 4.11.  
Healing every sickness and every disease] There's a distinction betwixt sickness and disease. Sickness is any distempered inequality of humours, whereby the body is more or less disabled from its proper service. Disease is some malady that affects us in one kind, as fever, consumption. Christ healed all these, 1 That persons might see his divine power, while no sickness nor disease was too hard for him.  
2 That having their bodily maladies cured they might seek to him for their souls.  
V 36. But, when he saw the multitudes, he was moved with compassion to them, because they fainted, and were scattered abroad as sheep having no Shepherd.  
Moved with compassion] Though they had Pharisees and Lawyers, yet they studied their own profit, not the good of the flock, eating the fat and clothing themselves with the wool, but did not feed the flock; the diseases did they not strengthen, nor heal that which was sick, nor bind up that which was broken, nor bring again that which was driven away, Ezek. 34.2, 3, 4. They put on a pretence of Religion for gain sake, and were distracted into miserable parties. They professed themselves to be guides of the blind, the light of them that were in darkness, the instructors of the foolish, Rom. 2.17, 18, 19 but they were not so, for they corrupted the Law, and were partial therein, making void Gods commands by their traditions.  
Now Christ considering all this, was moved with compassion towards these poor people, whose condition was sad, having none to break the bread of life unto them. Their sad condition is seen: 

1 In what danger is the City when it hath no Seer? the body when it hath no eye? It's not enough for children to have a loaf of bread by them, but some must divide it unto them.  
2 Because of natural ignorance. Man naturally is like a sheep gone astray, Isai 53.6. which brings not itself home unless it be sought, Luke 15.4. the Eunuch could not understand without some guide, Acts 8.30.  
3 The flock is in danger to be torn by Wolves, Acts 20.29.    
Use 1. Be exhorted from Christ's example to have compassion to the souls of men.   

Grounds hereof.  
1 The preciousness of the soul, more worth than a world, because a world cannot redeem it: A man's soul is himself, Luke 9.26. What should it profit a man to gain the whole world and lose himself? If thou losest thy soul thou losest thyself. We have 2 hands, eyes, ears, if we lose one we have another, but we have but one soul, lose thy soul thou loseth thyself. Our bowels yern to see a boat or ship full of passengers on sinking, how much more to see a soul sinking into the pit of hell? We weep and sympathise with them who are in bodily affliction, Job. 30.25. Did not I weep for him who was in affliction? And shall we not sympathise with soul-miseries? instances of yerning affections to the souls of men. Samuel for Saul, 1 Sam. 16.1. Jeremy for the King, Queen, etc. Jer. 13.17. Paul spoke of sundry Professors weeping, Phil. 3.18. Of whom I have told you often, and now tell you weeping; Christ wept over Jerusalem for their omission of a day of grace, Luke 19.41.  
2 Consider what a loss the loss of one soul is. It's a remediless loss; therefore such a love of soul, we should have upon us, that if any pains or study would save a soul, if any cost or travel would do it, if denying a man's credit, profit, ease or pleasure, if stooping and laying our hands under the feet of souls would do it, if prayers, and tears, and sweeting ourselves to death would do it, if sacrificing our lives to stinking prisons, howling wildernesses, and burning flames would do it, we should not think any thing too much to the saving of one soul.  
3 It's the highest degree of alms. We all yern towards perishing bodies, let us also to perishing souls; yea it's such an alms as every one can give, as Peter and John said, Silver and gold have I none, but such as I have give I thee.  
Because they fainted] As the bodies of men faint when nourishment is withdrawn, so also do souls.  
And were scattered abroad as sheep having no Shepherd] As sheep expose themselves to the prey of Wolves and wild beasts, and cannot bring themselves home unless the Shepherd gather them home, Psal. 119.176. I have gone astray like a sheep, seek thy servant, so it is with men by nature. God must seek them and bring them back, yea he must keep them in with his Shepherd's crook and defend them. Now this poor multitude had not such Shepherds, but such as only sought themselves and not the good of the sheep.  
V 37. Then saith he unto his Disciples, The harvest truly is plenteous, but the labourers are few.  
V 38. Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.  
The harvest truly is plenteous] By harvest he means multitudes of people who were ready to receive the Gospel, Joh. 4.35. The fields are white ready to harvest. They were ready to receive the doctrine of salvation, and so to be brought into the barn of the Church. Christ hereby inflames the minds of the Disciples to go out to preach. Herein are two arguments.  
1 The good success former Prophets and teachers had that their doctrine took root and grew up to a harvest.  
2 From the easiness of the work; it was in a great measure made ready to their hand, being come to a harvest. As Corn perishes if it have none to gather it, so people of good affections if they have none to build them up.  
The labourers are few] Obs. 1 The office of a preacher is to be a labourer, 1 Thess. 5.12, 13. Know them which labour among you and are over you in the Lord, 1 Tim. 5.1. Hence a minister is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under-rowers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rower, because under Christ the chief Pilot, they row the ship of the Church towards heaven. Now rowing is a very painful work. Vide Beza. They do not only labour in the word, but in prayer also, Col. 4.12. Hence have they a due right to their maintenance. Pharaoh reserved the Priests living, Jezebel maintained four hundred false Prophets, Micha maintained a Levite: the Levites had not near the service we have, yet was his maintenance greater than any of the Tribes. They are Soldiers, therefore to be maintained of them for whom they fight, 1 Cor. 9.7. To say preachers must have but for bare necessity, is to no purpose, for how can they then be hospitable?  
Are few] Here's the cause of the sending out the Apostles, of which cap. 10.1. for only John the Baptist and Christ laboured, the Scribes and Pharisees being given to their pleasures and profits.   

Causes why so few labourers.  
1 Love of ease; whereas much study is a weariness to the flesh, Eccles. 12.12. Offer not that to God which costs thee nothing.  
2 Inability of hearers to difference betwixt doctrine and doctrine, hence superficial, raw, indigested notions are as well or better liked then solid and substantial truths.  
3 The discouragement that Preachers in many places find; every man else is encouraged but they discouraged, partly from the censures that pass upon their doctrine, and partly from strait-handedness. Every calling, as Physician, Lawyer is rewarded, only what preachers have in many places is counted as alms, hence there are but few labourers, and were it not for conscience towards God there would be much fewer.  
4 The strictness of the account, that they must answer for the souls committed to them, Ezek. 5.17. Heb. 13.17. Act. 20.26, 27.  
5 The multitude of business that lies upon a faithful labourer. What a business is it to make one soul lie level upon Christ? sometimes full of fears and doubts for want of comfort, sometimes falling into spiritual pride in the enjoyment of it, sometimes wrestling with an angry God, sometimes conflicting with a scrupulous conscience, sometimes a soul thinks all he hath done is in vain, and that he is cast out of God's sight, Psal. 31.22. One wants knowledge, another comfort, another reproof; one is a babe, another a grown man. Now the work being so weighty, few that know the weight of it are forward to venture on it, it being a burden too heavy for the shoulders of Angels.  
Cyprian complained in his time that persons would not take the over sight of flocks, but persons betook themselves to be Merchants, 
History of Trent.  etc. rather than to be thus employed. After his time the ministers by reason of persecution were so few, that necessity compelled to commend two or three congregations to one pastor, whence came the corrupt custom of Commendums.  
Preaching is counted the easiest business (and as many use it so it is) but to preach that our words may be as goads to the dull Ox, and as nails to the fastening of instructions, Eccl. 12.11. to be like a good householder that brings forth new and old, Matth. 13.52. to search into the deep things of God, and to follow a man's work there, where he left it, till a spiritual building be erected, who is sufficient for these things?  
V 38. Pray ye therefore the Lord of the harvest that he would send forth (or in the Greek, cast forth) labourers into his harvest.  
Christ here propounds a remedy for the want above mentioned, viz. to pray to the Lord of the harvest, etc. Christ hereby not only informs us of the backwardness of men herein, but also pricks on the Apostles and others to accept of such a call.  
Moreover here is signified not only a disposing providence to send teachers to this or that place, but also a bestowing of special power with peculiar commands and gifts, which well agrees with the call of the Apostles in the next chapter. As the Ambassadors of Princes are directed to their residence, and their continuance determined by the Prince how long they shall remain, so are teachers disposed of God in like manner. He carries them from one place to another, Jonah from Israel to Nineveh.  
Pray ye the Lord of the harvest] It's the Lords work to send forth labourers, Act. 1.24. Show whether of these two thou hast taken. The holy Ghost bade separate Paul and Barnabas to the work, Act. 13.2. Yet prayer hath been a means to obtain such teachers, to get them out of prison, Act. 12.12, 13. to get them from one place to another, Philem. 22. I trust that through your prayers I shall be given to you.  
Strive we then to be fervent with God in prayer herein: as a faithful teacher is one of the greatest blessings, so the contrary is a great curse. We are earnest with God for many other things, O strive to be earnest for this. But because wants set an edge upon prayer, lay open before the Lord thy six or seven children, and three or four servants, who are yet in the state of nature, nay there are thousands in their conditions, and therefore for their sakes come and help.   

Grounds of thus praying.  
1 Gods command: every command of God is to be obeyed, therefore pray. God commanding persons thus to pray, doth not mean to send them away empty handed when they do pray.  
2 The mischief that comes where such planters and waterers are absent, all runs to ruin mostly in the want of such. Some places famous for religion, when such lights have been removed what darkness hath been?  
3 The multitudes of business that God hath for labourers to do. Paul would have gone to the lesser Asia and Bythinia, but the spirit suffered him not, but when a man of Macedonia prayed, Come over and help us, they obtained Paul, Act. 16.6, 7, 9 When there is plenty of work and scarcity of labourers, you must besides paying be fain to pray, so it is in this case.  
4 Prayer is a mean to get such teachers, it's a mean to obtain every blessing from God, Matth. 7.7. therefore this blessing also.  
5 It's a singular blessing unto a people to have their eyes behold their teachers, and not to have them removed into a corner, Esa. 30.19, 20. The contrary is a curse, Amos 8.11, 12. To go from sea to sea to seek the word of the Lord, because of the famine of the word.  
God only gives such teachers, Jer. 3.15. I will give you pastors after my own heart, which shall feed you with knowledge and understanding. For this end Christ ascended into heaven, Eph. 4.10, 11, 12, 13. In the 68 Psalm 18. It's said, Christ received gifts; in this place its said, he gave gifts; the meaning is, Christ hath received gifts from his Father, and given them to men.  
The benefits of faithful Teachers, as, 1 Conversion. How shall they believe without a Preacher? Rom. 10.14. Acts 2.37, 38. Acts 26.18.  
2 Edification, to wit, building up souls converted. Paul perfected what was lacking in 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 wrestle with the Lord in prayer, and give him no rest till they obtain mercy for a people, Isai 62.6, 7.  
8 They gather God's 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 ruin 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 show ourselves 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 God's glory, and when the Lord asks the question whom shall I send, and who shall go for us? the Prophet than 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 mind 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 mind.  
6 All the success that is in any man's 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 Wind blow. When he opens none can shut, when he shuts none can open. Rev. 3.7, 8. yet must we in a patiented 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 Christ's 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 afraid, 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 choosing, but only 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 only 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 only temporary, and that the Commissions here and there do tota specie, in the whole kind differ, and that that is not an enlargement of this commission but another.  
1 Because at this sending Christ empowers them to preach and do Miracles, but there he empowers them to make Disciples and baptise them.  
2 Because these are forbidden not to go into the way of the Gentiles, nor into any City of the Samaritans, but the twelve sent out Matth. 28.19. are commanded to make Disciples all Nations, and to preach the Gospel to every creature, Mark 16.15. these were only to go to the lost Sheep of the House of Israel.  
3 Because these were to make no manner of provisions for their Journey, of Gold, Silver nor Brass in their Purses, but the Preachers in the following order of the Scripture are required to be hospitable; now they cannot do this unless they have wherewithal to do it, as Money, etc. also to make all provisions, Luke 22.35.  
4 Because here are only barely named twelve, and no provision for others after them, as there is, Matth. 28.19. nor no precept unto any other Preacher but unto them.  
5 It appears from Luke 22.35. When I sent you forth without Scrip, wanted ye any thing? and they said, Nothing. But now, he that hath a Purse let him take it, and likewise a Scrip, etc. Where the word have sent signifies the command to be at an end, and the word now imports another different command to be given to them.  
6 The Apostles, when they went to the Gentiles, were not at first received, till they had seen their Miracles and holiness, and therefore before they brought them over to the faith they must carry provisions for themselves and their company, which many times was not small. See Acts 20.4.  
7 Aquinas saith, It was a custom among the Jews to provide for their Masters, therefore Christ bids them carry nothing when they went to the Jews, but that custom being not among the Gentiles they had power to carry provisions.  
8 The sufferings hereafter mentioned, from v. 16. did not befall the Apostles in their first sending: in the first sending the Apostles found no persecution to fly from one City to another, but all things succeeded according to their desire, they joying that the Devils were subject to them, Luke 10.17. but in this sending they are bid to prepare for persecution and death.  
Reasons to prove that this sending was perpetual and part of that commission, Matth. 28. which was after enlarged;  
1 From the providential care which Christ had for these Apostles, that when he sent them forth without any thing, they wanted nothing, Luke 22.35. And he said unto them, When I sent you without Purse, and Scrip, and Shoes, lacked ye any thing? and they said, Nothing. So why will not Christ have the same care of Gospel Preachers if they durst trust Christ.  
2 Because the twelve at this sending were commanded to shake off the dust of their feet against that house or any that did not receive them, and this was performed long after Christ's Resurrection and Ascension (and after the giving of the commission, Matth. 28.) by Paul, Acts 13.50, 51. when persecution drove Paul and Barnabas from the City of Antioch and the coasts thereof, they shook off the dust of their feet against them, as Christ here commanded, v. 14.  
3 Because the seventy afterwards have the same Instructions, Luke 10.9, 10, 11. that the twelve had.  
4 Because the same temptations which Christ fences these Apostles against, to wit, poverty and persecution, are the temptations which in all ages faithful Preachers are liable unto.  
5 Because these following precepts given to these twelve are of no less concernment to the Preachers of following ages than to these twelve, viz. Be wise as Serpents, v. 16. Beware of men, for they will deliver you up to Counsels, v. 17, etc.  
Upon the Arguments on both sides I shall leave the matter, only I declare, I rather incline to think that this fending was only temporary for the  reasons.  
We have in this Chapter three parts. 1 The sending forth of the twelve Apostles, from v. 1. to 15.  
2 A caution to them thus sent out in particular, v. 16, 17. and in general to all Christians, for so Luke expounds it, Luke 12.1, to v. 13. That they should speak what he had spoken to them in the ear, upon the house top, and not to fear them that can only kill the body.  
3 An encouragement of them in particular, and of all Christians in general, against slavish fear, from v. 16. to the end.  
In the sending forth of the Apostles, observe,  
1 Their names, v. 2, 3, 4.  
2 Their call, Jesus sent them forth and commanded them, v. 5.  
3 The place whereto they are designed, to wit the lost sheep of the house of Israel, But go not in the way of the Gentiles nor into any City of the Samaritans.  
4 Their power, which was, 1 To preach, amplified from the subject matter of it, The Kingdom of heaven is at hand, v. 7.  
2 To do miracles, viz. Heal the sick, cleanse the Lepers, raise the dead, cast out devils, v. 8.  
5 From their maintenance in their work, set down;  
1 Negatively, 1 They should not take any thing for their preaching, nor for the miracles they wrought, v. 9 2 They should not provide gold, nor silver, nor brass in their purses, nor scrip to carry provisions, nor two coats v. 10.  
2 Positively, 1 That where ever they wrought the Lords work, they should expect all due provision, v. 10. For the workman is worthy of his meat. 2 That there should still be worthy persons that would be ready to receive and give them harbour, v. 11, 12, 13. 3 The woeful condition of them that should not receive them and relieve them, v. 14, 15. It should be more tolerable for Sodom and Gomorrah in the day of judgement, then for that people.  
V 1. And when he had called unto him his twelve Disciples, he gave them power against unclean spirits, and to heal all manner of sickness, and all manner of disease.  
And when he called his twelve Disciples together, he gave them power against unclean spirits] Christ sending out his Disciples to preach, furnishes them thereunto. Besides an ability to preach, he inables them to do miracles for the confirmation of their doctrine; he makes them of Scholars to be Masters, having in private first instructed them thereto. The power Christ gave them was not only Potentia or an ability, but it was also Potestas an authority. Some have power to do a thing that have not authority, and some have authority that have not power: the Disciples had a derivative power to do miracles, Christ had this power from himself.  
Devils are called unclean spirits, as being full of pride and hatred of God, and envy against men, and to distinguish them from the holy Angels, and because they delight in uncleanness, and make men unclean, defiling with blindness in the mind, rebellion in the will.  
We may see here the power of Christ above Moses and the Prophets. Moses when he brought his Law did sundry miracles, and so did Christ, but neither Moses nor the Prophets could give power to others to do miracles, as Christ here doth. Besides Christ had power and gave power over devils, which none else did.  
V 2. Now the names of the twelve Apostles are these: The first Simon, who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother.  
Names of the twelve Apostles] They were twelve, that as the twelve Patriarches were the fathers of the Jews, so these were the fathers of all Christians. Hence when Judas was dead, Mathias was chosen in his place, and Christ being about to build his spiritual Kingdom, sets forth the Image of the Jewish Commonwealth, to denote that the promises of the everlasting Kingdom are fulfilled in him.  
It was also needful for us to know their names, from whose agreeing testimony the Truth was to be received, many pretending an Apostleship which proved to be false, 2 Cor. 11.13. Rev. 2.2.  
The first, Simon who is called Peter] Not in respect of dignity but order; for among the Preachers of the Gospel there must be a priority of order, though no supremacy of Jurisdiction; for Peter disclaims it, 1 Pet. 5.4. Not as being Lords over God's heritage.  
Yet what is this to the primacy of the Roman Bishop? for how doth it follow that Peter had a primacy of age, and eloquence, and therefore had a primacy of authority? and how doth it follow more to the Bishop of Rome, then to the Bishop of Antioch and Constantinople?  
Peter might be called first, because first called to the Office, though Andrew was called before him to Discipleship, his primacy might be also in respect of faith and confession, not in respect of honour and degree. Also Gal. 2.9. James is set before Peter, and at the Council Acts 15. they agreed to James his sentence. And Andrew, Philip, and Nathaniel did acknowledge Christ before Peter, John 1.41, 45, 49. did acknowledge him. And though Peter made that confession that Christ was the son of the living God, Mat. 16.16. yet did he speak in behalf of all the Apostles. See Joh. 6, 69, 70. We believe and are sure that thou art that Christ the Son of the living God.  
Simon called Peter] To distinguish him from Simon the Canaanite.  
Andrew] So called from his virility and nobleness, in his preaching and suffering. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies manliness or virility.  
James the son of Zebedee] Put to death by Herod, Acts 12.2. called the son of Zebedee to distinguish him from James the younger son of Alpheus, Matth. 10.3. He was elder brother to John, hence set before him, though John for his grace was most dear to Christ.  
And John his brother] James and John called sons of thunder, some render the word to signify gracious and merciful.  
V 3. Philip and Bartholomew, Thomas and Matthew the Publican, James the son of Alpheus, and Lebbeus whose surname was Thaddeus,  
Philip] A Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of horses.  
Bartholomew] q.d. The son of Tholmai or Tholomeus. So we read of Bartimaeus the son of Timaeus, Barjona the son of Jona.  
Thomas] Surnamed Didymus, John 20.27.  
Matthew the Publican] So called, not because at present he was a Publican, but because he had been one. The other Evangelists conceal this, but he out of humility acknowledges it.  
James the son of Alpheus] Called James the less or little, so called, Mark 15.40. called so in respect of age or stature, called the Lords brother, Gal. 1.19. because born of Mary the sister of the Virgin Mary, as Jerom, which was called Mary Cleophas, Joh. 19.25. Now there stood by the cross of Jesus his Mother, and his Mother's sister, Marry the wife of Cleophas; for it's thought Alphaeus and Cleophas were all one. This James penned the Epistle.  
And Lebbeus whose surname was Thaddeus] Some we read of had two names, as John whose surname was Mark, Acts 12.12, 25. so this man had three names, one of them was Judas; for some relate that what name had the four letters of the name of God in their name, the Hebrews were wont to change that name. And so we may reconcile Luke, who calls him Judas, and Mark that calls him Thaddaeus. This Judas was the brother of James, Acts 1.13.  
V 4. Simon the Canaanite, and Judas Iscariot, which also betrayed him.  
Simon the Canaanite] Not as if he were a Canaanite, for all the Apostles were Jews, but because he was of Cana in Galilee. For his zeal called Simon the Zealot, Luke 6.15. Acts 1.13.  
And Judas Iscariot, who also betrayed him] So called, quasi, Isch Kerioth, a man of Carioth, of the Tribe of Juda, Jos. 15.25. Christ chose Judas, though he knew he would betray him, that he might bring about man's redemption, and to comfort us if we should be betrayed of our near friends.  
Concerning these Apostles, note,  
1 They are the foundations of the heavenly Jerusalem, Rev. 21.19. compared to twelve several precious stones.  
2 Christ joins them together in pairs, as Peter and Andrew, James and John, etc. that every one of them might not only have help from his companion, but witness from him, and to commend brotherly love, as among all Christians in general, so among Preachers in special.  
3 These Apostles were sundry of them Christ's kinsmen, as James and John, and James the son of Alpheus, whom he chose not to enrich with temporal things but spiritual blessings, and to suffer much hardships in the witness of his name: to show that as we should endeavour to gain others to the faith, so in particular our kindred and alliance.  
4 In that Christ calls them by two and two, see the benefit of society, Eccl. 4.9, 10, 11. Moses and Aaron conducted the people out of Egypt, Joshua and Zerubbabel out of Babylon, and the Disciples by two and two are sent to bring persons from darkness to life.  
V 5. These twelve Jesus sent forth, and commanded them saying, Go not into the way of the Gentiles, and into any City of the Samaritans enter ye not.  
These twelve Jesus sent forth] That is these men of mean quality, Fishermen, to confound the wise.  
Go not into the way of the Gentiles] The scope of their office was to stir up the Jews to the hope of their salvation now at hand by Christ, and to make them attentive to hear him: therefore Christ limits them to Judaea, because Christ was sent from the Father as the minister of circumcision, to fulfil the promises made unto the Jewish Fathers, Rom. 15.8. Therefore Christ at first would have the doctrine of grace preached only to this people, but after his resurrection, when the vail was taken away, he would have it preached to all nations, Matth. 28.19. Act. 1.8.  
Besides, had Christ sent his Disciples to preach to others, as well as to them, they would have excepted against Christ, from being the Messiah, because the Messiah was only promised unto the Jews and not unto the Gentiles.  
Quest. But was it not unjust to deny means of salvation to the Gentiles?  
Answ. No, for God hath power to do with his own what he pleaseth. 2 God is not bound to give means save where he pleaseth: gifts are dispensed according to the will of the giver.  
Quest. Why did Christ forbid his disciples to go to the Samaritans and yet he himself would go to them and convert them? Joh. 4.40.  
Answ. It might be because they were in the same condition with the rest of the heathen, and so the Gospel was not to be given to them at first. 2 Or else because Christ himself intended to go thither, therefore there was no need for his Disciples to go thither.  
3 Christ did not wholly forbid his Disciples to go to the Gentiles, but only that the first fruits of their ministry should be given to the Jews. Act. 13.46.  
These Samaritans were neither Jews nor Gentiles, but a mixture of Jewish and Gentile Religion together, 1 King. 17.24.33.  
V 6. But go ye rather to the lost sheep of the house of Israel.  
To the lost sheep of the house of Israel Christ was sent, Matth. 15.24. By these lost sheep Christ means the Tribes of Juda, Benjamin and Levi, who came back out of Captivity, to whom sundry of the other Tribes joined themselves, or at least the godly among them: he calls them lost sheep, because they wanted good pastors and teachers: after his resurrection he tells his Disciples that they should be his witnesses in all Judaea and Samaria, and to the uttermost parts of the earth, Act. 1.8. Mean time, they, as all other preachers ought to do, must contain themselves in the bounds of their lawful calling, 1 Pet. 5.2. Feed the flock of God which is among you. Feed the flock over which the holy Ghost hath made you overseers, Act. 20.28.  
These Israelites were called sheep, Psal. 74.1.79.13.80.1. They were called lost, because every man by nature is in a lost condition, Psal. 14.3, 4. Matth. 18.10. Sundry of these were reprobates, yet called by the name of sheep, because they were adopted unto God for a people, and were a national Church.  
V 7. And as ye go preach, saying, The Kingdom of heaven is at hand.  
Here was the sum of the preaching Christ enjoined these twelve, to wit, whereas the Jews expected a carnal and temporal kingdom, wherein, by the driving out the Romans and all their other enemies, the Messiah would place them, Christ therefore bids his Disciples tell them, that though there were a glorious Kingdom promised to the Jews upon earth, yet that kingdom being far off, there was another kingdom near at hand, wherein the Lord Jesus should throw down Satan's kingdom, and set up his own, translating his people thereinto, Col. 1.13. and therefore that with a willing mind they should receive this king, not only by his power and providence ruling in the world, but also ruling in their hearts, every purpose by true and unfeigned repentance being brought under his government, which other terms express thus, Luk. 24.47. That repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.  
Neither did the twelve only repeat these words, but under them is expressed the benefits by Christ, the manner of receiving and applying Christ and his benefits, the resurrection, last judgement, heaven, hell, the burning of the world, the denial of ourselves both in lusts and enjoyments, the future punishment that would betid those who refused the present grace offered. But because faith and repentance was the preparation to this kingdom, doubtless they insisted hereupon especially. Great is the benefit of faithful preaching, which makes the kingdom of God which was far from us to be nigh unto us. By this preaching it is that lost sheep are brought home into Christ's fold.  
V 8. Heal the sick, cleanse the Lepers, raise the dead, cast out Devils; freely ye have received, freely give.  
Christ shows that his disciples should use the power of doing miracles together with their preaching, with all freeness and readiness, that they should not spare their miracles when there was any need thereof, when they were desired thereto, or their doctrine stood need of confirmation, for hereby they should not only get authority to their doctrine, but good will to their persons, and these miracles should supply their want of learning and language. There are many whom other adjurers, and enchanters, and your witches could not cure, very many of our men, I say, Christians have healed and do heal, adjuring them by the name of Jesus Christ Crucified under Pontius Pilate, disarming and casting out devils from men that have possessed them. Just. Mart. Apol. 1. p. 35. The power of his name Devils fear and tremble, who being adjured by the name of Christ Crucified under Pontius Pilate obey us. Just. count. Triph, p. 191. see the same, p. 235. also p. 243. and Justin adds, if you adjure devils by the name of your kings, prophets, or righteous men, they will not be cast out. Now as when God sent Moses to Israel to bring them out of Egypt, he enabled him to do sundry miracles to gain belief to his words, and that the people might know he was sent of God, so doth Christ give his Disciples the like power for the same end.  
Only whereas some of Moses miracles were for terror, the miracles of the Disciples were profitable and beneficial to those who partook of them.  
Freely ye have received, freely give] As if he should say, The scholars of Physicians get the skill of healing diseases with a great expense of time and study, and not without great charge of money, but you have received this power in a moment, without any cost or labour, therefore having received freely, give freely. You must not make sale of miracles to covetousness or vain glory, for he well knew how the heart of some of them, to wit Judas, hung after money, and the seeds of covetousness, as well as other sins were in the hearts of the rest. So Elisha would take nothing of Naaman for healing his Leprosy, 2 King. 5.16. and Gehezi taking money herein was smit with the same Leprosy. When Magus would have bought this power, Peter said, Thy money perish with thee, Act. 8.20.  

Reasons why they might take nothing for doing miracles.  
1 The selling of them perverts the end wherefore they were given, which was not to satisfy any man's covetous lust, but to confirm the Gospel.  
2 It's absurd for an Ambassador to make sale of the Prince's favour, which he is commanded in the Prince's name to bestow upon his subjects.  
3 That whiles such Miracles were done freely, the name of God might be more glorified, and the Doctrine which they confirmed accepted; for men do less esteem those benefits which themselves in some sort can recompense.  
Quest. Whether doth this precept, Freely you have received, freely give, belong to one or both these precepts, or to the latter only, Heal the sick, cleanse the Lepers?  
Answ. Some of the learned think it belongs only to the latter.  
Howbeit to covenant for a Reward for such an act, which is directly appointed to the glory of God, is, say some, doubtless contrary to the glory of God: hence it had been unlawful, directly or indirectly to compact with any man, for any Miracle done for him.  
Quest. Whether is it lawful for Preachers to take hire? or are they which take any Reward hirelings?  
Answ. 1 There may be times when a man may remit of his Right herein, when circumstances of times and persons require it. So because of the false Teachers the Apostle would preach the Gospel of Christ freely at Corinth, 2 Cor. 11.7, 9, 10. I preached the Gospel of God freely, I kept myself from being burdensome to you, and so will I keep myself; that I may cut off occasion from them that desire occasion, that wherein they glory (which was their preaching freely) they may be found even as we. Elisha in a case would take nothing of Naaman the Syrian, 2 Kings 6.26. nor Abraham would take nothing of the prey which was got from the Enemies, Gen. 14.22.  
2 All agree that to receive gifts for a man's preaching without any compact for the same hath no natural filthiness in it, for some things may be honestly received which may be dishonestly asked.  
3 Under the Old Testament they that took counsel of the Prophets were wont to give them some small gifts, 1 Sam. 9.7, 8. But, if we go, what shall we bring the man? and the Servant answered Saul, saying, Behold I have the fourth part of a Shekel of Silver, 1 Kings 13.9. The man to whom this gift was to be given was Samuel.  
Besides the Priests and Levites under the Old Testament had large portions out of most of the Sacrifices, besides Tithes they had eight and forty Cities of Refuge with Suburbs to them, so that the Lord says, Which of you would shut the doors for nought? or kindle a fire on my Altar for nought? Mal. 1.10. which Argument the Apostle presses for maintenance for Ministers of the Gospel, 1 Cor. 9.9.10.13. where he shows that the Levites who took the Sacrifices of the People, and killed them, and pulled off their skin, cut them in pieces and brought them to the Priest, and laid the Wood in order, lived thereon. The Priests lifted up the Sacrifice, and laid the flesh on the Altar, and burned it. The Apostle, when he says, They which minister about holy things live of the things of the Temple, means the Levites, and they which wait at the Altar are partakers with the Altar, meaning the Priests, v. 13. Now, if they were so plentifully maintained, shall Gospel Preachers be the only sufferers, and that in a time of Light? When the Apostle makes this reddition, Even so hath God appointed that they that preach the Gospel shall live of the Gospel, v. 14.  
4 Maintenance is due to Preachers from natural and civil equity. 1 Natural equity, that as the Soldier that defends the Country lives of the countries' pay, 1 Cor. 9.7. Who goes to warfare at his own charge? or as he that plants a Vineyard eats the fruit of it, milks a flock and eats of the milk of it, so Preachers must live of the People they preach to.  
2 From civil equity. That Law Deut. 25.4. Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. The Apostle argues from the less, If an Ox were not to be muzzled when he rolled a wooden beam over the Wheat, to shake the Corn out of the ear, shall maintenance be denied to those who thresh in the Lord's Barn? Nay, it was not written for Oxens' sake but for Preachers sake, as the Apostle expounds it, 1 Cor. 9.9. That he that ploweth should blow in hope, and he that thresheth in hope should be partaker of his hope. Where we see it's lawful for a Teacher to do Gods work rightly, and yet have an expectation and hope of maintenance for his labour. The hope of the sustentation of his necessities, and (if the people be able) conveniences from the people, and the hope of the Reward of his dispensation from the Lord.  
5 From Gospel ordinance Gal. 6.6. Let him that is ministered to make him that ministereth partaker in all good things. 1 Cor. 9.14. God hath appointed that they who preach the Gospel should live of the Gospel. 1 Tim. 5.17. Luke 10.7.  
6 Because they have power to forbear working in bodily labour, hence by divine right maintenance is due, 1 Cor. 9.6. I only and Barnabas, have we not power to forbear working? 2 Thess. 3.8, 9 I wrought that I might not be chargeable, not that we have not power, but to make ourselves ensamples. And when the Apostle did work with his hands, he calls it an abasing of himself, 2 Cor. 12.7. and numbers this up among the rest of his afflictions, 1 Cor. 4.11.  
7 The true note of an hireling is to make hire the end of his work, not the taking of hire or wages: when for filthy lucre sake a Preacher shall take the oversight of a people, 1 Peter 5.2. Feed the flock of God, taking the oversight thereof, not by constraint but willingly, not for filthy lucre, but of a ready mind. Now for the lawfulness of taking wages, see 2 Cor. 12.8. I rob other Churches, taking wages of them; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stipend, such as was given to Soldiers for their military service, so taken, Luk. 3.14. Be content with your wages, where the same word is used. And military pensions or stipends were sometimes part meat and part money, now Paul is said to rob or spoil these Macedonian Churches, taking wages of them, because he had led them in triumph by the Gospel, as spoils taken in war. See Luk. 10.7. The Workman is worthy of his hire, or reward, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so that not the expecting of a reward from a people, nor the taking of it, makes an hireling, but the making of his hire or wages the end of his preaching, so that no more pay, no more preach, neither to that people, nor any other. But for lawful reward promised or received this doth not make an hireling, 1 Tim. 5.17, 18. The Apostle bids, Count the Elders worthy of double honour, and gives this reason, for the Scripture saith, Thou shalt not muzzle the mouth of the Ox, and, the Labourer is worthy of his reward.  
8 We must distinguish betwixt the gifts of the Spirit and the work of the Ministry. If it were granted that to take money for the gifts of the Spirit were the sin of Simon Magus, yet it follows not that it is of the same nature to take maintenance for their work, sigh every handicrafts man, and labourer, of what kind soever, is rewarded for his work. Can preaching come as easily to them as the power of doing miracles came to the Apostles, it were something, Freely ye have received, freely give; but who knows not that persons that discharge this duty painfully and faithfully must take much pains therein.  
9 Preachers are commanded to give themselves wholly to this work, Acts 6.4. We will give ourselves continually to prayer, and to ministration of the Word. 1 Tim. 4.15. Meditate on these things, give thyself wholly to them. Now it's good reason that a man should be maintained by that which a man gives himself wholly unto, unless he please of his own accord to remit of his right, or the people not able.  
10 Were these words of Freely ye have received, freely give, meant of preaching as well as miracles, all that were to be deduced were, that the things in the Ministry are so great and high, that they are above all price, and equal recompense. 1 Cor. 9.11. If we have sown unto you spiritual things, Is it a great matter if we should reap your carnal things? q.d. There is no proportionable compensation betwixt the one and the other.  
V 9 Provide neither gold, nor silver, nor brass in your purses:  
Christ shows what provision the Disciples were to make for their journey. Whereas every man provides for his journey things needful, they should provide nothing for their journey: signifying his providential care over them, that the persons to whom they preached should supply them with all necessary things.  
Withal Christ meets with an objection; If we must take nothing for doing miracles, but as We have freely received we must freely give, than we must make large preparations of all things for our journey; to this Christ answers, the Lord whose message they go upon, will provide them all necessary things: which that they may see more plainly, he bids them to go out without making any manner of provisions.  
Also Christ commends unto them a speediness, in that within a few days he would have them to go all over Judea and return again, therefore he would not have them trouble themselves with luggage, which might hinder and prolong their journey.  
There was three sorts of money, brass, silver, gold; brass money was first in use, none of these should they provide.  
V 10. Nor scrip for your journey, neither two coats, nor shoes, neither yet staves; for the workman is worthy of his meat.  
Nor scrip for your journey] Christ means a Portmanteau to carry provisions, or a Knapsack wherein soldiers and Passengers use to put bread and cheese and other things.  
Neither two coats] Those that are content with a little use to be content with two coats, none but very poor people that have but one coat. The Disciples might put two coats on their back at once, but not carry double apparel with them; yea Christ himself had two coats, John 19.23.  
Nor shoes] Two pair of shoes, or (as some think) they were forbid shoes altogether, and wore Sandals (as Mark calls them) which only covered the soles of their feet from stones and gravel, Mark 6.9. Of these Sandals mention is made Acts 12.8. Gird thyself, and bind on thy Sandals; these they wore that they might be so much more ready for their journey.  
Neither yet staves] For in journeying sometimes the staff breaks, sometimes it sticks in some deep bog. They might carry one, but no more than one. They that have God defending, they need no weapons, only a staff to lean upon. Christ hereby shows he would have the Apostles carry no superfluous thing, and therefore Mark saith, c. 6.8. save a staff only.  
For the workman is worthy of his meat] Christ gives the reason why he sends them out in this manner. Because wherever they came their hearers would supply them with needful things, which Christ argues from the rule of natural right, that the workman is worthy of his meat. God providing you meat and all sorts of nourishment you shall take it of those to whom you preach. Not as if this meat were a sufficient reward for the present, or God intended it so for time to come (for what is a little meat compared with glad tidings of the Gospel which Preachers bring) but Christ hereby would mightily prevail upon the Jews with his doctrine, whiles his Disciples would receive no money, but barely content themselves with meat.  
We may see also what Preachers are. They are Workmen, who though they do not work with their hands, yet they work with their brains, and if God will not have the labourer's wages tarry all night with us. Levit. 19.13. Deut. 24.15. and the Lord saith, he will be a swift witness against those who oppress in this kind, Mal. 3.5. Then let not those who detain maintenance from faithful labourers in the Lords work think they shall escape.  
That which is here called meat, in Luk. 10.7. is called a Stipend, a Metaphor taken from good soldiers who war only for the defence of their country; yet notwithstanding they receive a Stipend, not as the reward of their warfare, but that they may get things necessary for life, and may continue in their warfare. For if they receive their pay instead of reward they sell a great matter, even their lives at a small rate. Now as there are some soldiers who fight only for their pay and plunder, not for the preservation of justice and the Commonwealth, so some preachers, whereas they should only or principally preach for the salvation of souls, and not for temporal things, and should receive their maintenance that they may continue in the Lords work, and moderately provide for them and theirs, they prove themselves very mercinaries, in making their means and incomes the end of their preaching. Christ himself did not refuse maintenance of his hearers, Luk. 8.3. Persons that are called of God to preach may hence learn not to be too solicitous for their living, and that they should not so make it their aim how to get money as how to win souls, and that hearers are in equity and conscience bound to sustain and to maintain preachers, provided they be labourers.  
V 11. And into whatsoever City or Town ye shall enter, inquire who in it is worthy, and there abide till ye go thence.  
Inquire who in it is worthy] That is fearing God, or religiously affected, and tarry with him. They were not to turn into any wicked man's house or any person infamous, lest by the infamy of such an host their persons or doctrine should become infamous, because they were not to tarry long, Christ would have them begin there where there was some good preparation already wrought.  
Now by worthy he doth not mean any man deserving any thing of God, by way of condignity or desert, but such as were privy to their own unworthiness, and humbled under the sight of God for it; these the Lord counts worthy. For the Apostles were sent as Physicians to sick persons, as preachers of righteousness to sinners if they would repent.  
Christ would not have them at this first sending to preach in Temples and Synagogues, but only in houses, because neither the times could yet well bear it, nor were they furnished with sufficient boldness, till after Christ his resurrection. Godly men should seek to lodge in godly houses.  
And there abide till ye go hence] Lest ye be thought to be inconstant, or given to delicacy, or lest you should offend your host where ye turned in at first, but chief because they were to tarry there but a short time, for had they tarried long they might have proved burdensome. Besides hereby they showed their contentedness of mind, and that they were more led with the love of God and of souls then of their own ease, pleasure or profit. Moreover Christ shows he would have the publishers of his Gospel maintained in a comely way, not in a begging way, to be entertained one week at one house, another week at another. Withal Christ here stablishes the law of Hospitality, as towards others, so especially towards preachers, Heb. 13.2. Yet must we not receive men of corrupt minds, pretending whatsoever inspiration from God, 2 Epist. John v. 10. If any man bring not this doctrine, receive him not into your house. We may also take notice that where persons are holy their grace will shine, so that their neighbours can oft times tell who are worthy, Phil. 2.15.16. They will be known by their just dealing and by being free from scandalous sins.  
V 12. And when ye come into an house salute it.  
V 13. And, if the house be worthy, let your peace come upon it; but if it be not worthy let your peace return to you.  
The word Salute comprehends wishes and good desires. It's a Hebrew proverb whereby we wish all happiness unto a house or person, 1 Sam. 25.5, 6. David sent ten young men to Nabal, and said unto them, Greet Nabal in my name, and say to him that liveth in prosperity, Peace be both to thee, and peace be to thy house, and peace be to all that thou hast. This peace they offer is ministerial, proffering reconciliation by Christ who is our peace, Eph. 2.13, 14. Hence their feet should be beautiful, because they preach glad tidings of good things, and through their preaching the peace of justification flows, Rom. 5.1.  
Obj. But Christ when he sends out the seventy to preach, bids them salute no man by the way.  
Answ. Christ means that they should make such speed in delivering the doctrine of salvation, that they should not be hindered from it by acts of humanity. The vanity of Quakisme is in this point refuted. Salutations are commanded by Christ, not only to brethren, but to others, Matth. 5.47. exemplified by the Apostle in every Epistle, Act. 21. Paul coming to James his house saluted the Elders. Marry saluted Elizabeth, Luk. 1.40. Paul coming to Caesarea saluted the Church, Act. 18.22. He saluted the brethren at Ptolomais, Act. 21.7. practised by Aristarchus and Epaphras, Col. 4.10.12. Proofs herein are but to light a candle to the sun. The not saluting argues rudeness, pride, hatred or coldness of love. True religion doth not destroy good manners, whence is that religion then which destroys principles of morality? but they as is reported, judging that they have a light within them sufficient to guide them to salvation without the help of any outward light, and that the Scriptures are not the word of God, but a declaration of the conditions of them that speak them forth, let us reason with them as heathens, and convince them in a way of natural reason or Philosophy. For many heathens are not only in Judea but also with us.  
And if the house be worthy let your peace come upon it] That is, if from the sense of your misery you receive this comfortable tender of reconciliation, showing your respect to the message by your receiving the messenger, the Lord promises that what such preachers wish shall rest upon that house, and therefore Christians must not contemn the prayers of faithful teachers: now they gathered the house was worthy, if the master thankfully accepted the salutation and resaluted them courteously, as Boaz did the reapers and they him, Ruth 2.4. The Lord be with you, said Boaz; the reapers answered, The Lord bless thee, and withal if the man of the house invited the Apostles to lodge at his house, but especially they judged the house to be worthy, by receiving the tender of reconciliation held forth in the Gospel.  
But, if it be not worthy, let your peace return to you] As in case of worthiness and predestination to life, the master and his household received the grace of Christ, so here is the denunciation in case of unworthiness, in case the host whither you come refuse the salutation and your good wish, it shall return to you. The prayers of Godly men if they do not good to them for whom they are wished, they redound unto the persons who wish them, Psal. 35.13. When David's prayer and humiliation took no effect for his enemies, it returned into his own bosom. In this case the Apostles were to turn in to some other host, who was willing to receive them, but yet not to curse these who had rejected them, being messengers of peace. Preachers must be armed with patience, knowing some of their hearers will be docible and some not, some receive proffers of grace, some not.  
Moreover Preachers by a tender of salvation in a faithful manner have a true peace redounding to themselves in the discharge of their duty, which the persons to whom they tendered should have had, had they been worthy; as Pothinus Bishop of Lions, being asked of the Precedent who was the Christians God? answered, If thou werest worthy thou shouldst know. Grot. in loc.  
V 14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.  
Christ shows whom he judges unworthy, even those who shall not receive the Apostles nor their doctrine, and to these Christ bids they should shake off the dust of their feet: whether it were City or Family. The shaking off the dust signified,  
1 That they had nothing common with these contemners of grace, no not the dust of their feet.  
2 That this dust would, in the Day of Christ, witness against these contemners, that tenders of grace were made to them and they would have none of them. I would have purged thee and thou wouldst not be purged, Ezek. 24.13. Matth 23.37. and in the Day of Christ hereby they should know, that a Prophet had been in the midst of them, Ezek. 2.5. Naaman out of reverence would carry away some of the Jewish earth, 2 Kings 5.17. The Apostles out of abhorrence would not carry away any of the dust of contemners of grace.  
3 By shaking off the dust they declared the fruitlesness of that journey which they had taken in declaring the Gospel unto them.  
4 Shaking off dust declared that they came not for gain-sake to them, seeing they would not have so much as any of their dust cleaving to them.  
5 That, as that dust was scattered about before the wind, so should these wicked contemners of grace, Psalm 1.4.  
6 That this dust might be a witness against them, as Luke sets it down, Luke 10.11. so Paul and Barnabas, Acts 13.51. who shook the dust of their feet off against the wicked Jews of Antioch and came into Iconium.  
7 This shaking off dust signified that the Inhabitants of that place were so polluted, that they infected the very earth with their contagion. This was an usual way of abhorrence, because Christ speaks of it as of a thing known among the Jews, and the Jews were wont to give some outward signs of the things they did, as the setting up of a stone, or a heap of stones, Gen. 31.47. Jos. 24.26.  
8 To denote that God did despise such contemners of grace, as a man doth the dust of his feet. Also they shown hereby they were free from their blood, and that their blood was upon their own heads.  
Now they shook off their dust by rubbing their shoes or sandals one sole against another, or rubbing them against some stone or wood: it was an allusion to that, 1 Kings 13 8. when the Prophet being sent to prophesy against Jeroboam and the Altar of Beth-el, was bid to go another way than he came, v. 9, 10.  
But because Preachers may be ready to go away hastily from a people, when they have not means enough, nor reverence enough from them, therefore Christ would have Preachers take notice of three sins before they leave a people. 1 Unthankfulness, if they will not receive the message of salvation.  
2 Stubbornness, if they will not vouchsafe to hear them; for if persons will hear, we are not hastily to be gone.  
3 When they shall speak evil of the way of God before multitudes, so that, by their speaking evil, multitudes become hardened against it, Acts 19.8, 9 Christ will not have the Gospel thrust upon persons against their will.  
V 15. Verily, I say unto you, It shall be more tolerable for the Land of Sodom and Gomorrah in the Day of Judgement, than for that City.  
Here is a terrible threatening against those who shall not receive the Preachers of the Gospel, nor their message; It shall be more tolerable for Sodom, etc. Christ alleges this example, which by reason of the nearness to Judea was well known unto them. Their punishment was more terrible in this life than Sodom and Gomorrah, which were consumed on a sudden, but the Jews were consumed by degrees, and their punishments have remained long upon them. The Ephah of their punishments is set upon its own base or foundation, Zach. 5.11. where, for their contempt of Christ, they have for these sixteen hundred years been made a spectacle of God's severity.  
Specially these Jews and all other contemners of grace and the Doctrine of Christ shall be punished at the Day of Judgement.  
If there be no escaping for neglect of this salvation, Heb. 2.3. How shall we escape if we neglect so great salvation? what will befall their contempt, who say, Depart from us, we desire not the knowledge of thy ways, Job 21.14. If they escaped not who refused him who spoke on earth, much more shall not we escape, if we turn away from him who speaks from Heaven, Heb. 12.25.  
Though other sins sorely offend the Lord, 
3 Reasons against contempt of grace.  yet contempt of grace doth exceedingly offend him, as being committed 1 Against precious mercy. Hence we see how sorely the Jews were punished for their ungrateful contempt, Matth. 22.23. who being invited to come to those dainties the King had provided, went one to his Farm, another to his Merchandise, and the remnant took his servants and entreated them spitefully and slew them, whereupon the King sent out his Armies of the Romans, and slew those Murderers, and burnt up their City, v. 6, 7. and for their contempt the Gentiles were called in in their stead, v. 8, 9 See also Luke 14.16. to v. 25. How would a Physician be provoked, if sending a potion to a sick man, the sick man should dash the Vial against the Wall? Would not the Physician say? Let him die and perish, I will send him no more.  
A second reason why God so sore punishes contemners of grace, is because they sin against greater light. Sodom had not those means of grace the Jews had, hence their punishment will be the more grievous. He that knew not was beaten with stripes, but he that knew and did not, was beaten with many stripes, Luk. 12.47, 48.  
Now though these Sodomites were sorely punished in this life, yet an heavier punishment remains for them at the day of judgement, 2 Pet. 2.6. compared with Judas 7. to which the Evangelist primarily hath respect.  
Now these Sodomites had only the light of nature, and the admonitions of Lot. The Jews besides the light of Moses had the preach of the Apostles confirmed with so many miracles.  
3 There were many sins wrapped up in contempt of grace, unbelief, disobedience, stubbornness, inhospitableness.  
We may also note here there are not only degrees of sins, and torments in hell, but that contempt of grace is such a sin as might have been shunned, and that it doth not necessarily follow, for than it would not aggravate condemnation as it doth, Prov. 1.24, 25. Because I have called and ye have refused, I will laugh at your destruction.  
Then for that City] Not only a private house, but also a whole City contemning grace shall be punished, not as if a City should be punished for one man's particular contempt, unless they connive, justify, defend or some way partake therein, but to awaken secure sinners, who because they have multitudes of companions in sin think they shall go free.  
V 16. Behold, I send you forth as sheep in the midst of wolves be therefore wise as serpents and harmless as doves.  
Christ now comes to give general directions for all Christians, and in particular to these twelve whom he sends forth in this temporary embassage to guard them against all fear of danger, to the end of the Chapter. For though it be here spoken unto the twelve, yet Luk. 12.1. to verse 13. Christ spoke it unto his Disciples promiscuously, an innumerable multitude being then and there present. Now Christ in this part of the Chapter sets forth, 1 The dangers his Disciples are and would be exposed to. 2 The directions, and supportations, and consolations against dangers. The dangers are,  
1 The cruelty and subtlety of the enemies of Christians, viz. they are wolves; and you in the midst of them are in danger, as sheep among wolves, the direction in this danger, that Christians should have serpent's wisdom, and doves innocency.  
2 That they should be brought before Kings and Councils for the witness of the truth, v. 17, 18. The consolation is, That the Spirit would teach them in that hour what they ought to speak, v. 19, 20.  
3 That they should be hated of all men in general, and of their kindred in special, v. 21, 22. The consolation is, They should be saved in case they hold out unto the end, v. 22.  
4 Persecution from City, v. 23. The comfort is, God would provide an harbour for them among the spiritual Israel of God till the coming of Christ, v. 23. 2 It befalls them not otherwise herein then it did to their Master Christ, who was called Beelzebub, v. 24, 25.  
5 The next danger is death, whereunto they should be exposed, in case they preached what he bade them, v. 26, 27, 28. To this are three consolations, 1 They are able only to kill their bodies not their souls. 2 There is a providence of God which reaches to the smallest creatures, even to the sparrows and the hairs of their head, much more to their lives, v. 29, 30, 31. 3 From the promise made to them who confess Christ, notwithstanding threats of death, and the threaten made to them that deny Christ upon hope of saving their lives, v 32, 33.  
6 The sixth danger is divisions and variance betwixt near relations for the sake of Christ, v. 34, 35, 36. The consolation is, that those who think Christ better than their relations, and will take up other crosses for him, Christ will think such worthy of him, and what they lose for his sake they shall save eternally, v. 37, 38, 39  
7 The seventh danger is fear of not receiving, that no man would receive Christians to house or harbour, being persons exposed to so many dangers. To this Christ gives three comforts, 1 That in receiving Christians the persons so receiving receive him and his father, v. 40. 2 That whosoever shall receive Prophet or righteous man because they are such, shall receive a suitable reward, v. 41. 3 That the smallest favour done to a Disciple of Christ shall not be forgotten, if it were but a cup of cold water where a man is able to do no more, v. 42.  
Behold, I send you forth as sheep in the midst of wolves] No creature less able to defend itself then a sheep. Such are Christians. Wolves are subtle and cruel, so among the Jews were Pharisees, among the Gentiles Philosophers and Tyrants, among the Christians Heretics; if one wolf were enough to destroy a whole flock, how much danger where there are many herds of Wolves? Christ sends not forth his Disciples as lions, but as sheep, that his power may be seen in overcoming, and in turning wolves into sheep.  
Behold, I send you forth] As of old I sent Eliah and Elisha to Jezebel and Ahab, Isaias to Manasses, and was present with them to defend them, so will I be with you. As Absalon said to his servants; 2 Sam. 13.28. so saith Christ, Remember you are in my service.  
As sheep in the midst of Wolves] 1 As sheep for innocency, Isa. 53.7, 8.  
2 As sheep for gentleness and meekness: handle a sheep never so roughly, yet it will be gentle.  
3 For patience, a sheep is ready to suffer all wrongs, Act. 8.32.  
4 As sheep for profitableness: nothing in a sheep but is useful, so should Christians be profitable, in their conversings, in their examples, etc.  
5 For nakedness and inability to defend themselves.  
In the midst of Wolves] That is liable to innumerable dangers. 
If any man would paint out the Church, let him portray a deformed and poor maid sitting in a wood in the midst of Lions and Wolves. Luth. in Psal. 129.  So that a Christian must still carry his life in his hand. Shall Merchants hazard their lives for a little gain venturing through many storms, and shall not we hazard our lives for Christ? Now Christ exposes his sheep to so many dangers, 1 To try their patience and obedience, Psal. 44.22. 2 To crown their conquests, Rev. 2.17. Rev. 3.11. 3 To conform the members to the head, John 15.19, 20. 4 That they may see his shepherdly care of them. Whence are the sheep safe amidst Wolves? Is it from the kind disposition of the Wolf? Nay, but from the shepherd's eye: so from God's shepherdly care, we are safe among multitudes of wicked men, Psal. 23.4.  
Be wise as serpents] That is, wisdom in taking heed of the wolfs of the world must be mingled with innocency, that we be not afraid to do our duty in witnessing the truth. For now and then many prudent men become treacherous to Christ and his truth: As serpents when they see any danger carefully decline it, so must not believers rashly expose themselves to danger. Now the doves though exposed to dangers, offer themselves securely to the snares of men, so Christ would not have Christians through fear to be hindered in their course.  
So that Christians must be wise as serpents, 1 In shunning snares. 2 In defending their head though all their body be wounded, so should we defend our head Christ and resist unto blood. 3 As a serpent is very quick of sight, so should a Christian be to spy dangers.  
4 As a serpent stops her ears against the voice of charmers, Psal. 58.4, 5. whether with her tail or something else, so should Christians stop their ears against the charms of men's favours, earthly greatness, worldly wealth, and the temptations of the devil and flesh, and heretical spirits.  
Let our wisdom be seen, 1 In suspicion of snares, as the Wise men, Matth. 2.12. 2 In shunning of them, as Joseph who was afraid of Herod's snares, and carried the young babe into Egypt, Matth. 2.20, 21, 22. 3 In a bold profession of truth, Luk. 13.31, 32. Some bade Christ departed for Herod would kill him, saith he, Go tell that fox I do cures to day and to morrow. Joseph of Arimathea did wisely assert his profession of Christ, and went boldly to beg the body of Jesus, Matth. 27.58.  
Simple as doves] That is, take heed of fleshly wisdom and Jesuitical equivocations, that in no wise to shun dangers ye violate the peace of your consciences, Rom. 16.19. I would have you wise unto that which is good, but simple concerning evil, Phil. 2.15. Blameless and harmless as the sons of God without rebuke, Eph. 5.14, 15. Though it be in your power to do harm to your persecutors yet do it not, do not revenge yourselves. Simplicity without wisdom may easily be deceived, and wisdom is dangerous if it be not tempered with simplicity, therefore they are to be conjoined according to that Distich.  
If they be serpents for to circumvent us,  
We must be serpents too or else repent us:  
But with our wisdom join we innocence,  
Like harmless doves, not trusting each pretence.  
The word simple, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privative; that is without horns or revenge. Others derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mingle and foe privative, and so it signifies to be without mixture of deceit.  
This is seen,  
1 In sincere and  confessions, without any deceitful equivocations, Joh. 9.29. We see it in the blind man, when his parents cunningly evaded, he plainly stood to Christ.  
2 In a meek carriage. If men revile us and render us odious, let us not think to quench wrath by wrath, Rom. 12.20. Be not overcome of evil, but overcome evil with good.  
V 17. But beware of men, for they will deliver you up to the Councils, and they will scourge you in the Synagogues.  
Here's a second danger.  
Beware of men] 1 Of ensnaring men, who by subtle and perplexed questions shall lay snares for you, to draw out some words that shall be against the Governors, or the Laws of the place where you live, Matth. 22.15, 16, 17.  
2 Take heed of feigned and treacherous men, who shall bring you to Councils, Psal. 55.12, 13, 14.  
3 Of enticing men, who shall persuade you by flatteries to deny the faith, Dan. 11.32, 34.  
4 Take heed of all natural men indefinitely. It behoves Christians to stand upon their guard, seeing all men naturally have an hatred unto them, therefore must we beware of them, though they be civil and courteous.  
For they will deliver you up to the Councils] Not only unto the Council of three and twenty, but also to the great Synedrium, or the Council of 70. of which mention was made cap. 5.23. so was Peter and John, Acts 4.7.5.27. and Stephen, Acts 6.12.  
And they will scourge you in their Synagogues] Acts 5.40. Peter and John were so scourged, Heb. 11.36. For even by Synagogues, civil Courts were meant, 1 Machab. 7.12. Of this mention is made, Acts 5.21. The high Priest came and they that were with him, and called the Council together, and all the Senate of the children of Israel. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the Eldership of the children of Israel. Because the things they acted against the Apostles seemed to be dangerous to the Commonwealth, they took the voices and advices of the chief men, herein they joined the Senate of the City with the Senate of the people. This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Synagogue. So that Christ his speech ascends higher than before, so that his meaning is, You shall not only be brought before ordinary Consistories, but extraordinary Conventions and Assemblies shall be called together to try you. Before this extraordinary Convention the Apostles were beaten with rods.  
V 18. And ye shall be brought before Governors, and Kings, for my sake, for a testimony against them and the Gentiles.  
And ye shall be brought before Governors and Kings] Christ still ascends higher in his speech, to wit, that for the witness of his truth they should be brought before Governors and Kings. By Governors he means Vice roys and Governors of Nations & Provinces, and also before Kings that depute such Governors: For the distinction of Governors, from Kings, see 1 Pet. 2.13. Submit yourselves to every Ordinance of man, whether unto the King as excelling (the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or unto Governors, as to those that are sent of him. Besides when Christians have been condemned by Councils, the execution of them hath been by secular powers, as in Queen Mary's reign, and now under the Spanish inquisition. Yea many times Princes have themselves sat in judgement against Christians, as the Emperor Sigismond, etc. When Christians shall thus be brought before Kings and Governors, Christ would have his Disciples not to be dazzled with the glister of earthly Majesty, but to be of undaunted spirits when they come before them, as Paul was before Nero, 2 Tim. 4.17. Thus Paul was brought prisoner to Faelix, and Festus, Acts 23.24. Peter and James to King Herod Agrippa. Under pretence of Law, civil judicatories condemn and execute Christians.  
For my sake] Because ye preach me to be the Messiah, and that through faith in me all that believe shall obtain remission of sins. We should look to the cause why we suffer, even that we suffer for Christ. Hence Peter and John rejoiced that they were counted worthy to suffer shame for his name, 1 Pet. 4.14, 15, 16. If any man suffer as a Christian let him not be ashamed. Rom, 8.36. For thy sake we are killed all the day long. Meaning in one place or other, either actually or by way of sympathy.  
Indeed the Princes and Councils of the world have other pretences for their malice against Christians, but the true cause is for the sake of Christ.  
But if we be brought before Kings and Governors, let it be only for the sake of Christ; Let none of you suffer as thiefs, and murderers, and busybodies, etc. 1 Pet. 4 15.  
For a testimony against them and the Gentiles] That is, to witness against the Council and the great Convention of the Jews, and to witness for me against the Rulers and Kings of the earth. Your imprisonment, whipping and death shall witness both to Jew and Gentile.  
Qu. But how or wherein?  
Answ. 1 That you have witnessed the truth before them and therefore that you are free from their blood.  
2 They shall witness your ingratitude in the day of Christ, and their faithfulness.  
3 They shall be inexcusable in the day of judgement, when they shall allege they knew not Christ. Moses went to Pharaoh, Exod. 7.3. and Isai to a stubborn people, c. 6.9. so Ezekiel, c. 2.2. to v. 8. That they might be without excuse.  
4 They shall be witness against you for not believing their Message. The Lord will call out Peter, and say, Didst not thou warn the Jews? and to Paul, Didst not thou warn the Gentiles, the Romans, and Faelix and Agrippa? he will say, Yes Lord, but they would not believe, but instead of receiving our Message they whipped and imprisoned us. Was it so? will the Lord say, and the unbeliever will then be speechless. What follows? Christ will say, Depart thou cursed into everlasting fire.  
5 As wounds and scars testify the constancy, valour, and faithfulness of Soldiers to their Prince or General, so Prisons, whip, torments, shall testify the faithfulness of Christians to Christ, Luke 21.13.  
V 19 But, when they deliver you up, take no thought how, or what ye shall speak, for it shall be given you in that hour what ye shall speak.  
Here is a consolation when they should be brought to answer before Kings and Governors, that the Spirit should pour into their minds what they should speak.  
Take no thought how or what ye shall speak] Not as if we were in this case to be careless, stupid or negligent, but Christ means we should not be carkingly careful, or over fearful. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 21.14. Settle it in your hearts before hand not to meditate what you shall answer; in which Christ doth not forbid all foregoing meditation, but that which hath a distrust of the providence and help of Christ. And all laborious preparation, such as is used in speeches and oratory, and therefore Mark hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the like sense Christ forbade carefulness for the morrow, Matth. 6.25. that is, perplexing and distracting carking. Therefore those who are daily in expectation of suffering in their questions and torments, should be much in prayer that God would give them wisdom to answer, and courage to suffer.  
For it shall be given you in that hour what ye shall speak] That is, if any thing be wanting in you, the Spirit shall supply it and suggest it to you. Acts 6.10. The Libertines were not able to resist the Spirit by which Stephen spoke. Luke 21.15. I will give you a 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 ourselves 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 child when he knows he is in hazard of life for his father's 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 only 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 child, 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 Christ's kindred, that not only 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 joseph's 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 Mary's 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 faithful 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 only a symptom 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 testify 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 powerful 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 only Papists but carnal Protestants rage against the godly of the time, if they will witness Christ in any powerful manner, and follow the Light of God's 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 Scholars to be called by their Master's 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 rejoiced 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 come to an end. How many hardships do we suffer in hope of ease? We suffer an hard Apprenticeship in hope of freedom, we suffer a bitter potion in hope of health, let us endure the cross in hope of the crown. Soldiers endure much hardships in hope of victory, Revel. 3.5. Here are two graces commended to us, 1 Patience in tribulations. 2 Perseverance unto the end.  
The same shall be saved] Rev. 2.10. Be thou faithful unto death, and I will give thee a crown of life, Jam: 1.12. Blessed is the man that endureth temptation, for when he is tried he shall receive the Crown. Having the Goal in our eye we should put forth all our strength to run. For the joy set before him Christ endured the cross, Heb. 12.2. he bids us do so likewise.  
V 23. But, when they persecute you● in this City, flee ye into another: for verily, I say unto you, ye shall not have gone over the Cities of Israel till the Son of Man be come.  
Christ sets down a fourth danger, to wit persecution.  
Three things. 1 The danger, persecution. 2 The remedy herein, viz. flight. 3 The promise of supportance, Ye shall not have gone over the Cities of Israel till the Son of Man come.  
But when they persecute you in this City, flee ye to another] Some have pretended the unlawfulness of flight, when, being tied by the lines of their temporal lots, they would comply to common corruptions rather than leave them; like some Lawyers who pretend to have a great zeal of justice, when it's only to advance their own practice, and to gain credit in pleading; as P. Martyr in his book of flight to the brethren of Luca. Flight is not only lawful but a command, these rules observed;  
1 That a man fly with a disposition and purpose of heart, rather to die a thousand deaths then deny the truth, in case he should be taken by the adversary.  
2 That we fly with an intent to propagate and spread the truth of God in the compass of our callings, whither we go: the soldier that flies may fight again.  
3 When we see snares are laid for us to take away our lives. So Joseph fled into Egypt to save the life of Christ being an infant, Matth. 2.14. so David oft fled from Saul, 1 Sam. 19.11, 12. Eliah from the sword of Jezebel, 1 Kin. 19.3. Christ fled from the men of Nazareth when they would have cast him down from the brow of the hill, Luk. 4.30. so Paul fled by night out of Damascus, when the Governor endeavoured to apprehend him, Act. 9 25. so when the Grecians went about to slay him, he went to Caesarea and Tarsus to escape them, v. 29, 30.  
4 That our flight be without scandal, and therefore without 1 cowardliness, 2 Tim. 4.16. 2 Without rashness. 3 Without treachery, as hirelings do, who when they should give their life for the sheep, leave them to the wolf, Joh. 10.12, 13. 4 Without offence to the weak, Rom. 15.1.  
5 That we fly with a mind, neither wishing death, nor for the sake of Christ fearing it. Hence Eliah his passion was condemned, 1 Kings 19.4. when Jezebel persecuted him, he cries, Now Lord, take away my life. If Christ may have more glory by our living then by our dying, we must not refuse to live. Though death was more acceptable to Paul, and to be with Christ, 2 Cor. 5.2, 3. compared with Phil. 1.23. yet for the brethren's sake he desired to live.  
6 Consider whether God may be more glorified and the Church more edified by thy staying, or by thy going, 1 Cor. 10.31.  
7 When all means of flight are cut off, then are we called to suffer, as in the example of Shadrach, Meshech, and Abednego, who; had they had means of escape, it's very likely they would have taken them.  
Yet in these cases, 1 When the cause of God hath no witness besides himself in a place, a man must be very wary in flying lest his heart be troubled herein, and God's hand meet him. See a most eminent example, Jer. 26.20, 21, 22, 23, 24. It was Uriah who thus flying was brought back and killed.  
2 When God puts a spirit of valour into the soul. When a man is resolved to stand against all the fury of enemies, he is not to be condemned; Paul knew that bonds and afflictions did abide him in every City, yet he counted not his life dear unto him so he might finish his course with joy, Acts 20.24.21.13. Such was that example of one William Gardiner, 
Some examples are Heroical some Moral.  an English Merchant in Portugal, who in or about the year 1652. when an high Mass was at the marriage of the King of Portugal's son to the King of Spain's daughter, while the Mass was solemnising he in the presence of the King and his Nobles, with one hand took the Host out of the Priest's hand, who consecrated it, and trod it under his feet, and with the other hand overthrew the Chalice, for the which he was by grace enabled, notwithstanding he knew that many grievous tortures must needs abide such a witness, which with unspeakable cruelty were executed upon him. See his tortures, Acts and Mon. vol. 2. p. 746.  
For verily I say unto you, ye shall not have gone over the Cities of Israel, till the Son of Man be come] Some think that by this coming is meant, not the personal presence of Christ, but the pouring out of the Spirit on believers, mentioned Acts 2.1. which was a certain sign that Christ came as a King with fullness of power from his Father, and that his Kingdom so long expected was come, the sending of which Spirit was to be a comfort to them against all dangers, John 14.18. I will not leave you fatherless, I will come to you. Now the coming of Christ here meant was only the sending of the Spirit, Acts 2.33. Being by the right hand of God exalted, and having received of the Father the promise of thee Holy Ghost, he hath shed forth this thing which ye now see and hear. So that the sense is, I have told you what evils hang over you, yet do I warn you to stand to the testimony you have given, and not to be discouraged. My coming unto you by the pouring out of my Spirit is at hand, yea before you shall make an end of teaching the Jews within the bounds of Palestina.  
Others carry it to the sending of Ministry to the end of the World. For myself, I rather carry it to the consolation of all persecuted Saints to the end of the world, whereas the Disciples might be ready to think, if we shall be under so great hatred and persecution none will receive us, to this Christ answers, There will be Cities of Israel, that is, Inhabitants in Cities (by a Metonymy of the subject and a Synecdoche) of Gentiles to be converted, who will receive you until the second coming of Christ in judgement, of which coming mention is made Matth. 24.30. Luke 21.27. for Gentile 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 rejoicingly, telling Christ the Devils were subject to them. And no such hardships happened to them that we read 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 God's 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 until 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 household?  
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 looked 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 Soldiers 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 Soldiers 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 household] 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 Baalzebub the god of Ekron? See also v. 6. The learned render it to signify 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 persuade 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 household. Therefore seeing I patiently bear their reproaches. See John 8.48, 49. Do you also in like manner. Christ should not only be to us a Pattern 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 household.  
V 26. Fear them not therefore, for there is nothing covered that shall not be revealed, and hide that shall not be known.  
The words are an answer to an Objection in the minds of the Disciples, viz. we could easily contemn the reproaches of the wicked, if our innocency did appear unto others; now we lie under suspicion, 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 Lies of the Pagans concerning the incestuous Copulations of the Christians, and their drinking man's blood 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. cain's Murder, and Jezebels Murder of Naboth: clouded innocency comes forth, as in Joseph slandered by his Mistress, and David slandered by saul's 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 noonday. 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 Judgement, Eccles. 12.14. God will bring every secret thing to judgement, 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 at present believe, and it seems to be covered, yet shall it be known to the World in a little time. But I see no absurdity why both these may not be meant, so that the words are a consolation to them, both under their reproaches and revile of Beelzebub, etc. and under the small beginnings of the Gospel, that what was now hid should be revealed, and though their Doctrine were at present reproached, yet time should discover it to be God's truth.  
V 27. What I tell you in darkness, that speak ye in light, and what ye hear in the ear, that preach ye upon the house tops.  
The meaning is, whatsoever Doctrine ye have heard of me, either in this Sermon preached unto you, or whatsoever Doctrine at any other time I have or shall declare unto you, in secret, do you publish the same openly, for that Christ means by house tops, having respect to the Jewish buildings which were flat upon the house tops with battlements, Deut. 22.8. God's truth is not to lie smothering in our own breasts, but we are to declare it to others, Rom. 10.10. Psal. 40.9, 10. With the heart man believes unto righteousness, and with the mouth confession is made unto salvation.  
The World will not endure to have their deeds reproved, hence they come not to the light, Joh. 3.21. They say to the Seers, See not, and to the Prophets, Prophesy not, prophesy unto us smooth things, Isai 30.10. Get ye out of the way, turn aside out of the path, v. 11. yet must the Preachers and Disciples of Christ speak and not hold their peace, Isai 58.1. Hosea 4.1. Hosea 8.1. yea the whole counsel of God, which is plain unto Teachers, they are bound, upon pain of avoiding guilt of soul blood, to declare unto the people, Acts 20.26, 27. so far as it shall be absolutely needful to their salvation.  
We may also see the excellency of the Gospel, that, when preached, it will abide the Light, which no other Doctrine is able to do.  
As these Disciples were commanded to publish the Mysteries Christ declared to them, viz. the calling of the Gentiles, the end of the Jewish Ceremonies, the fullness of Redemption in Christ, the new Covenant, etc. so are other Preachers bound in like manner to publish what the Lord shall reveal to them out of his Word, as to take up Christ's Cross daily, to repent of their sins.  
V 28. And fear not them which kill the body, but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in Hell.  
Here is the fifth danger whereto they should be exposed, if they preached what he bade them, to wit, that they would be in danger to be put to death. To this Christ answers, Fear not them which kill the body.  
In the words two parts. 1 A forbidding of false fear, Fear not them which kill the body, backed with a Reason, because they are not able to kill the soul.  
2 An Exhortation to true fear of God, but rather fear him, which is backed with a Motive, because he is able to destroy soul and body in Hell.  
Fear not them which kill the body] The sum of Christ's speech is, that we should not fear the loss of this perishing Life in respect of an everlasting Life, and that they have no true fear of God in them, who for fear of Tyrants do suffer themselves to be brought from the Confession of the Faith. As if that Christ should say, You have immortal souls which are not at the will of Tyrants, but of God, 1 Sam. 2.6. The Lord killeth, and the Lord healeth, he woundeth and maketh alive. Whence is it that we are affrighted with terrors of men and deny the Faith, or blushingly confess it, or dissemble it, but because our bodies are preferred before our eternal souls, and whereas we think to escape death hereby, shall we not incur a sorer death hereby, even an everlasting death? Is. 66.24. Christ herein speaks to Christians that they should not thus fear, Lu. 12.4, 5. I say unto you, my friends, be not afraid of them which kill the body: and though men may think this is no point of Friendship to let Christians suffer, yet is it an high privilege to be called to suffer, Phil. 1.29. To you it is given, not only to believe, but to suffer. So that experienced Christians have rejoiced herein, Acts 5.41.16.25.  
Learn we to contemn our Lives in the cause of God; so did Queen Hester, cap. 4.16. If I perish I perish. The three children Dan. 3.28. yielded their bodies that they might not worship nor serve any other God except their own God. so Paul in sundry places, Acts 20.24.21.13. 2 Cor. 4.10, 11. Phil. 1.20. 2 Tim. 4.6. Rev. 12.11, 17. It must needs be grievous for two such dear friends as soul and body to part, but when we consider it is for the Lord, why do we fear? when for fear of being killed, we shall not preach and witness Christ his truth, we may look for every such denial to be cast into hell. We may observe, 1 That after this perishing life is past, there remains another.  
2 The truth of God cannot be fully witnessed without peril of life.  
3 The disposing of that life to come is only in the power of God, not in the power of Pope.  
Obj. But must we not fear Magistrates, parents, & c?  
Answ. Yes, but not when God and they come in competition, Acts 5.29. The cruelty of Magistrates and parents can only extend unto the body.  
But are not able to kill the soul] Whence see, 1 That the soul and body are separable one from another. 2 That the soul dies not with the body.  
But rather fear him which is able to destroy soul and body in hell] Here is a remedy against slavish fear, even to have Gods fear in us. We more feared the Pope with his Purgatory then God with his hell; and we more trusted in the absolution of the Pope from Purgatory, then in the true absolution of God from hell. Luth. Tom. 4.334. This word [rather] is not a comparative but an adversative, we should not fear man at all when he comes in competition with God. So Victorian the Proconsul of Carthage, being solicited to Arrianism by the Ambassadors of King Hunnerick, answered thus, Being assured of God and my Lord Christ, I tell you what you may tell the King, let him burn me, let him drive me to the beasts, let him torment me with all kind of torments, If I consent, in vain am I baptised in the Catholic Church, whom the tyrant afterward tortured with exceeding great tortures, Victor. Uticens. l. 3. Wandal Persecut. So the Prophet, Isai 51.12. Who art thou that thou shouldest be afraid of a man that shall die, and the son of man which shall be made as grass, and forgettest the Lord thy maker? Moreover you know how afraid you are to offend a man which can hang you, so that you fear the wrath of a King as you do the roaring of a Lion, Prov. 20.2. how much more should you fear the wrath of God. In Augustine's time they went to the Idol Temple, for fear (as they said) of offending some person greater than themselves, to whom Augustine said, Dost thou fear to offend a greater, and dost thou not fear to offend God? De verb. Dom. ser. 6.  
Moreover know that the Lord, being Lord both of soul and body, will not be contented with bodily service, without the Spirit, as many think who present themselves at any worships, nor with the service of the Spirit without the body, as some Nicodemites have thoughts, but he will be glorified both with body and Spirit, which are his, 1 Cor. 6.20.  
3 Things, 1 It's our duty to fear God. 2 The fear of God, where it is in the soul, it eats out the slavish fear of men. 3 God is able to destroy soul and body in hell fire.  
1 Obs. It's our duty to fear God.  
1 Because God's fear is a special mean to empty us of slavish fear of men, Ex. 1.17. The Midwives feared God, and did not as the King of Egypt commanded them, but saved the men children alive. Isai 8.12, 13. Fear ye not their fear, nor be afraid, but sanctify the Lord himself, and let him be your fear, and let him be your dread.  
2 Because he is able to cast the soul and body into hell fire, if we fear men more than him. Yet, as Luther saith, many fear the Pope and his Purgatory rather than Christ and his hell, so many fear the Magistrates prisons more than the eternal prison of hell.  
3 Did we fear God we needed not slavishly to fear any, neither man nor devil. See it in those worthies, Dan. 3.16, 17.  
Use. 1 See the woeful condition of those who are without God's fear in three particulars.  
1 This is a note of a wicked man, Rom. 3.18. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. Wicked men, Judas 12. are said to feed themselves without fear. When Jobs friends would prove him wicked they bring this, that he cast off fear, Job 15.4.  
2 God rejects the prayer of such as fear him not, Prov. 28.24. Then shall they call upon me but I will not answer; why? for that they did not choose the fear of the Lord. Hence Nehemiah cap. 1.11. prays, That God would hearken to the prayer of thy servant and servants that desire to fear thy name; and contrarily, he fullfils the desires of them that fear him, Psal. 145.19.  
3 If we fear not God we shall be in a continual fear of men, and so consequently in a continual snare, Prov. 29.25. The fear of man bringeth a snare, so without this fear we shall be in fear of devils.  
2 Information. 1 Let us inquire concerning it, wherein consider, 1 The kind. 2 What it is. 3 The causes of it. 4 The degrees of it.  
1 The kinds, 1 Servile, which is in slaves, Luk. 1.74.  
2 Filial, Hos. 3.5.  
Q. What is filial fear?  
A. When we stand in such an awe of God that upon settled deliberation we will choose affliction rather than iniquity, Job 36.21. a fiery furnace rather than worship a golden Image, Dan. 3.16, 17. and withal have an holy jealousy that in all our carriage and conversation we may not sin against God, from the apprehension, not only that God is a just Judge, but also a gracious father, Hos. 3.5.  
2 The causes of this fear are two.  
1 The love of God. Whatsoever we love we fear, lest any thing should rob us of that which we love. A man loves his goods, hence he fears lest plunder, suretiships, storms should take it away. A man loves his life, he fears lest diseases take it away. A holy man loves God, hence he fears lest any sin should rob him of his God. He that calls God father, endeavours to spend the time of his sojourning in fear, 1 Pet. 1.17.  
2 The greatness of his strength. Why doth a subject fear a Prince, or a Dog fear a Lion? Because they know they are far above them in power and strength. We fear not things that are no stronger than ourselves, so, why do we fear God? Because of the infinite power and strength God hath above us: hence Israel feared Goliath, and the Philistims Samson.  
3 The power of any creature is feared when it can do us good or hurt, Isai 41.23. Do good, and do evil, that we may be dismayed and behold it together. So we fear God because he can do us good and hurt, and no creature without him can do it, for creatures are mere vials through which God empties himself. What power is like Gods that is able to cast soul and body into hell, therefore the Text bids us fear him.  
4 The degrees of this fear. In some men it is more than in others. It was the praise of Hananiah that he was a faithful man and feared God above many, Neh. 7.2. There may be two men both conscientiously fearful of sin, yet one of them may have a greater fear of God than the other.  
2 Use for information. Learn to see the necessity of God's fear. See it in six particulars.  
1 It's the best preservative against sin, Psal. 119.11. Thy testimonies have I hid in my heart, that I might not sin against thee. Prov. 16.6. By the fear of the Lord men depart from evil. Prov. 14.16. A wise man feareth and departeth from evil, Prov. 3.7. By this it was that Joseph was preserved from Potiphars wife, Gen. 39.10. and as it prevents other sins, so in particular it prevents, 1 scandalous sins, Neh. 5.9. Ought we not to walk in the fear of the Lord, because of the heathen who are round about us? Hence Psalm 19.9. The fear of the Lord is said to be clean, from the cleansing effect which it hath in the soul.  
2 As God's fear prevents scandalous sins, so doth it prevent secret sins. Neh. 5.15. Nehemiah durst not extort of the poor Jews as the former governor's had done, because of the fear of God. Job was of the same mind, Job 31.1, 2, 3, 23, 24.  
2 Gods fear will make a man faithful in the calling wherein God hath set him: if a Magistrate, Jehosaphat speaks to the Judges he sends forth, Thus take heed what ye do, for ye judge not for man but for the Lord, wherefore let now the fear of the Lord be upon you, 2 Chron. 19.5, 6. also he saith, vers. 9 Thus shall ye do in the fear of the Lord faithfully, as if he should say, ye can never be faithful in your Magistracy without God's fear, hence this is one, yea a principal qualification in a Magistrate, that he be a man fearing God, Exod. 18.11. Gen. 42.18. the Apostle propounds this as a remedy against eye-service in servants, Col. 3.22. Servants obey in all things your Masters, not with eye-service as men-pleasers, but in singleness of heart fearing God. David giving forth the duty of a Prince, saith, he that ruleth over men must be just ruling in the fear of God. 2 Sam. 23.3.  
3 God is wont to deal well with such as fear him, Exod. 1, 20, 21. God dealt well with the midwives because they feared God. Deut. 5.29. Oh that there were such an heart in them to fear me, that it might be well with them. Neh. 1.11. Eccles. 8.12. I know it shall be well with them that fear God, which fear before him, but it shall not be well with the wicked, Why? because he feareth not before God. Mal. 2.5. My covenant was with Levi of life and peace, and I gave them to him, for the fear wherewith he feared me, and was afraid before my name. Luke 1.50. His mercy is on them that fear him from generation to generation. Deut. 6.18. He that feareth God shall come forth out of all trouble, Eccles. 7.18.  
4 The fear of God is a special mean to lengthen our days in this world, Deut. 6.2. That thou mightest fear the Lord thy God, to keep all his statutes, that thy days may be prolonged: now the reason why Gods fear lengthens our days, is, because it makes a man take heed of such sins as would cut off life, Prov. 10.27. The fear of the Lord is a fountain of life, to departed from the snares of death; see the contrary threatening to wicked men, Eccles. 8.13. It shall not be well with the wicked, neither shall he prolong his days which are as a shadow: why? because he feareth not before God.  
5 Gods fear is one of the first graces that shows itself in the soul, hence called the beginning of wisdom, Job 28.28. and they that have it are said to have a good understanding, Psalm 111.10. Deut. 10.12. What doth the Lord require of thee, but to fear the Lord thy God? etc.  
6 God hath excellent loving kindness laid up for those that fear him. See this, 1 in spiritual mercies, as 1 understanding God's secrets, Psalm. 25.14. The secret of the Lord is with them that fear him.  
2 Pitiful affection, as in a father towards his child, Psalm 103.11. so the Lord pitieth them that fear him.  
3 Healing and comfort. Mal. 4.2. Unto you that fear my name shall the son of righteousness arise with healing under his wings.  
2 See it in temporal mercies, as 1 strong confidence in evil times, Prov. 14.26. in the fear of the Lord is strong confidence, which is grounded upon promise of deliverance, Psalm 85.9. Surely his salvation is nigh them that fear him.  
2 A special eye of providence for the providing outward things for such, Psalm 31, 18, 19 Behold, the eye of the Lord is on them that fear him, to deliver their soul from death, and to keep them alive in famine. Psalm 34.9. O fear the Lord ye his Saints, for there is no want to them that fear him. Psalm 111.5. He hath given meat to them that fear him, he will ever be mindful of his Covenant; q.d. Its part of God's Covenant to give meat to them that fear him; meat is put for all other provisions.  
3 There's much contentedness of mind comes along with this grace of God's fear in them that have it, Prov. 15.16. Better is a little with the fear of the Lord, then great revenues and trouble therewith. Pro. 19.23. The fear of the Lord tendeth to life, and he that hath it shall abide satisfied. Psalm 7.16.  
4 It's a mean to obtain riches, honour and life: every man wishes for these three things, oh than get God's fear. Pro. 22.4. By humility and the fear of the Lord are riches, and honour, and life.  
2 Use. Trial whether we have Gods fear in us, 1 when we think nothing too good for God, but will let it go rather than sin. Gen. 22.12. Lay not thine hand upon the lad, for now I know thou fearest God, seeing thou hast not withheld thine only son.  
2 When we fear to do any thing that is of bad report. 1 Cor. 6.1. Dare any of you (meaning Christians) go to law before the unjust, and not before the Saints? Neh. 5.9. Ought we not to walk in the fear of the Lord, because of the heathen?  
3 When we fear not the greatest of men in opposition to God. Exod. 1.15, 16. The King bade the Hebrew midwives kill the male children, but they would not obey the King; why was it? the Text vers. 17. gives the reason, because they feared God, they would not obey the King. How did the three children out of fear to God not fear Nabuchadnezzar his burning fiery furnace. Dan. 3.17, 18, 28. The Parents of Moses hid Moses three months, and they not afraid of the King's commandment, Heb. 11.23.  
4 When we are fearful of the private and secret stir of corruption in our own hearts, Job. 31.1, 2. Job so apprehended God's eye, that he durst not have or harbour a lustful thought, see vers. 4. This fear of God kept him from lifting up his hand against the fatherless, when he saw his help in the gate, for destruction from God was a terror unto him, vers. 21.23. Deut. 15.9, 10. God's fear will be opposing proud, revengeful, unclean and hypocritical thoughts in the soul.  
5 When hope or proffer of gain will not make us sin against God. Peter would not take Magus his money, Acts 8.20. Nor Elisha naaman's talents, 2 Kings 5. Why? he knew in his conscience it was no time for it. Contrary in Balaam, how fain would he have been fingering Balaks gold? so Judas, Demas.  
6 When we will not deliberately venture upon sin for fear of loss, Gen. 39.9. How can I do this great evil and sin against God? 1 Kings 22.13, 14. Micaiah durst not flatter the King as the false prophets did. John Baptist durst not forbear Herod's sin, though the Prince's favour lay on one side, and the loss of his life or hazard thereof on the other, Mat. 14.3. Such a man will not be drawn to sin for fear of offending a wife or husband: where Gods fear is, there will be a choice of affliction rather than iniquity.  
7 When we are afraid of doing any thing with a doubting conscience, Rom. 14.22, 23.  
8 When we are afraid of the least evil. Carnal men, for shame of the world, may avoid gross evils, but, where Gods fear is, the soul is afraid of small sins, 1 Sam 24.5. even for cutting the skirt of saul's garment, how much more was he of hurting saul's person? 1 Sam. 26.9. It's said of a godly man, that he keeps his hand from doing any evil, Isai. 56.2.  
9 When we are afraid of sinful temptations and occasions, Gen. 39.10. Joseph would not hearken to his Mistress to lie by her, or to be with her. Prov. 5.8. Come not nigh the doors of her house. Hos. 4.15. that Judah might not offend with Israel's Calve-worship, the Prophet bids them not to come to Gilgal or Beth-aven, where the Calves were. God will not keep us from sin if we do not keep ourselves from the occasions of it. He that ventures upon the occasions of sin he hath an implicit liking to the sin. If inclining to pride in apparel, wear plain ; if to vainglory, speak not any thing that may redound to your praise; if to lying, tell no doubtful stories; if to whispering, speak sparingly of other men's actions, especially of your Enemies.  
10 When we are afraid of sinning in secret. Leu. 19.14. Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear the Lord thy God. The deaf man could not hear the curse, the blind man cannot see the block thou layest, Oh! but God sees, and his fear must keep thee and me from secret iniquities. See Job 31.22, 23, 26, 27, 29, 30.  
11 A reverend carriage both outward and inward in the worship of God, Psalm 5.7. In thy fear will I worship towards thy holy Temple, Eccles. 5.2. God is in Heaven and thou on Earth, therefore let thy words be few; and as in prayer, so in hearing, Eccles. 5.1. Look to thy foot when thou goest into the house of God. God's fear in Cornelius made him reverend in hearing Peter, Acts 10.2. compared with v. 33. We are all here present before God to hear all things commanded us from God. Jacob saith, Gen. 28.16, 17. The Lord is in this place, and I was not ware of it, how dreadful is this place? Deut. 6.13. Thou shalt fear the Lord thy God, and serve him: as if he should say, The fear of the Lord is the best spur to holy service. Heb. 12.27, 28. Psalm 5.7.  
3 Exhortation to labour after God's fear. Where wicked men are most fearless, Saints are most fearful, to wit, in sin, and where Saints are most fearless, as in calamitous times, wicked men are most fearful. Most men are like little children that fear and cry at things not to be feared, as at Bull-beggars, etc. but do not fear things that are to be feared, to wit, Water, Fire, Knives, etc. so most men fear those things which are shadows of grief, as Poverty, Disgrace, but do not fear that which will bring astonishment, and endless misery if not repent of.   

Means to God's fear.  
1 God must put it into our hearts. Jer. 32.40. and man must teach it, Psalm 34.11. Come, ye children, harken unto me, I will teach you the fear of the Lord. We are ready to scatter our fear as well as other affections where it ought not to be, as on great persons, Prov. 29.25. on worldly troubles, hence its Gods work to place our fear on a right object; hence David prays, Psalm 86.10. Unite my heart to fear thy Name.  
2 Apprehend God's love to thy soul, and thou wilt be afraid to offend him. Hosea 3.5. They shall fear the Lord and his goodness. Psal. 130.3, 4. There is mercy with thee that thou mayst be feared. 1 Pet. 1.17. If you call upon the Father, that is, look upon him as your Father, see that you spend the time of your sojourning here in fear. 2 Cor. 6.17, 18. Touch not the unclean thing, and I will be a Father unto you.  
3 Be persuaded of God's Omniscience and Omnipresence. We would fear to do evil if the eye of a man were upon us, much more when God's eye beholds us. Psalm 44.17, 18. Though God smote his people into the place of Dragons, and covered them with the shadow of death; yet they apprehending and believing God to search into the secrets of the heart, they durst not lift up their hands to a strange God, v. 20, 21. What made Job fear to sin? See cap. 31.4. Doth not he see all my ways, and count all my steps?  
4 Look upon and believe the greatness of his power, Isai 40.12. Who hath measured the waters in the hollow of his hand, and meted out Heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance. All Nations compared with him are as a drop of a Bucket, compared with the Ocean, or as the small dust in a balance compared with the greatest weights put therein: all Nations are before him as nothing, v. 11, 17. Hence the Lord saith, Jer. 5.22. Fear ye not me? will ye not tremble at my presence? who have placed the sand for the bound of the sea, etc. Psalm 76. v. 5. to v. 10. Thou even thou art to be feared, thou didst cause judgement to be heard from Heaven, the earth feared and was still. Especially behold God's power in casting the soul into Hell. Job 41.10. Leviathan or the Whale is set down to be a terrible creature: Job saith, Shall not even one be cast down at the sight of him? v. 9 also v. 10. None is so fierce that dares stir him up, who then can stand before me? If thou art notable to stand against one of God's creatures in thy sins, how wilt thou be able to stand before God himself? Besides all other, he hath one power to convey an invisible Horror into thy Conscience, to make thee a terror to thyself and others, Jer. 20.4. See it in Judas, Matth. 27.4, 5. if thou wilt venture to go on in sin.  
5 Believe God's threaten against sin. Who would venture upon such a sin, did he believe the threaten against it? Heb. 11.7. Noah by faith, being moved with fear (to wit, of Gods drowning the World) prepared an Ark, etc. Eve contrarily, mincing the threatening, Gen. 3.3. when God had said, In the day that thou eatest of it, thou shalt surely die, Gen. 2.16, 17. she changed it thus, God hath said, Ye shall not eat of it, neither shall ye touch it lest ye die. The threatening being thus lessened, she was drawn away to ruin herself and posterity. There are terrible threats against sinners. See Deut. 29.18, 19, 20, 21. Psalm 11.6. Col. 3.6. 1 Thes. 4.6. 2 Thes. 1.8, 9 1 Pet. 4.17. These and many more, unless they be believed, they will not preserve us from sin.  
Quest. But seeing there is a filial and sonlike fear; and a servile or slavish fear of God, how shall we know what our fear is?  
Answ. 1 Slavish fear drives from God, Gen. 3.8. Adam and Eve, when they heard the voice of the Lord, hid themselves from the presence of the Lord. The reason is rendered, v. 10. because they were afraid. Is. 33.14. The sinners in Zion are afraid, they look upon God as devouring fire, and as everlasting burn. So the Devils believe and tremble, James 2.19. Contrarily, filial fear brings us nearer to God. Psalm 86.11.  
2 Slavish fear leaves the nature filthy, as in the Devils, James 2.19. and wicked men, Heb. 2.15. through fear of death they are all their life subject to bondage.  
Contrarily, filial fear cleanseth, Psalm 19.4. The fear of the Lord is clean. 2 Cor. 7.1. Let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God. Holy persons serve without slavish fear, in holiness and righteousness all their life, Luke 1.74, 75.  
3 Slavish fear hath torment of heart, 1 John 4.17, 18. We see it in Devils, who believe and tremble, Matth. 8.29.  
Contrarily, filial fear hath quiet of heart joined with it. The heart is never in so good a temper as when it is most fearful of sin. Acts 9.31. The Churches walking in the fear of the Lord, walked also in the comfort of the Holy Ghost. Mal. 4.2. Unto you that fear my Name shall the Sun of Righteousness appear.  
4 Those that have slavish fear would fain be rid of it, 1 Kings 22.26. Zedekiah goes from chamber to chamber to hid himself; the wicked in fear of God's judgement call to mountains and hills to hid themselves, Revel. 6.16. Contrarily, Saints would still have the fear of God continue upon them; nay if they find it decaying, they complain, Isai 63.17. Lord why hast thou hardened my heart from thy fear?  
5 Slavish fear is from, 1 The sting of a guilty conscience, Deut. 28.65, 66. The Lord shall give thee a trembling heart, and thou shalt fear day and night. Saul, 1 Sam. 13.7. when he was near the battle, all the people followed him trembling. Hypocrites in Zion looking on God as devouring fire, fearfulness surprised them, Isai 33.15. Paul preaching to Faelix of righteousness, temperance, and judgement to come, he, living an unrighteous and an intemperate life, trembled to think of the judgement to come, and was so stung with it that he was driven to make Paul leave off his preaching.  
2 From the expectation of future wrath, Heb. 10.27. they have a certain fearful looking for of judgement and fiery indignation.  
Contrarily filial fear, 1 Ariseth from faith, Heb. 11.7. By faith Noah was moved with fear, Isai 50.10.  
Or, 2 From godly sorrow, 2 Cor. 7.11. Fear was one effect that godly sorrow wrought in the repenting Corinthians; the soul having felt much inward sorrow for the evils it hath done, is afraid to do the like evils again.  
3 From love to God; we are afraid to offend those whom we love; an husband fears to offend his wife, a good child fears to offend his father, so the soul that loves God fears to offend him.   

Motives to this Godly fear.  
1 God's fear is a perpetual duty. Some duties are but for a time and then at an end, but this is perpetual. Prov. 23.17. Be thou in the fear of the Lord all the day long. Yea, We are to pass the time of our sojourning here in fear. 1 Pet 1.17. Psal. 19.9. The fear of the Lord endureth for ever. Hence this duty is practised by glorified Saints, who in heaven know evil as well as good, but by the fear of God in them, their wills are eternally determined to the choice of good.  
2 It's a principal duty, lying upon Saints above all people in the world. Psal. 34 11. Fear the Lord ye his Saints; for God is wont to punish them more sorely than other men in this world, when they sin against him. Exod. 23.21. Provoke him not, for he will not pardon your iniquities, Deut. 32.19. Amos 3.2. As men that have more to lose then others are afraid to offend Princes, so the Saints that have more to lose then the rest of the world, should be afraid to offend the King of heaven; they may, in case they sin, lose God's face, Isai 50.10. the peace of their consciences, and be smitten with temporal strokes, 1 Cor. 11.32.  
3 It's an honourable Character to be a man fearing God. 1 Kings 18.12. It's said of Obadiah, That he feared the Lord from his youth. Job 1.1. Job was a man fearing God and eschewing evil. Hananiah, Neh. 7.2. Cornelius feared God, and all his house feared God. Yea a woman that feareth the Lord she shall be praised, Prov. 31.30.  
4 The children of God have found much comfort in this grace. Neh. 1.11. Let thine ear be attentive to thy servants that desire to fear thy Name. Yea, when they find no other grace in their hearts but this grace, yet are they commanded to stay their hearts herein, Isai 50, 10. Contrarily they have been much troubled if they have found either a want or a decay of this grace.  
5 Gods fear, as at other times, so especially in evil times, is a principal treasure to good men. Isai 33.6. The fear of the Lord is his treasure. The meaning of the place is, from God's fear arises all prosperity to supply us, as out of a treasure arises money to supply our needs.  
6 Gods fear is the most watchful affection, as being conversant about danger. How often would temptations captivate us, were it not for this indwelling grace in Saints? Jer. 32.40. This grace doth as it were stand Sentry for the soul, Psal. 119.11.  
7 The attributes wherein God stands related to us.  
1 His power and justice, Job 37.23, 24. He is excellent in power and judgement and plenty of justice, men do therefore fear him.  
2 The pitiful affection or disposition God bears to them that fear him. Psal. 103.13. As a father pities his children, so the Lord pitieth them that fear him. Psal. 147.11. The Lord taketh pleasure in them that fear him: in what ever Nation such Saints be (God being no respecter of persons) they are accepted of God with a favourable respect, Acts 10.35.  
8 The relations wherein we stand engaged to the Lord;  
1 Of servants. If earthly servants must have a fear of their masters according to the flesh, Eph. 6.5. ought not we to the Lord? Hence the Lord expostulates, Mal. 1.6. If I be a master where is my fear?  
2 Of children. What dutiful child stands not in fear of offending his father? Heb. 12.9. We gave earthly parents reverence, shall we not much rather be in subjection to the Father of Spirits and live?  
9 Gods fear sweetens a low condition. Prov. 15.16. Better is a little with the fear of the Lord then great revenues and trouble therewith; that is, then great revenues got with a wounded and troubled conscience, Psal. 37.16.  
10 Such men as fear God are blessed. Prov. 28.14. Blessed is the man that feareth always. They are often blessed in this world (especially when a delight in God's law is joined therewith, Psal. 112.1. Blessed is the man that feareth the Lord, his seed shall be mighty upon earth, wealth and riches shall be in his house, etc. Also in the world to come they are blessed, Rev. 11.19. When the time comes that the dead shall be judged there is a reward to be given to all that fear Gods Name both small and great.  
Come we to the second thing, viz. The true fear of God, where it is, eats out the fear of men; we see it in Moses parents, Moses himself, in the Midwives, Exod. 1.19. in Shadrach, Meshech and Abednego, Psal. 27.1.  
3 The third point, is, God is able to destroy soul and body in hell. This is called the second death, Rev. 20.6. called a double destruction, Jer. 17.18. The bodies of all that are in the graves shall come forth. John 5.28. They that have done evil to the resurrection of damnation: death and grave gives them up, and they are cast into the lake of fire, Rev. 20.14, 15.  
Qu. Whether there be material fire in hell?  
Answ. It seems to me there is, or that which is full as terrible or more terrible. This fire of hell is often mentioned, as Matth. 5.22. Who shall say, Thou fool, shall be in danger of hell fire, Matth. 13.40. At the day of judgement the tares are burnt in the fire. Into this fire, offending members are cast, Matth. 18.18, 19 To this everlasting fire the goats are adjudged, Matth. 25.41. In this fire those that worship the Beast are tormented, Rev. 14.10. and the Sodomites at present suffer the vengeance of eternal fire, Judas 7. Yea into this fire are cast every unfruitful branch, which brings not forth fruit, he is hewn down at present and shall be cast into the fire hereafter, Matth. 3.10. Yea every man that lives and dies out of Christ is cast into this fire. John 15.6. If a man abide not in me, he is cast forth as a branch that is withered, and men gather them and cast them into the fire and they are burned.  
Now for hell fire, it's 1 Unquenchable. Isai 30.33. Tophet is prepared of old, yea for the King it is prepared, he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord, like a stream of brimstone, doth kindle it. Mark 9.43, 44, to v. 49. It's five times mentioned that the fire is not quenched, that we may not look upon it as an idle repetition, but a thing much to be noted by us. In this fire the rich man was tormented, Luke 16.24.  
2 It's most terrible. We read of terrible fires, as that which came upon Sodom, that which came upon the two hundred and fifty, Numb. 16.35. the fires that destroyed the two fifties and their companies, 2 Kin. 1.10, 12. but no fire terrible as this; if it be a terrible thing to see a Martyr to be burnt, how terrible is it, how terrible should it be, to see millions of souls going into this unquenchable fire?  
3 It's universal both in soul and body.  
Obj. But if it be material fire, how can it not be quenched, seeing that material fire we see in a while spends itself?  
Answ. Do we not find, Exo. 3.2, 3. that the bush burned but was not consumed. Though all clothes wax old, yet in the wilderness, by God's power, their clothes waxed not old; so God can by his power keep the fire of hell unquenchable. See Isai 30.33. Whereas some say, If there be material fire, how can the souls of men be tormented therewith, being that bodily things cannot work upon spirits?  
Answ. This is to draw things to the scantling of our reason; besides we see bodily tortures in this life work upon the spirits in the same bodies, and why not in hell can the power of God make the fire to afflict the soul? Besides till the day of judgement there is a never dying worm. At the reunion of soul and body, it's no difficulty to conceive how the wicked shall be tormented in endless fire.  
It is not safe to leave the plain letter of the Scripture to allegorise, and whether the opinion of metaphorical fire in hell hath not been an introduction of that opinion of the Quakers, viz. That there is no other hell but what is within us, I leave to your consideration, and so by contraries, no other heaven.  
V 29, Are not two Sparrows sold for a farthing? and one of them shall not fall on the ground without your father.  
V 30, But the very hairs of your head are all numbered.  
V 31. Fear not therefore, ye are of more value than many Sparrows.  
Christ had shown sundry dangers to which his Disciples would be exposed: the last mentioned was, killing of their bodies, to which Christ gives consolations, as,  
1 They could not kill their souls.  
2 That there is a providence that reaches to the smallest creatures, even to the Sparrows, much more will it reach to them. If it reach to the hairs of their head, then will it reach to their lives much more.  
Are not two Sparrows sold for a farthing] Luke 12.6. saith, are not five sold for two farthings, as if one were of no price.  
And one of them shall not fall on the ground] Epicures deny the providence of God; Aristotle shuts it up in the heaven, so do the wicked, Job 22, 13, 14. look upon God as walking in the circuit of heaven, and that he cannot judge through the dark cloud. Some have thought this providence hath been employed about universal things, but not about particulars, some have thought it hath been employed about men, but not about beasts, because of that saying, 1 Cor. 9.9. Doth God take care of Oxen? which must be understood comparatively, for God takes care of man as of one of the creatures next to himself, the beasts are cared for as appointed for the use of man. And that this providence reaches not only to kinds but to individuals, we see in the Text, in that one of them falls not to the ground without God.  
Shall not fall on the ground] That is, shall be shot or perish. The birds live and fly in the air; when they die any way they fall to the earth.  
Without your father] That is without the will, decree, providence and appointment of your Father. God hath fore-appointed all men in a certain bound, when they should be born, when they should die, by what name they should be called, and what office they should use, and after we are born he offers those things present, that so we may use them, Luth. Tom. 3.268. Christ argues from the less, viz. If God have such care of Sparrows, how much care will he have of you? Seeing he is your father, not the father of Sparrows, therefore he will not suffer you to be killed by persecutors unless it be to reward you with an everlasting happy crown, & for the good of others, & there's nothing without his prescience and providence can happen unto you, therefore do not you fear the rage of persecutors. Besides, you are redeemed with my blood, which Sparrows are not.  
The very hairs of your head are all numbered] You that are not only common men, but in covenant with me, and some of you publishers of my truth. A hair is taken for the smallest thing. 1 Sam. 14.45. The people told Saul, when he would have put Jonathan to death, there shall not an hair of his head fall to the ground, that is, he shall not have the least hurt: Luk. 21.18. Acts 27.34. Paul encouraging the passengers in fear of death to eat, tells them, there shall not an hair fall from the head of any of them, that is, not the least personal hurt.  
Obs. There is not only a general providence in the world, but a special providence God hath to every individual creature.  
This providence is, 1 Ordinary, when God governs the world and all things in it according to the order and Laws set by him in the creation, without taking advice of any creature. I have oft endeavoured to prescribe to God certain ways which he should use in the government of his Church and other things, I said, ah! Lord, I would have it done in this order, this event, but God did altogether the contrary, from that which I had requested, then did I think, but my counsel is not strange from the glory of God, but will conduce much to sanctify his name. It's well thought, but doubtless God laughed at this my wisdom, and said, Go too, I know thee to be wise and learned, but it was never my manner that Peter or Martin should teach, lead, form, govern me, I am not a passive God, but an active. Luth. Tom. 4. in Gen. fol. 56.  
2 Extraordinary, when God works against or besides his appointed order, as in dividing the waters of the red Sea.  
Reas. 1 Because all things, yea the most contingent things in the world, are ordered by it, as the falling of a tile, Exod. 21.13. the flying of the head of the axe from the helve, and killing a man, Deut. 19.5. yea the ordering of a lot, Prov. 16.33.  
2 The order of things in the world prove it. 1 Natural order, the motions of the heavens, the Sun warms the earth, the air moistens it, the earth brings forth the grass, the beasts feed on it, and man feeds on them. Look on the fowls, God appoints them their residence, Psal. 104.17, 18. and so doth he for other creatures. Yea, the fowl knows her appointed time, and changes her country according to the season of the year. That there's a place appointed for the waters that they may not overflow the earth, Psal. 104.7, 8, 9 that there are springs of waters in the Valleys to give drink to the beasts of the field, v. 10. that there should be an intercourse of light and darkness, that the wild beasts should get them to their dens on the day time, that man may follow his work, that there should be such provisions made for all the inhabitants of the world, all this proves to us a providence.  
2 Politic order. In Courts of Justice one Officer depends on another, as wheels in a clock, and moves not without the first wheel. How many thousands are provided for in their several trades one depending upon another? How hath God made the City to depend upon the Country, and the Country upon the City? how do all creatures move at his command, as soldiers at the command of the General?  
3 From the reasonable actions God puts into unreasonable creatures, Prov. 6.6, 7, 8. the Pismire having no guide, overseer, nor ruler, provideth her meat in the summer, Jer. 8.6, 7. the Stork, Crane, Swallow, know their appointed time. Who hath put wisdom in their inward parts? Job 38.36.  
4 Should God not take care of things below, it's either because he will not, or cannot, or knows them not, but to affirm any of these were blasphemy.  
5 In his provision he makes for all creatures, Psal. 145.15. The eyes of all wait on thee, and thou givest them food in due season; thou openest thy hand and satisfiest the desire of every living thing, Psal. 104.28. That thou givest them they gather, thou openest thy hand, they are filled with good; v. 30. Every Spring God renews the face of the earth, Psal. 147.9. He giveth to the Beast his food, and to the young Ravens which cry, compared with Job 38.41. See Job cap. 36, 37, 38, 39  
6 In ordering the sins of men for his own glory and good of his Church. The envy of joseph's brethren for the advancement of Joseph, and the preservation of jacob's posterity. The treason of Bigthan and Teresh for the advancement of Mordecai. Cyrus' his ambition for the Church's deliverance. Titus Vespasian, who persecuted the Christians at Rome, God order his passion, that he goes to revenge Christ's death at Jerusalem. Sennacheribs covetousness and pride to punish the hypocrisy of the Jews, Isai. 10.5, 6, 7. the covetousness of Judas and malice of the devil to accomplish the work of our redemption.  
7 In a special respect to the good of his people. Besides a general providence in the world, he hath a special providence for their good. 1 Cor. 9.9. He is the Saviour of all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the preserver of all, but specially of them that believe, 2 Tim. 4.9, 10. 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose hearts are perfect with him. Zach. 2.8. He that toucheth you toucheth the apple of mine eye  
8 In snaring the wicked in the work of their own hands Psal. 9.16. The Lord is known by the judgement which he executeth, the wicked are snared in the work of their own hands. Higgaion, Selah, a thing to be meditated, as Hierom renders it. When Nabuchadnezzar in his boasting is bereft of his wits, Herod in his pomp eaten up of Worms, the Philistims in their jollity have the house fall on them, Judg. 16.30. who will not say they are taken in a snare?  
9 In making wicked men, whether they will or no, to do Gods will, Acts 4.28. To do whatsoever thy hand and counsel had before determined to be done. As in a kennel of hounds every one of them runs according to his natural inclination, yet all of them serve the purpose of the Hunter. And as in an Army of men, one fights for honour, another for spite, another for pay, yet all of them fight for victory for the Prince who sent them into the field; so whatsoever wickedness evil men do, they do but serve God's providence and fulfil his will. God sometimes changes their will, sometimes stops it, by offering consideration of good or ill, danger or profit, so that still he makes their wills serve his decree.  
Use. 1 Acknowledge this Providence in all thy undertake, 
God keeps us not only waking but sleeping; when we know not that we live, than he observes our dreams; in opposition of that tenant, that God considers nothing but himself, and is only delighted in the beholding of himself.  in thy appointing future businesses. James 4.15, 16. Go to ye that say, We will go to such a City, and buy, and sell, etc. Prov. 3.6. In all thy ways acknowledge him and he shall direct thy steps. So did Eleazar for his Master Abraham, Gen. 24. that he might get a Wife for Isaac, but yet Eleazar did not neglect the use of means, he that rightly looks to God's providence is most careful to use means. When thou findest a treasure in digging of a field, when thou escapest a fall in walking on a plank, was it not God who brought thee to the one, and saved thee from the other.  
2 Not to fear men to the balking of duty, seeing God's provicence takes care of us: this stayed David's heart, when at Ziglag his Soldiers were at the point of stoning him, 1 Sam. 30.6. He encouraged himself in the Lord. Besides, what ever evils befall us, God can turn them for our good; as in joseph's case, he saith to his Brethren, Ye meant it for evil, but God meant it for good. Loss of goods hath proved a gain of grace, Heb. 10.34. Restraint of outward liberty a means to set the conscience free, Acts 16.25. Disgrace a motive for God to manifest his approbation, torment an occasion of easing the mind, Heb. 11.35.  
3 Look on God, not only as the cause of the being of things, but the cause of their not being. That the fire did not burn the three men, Dan. 3. nor the hungry Lions devour Daniel, why men favour us not, and why their hearts are turned against us, Psalm 105.25. God hath a work in men hearts, as in Absalon who refused the best counsel. Nothing is so high that is above his providence, nothing so low that is beneath it; nothing so large but is bounded by it, nothing so little that he overlooks it, nothing so confused but he can order it, nothing so bad but he can draw good out of it, nothing so wisely plotted but he can supplant it, nothing so unpolitickly carried, but he can give a prevailing power to it: both is to be taken heed of. Be not proud of thy wisdom and counsels, if they succeed not, do not despair, because God governs and prospers the errors of the godly. I have often committed the greatest rashness and follies, but I did it not with a desire to hurt, but unwisely desiring to counsel faithfully, hence I prayed that God would amend my error. Luth. in Gen. 27.  
4 Exhort to resign up all our actions to God in times of suffering, 1 Peter 4.19. Let them that suffer according to the will of God commit the keeping of their souls unto him in well-doing, as into the hands of a faithful Creator. When we have a Jewel in times of danger, we trust it in the hand of a father, let us in suffering times leave our souls with God. Let us also in the disposal of our conditions submit to poverty, disgrace, imprisonment, banishment, death, even as the Lord in his providence shall please to dispose of us. Even as the Patient doth to his Physician, who hath seen his Water or felt his Pulse. All the afflictions wherewith Saints are afflicted, are no other thing than a pleasant and sweet play, wherewith God plays with us as a father with his little ones, whom he bids do something above their strength, which when they endeavour diligently to do the father also puts to his hand. Luth. in Gen. 43.  
V 32. Whosoever therefore shall confess me before men, him will I confess before my Father in Heaven.  
Here's a third Reason not to fear death, because he that confesses Christ, even to loss of Life, Christ will confess him before his Father. See Rev. 2.13.  
Quest. What Confession is here meant?  
Answ. Habitual in the purpose of the heart, for it's not enough to confess Christ in one act only.  
2 Seasonable Confession with the mouth. When men shall oppose or deny Christ and his Truth, or when Tyrants shall examine us of our Faith, we shall unmovably and constantly profess our belief in Christ, and our cleaving to his Truth, even to death and tortures.  
Be we exhorted to confess Christ before men.  
3 Properties in Confession. 1 Let it be with boldness, Mark 15.33. 1 Tim. 4.16.  
2 Plain, without any equivocation. So Peter and John answered the Council, Acts 4 7.  
3 With meekness and fear, 1 Peter 3.15. See this fully in my Treatise of Denial of Christ, p. 27.  
V 33. But whosoever shall deny me before men, him will I deny before my Father which is in Heaven.  
Christ doth not here mean actual denial, for Peter denied Christ, yet is in Heaven. And so Bilney the Martyr and many others under temptation, so denied Christ, yet stuck to him in the habit and purpose of their hearts, but Christ means habitual denial of Christ in the purpose of the heart, when a man for the saving of his Lands, Liberty or Life, will deny Christ or any part of his Truth. Actual denial of Christ is dangerous though but in one act, especially when the soul hath time to deliberate, and for such a treachery God is wont to fill the soul with horror, that a man would give all the world to be eased of it, as in Spira, etc. how much more dangerous is habitual denial?  
Christ is denied, 1 Silently, when persons can hear the Truth spoken against, his Servants railed on, Idolatry cried up, and they sit still as if the thing nothing concerned them; against this see these places, Psalms 119.46. 1 Kings 22.8. Matth. 11.19.  
2 Christ is denied expressly, and that, 1 In a vicious Life, Titus 1.16. 2 Tim. 3.5. Judas 4.  
2 Christ is denied in word, this is, 1 Publicly, when, being asked by the Magistrate concerning our Faith, for fear of Prisons or Death we shall not acknowledge it, Acts 4.8, 9, 10. This also is committed when we present ourselves at worship which our own Conscience judges false for the substance thereof.  
2 In private, when we, conferring with men, shall for fear of loss, or hope of gain, deny that Truth we inwardly acknowledge.  
3 Christ is denied in writing, when we shall subscribe to any thing as truth, which we are persuaded in our consciences is an error, or subscribe to the recantation of any truth. Satan may tell you such a thing is soon done, but know, that is done in a moment, which may be lamented for ever.  
4 Christ is denied in worship, when we shall present ourselves at such worship as we loathe in our hearts, Hosea 13.2. Let the men that sacrifice kiss the Calves.  
5 There is a denial of Christ in asserting Principles, when for fear of loss we shall withhold the asserting of our Principles, being thereunto called; this was Peter's sin, Gal. 2.12.  
6 Christ is denied implicitly, when though we do not deny Christ in life, word or writing, because we are not put to it, yet we would deny him were we put thereto. We must, to mend this, have the purposes of our hearts right to forsake all we have for Christ: take we heed we deny not Christ for Church-communion, John 9 John 12.42.  
This denial of Christ, as to the acts of it, is twofold.  
1 Sudden, when a man is surprised on a sudden, and denies Christ, so Peter.  
2 Deliberate, when a man, notwithstanding reluctations, checks, and deliberations about confessing some truth, yet for fear, he shall hang back and deny it. See my Treatise of Denial of Christ, p. 12.  
V 34. Think not that I am come to send peace on earth, I came not to send peace but a sword.  
Christ comes to propose another hardship his Disciples should encounter with, to wit, the contentions and oppositions, not only of strangers, but also of near relations.  
Think not that I am come to send peace on earth] Many thought from the misunderstanding of that Scripture, Isai. 11.6. The Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lion— they shall not hurt nor destroy in all my holy mountain; these things being promised at the conversion of the Jews, or at the Reign of Christ here on earth, they looked to have them fulfilled at his first coming in the flesh, when in stead of this expected peace all was on fire by wars and persecutions: now Christ speaks these things to them that they should not be offended, when they see all things tend to commotion and violence, John 16.4. They shall cast you out of the Synagogues, and whosoever kills you will think he doth God good service; these things have I spoken unto you, that, when the time comes, you may remember that I have spoken to you.  
Quest. What peace is this we must not think Christ to bring?  
Answ. 1 A quiet estate free from persecution and the cross, 2 Tim. 3.12. John 16.33. In the world ye shall have tribulation, but in me ye shall have peace. If all the world would subscribe to the Gospel, it were easy to be a Christian, but because the greatest part is opposite to Christ and his Truth, therefore we cannot confess Christ, but we must be hated and opposed by the world.  
2 Christ did not bring a peaceable agreement in wickedness, Psalm 94.16. Prov. 28.4. There was a peaceable agreement in those who agreed to build the Tower of Babel, Gen. 11.4. and in Pilate and Herod in persecuting Christ.  
3 The peace Christ brings is peace of conscience, John 14.27. Ephes. 2.17. Rom. 5.1. Christ being the Prince of peace brings peace to the hearts of Saints. Isai 9.6. Col. 1.20. Ephes. 2.14. and slays the enmity betwixt God and us, v. 16. but he brings not peace betwixt the Seed of the Woman and the Seed of the Serpent, Gen. 3.15.  
Quest. What is meant by a Sword?  
Answ. War is not meant, but Separation and Division, as Luke 12.51. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, disagreement in Faith and Religion, and from thence opposition and persecution; disagreement of understanding draws with it a disagreement of will, as an agreement of understanding (especially in the things of Faith) draws with it an agreement of wills. How came the multitude of believers to be of one heart? Acts 4.32. Why, because they were of one mind. Hence 1 Cor. 1.10. that the Corinthians might have no divisions among them, and might all speak the same thing, he beseeches them that they would be joined together in the same mind, and in the same judgement; as if he should say, unless that be, there will be divisions; now for such an agreement it must be in very generals, or else not two Saints can agree together. Besides, if there be a defect in unity of opinion, it must be supplied by a conjunction in the judgement of charity; if this grace be in us, though there may some light differences arise, yet, as boughs of the same tree, being severed one from another by winds they soon come together again, because they are united in one root: so will dissenting Christians united in Christ and in love to one another soon come together again.  
Quest. How can Christ be said to bring a Sword or contention among men, is not this a sin?  
Answ. The proper end of Christ's coming or the Gospel's coming is not to set men together by the ears (for what a blessed Life should we have would every man obey it?) but by accident; so Luke 2 34. Christ is said to be for the fall and rising of many in Israel; so he is called a stone of stumbling and rock of offence, which is by accident. 1 Peter 2.8.  
2 Christ is said to bring a Sword from the necessitated opposition and separation Saints have to the world's practices.  
3 Christ is said to bring a Sword, from the slanderous calumnies of the World, because they impute that to Christ which their own Lusts are the cause of. Now this division arises,  
1 From the contrary dispositions in wicked men and godly. Contraries oppose one another. The Gospel calls for Saints to show humility, self denial, etc. now the principles of the world are contrary.  
2 Neither side can make abatement of their principles; Christ and the Gospel cannot give ground, wicked men will not, hence arises contention.  
3 The Gospel of Christ offers violence to Satan's Kingdom; hence the Devil rages himself, and enrages his instruments: as the Princes of the world when a Foreign Prince invades their Territories, arms his subjects against that Prince, so doth Satan stir up instruments against the Saints of God and Preachers of his word, Acts 14.1, 2, 4. Acts 16.19. Acts 17.4, 5, 6. Acts 19.24. Acts 22.22. Acts 24.5. Acts 28.22. Let the Devil alone, he will let you alone, Luke 11.20, 21. But if once you assail him, then look for sore opposition, Psalm 2.1, 2, 3. The nations will rage's, and the Kings of the earth stand up against the Lord: this is the cause why Antichrist makes war with the Saints of the most high, Rev. 14.7, 8.  
4 Saints count the Gospel wisdom, the world counts it foolishness: if thou art a King, or Prince, or Teacher of Churches, and seriously embracest the word, the world will count thee mad and foolish, Luth. Tom. 4.140.  
Use. To apply this, 1 Think not that to be truth, because all are in peace, Jer. 5.31. The Prophets prophesied falsely, and the Priests bear rule by their means, and the people love to have it so.  
In a Family or City when all went in one way of profaneness, all were in peace, but if some of them by God's grace shall be called home, Oh what a storm doth Satan stir up against them? Peace is a singular blessing, yet better there should be thousands of tumults and seditions, then that either Satan should hold the souls of men in peace, or that error and confusion should be throughout the Churches.  
2 Exhort. 1 Wonder not at the factions and divisions in Towns, Churches and Families, about matters of Religion Christ hath foretold it: as Ishmael persecuted Isaac, Gal. 4.29. so is it now. Christ's kindred thought he was mad, Mark 3.21.  
2 Exhort. Carry wisely under oppositions made against thee for the truth's sake. 1 Arm thyself with patience against their revile, so did Christ 1 Pet. 2.21, 23. answer their reasons but pass by their rail. If we must not rail against the Devil, much less against opposers of truth, 2 Tim. 2.25, 26.  
2 Confute their oppositions by the holiness of your lives, Many arguments how strong soever will not do the cause of God so much good, as one scandalous practice doth it hurt. 1 Pet. 2.12. Let your conversation be honest among the Gentiles, that whereas they speak against you as evil doers, they may, by your good works which they shall behold, glorify God in the day of visitation.  
3 Do not unbosom yourselves to them who are contrary to you in point of religion. Many out of love of sinful 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 ways of error because of the opposition we find in God's ways. If once we put our hand to God's plough 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 entrench 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. Judas 3. It was well said by Luther, I will not fly (God assisting) nor leave the word of God in the front of the battle; I had rather burn among the living coals than stink half 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 thorough 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 maxim.  
There's a story of a Father that gave a quiver of arrows to his sons, and bade them break them, being united in the quiver, but they could not; he bade 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 disjoined 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 world's 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 weatherbeaten 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 ourselves 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 patiented 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 than 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 endure 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 itself, the assumption is true only 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 hindered it not, but the contrary through wicked men's malice oft falls out. God's 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 father's 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 testify of it, that the works thereof are evil. There's no bond so straight which the Gospel will not break in sunder through the corruption of wicked men's 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 privilege, but to sin against conscience is too high a price for it.  
V 36. And a man's foes shall be they of his own household.  
Christ had in part set forth the variance the Gospel brings, not of itself, for Christ is the Prince of peace, Esa. 9.6. The Gospel of itself 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 man's enemies shall be they of his own household. 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 child is angry with his father, because he keeps him in from profaneness, 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 scoffed at David for his dancing before the Ark, 2 Sam. 6.  
V 37. He that loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than 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 will count such a man worthy of him. Christ adds these words [above me] least any should think Christ to forbid love of parents. We may love them but not above Christ, if we do, Christ will not think us worthy of him, that is, he will not account such in the number of his Disciples. The sum is, Christ would have his Disciples suffer all manner of extremities rather than to be taken off from faith and obedience to him, and he that will not suffer this, is not worthy of him, that is he is unworthy 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 Christ's 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. Phillip 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 God's 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 sovereignly to him, and with much joy rest in him.  
If we love not Christ sovereignly, we love him only as a creature, neither is it enough to love the Lord Jesus better than 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 sovereignly, 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 find some cross or other lying in his way?  
Christ doth not mean only 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 itself, if Cicero may be believed, among whom the word came to be used for all kind of disprofit or suffering, as the Phrase abi in malam crucem denotes, and the Latin 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 minds, 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 ourselves, 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 than 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 thyself 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 thou die. Contrary, when men either think in their prosperity they shall never be moved, or put off the evil day far off, as they did, Amos 6.3. how can they take up the cross when it comes?  
2 Believe that all things shall work together for thy good, Rom. 8.28. and that they come from the hand of a father, Joh. 18.11. yea even sore sufferings. God is wont to hid his face and withdraw his hand from Saints, and suffers them to mourn, to be sold, to be cast in prison, to die, no otherwise then if they were the enemies of God. Luth. in Gen. 37.  
3 Get low thoughts to all earthly comforts, Pro. 23.5. Wilt thou cause thine eyes to fly upon that which is not? As the Margin reads it, that is, it is not that which it seems to be; riches, honours, preferments are not that they seem to be. Think of the vanity of credit with men, of great men's favours, etc. what will these be in the day of death?  
4 Look upon the crown. Christ endured the cross, despising the shame, and is now set down on the right hand of God. What was the ground he endured the cross? Why, it was for the joy that was set before him, Heb. 12.2. Acts 14.22. Rom. 8.18. 2 Tim. 2.12.  
5 Look upon the sweet comforts Saints find under the cross; their comforts abound most then, even as their sufferings also abound, 2 Cor. 1.5. Hence the Martyrs found Prisons more comfortable than Palaces. As Princes use to recompense them who have suffered loss in their service, so doth Christ make up the sufferings of his people with comfort.  
6 Beware of having a squint eye upon the issues and events of things before we let conscience give judgement, but let us have a full eye upon the rule, and upon the command; so Abraham in sacrificing his son, Gideon in cutting down the Idol, Paul, Gal. 1.15. consulted not with flesh and blood, when God called him to preach.  
7 Look to Christ who hath taken up the Cross before us, Heb. 12.2.  
8 We are not esteemed by Christ as his Disciples till we have the disposition to take up the Cross, whatsoever our profession of Faith may be, Luke 9.23. Luke 14.26.  
9 Beware of indwelling corruption, which still counsels us rather to balk duty than to expose ourselves to the cross. How oft doth the flesh put persons upon lying, upon deceitful distinctions to escape the cross? That which lies in the bottom is, they are loath to lose such gain, to displease a good friend, to procure the enmity of such a man as may hurt us, to part with such an Office or Employment. To remedy this hold no man's friendship but in subordination to duty, and look upon all gain as cursed which is got with the wounding of the soul, Matth. 16.26.  
10 Consider that herein we express our friendship to Christ, when we will not let any cross part him and us. Gal. 6.14. God forbidden that I should rejoice in any thing save in the Cross of our Lord Jesus Christ. For one friend upon choice to suffer for another argues entire friendship, so for us to suffer for Christ upon choice, and not upon necessity, argues much friendship towards Christ.  
11 Inure not yourself to pleasures and delicacy. How hardly will the cross be born of such? Moses when he was a Courtier he slighted the pleasures of the Court, Heb. 11.25.  
12 Submit to live in a low condition, for want of which frame of spirit many dare not take up the Cross; they know not how to be poor: it was otherwise with Paul, Phil. 4.13. I have learned in every estate therewith to be content.  
13 Rid thy heart of slavish fear, as fear of Imprisonment, Revel. 2.10. Fear none of these things thou shalt suffer, the Devil shall cast some of you into Prison. Slavish fear of contempt of multitudes keeps some from duty, contrariwise in Job, cap. 31.34. Did I fear a great multitude, or did the contempt of families terrify me? Fear of Excommunication oft keeps men from taking up the Cross, John 12.42. Among the chief Rulers many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue. Excommunication is much to be dreaded, but when we have an absolute certainty upon the conscience in the witness of any cause of God, we are not to dread it, for even Excommunication hath sometimes unjustly afflicted Saints, Isai 66 5. John 16.2. As it's a folly to be afraid of a painted man drawing a Sword, so it's a folly to be terrified with the name Church when it is blasphemously used; for it is only a painted Church or vizard of a Church. Luth. in Gen. 21. The Censure of the Church shall not separate me from the Church if truth join me to the Church. Luth. Tom. 1. cap. 58.  
14 Bear not the Cross, because thou hast secondary refuges, but merely out of conscience of a command of Christ; for example, some men will bear the cross of outward losses for Christ, when they have got enough to maintain them in the world, but not before, when as the same thing that was a truth to them now, was a truth to them then. O but then they were poor, but now otherwise. But is not duty, duty? and must duty give way to temporal concernments, and not be obeyed till we can without inconvenience and loss obey it? It's a usual deceit in most men's hearts, they will first bring about the ends they desire, and then take up the cross, but in taking up the cross we are not to take the delay of one day, Luke 9.23. no nor one hour, Gal. 2.5.  
15 Often cast up what Christianity and a good conscience may cost thee. I have not a stronger Argument against the Pope's Kingdom than that it reigns without the Cross. Luth. Tom. 2.223. Luke 14.28, 29. What man goes to build and considers not whether he have to finish it? Who goes to sea and prepares not for a storm? The benefit will be this, to wit, when we meet with troubles, the soul will say, These are the things that I looked for. Men cast up the easy part of Religion, but do not cast up the hard part.  
16 Be earnest for God to give thee an invincible resolution, that when the flesh asks you will, you omit no duty though it costs you never so much, you may answer, no, as Daniel, cap. 6.10. who would not omit praying, though to be known to pray was a matter capital. Micaiah would not balk the telling of Ahab a Message from God, though Imprisonment and the Bread and Water of Affliction was like to befall him. Queen Hester would speak for the Church though she should perish therein. John Baptist would not forbear to admonish Herod though Imprisonment and Death should be his Reward. Prisons and Death would not keep off the Apostle from fulfilling the course of his Ministry, Acts 20.24. yea he saith, He rejoiced, if he were offered upon the sacrifice and service of the faith of the Philippians, Phil. 2.17. I say, when the flesh shall ask this question, let thy conscience be able to answer, Whatsoever trouble falls upon me, in the strength of God I will do duty.  
So contrary when the flesh shall ask, will you not commit any known sin though you gain never so much by it, though by a , or by dissembling you might gain the favour of such a great man, by denying or dissembling the truth you may gain or keep such a preferment which else you cannot, by such an equivocation you may save your life, by marrying a carnal person you may gain a great estate, when at present you are in a poor condition, by taking such an Oath, or subscribing to such a Subscription which is against your consciences, you may keep off banishment and sequestration of your estates, now when to these and such like questions the conscience shall declare, not a conditional resolution, but an absolute, that come what come will or can, in the strength of God you will not, you cannot sin, here you are fitted to take up the cross. So Joseph Gen. 39.10. How can I do this and sin against God? That is, I cannot. 2 Cor. 13.8. We can do nothing against the truth.  
Obj. But did not Balaam say, Numb. 22.18. If Balak would give me a house full of silver and gold, I cannot go beyond the word of the Lord my God to do less or more: also when Balaam was come to Balak, v. 38. he saith, Lo I am come unto thee, have I now any power at all to say any thing? the word that God putteth in my mouth that shall I speak. Also c. 23. Balaam saith, How shall I curse whom God hath not cursed? or how shall I defy whom the Lord hath not defied? v. 8. Also cap. 23.12. Balaam tells Balak, Must I not take heed to speak that which the Lord hath put in my mouth? and all these resolutions were when King Balaks gold came in competition with the doing of a duty.  
Answ. 1 Balaam did not say he would not curse God's people, but only he could not, for his will was to commit the sin of cursing God's people. This could not appears, cap. 23.20. I have received a commandment to bless and I cannot reverse it. As if he should say, I would reverse it if I could, to obtain thy rewards of divination, but I cannot. Also, cap. 23.26. Balaam answered Balak, Told I thee not saying? All that the Lord speaketh I must do. Also, cap. 24.11, 12. Balak said to Balaam, I thought to promote thee to honour, but God hath kept thee back from honour, and Balaam spoke to Balak, Said I not to thy Messengers, If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord to do either good or bad of my own mind; but what the Lord saith that will I speak.  
Now that Balaams will was to curse God's people, appears,  
1 Because he would inquire of God whether he might curse his people, cap. 22.8.  
2 Because when God gave him his flat denial, neither to go with the Messengers of Balaak, nor to curse Israel, v. 12. though he withstood it at present, v. 13. yet upon the coming of new Messengers, he yielded to make a new enquiry of God whether he might go or no, v. 20, 21. when he had his flat denial of permission to go, v. 12.  
3 Because God's anger was kindled against him for his going, v. 22. so that he was near slaying by the Angel, v. 22, 23.  
4 Because Balaam confesses his sin, v. 34. I have sinned, that is, in having a hankering desire to Balaks gold.  
5 In that Balaam goes with Balak from place to place, and from altar to altar, and that Balaam did not curse God's people was merely for fear of the Angel of God.  
But contrarily the resolutions of Saints that take up the cross are not because they cannot, though they cannot, but because they will not, God having so wrought upon their wills that they will not part with the Lord.  
17 That we may take up the cross, let us deny our selus, Luke 9.23. Matth. 16.24. If any man will come after me, let him deny himself, and take up his cross. See, denial of ourselves goes before the taking up of the cross. We must deny ourselves in our ease, profit, pleasure, credit, house, lands, relations, yea deny ourselves in our lusts of pride, etc.  
And followeth after me is not worthy of me] Christ thinks no man worthy of himself who followeth him not. To the taking up the cross we must add this, to follow Christ. Now to follow Christ is to do whatsoever he commands, without exception, whether it be to do or suffer, at all times rather than to leave the Lord. When the conscience hints to us to do such a duty, to witness such a truth, to forbear such a gain, to restore for such a wrong, to perform such a duty.  
Obj. But the law of Christ is the rule of our life, how then are we to follow Christ?  
Answ. Christ is the example of the rule, as in Grammar there is a rule, and then there is an example of the rule, so the law of Christ is our rule, but Christ is the example of the rule.  
Quest. Wherein must we follow Christ?  
Answ. In humility. Matth. 11.29. When the multitude would have made Christ a King, he refused it. He washed his Disciples feet, Joh. 13.14. he took on him the form of a servant, Phil. 2.6, 7.  
2 In patience. He was led as a sheep to the slaughter, Isai 53.7. 1 Pet. 2.22, 23. Heb. 12.2, 3.  
3 In taking opportunities of doing good, Acts 10.38. Christ went about doing good, Joh. 4.15, 16.  
4 In compassion. Matth. 9.37. Heb. 7.25.  
5 In tenderness. Matth. 12.20. Not to break a bruised reed.  
6 In heavenly mindedness, who took occasion from all visible objects to draw holy meditations, as from bread, door, light, vine and branches.  
7 In public spiritedness, 1 Pet. 2.24.  
8 In praying for enemies, Luke 23.34.   

Grounds of following Christ.  
1 From God's predestination. Rom. 8.29. Whom God predestinated to glory he predestinated to be conformable to the image of his son. As Christ was holy by nature, so must we be holy by grace.  
2 From the name of Christian which we bear, Acts 11.26. as the first Adam begat a son in his own likeness, so doth the second Adam.  
3 From the bond of union, 1 Cor. 12.27. Ye are the body of Christ, and members in particular. Now the head and members live one and the same life.  
4 From the command of Christ, who commands us to follow him, Joh. 13.14. yea and gave us an example that we should follow him. v. 15. I have given you an example that you should do as I have done unto you, 1 Pet. 2.21. leaving us an example that we should follow his steps.  
5 If we follow not Christ, we follow the devil and our lusts, or else we follow the course of the world, Eph. 2.2, 3. the guise of the times.  
6 The holy example of Christ hath a mighty transforming power to change us. Sight works upon the imagination of bruit beasts, as when Jacob laid the particoloured rods before the sheep, much more let us, beholding the glorious grace of Christ in the Gospel, be changed into the Image thereof, 2 Cor. 3.18.  
Use. 1 Be exhorted to follow Christ. You say, you do, you are baptised into his name; well, but have you put on Christ? Gal. 3.27. As many as are baptised into Christ, have put on Christ. Can we say a man hath put on his clothes that hath never a rag on him, neither doublet, shirt? etc. so when thou hast not Christ in thy words, in thy shop, in thy conversing, in thy company, etc. how canst thou say thou hast put on Christ?  
A Christian should be like that Martyr, who to all demands answered he was a Christian; when they asked his name he answered Christian, when they asked his calling he answered Christian.  
To rule over others, to be in a better condition than others, to be rich and to offer violence to inferiors, is not to be blessed, neither can any man imitate God in any of these things. But he that bears his neighbour's burden, and being above doth good to him that is below, what he hath from God, gives it to them that are in want, he is a follower of God; thou so doing and living on the earth shalt behold God in the heavens governing the earth as a Commonwealth, then shalt thou begin to speak the mysteries of God, then shalt thou both love and wonder at those that are punished, because they will not deny the Lord, then wilt thou contemn the error of the world, when thou hast learned to live in heaven; then shalt thou begin to be a contemner of that which is here counted death, and to fear death which indeed is death. I speak not of strange things, but being a Scholar of the Apostles, I am become a Teacher of the Gentiles, and what things were delivered to me I deliver to disciples. Just. Mart. ad Diognetum pag. 387.  
In imitation we choose the rarest pattern, in writing, in building; what pattern so excellent as Christ to follow? we are apt to admire a picture drawn to life. No person is so resembled by his picture as Christ is resembled by a humble, holy walking Christian that hath the same graces stamped upon his soul that were in Christ, though not in the same measure, Joh. 1.17. Phil. 2.5.   

Means to follow Christ.  
1 Get the spirit of Christ. 2 Cor. 3.18. We are transformed into the same image, from glory to glory: that is, from one glorious grace to another, but how? as by the spirit of the Lord, so that as the spirit put a mighty impulse upon Elisha to follow Eliah, so doth the Spirit in Saints to follow Christ. As in property of speech it is not the eye that sees but the man that sees with his eyes, it is not the knife that cuts but the man that cuts with the knife, it is not the ear that hears but the man that hears with the ear, so in the body of Christ it's no more the man that speaks but the truth of Christ that speaks in the man. 1 Cor. 2.16. If we be in Christ, Christ speaks in us, thinks in us, walks in us, works in us. The life of a Christian is not of himself but of Christ living in him. A Christian lives not, speaks not, works not, suffers not, but Christ in him. Luth. Tom. 1. fol. 438.  
2 Take heed of impediments, as 1 Love of credit, Joh. 5.44. How can ye believe that seek honour one of another?  
2 Slanders, Acts 28.22. As concerning this Sect we find it every where spoken against.  
3 Shame of the world, Mark 8.38. Whosoever shall be ashamed of me and my words.  
4 Weights, Heb. 12.1, 2. Let us lay aside every weight. Many a man by the weight of his calling and the weight of earthly employments and estate is so pressed down, that he cannot follow Christ.  
5 The pull-back of alliance and acquaintance. He hath a devil and is mad, why hear ye him? Joh. 10.20. When the Officers began to be acquainted with Christ, saying, never man spoke like this, and Nicodemus began to be taken with Christ, how did the Pharisees labour to take them off? Joh. 7.45. to v. 53.  
6 The poverty and meanness of Christ and of his Disciples in this world, Matth. 8.19, 20. Matth. 11.6.  
7 Mistakes in Christian religion. Joh. 6.66. because Christ had spoken of eating of his flesh and drinking his blood, many of his Disciples went back and walked no more with him.  
3 Take up the cross: what man can follow Christ without it? Hence Christ conjoins them. Many follow Christ as cowardly soldiers do their Captain till the battle be to be fought, and then they fly. Matth. 19.27.  
4 Get love to Christ, Song 3.1, 2, 3.   

Motives to follow Christ.  
1 He is our Shepherd, we are his sheep, Joh. 10.27. My sheep hear my voice and they follow me.  
2 It's the badge of Christ's redeemed ones to follow Christ, Rev. 14.4. They follow the lamb whithersoever he goeth, they follow him in the regeneration, Matth. 19.28. they follow him in glorification, 1 Thes. 4.15, 16.  
3 Our former haltings between Christ and the world. We have walked as a serving man that follows two Gentlemen, a stranger cannot tell as they walk to which of them he belongs, Heb. 12.13.  
4 Where Christ is entertained we that follow him shall be entertained, Matth. 10.40. He that receiveth me receiveth you, as he that follows a Gentleman is entertained where his Master is entertained.  
5 It's an indispenceable duty; if thou dost not follow Christ thou art not worthy of him, That is Christ will never think thee worthy of him. Many things may be dispensed with, but duty to God cannot be dispensed with.  
7 The perfect example Christ hath left us, 1 Pet. 2.22. leaving us a copy, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies. Metaphor from Scholars who begin their lines and make their letters like their Masters, though they cannot write so exactly, so let us imitate Christ in speaking, acting, etc.  
V 39 He that findeth his life shall lose it, and he that loseth his life for my sake shall find it.  
Christ speaks after the opinion of men, who think they have found their life, Liberty or Estate, when by denying of the truth they have saved them; contrariwise they that have parted with their life, Liberty and state, for Christ sake, carnal men think such men have lost them.  
1 But Christ tells the contrary, saying, he that findeth his life, to wit with the loss of his conscience, shall lose it, and he that loseth his life, for the witness of any truth of Christ, shall be sure to save it eternally.  
[Findeth his life] To find the life is to invent tricks, and evasions, and cunning distinctions to escape the danger of death for the profession of Christ; so Peter to save his life denied that he knew Christ.  
[Shall lose it] that is, unless with Peter he repent of his treachery, upon a sincere repentant purpose to die in truth for the confession and profession of the name of Christ: our former treacheries (we believing pardon in Christ and bewailing them) shall not be charged upon us. Whatsoever men talk of faith we see none are saved but Martyrs, those that either actually or habitually in the preparation of their hearts do die for Christ. Hence sprang those noble resolutions of sundry of the Saints, Acts 20.24.21.13. Gal. 6.14. 2 Cor. 4.11, 12. Rev. 2.13.12.11. Tertul. in Scorpiaco, cap. 11. saith, he hath found his life that hath denied Christ by gaining life, but he shall destroy it in hell, he that thinks in denying to gain his life shall lose it at present, qui confessus occiditur, he that confesses is killed, but he shall find his life into an everlasting life. How can we better expend our life, then to lay it out for Christ which in a short time will die of itself? how many lay down their lives for the Princes of the world, and shall not we die for Christ?  
And he that loseth his life for my sake shall find it] that is, had rather die then deny the profession of my truth and Gospel, they shall find it in the day of the resurrection, this is not easy as men think. Thy letters pleased me, not because I smelled in them I know not what spiritual presumption; do not boast that thou wilt do and suffer many things, for the word of God, he that stands let him take heed that he fall not. Thou hast not yet fought with death; It's not so easy a thing as it is easily spoken of it, etc. Therefore walk in the fear of God, and contempt of thyself, and pray God that he would do all thy works, and thou do nothing but be a sabbath to Christ, Luth. Tom. 2 epist. fol. 62. ad Gabrielem Didimum, Pastorem Aldinburgensem. Learn we then to contemn our life for the witness of Christ's truth. Rev. 12.11. They loved not their lives unto the death, and so overcame by the word of their Testimony. If life be to be contemned, much more are estates, friends, and liberties for the cause of Christ, seeing nothing is more dear unto us then life. Happy is that day, happy is that death with joy and chiefest thankfulness, if at any time it fall out that I be apprehended and be destroyed in that cause. Tom. 2.302. When one Christian is slain, ten are begotten. Luth.  
V 40. He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me.  
Here is the last suffering which the Disciples might fear, viz. That no man would receive them being so miserable: to this Christ saith, Look as there will be those who will receive me and my Father, so will there be those who will receive you to their houses, and that kindness they do to you I will take it as done to myself, Matth. 25.40. What good man would shut out Jesus Christ? no more will they shut out you. Look as in the receiving of an Ambassador the King is received in receiving him. Preachers are Ambassadors for Christ, 2 Cor. 5.20. Therefore in receiving them Christ is received. All believers are members of his body, in the happiness of whom the head is wont to sympathise. Thus was Paul at first received by the Galatians as an Angel of God, even as Christ Jesus. Gal. 4.14, 15. They being willing to have given their eyes unto him.  
Preachers and other godly men might in the midst of so much hatred of the world be ready to think, how shall we do to live, therefore Christ opens the doors of all godly men to them, to excite them whereto, Christ proposes a great reward, so that as the Princes of the world reward the kindnesses that are done to their Ambassadors and friends, so and much more will Jesus Christ.  
[Receiveth him that sent me] as if he should say, he that receiveth my Apostles receiveth me, and not only me, but also him that sent me. Now he that receiveth God receiveth everlasting blessedness, much whereof is seated in the beholding of God.  
We may see wherein the Law of hospitality consisteth, not in keeping open house for tag and rag, but in the receiving the Messengers and Saints of Christ, Luke 14.12. They cannot recompense thee, but thou shalt be recompensed at the Resurrection of the just; Heb. 13.2. Be not forgetful to entertain strangers, for some thereby (as Lot and Abram) have entertained Angels unawares. Take heed your hearts grudge not at the charge of receiving such, 1 Pet. 4.9. Remember Gaius, who was not only Paul's host but also the host of the whole Church, Rom. 16.23. In receiving such we are fellow helpers to the truth, 3 Epist. of John v. 8. It was the wickedness of Diotrephes, v. 9 That he would not receive the apostle, nor yet the poor Saints, but cast those out of the Church that did receive them. When at the day of Christ, Christ shall acknowledge himself to have been relieved in his Saints, many hard hearted men will wish they had received him.  
V 41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.  
Here's a second consolation against fear of not receiving, taken from the Reward that will redound to such as shall receive good men.  
Quest. What is meant by Prophet?  
Answ. One that is enabled to expound the prophetical places of Scriptures. There are three sorts of Disciples here mentioned, 1 Apostles, v. 40. The second sort are Prophets. 3 Righteous men.  
In general, by Prophets he means Teachers of the Gospel, these are in several places put next to the Apostles. Ephes. 2.20. Ye are built upon the foundation of the Apostles and Prophets. Ephes. 3.5. Which in other ages was not made known as it is now revealed to his holy Apostles and Prophets. Ephes. 4.11. He gave some to be Apostles, and some Prophets, 1 Cor. 12.28. First Apostles, secondarily Prophets. These Prophets are distinguished from righteous men, as a sort of men abounding in spiritual wisdom, 1 Cor. 12.29. Are all Apostles? are all Prophets? 1 Cor. 14.37. If any man think himself to be a Prophet, or spiritual man. So here in the Text they are distinguished from ordinary righteous men by the name, and by the reward.  
Now for Prophets we find them in several of the Churches, as at Rome, Rom. 12.6. He that prophesieth, let him prophesy according to the proportion of faith. At Antioch also, Acts 13.1. there was in the Church that was at Antioch certain Prophets and Teachers, as Barnabas, Simeon, Lucius, Manaen, Saul. In the Church at Jerusalem there was Judas and Silas, Acts 15.32. who being Prophets exhorted, Acts 11.27. the Brethren with many words. So in the Church of Corinth, 1 Cor. 14.1, etc. In the Church of Ephesus, Ephes. 4.11. gave some Prophets. In the Church at Thessalonica, 1 Thess. 5.17. Despise not prophesying. Yea, we find Prophets in the Church when Babylon shall be destroyed, Revel. 18.20. Rejoice over her, ye holy Apostles and Prophets, for God hath avenged you on her; he means such Prophets as the Beast made to prophesy in sackcloth 1260. days, Rev. 11.3.  
Now of these Prophets there were two sorts in the New Testament.  
1 Those that did foretell things to come: such was Agabus, Acts 11.28. under this kind came the Prophetesses. Philip had four daughters which were Prophetesses, Acts 21.9. of this Acts 2.17. This is that which was spoken by the Prophet Joel, saying, I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams. And of this it's probable, 1 Cor. 11.5, 6. Every woman praying or prophesying with her head uncovered, dishonoureth her head, and every man prophesying with his head covered dishonoureth his head; that is, with his head covered with Ribbons and Garlands after the manner of the Heathen, and the women prophesied after the manner of the Sibyls, with their hair hanging down, and so dishonoured their head Christ. Of which heathenish custom Lucan in his fifth Book speaks, who lived a little after Christ's time.  

— Bacchatur demens, aliena per antrum  
Colla ferens, vittásque dei, Phaebeáque serta:  
Erectas discussa comas, per inania templi  
Ancipiti cervice rotat, spargítque vaganti  
Obstantes tripodas, magnóque exaestuat igne,  
Iratum te Phoebe ferens.—   
In English thus.  

The frantic Beldame, raging through her den,  
Bearing strange necks, the heads of sundry men,  
Adorned with Ribbons and with Garlands fair,  
To Phoebus' honour, flownced her ghastly hair,  
Wheels here and there through temples empty spaces,  
Shaking her doubtful head, here, there, she faces, etc.   
These Prophets told things past and future to persons, as Christ did to the Woman of Samaria, John 4.29. and Elisha to Gehezi, 2 Kings 5.26. Irenaeus 1.6. saith himself had known and heard many Brethren that could discover the hidden things of men, he means such secrets as could not be known by the power of man's wit. From the revelation of which secrets it is supposed the Idiot or Heathen falls down and worships your God, reporting that God is in you of a truth, 1 Cor. 14.24, 25.  
2 Those that did expound the prophetical places of Scripture, prophesying according to the proportion of faith, Rom. 12.6. and did apply their doctrines to exhortation and confirmation, so Judas and Silas, Acts 15.32. to edification and comfort, 1 Cor. 14.3.  
If any man ask whether prophesying be the same with preaching? I answer no. 1 The words in Greeek are divers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying to preach, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prophesy. Besides 2 Preaching is to be performed to every creature, prophesying is to be performed only to the Church, 1 Cor. 14.22.  
Now if you ask what these Prophets were? I dare not determine them to be Officers in Churches, unless I could prove the manner of their call, to make out which, I can find nothing but that they are put in the order and rank of men who are called by Office, Eph. 4.11. As Apostles, Prophets, Evangelists, Pastors, Teachers, which is something in order to prove them Officers, but not full proof.  
Some think them to be grown brethren, such as are called perfect men, 1 Cor. 2.6. Fathers, 1 Joh. 2.13. Clemens makes three sorts of Christians, 1 They that are turned from the Gentiles. 2 They that are going up towards knowledge. 3 They that are chief knowing. It may fall out sometimes there may be some such knowing men in Churches who are by virtue of a gift as able to teach as a person in office; pity such gifts should be quenched for want of exercise, though I doubt not the fault of the times is on the contrary hand, in that upon pretence of gifted brethren's prophesying, those that are not gifted in too many places are pressed hereto, verifying too much that conceit that hath been cast by some, viz. that ignorance, impudence, and a Concordance were all the accoutrements some had for preaching. I speak not this to quench any gift where it is real, but to sober those who may perhaps think of themselves more than is meet. Prophet's then, if any such be out of office, they are such as are perfect or well-grown Christians Heb. 5.14. Strong meat belongs to them that are perfect: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who by reason of habit have their senses exercised to difference good and evil. But let Prophets be what they will be, a Church can no more comfortably be without Ministers, than a body without eye and hand. Luth. Tom. 4.374.  
I shall conclude this with one query, Whether it be required by the word of God that a weak Brother that hath but a little measure of the Spirit, and so consequently can pray but weakly, and but weak parts, both in the Analizing, Explaining and Dividing the Scriptures, and so must needs teach much more weakly, be required to be a mouth for the Church at a Church-meeting, especially in a Church where there are Brethren of better parts to be had? And whether the exercising such weak Brethren be a mean for them to obtain the gift of prophecy, or whether there be not some other way thereto? As taking direction from some experienced Preacher, and reading besides the Scriptures godly books, chosen by the direction of some godly Teacher. For which studies, as also for the study of their own heart, they are to set time apart, and whether the company of the faithful are to set times apart on the Week day, and to meet together on the Lord's day, only to help a weak Brother to increase his gifts, or rather to try whether he can by exercise increase them by our hearing of him, or whether the faithful (whether Lambs or Sheep) are not to meet, to hear such persons as are able to feed them with knowledge and understanding, and whether the faithful come not for that very end unto hearing, to obtain spiritual nourishment in the knowledge of duty, and to obtain quickening from their deadness of heart by lively and powerful notions, and also growth by a higher measure of knowledge and information then hitherto they have had, and whether such weak Brethren are able to give such information, many whereof are only babes in Christ, many of the hearers being strong? And whether the best means of edifying a Church be not to be followed? And whether established Teachers in Churches reserving the liberty of Prophets and prophecy be not only more creditable for the honour of the Gospel, and edifying the souls of believers by many degrees, than the having such weak Brethren to exercise, who besides that they cannot carry on the Ordinances, with such honour and comeliness as is meet in so great a work, their words being weak are but in a small degree edifying, and ready sometimes to flat the spirits of the hearers instead of quickening of them?  
Quest. But is prophesy an ordinary gift in the Churches?  
Answ. Yes. 1 Because it was used in six of the Churches.  
2 Because Paul saith, Ye may all prophesy one by one, 1 Cor. 14.31. not all at once, but now one and then one. He speaks not of all Members but of Prophets, c. 12.29.  
3 Because women are not to speak in the Church, but are commanded to be silent. 1 Cor. 14.34. but in extraordinary prophecy they were not to be silent, as we see in Hanna, Luk. 2.36. also, 1 Cor. 11.5, 6.  
Obj. Prophesying is an extraordinary gift, because it is joined with tongues.  
Answ. It follows not, for it is also joined with charity.  
Obj. There is an injunction of silence to the speaking Prophet, when any thing was revealed to another sitting by; v. 30.  
Answ. In ordinary prophecy due time and season must be observed, neither is it any disgrace to the first Prophet for the second to speak, the first having done: part of the mind of God is revealed to one, and part to another.  
Object. But I would fain have the gift of prophecy, what should I do to attain it?  
Answ. I am so far from envying any man's gift herein, that I can say with Moses, Numb. 11.29. Would to God all the Lords people did prophesy, and that the Lord would put his Spirit upon them. In order whereto I shall propound these rules.  
1 Beg of God to open thy heart to understand the Scriptures, 1 Cor. 2.11, 14, 15. Prov. 2.4, 5, 6.  
2 Get a guide to direct thee, Acts 8.30. Understandest thou what thou readest? said Philip, the Eunuch answered, How can I except some man guide me?  
Quest. What guide?  
Answ. Some experienced Preacher, who being desired will deal faithfully with thee, and show thee thy superfluities and thy defects, and set thee in a way of method, and prescribe what books are fittest for thee; what Commentators, and what other books of practical Divinity.  
3 Study, 1 The Scriptures. 2 Thine own heart. 3 Fundamental Divinity, whereof there are sundry Systems in English, as Dr. Ames his Marrow, and his Cases in English, Ursins his Catechism English, Peter Martyrs common places English.  
4 Get the best English Commentators; Mr Baines on the Ephesians, Mr. Elton on the Colossians, Par on the Romans, Dixon on Matthew, Hebrews, Psalms, Hutchinson on the small Prophets, Mayer on the Prophets; There are some English Commentaries on most of the Scriptures, though nothing comparable to the Latin. It would be a work well beseeming some Prince or great man, to employ ten Preachers or more, who being painful and studious might abridge the chief Latin Commentaries, and put them in a short English Commentary, oh how would it make the way of salvation plain!  
4 Consider four things: 

1 The scope of the Scripture you would speak to; if you miss herein you will miserably mangle the Scriptures.  
2 The connection or joining with foregoing and following words.  
3 A right Analyse or division of the Chapter into the parts thereof, marking where the Holy Ghost ceases to speak to one subject, and where it goes on to another.  
4 The explanation or true meaning of the words.    
6 Be careful a while to expound the Scriptures in thy family, in the exercise whereof thou wilt be much helped on to edify an assembly. Practice is helpful hereto, but it is but one help.  
7 Expound so that still you may keep to the proportion of faith, Rom. 12.6.  
8 Consider in the Scripture, 1 The position the Spirit lays down. 2 The arguments and reasons to prove that position.  
9 In reading any Commentary note the remarkable things therein at the first reading with a pen, and then read over the second or third time what you have noted, passing by all the expositions not noted?  
10 Compare one Scripture with another and strive to expound darker places by them which are plainer.  
11 Strive to be a good Text man. It's absurd for a Lawyer to speak without a Text out of the Law, much more for a Preacher.  
12 Mistake not to think that a man cannot be a Preacher without Aristotle. In many sacred mysteries we must not dispute or philosophise, but hear and believe God to be true, though what he saith may seem absurd. Many seeking after philosophical speculations have sought for an high Mountain to cast themselves down.  
13 Learn to distinguish the Law from the Gospel, and to teach clearly the doctrine of faith and repentance.  
Concerning the way and method how to preach, there are sundry books in print, as Bernard's faithful Shepherd, etc.  
In the name of a Prophet] Because he is a Teacher of the Gospel sent from me, not because he is a kinsman or a Jew. As those that are able aught to do well to all men, Gal. 6.10. so especially ought they to do good to the household of faith, and to the Worshippers of Christ, so ought they especially to the Prophets in honour of their Doctrine and Message of Salvation, Rom. 10.15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things? Epistle 3. of John v. 6, 7, 8. This seems to be taken out of 2 Kings 4.9, 10. where the Woman of Shunem speaks to her Husband thus, I perceive that this is an holy man of God which passeth by us continually, let us make for him a chamber, and let us set him there a bed, a table, a stool, and a candlestick, and it shall be when he cometh to us he shall turn in thither. So Cornelius received Peter. Acts 10.33. So Obadiah hide an hundred Prophets.  
Shall receive a Prophet's reward] There is at the day of Resurrection a peculiar Reward given to the Prophets, distinct from the Reward given to all that fear the Name of God, Revel. 11.18. The time is come that thou shouldest give a reward to thy servants the Prophets, and to thy Saints, and to all that fear thy Name both small and great. Some think this Reward of a Prophet to be the Crown of Glory, but this cannot be, because all righteous men receive this; others carry it to be the revelation of the hidden will of God, which being in the company of such Prophets, they often hear, this is true, they that receive such Guests do also receive this Reward. But the Reward of a Prophet is not only the Prayers and Instructions of such a Guest, but shall also receive an equality of glory in Heaven with that Prophet so received, according to the proportion of assistance and help he hath afforded that Prophet for the divulging of the truth, by which assistance he was made able to convert souls, and without which he could not have done it, this receiving the Prophet being with a proportionable love which the Prophet had in preaching, the receiver shall have the same degree of glory the Prophet had. For the measure of glory hereafter will answer to our measure of love here: for as in humane Laws the Receiver of a Thief, and Robber, and Traitor, incurs the same punishment with the Thief: so the receiver of a Prophet shall receive the same reward with the Prophet. The Elm that upholds the Vine is respected of us as well as the Vine, without which the Vine could not bring forth fruit, he that tarried with the stuff and he that went down to the battle did alike share in the spoil, 1 Sam. 30.24. so he that nourishes a Prophet for to preach, when by reason of poverty else he could not, shall receive the same reward with the Prophet, according to the proportion of assistance and love wherewith he assists that Prophet. And some think in like manner they that receive comfort, and nourish the Martyrs of Christ, shall receive the same Crown with them that suffer Martyrdom, such as were companions of those who were made gazing-stocks for Christ are taken notice of, Heb. 10.33.  
We may hence see how much God esteems his Prophets, in that he promises not only a reward, but such a reward to them that receive them, as of old he valued Prophets and righteous men, Psalms 105.15. Touch not mine Anointed, and do my Prophets no harm; so doth he now, not only forbid harming them, but commands to do them good with a promise of reward.  
And he that receiveth a righteous man] By this, Christ means godly men.  
Obs. The Saints of God are truly and properly righteous men.  
There is a twofold Righteousness, 1 Imputative Righteousness of Justification, Psalm 32.1, 2. Blessed is the man to whom the Lord imputeth not iniquity. This consists in having Christ's righteousness imputed unto us, and our sins imputed unto him, 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him. Paul knew that at the day of Christ he was to be found in a righteousness, or else he was undone, and therefore he saith, May be found in him, not having mine own righteousness which is of the Law, but the righteousness of Christ by faith, that I may know him and the power of his Death and Resurrection, etc. This is one of the first Articles of the Faith, wherein the Jews being ignorant, did endeavour to make their own righteousness to stand. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but it was not otherwise than if we should set a dead man upon his legs, who presently falls down, Rom. 10.3, 4.  
2 There is a righteousness of sanctification or the righteousness of uprightness, whereby there is a bent or inclination of soul to all the commandments of God, without reserving any way of wickedness, Deut. 6.25. It shall be our righteousness if we observe to do all these commandments as he hath commanded us. This because it is wrought in our own persons, is called inherent: Job 27.5, 6. Till I die I will not remove my integrity from me, my righteousness I hold fast and will not let it go. Integrity consisting in an universal bend of heart to all God's commands, is here called by the name of righteousness. Luke 1.6. it's said, Zachary and Elizabeth were both righteous before God. But how did it appear, why, they walked in all the commandments and ordinances of the Lord blameless. Of this Job 29.14. I put on righteousness and it clothed me; my judgement was as a robe and a diadem. Godly walking or the Righteousness of Sanctification did adorn him before men, as brave Apparel doth those that put it on, Revel. 19.8. The fine Linen are the righteousnesses (in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of Saints: he means, as the righteousness of him who is the Lord our Righteousness, Jer. 23.6. adorns us in the sight of God, and answers divine Justice, Gal. 3.10, 1●. so doth the Righteousness of Sanctification adorn us in the sight of God. Rom. 4.1.2. and of men. Moses his mouth is full of wormwood, the beginning of salvation is that that thou believe, for that a new life ought to follow that belongs not to satisfaction but to obedience. Luth. Tom. 4.198.  
As there is a twofold righteousness, so there is a twofold acception of justification. 1 For an absolution in judgement in opposition to condemnation, Prov. 17.15. He that justifieth the wicked, and he that condemneth the just, even they both are alike abomination in the sight of God. Matth. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned; so that by considering what condemnation is, we may know what justification is. Condemnation is the sentence of a righteous Judge adjudging a malefactor to death for some capital crime whereof he is found guilty in judgement? Absolution is the sentence of a righteous Judge acquitting an innocent person, his righteousness appearing in judgement. Thus we are justified by Christ's righteousness, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect, or frame an indictment against them? the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seeing it is God that justifieth, who shall condemn? It's Christ that died, yea rather that is risen again, who is even at the right hand of God. As if he should say, through Christ his dying and rising, we are acquitted from all guilt and punishment, we believing on him.  
2 Justification is taken for the infusion of habitual righteousness, whereby there is not only a throwing down of the reign of sin in the soul, but there is also a setting up of a new frame of grace in the purpose and intentions of the heart. Dan. 12.3. They that justify many shall shine as the stars, as Junius reads it, they that turn many to righteousness. This is nothing else but sanctification, if we take the word in a grammatical sense of justus and facio. Seldom is the word thus taken, and when it is so taken, it doth not always signify an habitual effect in the subject of that quantity or quality the epithet denotes, with the driving away of the contrary, as in glorify, magnify, sanctify, etc. we glorify and sanctify God, not by making him of vile and profane to become glorious and holy, but by declaring him to be such. Mary magnifies the Lord, not by making him of little, to become great, but by declaring him to be great. The Peripatetics say, that by doing just and temperate things we are made just and temperate, but it's not so, for being made just and temperate, we do just and temperate things. Luth. Tom. 2 lat.  
Now the justification in the Court of heaven whereby we stand righteous must be a righteousness whereby we stand perfect in all parts and degrees. This is twofold.  
1 The Righteousness of the la, so if we perfectly fulfil the Law in every point we are saved from hell by it. Rom. 10.5. Moses describeth the righteousness of the Law, that the man that doth these things shall live by them, and live in them. Gal. 3.12. Contrarily fail in one point and be under the curse. Gal. 3.10. cursed is every one that continueth not in all things that are written, in the law to do them. A sinner is not justified, unless he be condemned, viz. by the Law, he is not quickened unless he be slain, he doth not ascend to heaven unless he descend into hell. Luth. Tom. 2.57. Thus no man was ever justified, save Adam in his state of innocency, and Jesus Christ, and the Angels.  
By this righteousness no man living is justified, Job. 9.20. If I justify myself my own mouth shall condemn me; If I say I am perfect, it shall also prove me perverse. Also v. 30.31. If I wash myself with snow water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and my own clothes shall abhor me. The meaning is, if I were the purest man alive, and God should call me to his tribunal; I must needs condemn myself, and whatsoever is near unto me would condemn me. Psalm 130.3. If thou Lord shouldest be exeream to mark what is done a miss, who might stand? Psalm 143.2. Enter not into judgement with thy servant, for in thy sight shall no flesh living be justified. We are not able to fulfil one branch of any command by reason of indwelling corruption, so that I appeal to the conscience of any man, whether in the perfectest action that ever he did, he durst stand to God's severe trial thereof) much less are we able to fulfil the whole law, and therefore cannot hope for righteousness by it, as the Prophet saith in another case, Esa. 28.20. The bed is shorter than that a man can stretch himself on it, and the covering narrower than that he can wrap himself in it. So say I of man's righteousness, We cannot fulfil the whole law, and therefore cannot hope for righteousness from it. The Law requires a twofold righteousness.  
1 Habitual, in the inherent holiness of a man's whole person.  
2 Actual, in the exercise of all good works enjoined by the Law and Gospel, and forbearance of the contrary evil works, both in the thoughts of the heart, words of the mouth, and actions of the whole life; so that every man in the world incurs damnation by his deeds, and therefore cannot remain justified by his habits. Nay, he is more guilty that having an habit of inherent righteousness, produces acts of unrighteousness, as we see in the fallen Angels and Adam. What man is there can perform these two commands, to love God with all the heart, and not to covet?  
Yea, look upon man in a state of regeneration, we shall see weakness in his faith. Mark 9.24. sinkings in his hope. Psalm 43.5. Why art thou cast down, O my soul. Esa. 64.6. The Prophet doubts not to pronounce of all our righteousnesses which were inherent in our persons, compared with the righteousness of God and his law, they were as filthy rags.  
Obj. If our best performances be stained, Esa 64.6. Why should we perform any good work?  
Answ. Though they be stained there is some good in them; there is gold in the oar. There is so much good that God pardons the ill and accepts the good: a sick man must eat to strengthen nature, though much of what he eats turns to putrefaction.  
This righteousness of works cannot justify us;  
1 Because it's not so large as the Law of God, so that he that hath the greatest measure of it hath much indwelling corruption.  
2 Saints ascribe all to the mercy of God in Christ, Rom. 5.9. Being justified by his blood we shall be saved from wrath. See, we are not justified by inherent holiness but by his blood. Inherent righteousness is not a cause of our sonship, but only a consequent of it. Gal. 4.6. he says not, ye are received for sons, because the spirit hath stamped upon you inherent holiness, but, because by and in Christ ye are received for sons, ye are endued with the spirit and graces thereof.  
3 No man in pangs of conscience and agony of death can trust to his own righteousness, Psalm 130.3, 4.  
4 Because the law promises life upon an impossible condition, Rom. 10.5. and so leaves the conscience doubtful and trembling.  
2 The second righteousness whereby persons stand righteous, is the righteousness of Christ, which is, when God declares men who are wicked and sinners by nature, but by grace true believers, to be freed and absolved from eternal death, and to have right to eternal life for the righteousness of Christ, Rom. 8.1, 2, 3, 4. 1 Thes. 5.9. When that merciful father did see us to be oppressed with the curse of the Law, he sent his son into the world, and cast upon him all the sins of all (he means the elect) saying, Be thou Peter that denier, Paul that persecutor, David that adulterer, that sinner that are the apple in Paradise, that thief on the cross. Luth. Tom. 4.94. Let the Law rule over the Flesh and the Promise sweetly reign in the conscience.  
Now concerning Justification, consider,  
1 The efficient cause, 1 Generally, the whole Trinity. Rom. 3.30. It is one God who shall justify the Circumcision by Faith, and the Uncircumcision through Faith. Rom. 4.5. To him that worketh not, but believeth on him that justifieth the ungodly his Faith is counted for Righteousness.  
In particular the Father justifies us pronunciatively, because we have imputative Righteousness, and his Justice is thereby satisfied; for a sinner is not just before God because he is justified, but he is therefore justified because he is some way or other just, for upon the creatures righteousness the act of God in Justification proceeds. For upon the beholding of a righteousness for us the Father justifies us pronunciatively, the Son justifies us meritoriously, being made unto us of God righteousness, 1 Cor. 1.30. Ephes. 5.2.  
The Spirit justifies us by applying unto us Christ's satisfaction, 1 Cor. 6.11. Ye are justified in the Name of the Lord Jesus, and by the Spirit of our God.  
2 The material cause of our Justification was the Blood and Death of Christ. Matth. 20.28. He gave his Life a Ransom for many. Luke 22.20. This Cup is the New Testament in my Blood. Acts 2.28. The whole Church is said to be purchased with the Blood of Christ. Rom. 3.25. Whom God hath set forth to be the Propitiation for our sins, through Faith in his Blood. When we teach we do no other thing than that we scatter and divide the virtue of Christ's Blood among the People. Luth. in Gen. 49. Col. 1.14, 20. In whom we have Redemption through his Blood, and having made peace by the Blood of his Cross. Also, v. 22. You that were Enemies hath he reconciled in the body of his flesh through death. Heb. 9.12. speaking of the Levitical Priests he saith, They entered into the holy place by the blood of goats, but Christ entered into Heaven by his own blood, having obtained eternal Redemption for us: yea this bloodshed and Death of Christ did not only ransom us from wrath, Rom. 5.9. and purchase forgiveness of sins for us, Rom. 3.25. but also the same Death purchases Heaven for us, Heb. 9.15. He is the Mediator of the New Testament, that by the means of Death they which are called might receive the promise of eternal inheritance. Heb. 10.19. Having, Brethren, boldness to enter into the holiest by the Blood of Jesus, that is, into Heaven itself. Contrary to those mistaken dictates, to wit, that Christ his obedience to the Law purchased Heaven for us and that his Death and Sufferings only ransomed us from Hell.  
2 The Apostle saith, There can be no forgiveness without shedding of Blood, Heb. 9.22. Things figuratively holy were cleansed with the blood of beasts, than things truly holy must be cleansed with better blood.  
Again, Heb. 9.25, 26. Once in the end of the world hath he appeared to put away sin, by the sacrifice of himself. Also Heb. 9.28. Christ was once offered to bear the sins of many. When he came to die he took on him the sins of many, that is, of all the elect. See also Heb. 10.5. A body hast thou prepared me. v. 10. By which will we are sanctified through the offering of the body of Christ once for all. Also v. 12. This man after he had offered one sacrifice (both in kind and number) for sin, sat down on the right hand of God. Also v. 14. the Apostle gives a Reason why he hath no more offering to make, nor no more suffering to endure, nor needs no repetition of what is done, because with one offering he hath perfected for ever sanctified persons. Also v. 19 he shows the price of this purchase to be the Blood of Jesus, having boldness to enter into the holiest by the Blood of Jesus, called also the veil of his flesh, v. 20. Also Heb. 13.20. Through the Blood of the eternal Covenant we are made perfect. Christ hath redeemed us that have been baptised from the most grievous sins which we have done, by his being crucified upon the Cross, and by the purification of water. Justin. count. Triph. 246. he names this purifying as the outward sign, for pag. 177. he saith out of Esaias, Wash ye, etc. He doth not send us into a Bath to wash away our sins, which all the water of the Sea cannot, but he shows this wholesome washing will follow them that repent, that they shall not be washed in the blood of Goats and Sheep but by faith, by the Blood of Christ and his Death.  
Gal. ●. 13. The Apostle shows the manner how we are delivered from the curse of the Law, Even by Christ's hanging on a Tree, and being made a curse for us.  
Ephes. 2.16. Christ reconciles Jews and Gentiles unto God in one body, by the Cross.  
1 Peter 1.18. We are not redeemed with corruptible things, but with the precious Blood of Christ, as of a Lamb without spot.  
1 Peter 2.24. Who his own self bore our sins in his own body on the Tree.  
1 John 1.7. The Blood of Jesus Christ cleanseth us from all sin.  
Revel. 1.5. Hath loved us and washed us from our sins in his own Blood.  
Revel. 5.9. Speaking of Christ he saith, Thou wast slain and hast redeemed us to God by thy Blood, out of every kindred and tongue.  
Revel. 7.14. John showing how the Martyrs came to be arrayed in white Robes, tells us, it was by washing their Robes, and making them white in the Blood of the Lamb. One drop of whose Blood was more precious than the whole creature. Luth. Tom. 4.  
What means then that new opinion, that part of the satisfaction is given by the obedience of Christ, in fulfilling the Law.  
Object. Rom. 5.18. By the obedience of one shall many be made righteous.  
Answ. The Apostle means not the obedience of Christ to the Law, but the suffering of Christ, whereby he became obedient to the death of the cross, Phil. 2.9.  
Obj. Christ is made unto us righteousness, 1 Cor. 1.30. and we are made the righteousness of God in him, 2 Cor. 5.21.  
Answ. The Scripture places our righteousness in the death of Christ, for the righteousness a Christian hath, is forgiveness and covering of sins, Rom. 4.7, 8.  
Quest. But what use is there of the active obedience of Christ to our redemption?  
Answ. Had he not been holy, harmless and undefiled, he could not have been a fitting Mediator, Heb. 7.25.  
2 To be a pattern for us how to walk, 1 Joh. 2.6. we must walk as he walked, with an as of similitude, though not of equality.  
3 The humane nature of Christ is a creature, for Christ is perfect man, hence as he was man he owed perfect obedience to the Law, Gal. 4.4.  
Quest. If the death of Christ be the material cause of our justification, why is it called by the name of righteousness?  
Answ. Because it is equivalent to righteousness, for it's all one to the Lawgiver, if his Law be observed or the penalty for the breach of it suffered; now the penalty was death by the consent of the Lawgiver, either eternal death of us, or temporal death of our surety, now our sin being condemned in the flesh of Christ, Rom. 8.3. the righteousness of the Law is fulfilled in us, v. 4, 5.  
2 Where the nature of a thing is, there the name of it may well be, but in Christ's satisfactory death, there is the nature of righteousness, to wit, a taking away of guilt and filth. For herein believers iniquities are forgiven, and sin covered, Rom. 4.7, 8. therefore the name of righteousness may be well given hereto.  
To conclude, there is an infinite righteousness in Christ, of which we are not capable, and there is an inherent personal righteousness to qualify him for a fit Mediator, Heb. 7.25. and there is a righteousness of satisfaction, this righteousness consists in forgiveness of sins, Col. 1.14.  
Obj. But Christ suffered many other sufferings besides death, inward in his soul as desertion, sense of wrath, outward in his body as nailing, whipping, mocking, therefore the death of Christ alone was not the sole price.  
Answ. I suppose the death of Christ doth comprehend the sufferings of Christ, which were in and about his death, which, in regard of pain and anguish and propinquity unto his death were as parts of the whole. Such was Christ's heaviness, Matth. 26.37. his agony and drops of sweat like blood, Luk. 22.44.  
For those other sufferings Christ endured in the course of his life, as hunger, thirst, flight, fasting, etc. these were not satisfactions to God's justice for man's sin, but only patterns of patience.  
1 Because the Scripture affixes our justification and reconciliation, not to his sufferings in general, but to his suffering of death in special, Heb. 2.9. never mentioning his foregoing sufferings of hunger, thirst, etc. in point of justification.  
If the other sufferings of Christ be part of the satisfaction, why doth the Apostle still insist on the price of his death and on no other thing, and limit the satisfaction to his sufferings then not mentioning any other?  
2 Suppose it were granted that all the sufferings of Christ should concur in point of satisfaction, which I suppose is difficult if at all possible to prove, yet it follows not that because all his sufferings through the course of his life, as well as those in death, did concur in point of satisfaction, therefore his observation and fulfilling of the Law should also concur as a part of that price.  
Obj. But is it not dangerous to leave out Christ his fullfilling of the Law? And is it not safe to join it to Christ his death?  
Answ. It's dangerous to add any thing, when the Scripture fixeth the Redemption on the death and sufferings of Christ in and about death. He gave his own son the price of redemption for us, the holy for them who had transgressed the Law, the just for the unjust; for what other thing could cover our sins then his righteousness? In whom other can we unjust and wicked men be counted just, then in the alone Son of God? O sweet change! that the iniquity of many should be hid in one righteous, but that the righteousness of one should cause that many unjust should be counted righteous. Justin Mart. ad Diognetum p. 386. The conscience may as well scruple, what if I add? as what if I leave out? for additions are dangerous in this case, especially where the Scripture speaks so plainly and positively, Gal. 5.4.  
3 The third cause of our justification is the formal cause, whereby Christ his satisfaction and merit is imputed to us as our sin is imputed to him, Isai. 53.6. Rom. 8.3, 4. 2 Cor. 5.21. Christ being our surety, Heb. 7.22. and paying our debt, he risen out of the prison of the grave and manifested his discharge thereof, Acts 2.22. So that as on the cross Christ blotted out the hand-writing of ordinances, and took them out of the way, and nailed them to his cross, Col. 2. so doth the Lord behold the travel of his soul, and rests satisfied therewith, Isai 53.11.  
4 The final cause of a souls justification in respect of God, it was the declaration of his severe justice against sin, that though in himself he could, yet he decreed that he would not pass by sin without satisfaction, Rom. 3.25, 26. to declare his righteousness that he might be just and the justifier of him that believeth on Jesus. There are many other ends as for the showing forth his free grace to a sinner, which I shall pass by.  
Obj. But how are we said to be justified by God and Christ, seeing the Scripture saith we are justified by faith? Rom. 3.28.  
Answ. The Lord justifies judicially, as a Judge justifies an innocent person, or a person, when sued for debt, the payment of the debt appearing.  
2 Christ justifies meritoriously, Acts 13.39. Heb. 9.26.  
Faith justifies instrumentally, 

1 Not professional faith, for then all hypocrites should be justified; against whom James disputes, Jam. 2.24.  
2 Nor doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, the act of believing justify us, as if that were imputed unto us for righteousness, not for its own merit but for God's favourable acceptance, as if God did accept the act of believing, for the perfect obedience of the Law, as some have held.    
The act of believing doth not justify,  
1 Because no man is saved and justified by an act of his own, Tit. 3.6, 7. Not by works of righteousness which we have done, but according to his mercy he saved us. Being justified by his grace, Eph. 2.9. not of works. Now to believe is an act of our own, taking denomination from the next agent.  
2 From absurdity; then we should be justified by two righteousnesses, to wit, the righteousness of Christ and the righteousness of faith; if one be sufficient what needs another? it tends to thrust Christ out and all his merits. Faith justifies us objectively, as it terminates upon the redemption in Christ, Joh. 3.14, 15. as it is the eye to look up to him, typified by the brazen Serpent. Thou holds divers sorts of seeds in thy hand, I ask not what the seeds are with which they are joined, but what the virtue of every one of them is? Here speak plainly, what faith alone doth not, with what graces it is conjoined, it takes hold of the promise; love and hope have other business, Luth. in Gen. 15.  
This righteousness is called the righteousness of God, because he ●ound it out, the righteousness of Christ because Christ offers that which was equivalent to righteousness, the righteousness of faith because faith is the instrument by which we apprehend it. It's called our righteousness, Jer. 23.6. because it's given us of God to be ours by imputation on God's part, by acceptation on our part.   

First Use for information.  
1 For information, 1 See how thou becomes righteous, not by working but by believing, Acts 13.38, 39 Rom. 3 22. Gal. 2.16. Rom. 4.4, 5. A man may work long enough, and yet in fine work himself into hell, if he have not faith in Christ. Paul had a righteousness even to blamelesness, Phil. 3.6. before conversion, after conversion he disclaims it, v. 7. The Law of works saith, Do what I command; the Law of faith, Give what thou commands. August. The commands are sweet when we understand them, not only in books but in the wounds of a most sweet Saviour. Luth. Tom. 1. ad Stanpic. If a good life have not been led, do not therefore despair; if a good life have been led, do not therefore hope; that is, as to justification.  
2 See the danger of thousands of ignorant persons, who, if you ask them how they hope to be saved, they will tell you by their good prayers, and well meanings, and because they deal justly. Many fast, pray, deny themselves, mourn, deal justly, that God may speak peace to their spirits; this is the righteousness of the Law, this is a working for life not from life, so they refrain from evil that they may not be under the curse. In order to satisfaction of Divine justice there must be a full righteousness, of an infinite person, these two things must be, because an infinite Majesty is offended, this can be no other than the righteousness of God in Christ.  
Obj. But though the works we do in our natural state do not make us righteous, yet the works of our regenerate estate do, for they are the works of Christ which he works in us by his Word and Spirit.  
Answ. The personal works of Christ in making atonement for our sins justify us, 1 Pet. 2.24. but for his other virtual works they do not justify us.  
2 The works of regenerate men are so wrought by Christ that they are also wrought by us, Rom. 8.13. If ye mortify the deeds of the body by the Spirit, ye shall live. Hence because of our imperfection they cannot be perfect.  
3 Regenerate men in their best actions stand need of sparing. When Nehemiah had desired the Lord to remember his kindnesses he had done for the house of the Lord, and the offices thereof, Neh. 13.14. and for the consecration of the Sabbath, he concludes, Remember me, O my God, concerning this also, and spare me according to the multitude of thy mercy. See, he begs sparing from God in his best services. Psal. 143.2. Enter not into judgement with thy Servant. The very servants of God cannot stand in judgement by their own righteousness.  
4 Paul after conversion desires to be found, Having Christ's righteousness upon him and not his own at the day of judgement, Phil. 3.9.  
The dangers of those who seek to be righteous by their own righteousness, are,  
1 So long as thou stablishes thy own righteousness thou wilt not submit to Christ's righteousness, Rom. 10.3, 4. They being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. In the world the Law and works are so to be urged, as if there were no promise, but Christians are so to be taught to live, as if there were not Law. Luth. By grace we are made heirs: the works which follow do not make us heirs or sons, but are done of heirs and sons to testify thanksgiving and obedience. Luth. in Psal. 130. A person will not seek out for a Physician till he feel himself sick, Matth. 9.13. If thou puttest thy deliverance from sin and wrath upon the performance of that righteousness the Law commands as any cause thereof, thou makes thine own righteousness as great an idol as can be, because thou makes thy righteousness to be that which Gods righteousness only is, and as thy righteousness will speak thou wilt have peace or bitterness, this is in effect to make our own righteousness our Mediator.  
Suppose your righteousness were a fullfilling of the whole Law, one point excepted, that very failing makes you guilty of the breach of all the rest, and when men stand guilty before God. Jam. 2.10.11. shall they plead that which is guilty to find acceptation? In the business of justification no man can enough remove the Law out of his sight and behold the promise alone, Luth. Tom. 4.103. Bernard and other Doctors when they are out of disputation, teach Christ purely, but when they go into the field of the Law, they so dispute as if there were no Christ at all. Luth. in Psalm 130.  
The best righteousness we ever performed is not able as a deserving cause to turn away the least sin or wrath, or to procure the least favour from God, Gen. 32.10. I am less than the least of thy mercies, said Jacob, only God having promised these mercies of his free grace, we are in the use of means to seek, hope for, and expect a conveyance of them.  
Quest. But doth not our righteousness move and melt the Lord, and prevail with him to do this or that good for his people?  
Answ. No, It was not Hezekiahs' prayers and tears, Cornelius his prayers and alms, Daniel his prayer and fasting, Dan. 9.17. That melted and moved God, but his own son, hence Daniel prays; Cause thy face to shine upon thy sanctuary which is desolate for the Lords sake, vers. 17.  
Obj. But if we get nothing by our righteousness than we had as good sit still and do nothing.  
Answ. I overthrew it only in point of satisfaction to divine justice, & in point of merit. If works alone be taught, as it happens in the Papacy, faith is lost, if faith alone be taught, presently carnal men dream works are not necessary without the cause of justification. No man can enough commend good works. Who can enough declare the profit of one good work which a Christian doth from and in faith? It's more precious than heaven and earth, therefore the whole world in this life cannot give a worthy reward for such a good work. Luth. Tom. 4. fol. 109. But for righteousness, as it is one with uprighness, I establish it. Psalm 32.11. Rejoice in the Lord ye righteous, and shout for joy all ye that are upright in heart. See whom he calls righteous, even them whom he calls upright. Psalm 125.4. Do good to them that are good, who are they? even them who are upright in heart, yea further God will crown the righteousness of his servants. 2 Tim. 4.8. henceforth there is laid up for me a crown of righteousness, and not to me only but to them also who love his appearing, yea the righteous shall shine in the Kingdom of their father; Matth. 13.43. And God hath a special eye of providence over such, 1 Pet. 3.12. The eyes of the Lord are over the righteous and his ear is open to their cry. See God's care of righteous Noah, Gen. 6.8, 9 and of Lot. 2 Pet. 7.8, 9  
2 Moreover we ought to look upon our performances of prayer, fasting, baptism, supper, etc. as the ordinances of God wherein the Lord hath appointed us to meet with him, and wherein he will make good the things he hath promised therein. Esa 64.5. Thou meetest him that rejoiceth and worketh righteousness. He comes with his handful and pours out that which his own freeness hath engaged him to do for us. Good works are no other thing than thanksgiving; they are not done for righteousness but for witness, they please not God simply for themselves but for the person believing. Luth. We do confess our sins to him, but what is the ground of forgiveness? not our confessions, prayers or tears, but his own free grace, because he delights in mercy, Mic. 7.19.  
3 It's base selfishness when thou wilt do no righteousness but for thy own sake, who if thou shouldest know before hand thy righteousness would get thee nothing, wouldst sit still and do nothing: quere, whether such a man had not indeed as good sit still and do nothing.  
4 Righteousness of sanctification and uprightness is evidential in point of assurance; 2 Pet. 1.6, 7, 8, 9, 10. 1 Tim. 6.17, 18.  
5 To testify our thankfulness. Rom. 12.1.  
2 Danger by establishing thy own righteousness; thou unthrones Christ of the principal part of his Office, which is to be the righteousness of his people, Jer. 23.6. Rom. 5.17, 18. 
By the obedience of one shall many be placed righteous.  It's Christ's Office to place persons at his Judgement seat righteous, hence some read it, constituentur. This mystery was shadowed, Exod. 25.17, 18, 19 The Law or Testimony was to be put in the Ark, and the Mercy-seat was to be set upon the Ark, v. 21. Christ is this Propitiatory or Mercy-seat. Rom 3.25. 1 John 2.2. Let us not take the Law out of the Ark as our righteousness, but cast our eye upon the Mercy-seat, which covers the Ark and Testimony.  
2 Use. Consolation to the Saints, that, though made infamous by the world, God counts them righteous: our Principal comfort is, that Christ takes away our filthy garments, and gives us the righteousness of his Son, Zach. 3.4. That all accusations that Satan can put in against thee are nonsuited, Rom. 8.33. Who shall lay any thing to the charge of Gods elect? When God would comfort his people, wherewith doth he comfort them? he tells them their iniquities are pardoned. Esa. 40.22.  
Obj. But my Sins are many, my guilts heinous, how can I take comfort?  
Answ. 1 God was in Christ Reconciling the world unto himself; not imputing their trespasses unto them, and delivered from the curse all that believe on him. John 3.36. 1 Thess. 1.10.  
2 We must look on Christ's death as able to drown Mountains as Molehills. All the fiery stingings, how great soever, were taken away when they looked on the Brazen Serpent, John 3.14, 15. God did not only save just Abraham, Isaac, and Jacob, but unrighteous Thamar, Reuben, Simeon, Levi, that no man should presume of his righteousness or wisdom, nor that any man should be discouraged because of his sins. Luth. in Gen. 38.  
3 The Fountain of Christ's Blood is set open for all bleeding and believing souls, Zach. 12.10. compared with cap. 13.1. In that day they believe and repent the Fountain is open.  
4 All hand-writings of Ordinances of what kind soever, that might testify a believers guilt, is taken away as to the accusatory and damnatory power thereof. Col. 2.14. If the Jews rejoiced at the revoking Ahazuerus sentence, let us much more at this.  
5 All the power of Hell is led in triumph by Christ to the faith of the believer, Col. 2.15. Having spoiled principalities and powers, he made a show of them openly, (viz. to the faith of the believer) triumphing over them on the Cross.  
6 In his Redemption. Christ had in his eye all the sins that should fall out to the end of the world, and he paid not only for sins that were at present, but for those which should come after, though one sin be committed to day, another to morrow, and another the third day, yet the travel of Christ's soul gave the Father full satisfaction, Isai 53.11.  
Object. Can I believe or repent I could take comfort, but, alas! I cannot, saith many a poor soul.  
Answ. All the promises of remission of sins are belonging, and so consequently to be tendered unto those who believe and repent, not to believing without repenting, nor to repenting without believing. Luke 24.47. Mark 1.15. Acts 20.21. Paul preached Repentance towards God, and Faith towards our Lord Jesus Christ, but the promises are to be tendered to both together. Thus we comfort the afflicted Brother. It's impossible thou shouldest be so righteous in this life that thou shouldest feel no sin, and that thy body should be clear without spots as the Sun, but thou hast yet spots are in thee, yet art thou holy, but thou sayest, How can I be holy, seeing I have and feel sin? That thou feelest sin and acknowledges it, give thanks to God, despair not. It's a step to health when the sick person acknowledges his Disease. But how shall I be delivered from my sin? run to Christ the Physician who heals the broken in heart, thy reason being sacrificed believe in him. Luth. Tom. 4.76.  
2 Mourning under unbelief, and impenitency, and hardness of heart doth usually argue there is some measure of these graces in thy soul: for whence could a soul mourn for the want of these graces, but because it hath some measure of these already? those that mourn under wants and hunger and thirst for supplies, are under the promise of blessedness. John 7.37. If any man thirst let him come unto me and drink.  
2 Every thirsting soul is invited to Christ, Revel. 22.17. Let him that is a thirst come, and whosoever will, let him come and take of the water of life freely.  
3 Cast thy thyself upon Christ, resolving if thou perishest thou wilt perish in his arms. Job 13.15.  
2 Use. Righteous persons may draw comfort from the righteousness of uprightness, though not by way of satisfaction, yet by way of evidence. 1 Chron. 29.9. The People rejoiced because they offered willingly, because with perfect heart they offered willingly. 2 Cor. 1.12. Our rejoicing is the testimony of our conscience. Doing judgement is accompanied with joy, Prov. 21.15. Men persecute for righteousness, Matth. 5.10. Devil's rage at it, but Saints must walk in it, Luke 1.75. Those Heb. 11. first wrought Righteousness, than obtained promises, v. 35.  
In the name of a righteous man] Not because he is a kinsman or friend, or because we hope to receive like for like, or shall get some gain thereby, or ingratiate ourselves thereby unto some men we would be in favour with, but as before he had spoken, because he was a Prophet, so here because he is a righteous man, Gal. 6.10. We should principally look to the moving cause that moveth us to do good to God's Saints, even because we see Christ in them, though all other considerations were taken away, as of neighbourhood, meekness, love to us.  
Shall receive a righteous man's Reward] That is, they shall not only receive the examples of those holy men they receive, and their edifying speeches, usually holy, either for matter or manner of speaking, and sometimes their powerful prayers for them, but they shall also receive the same reward of eternal glory which the righteous man himself shall receive, for the just shall live by faith. Heb. 2.4.  
V 42. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a Disciple, verily, I say unto you, he shall in no wise lose his Reward.  
Here's a third ground against fear of not being received, which the Disciples and other Christians might expect for the cause of Christ, to wit, that the smallest kindness done to any of Christ's little ones shall not go without a reward.  
Whosoever shall give to drink unto one of these little ones a cup of cold water] That is, being able to give no more, for if we can give a cup of wine, and shall put the matter off with a cup of water, Christ will think this but cold entertainment. The meanness of the benefit shall not make the kindness less respected with Christ: 2 Cor. 8.12. If there be first a willing mind it is accepted according to that a man hath. He names cold water, as Augustine supposes, lest any man should excuse himself that he wanted fire, or a vessel to heat it. By little ones Christ means those who are base and vile in their own eyes from the sense of their Infirmities, and despised by the proud men of the world. Against offending and despising these little ones Christ warns, Matth. 18.6. 1 Saying, It were better a man had a Millstone hanged about his neck and he be cast into the Sea, as the Jews were wont to punish some Malefactors, than offend such little ones.  
2 The Angels of these little ones do always behold the face of God, therefore take heed how ye despise them. God dignifies them with attendance of Angels, therefore do not ye despise them. If not despise them then must you receive them, and relieve them, even those who are the meanest members of his body. Even as Rebecca when she entertained Eleazar, Abraham's 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 aught we to eye Christ. Learn we then that our deeds are esteemed of God according to our mind and intention, provided the mind 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 affixed 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 God's free grace. Reward doth not always presuppose Merit as its correlate, but only labour or some preceding action. Sometimes the reward is inferior 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 than 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 Goat's 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 only 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. Deceitful 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 choose 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 kind and difference infinitely divers. 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 ourselves to every man's 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 only have a pretence, as in Jehu's destruction of Baal, who did it not out of hatred of idolatry, but to get a Kingdom, See Hos. 1.4 Hence Jehu is charged with murder. I will avenge the blood 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 kind 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 wherein 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 divers 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 dost.  
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 Dog's neck, why? Because not done to God. Matth. 23.29. Christ pronounces a woe on those who builded the tombs of the Prophets, and garnished the sepulchers 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 preached Christ out of envy, Phil. 1.16. Cain sacrificed as well as Abel. Ezekiel's 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 rejoicing is the testimony of our conscience.  
4 God is of a spiritual nature, hence we had need look our actings be sincere. Job. 10.4. Hast thou carnal eyes as man, or seest thou as man sees? Had we men only to look upon us we might trifle as we would, but we cannot beguile God, Heb. 4.13. All things are naked and open before the eyes of him with whom we have to do: man looks upon the appearance, God upon the heart, 1 Sam. 16.7. Rom. 1.9. Paul served God in his spirit. Joh. 4.23, 24. They that serve him must serve him in spirit and truth: those that are built up a spiritual house must offer spiritual sacrifice, 1 Pet. 2.5.  
5 There shall be a general discovery of the secrets of all hearts, Luk. 12. take heed of hypocrisy, why? For there is nothing covered that shall not be revealed, nor hid that shall not be known. The very counsels of the hearts shall be opened. 1 Cor. 4.5. Eccl. 12.14.  
6 The comfort of sincerity at all times, especially in an evil day: at all time's sincerity comforts, when enemies accuse, Psal. 139.1. The widow had more comfort in giving her two mites then all they that had given large gifts. One shilling given sincerely is more comfortable than pounds given vaingloriously, Luk. 1.75. Especially this comforts in an evil time, Isai. 38.3. Psal. 112.4, 7, 8. In that time conscience will not so much ask what you have done, as to whom you have done it. In that day those things wherein we have had most respect unto God and least unto men will bring most comfort. Hezekiah had done much for God, but his chief comfort was not, the things done, as the manner of doing them. Many have received righteous men, but they will have comfort that have received righteous men as such.  
7 Sincerity gives a lustre and beauty to the services we do, Luk. 1.6. Zachary and Elizabeth are said to be righteous before God. Paul praises the graces of the Thessalonians that they were in the sight of God and our father, 1 Thes. 1.3. Hezekiah is commended that he turned his face to the wall and wept, Isai 38.2. Hence all the duties of worship are required to be in sincerity, as prayer, Psal. 145.18. hearing, 1 Pet. 1.2. receiving, 1 Cor. 5.8. yea all our service in holiness and righteousness must be before him, Luk. 1.75. So that as the varnish gives a lustre to the picture, the diamond to the ring, so doth sincerity to our actions. As hypocrisy stains all a man's actions, as the burning of his body, the parting with all his goods to the poor, so sincerity adorns them, a Ministers preaching, a Tradesman's dealing, a Magistrates governing, a Servants working.  
8 There's nothing will carry us through variety of temptations but sincerity, so that sooner or later we shall discover ourselves if we be not sincere; as Saul, Jehu, Judas, etc. 1 Tim. 5.52. They that are otherwise cannot be hid.  
9 God takes pleasure & delight in the sincerity of his servants. Jer. 5.3. Are not thine eyes upon the truth? Ps. 51.6. Thou desirest truth in the inward parts. Such are God's delight, Prov. 11.20. Sincere men, whether present with God or absent from him, labour to be accepted of him. 2 Cor. 5.9. If such souls pray, God delights in their prayer, Prov. 15.8.  
10 The Saints are wont to be jealous of the want of this grace above any other. Psal. 139.24. Try me and search me, O Lord, see if there be any way of wickedness in me. Job 13.23. Make me to know my transgression and my sin. Saints know the comfort of sincerity is great, the corruptions that hinder it many, the trials and sufferings to preserve it not a few, hence are they so jealous of themselves, hence the Disciples hearing that one of them should betray Christ, all the eleven that were sincere suspected themselves, Master, is it 1? The ground of this jealousy in sincere souls is, because they find so much crookedness and falsehood in particular actions, hence they doubt lest they should be unsound in the main, yea they know their comfort or misery doth in a great measure depend hereon.  
11 No Preacher under heaven can speak comfort to a person in an evil day, unless he be sincere. Job 33.23. The Interpreter one of a thousand declares comfort unto a sick man, but how doth he it? Even by declaring unto him his uprightness. Afflicted souls send to Preachers in an evil day; we speak peace to them, if they be upright, Prov. 2.7. He is a buckler to them that walk uprightly, Prov. 10.9. He that walks uprightly walks surely.  
12 All sincere souls and none else have cause to rejoice in God. Psal. 97.11. Light is sown for the righteous, and joy for the upright in heart. Yea all such are bid to rejoice in God. Psal. 32.11. Rejoice in the Lord ye righteous, and shout for joy all ye that are upright in heart. Though they have many imperfections hanging upon them, and though their grace be sometimes like a grain of Mustard seed, yet are they to rejoice. Many poor Christians are apt to be discouraged by their failings, yet know that sincerity may stand with the having many weaknesses, but not with the allowing, excusing, maintaining, wilful winking, or denying of any. All sins which we acknowledge and defend not are pardoned, but the sin which is defended is unpardonable. Luth. Tom. 3. Lat. 104.  
Others are discouraged because of their fruitlesness, let this humble thee, not discourage thee. Because thou brings forth fruit only thirty fold, and not sixty, charge thyself with weakness and negligence, not with hypocrisy.   

Grounds why sincere souls have cause to rejoice in God.  
1 Such have their sins pardoned, Psal. 32.1, 2. Blessed is the man to whom the Lord will not impute iniquity; but who is that? viz. in whose spirit there is no guile, that is, no allowance of guile, or no reign of guile; for in the holiest heart there is but too much guile. Isai. 63.8. Surely they are children that would not lie, therefore was he their Saviour.  
2 The more the afflictions and disasters of such abound, the more in God's time shall comforts abound. Job 8.20. Behold, God will not cast off the perfect man. Psal. 97.11.112.4.  
3 Such persons have the special presence of God determined unto them. Psal. 11.7. His countenance doth behold the upright. Psal. 140.13. The upright shall dwell in thy presence. Job 13.16. he also is my salvation; but an hypocrite shall not come before him, that is, into God's special presence, as I do and other Saints.  
4 God hath special care to protect such in time of danger. 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose hearts are perfect with him. Isai. 33.15. He that walketh uprightly, his place of defence shall be the munition of rocks.  
5 In the dispensation of rewards among professing people in this life, God hath special respect to those who are sincere. Psal. 18.23, 24. I was upright before him, therefore hath the Lord 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, etc.  
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 man's day, or man's judgement, I know nothing by myself.  
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 loins girt about with truth is part of a Christians armour in an evil day, Eph. 6.14. Job saith, c. 27.5, 6. Till I die 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 turn 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 God's commandments, 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 complete 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 man's 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 killed the Apostles thought they did God service in it, John 16.2. The Jews in opposing Christ's righteousness had the zeal of God in it, that is, they looked 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 unthankful, yea to enemies, Psalms 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, etc. 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 than 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 neighbour 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 die 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 forbidden that I should rejoice 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 ways. 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 gross evils; they complain of themselves for not striving with God to keep off his judgements, for their close hypocrisy, 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 unless he find 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, etc. within, till he have in some good measure prayed down these distempers, Psalms 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 hester's case, who went unto the King. Abraham, Heb. 11.8. Compared with Gen. 12.1. Yea though to tell a Prince of God's 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 faithful 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 itself not upright, there are many inconveniences thereby; as he can neither rejoice 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, Prophesy 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 hypocrisy, 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 only 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 only against Murder, but also causeless anger, not only against Adultery of body, but against looking upon a woman to lust after her. The sons of Jehonadab did not only refrain drunkenness, but also tasting of Wine, Jer. 35.6. not only they forbear false witness in a Court of Justice, but also jesting Lies: he keeps himself not only from thieving, but from deceiving a penny or two. They do not only refrain from the more abominable and full-mouthed oaths, but from faith and troth, not only from abjuring God's 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 only suffer, which seldom Hypocrites come to, but they suffer out of conscience to God, 1 Peter 2.19. This is thankworthy, 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 implicit intention to deny God's truth, rather than to own it with sufferings: sincere persons will stick to God's 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, than 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 them, Matth. 10.33. they know else we cannot be Christ his Disciples, Luke 14.26, 33. Till such times as we have a purpose of heart and an habitual intention to leave all that we have for Christ, and to suffer whatsoever the rage of men shall inflict upon us, we are not sincere with God, Matth. 19.17. Luke 14.27.  
12 Whom dost thou make thy end? A sincere man makes God his end, Rom. 14.7, 8. None of us, that is, of us sincere Christians, that lives unto himself, but whether we live we live unto the Lord, he doth all to God's glory, 1 Cor. 10.31. 2 Cor. 5.15. Christ died that they which live should not henceforth live unto themselves.  
There's a twofold end, 1 Absolute and ultimate.  
2 Subordinate and conditional. Hypocrites make God their subordinate and conditional end, Isai. 66.5. Your Brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified. They looked at God's glory in casting out his Saints. So Jehu he had a zeal for the Lord of hosts, 2 Kings 10.16. but the Lord was not his last end, but his last end was to get a Kingdom, to which all other ends were subservient.  
Contrarily, a sincere man makes God his last end; as he studies, prays, preaches, labours, but why? surely in order to God and his glory. God is the end of his ends, his last end whereto all his subordinate ends refer, that is, an absolute end, which, if all other ends were laid aside, moves a man to do a thing. The end a godly man aims at, is to be acquainted with his duty, and to discharge it in faithfulness, all his projects and endeavours are running heaven-ward. Slothfulness, carelessness and remissness in the things of God, and vehemence, eagerness and intentness in our own affairs, argues that the World is our absolute and last end, and that God is only the subordinate and inferior end.  
3 Caution. If the principal thing that Christ looks at in the actions of Christians be the sincerity of their actings, then let us take heed of hypocrisy in all our services.  
This is twofold,  
1 Gross hypocrisy, which is, when a man knows he dissembles with God or man. Absalon pretended a vow at Hebron, but intended the Murder of Amnon. Such was Jezebel in her pretended Fast for Naboth and the Elders of Jezreel. Jezebel knew that she proclaimed the Fast only to get Naboths Vineyard, and the Elders did it for fear they should provoke Jezebel.  
Such was Judas in his pretending the poor, when he would have had the Ointment sold, John 12.6. and in his saying, Hail Master, and kissing Christ. So the Scribes and Pharisees in their praying in the corners of the streets, so the Pharisees, Mat. 23.15. in their making long prayers and devouring Widows houses; they were like whited Sepulchers, appearing outwardly beautiful, but within full of hypocrisy and iniquity, v. 27, 28. these are like those who at Stage Plays wear a Vizard, they have Eliahs' Mantle but not his Spirit. They know they dissemble with God and the World, and if they had the ends they aim at, then farewell God and Religion. These persons who for length of time go on thus are seldom converted.  
2 Close hypocrisy, which is when a man thinks his actions are good, and words and actions sincere, mean time the rot tenness of his heart is known to God, Prov. 16.2. Prov. 30.12. There is a generation pure in their own eyes, and yet is not washed from their filthiness. Such was Cain, Gen. 4.3. the Pharisee, Luke 18.12. Paul in his Judaisme, Phil. 3.6. the Jews that went about to establish their own righteousness, yea many Papists and formal Protestants and Professors. The mischief of this close hypocrisy is, that it makes way for gross hypocrisy, as in Saul who first formalized God's worship, after grossly dissembled. Judas first clavae to Christ for gain, after betrayed him with a kiss. Such close hypocrites were the Laodiceans. Rev. 3.17.  
Concerning this I shall lay down four things, 1 What it is. 2 Cautions. 3 What signs of it. 4 What remedies against it.  
1 What it is. There are many descriptions given of it; some thus, It's when a man will do something in God's worship, but will not do it thoroughly; for example, a man is not willing to let the duty go altogether, for than were he profane, nor will perform it zealously, for than were he holy, but when he goes betwixt both, does something but will not do it thoroughly.  
Others thus. Hypocrisy is when a man doth works like unto good works, but are not, either because not commanded of God, or because not done as he commands, being done without faith and love, for to deceive others for praise or profit sake. Polanus l. 8. c. 10. p. 643.  
Others, It's a corruption of the will, 
Wheatly, Gods Husb. p. 14.  whereby it inclines itself to seem good by doing some good and leaving some evil for ones own sake.  
For the word Hypocrite, some derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies under, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies judgement, because an Hypocite hides his judgement, whiles his outward man goes one way, his mind another; his tongue speaks one thing, his heart another.  
Budaeus derives it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from counterfeiting, so it signifies one that takes on him the person of another, as Players do, who on the stage appear sometimes as Beggars, sometimes as Kings. Translators and Interpreters, fearing the name Stage-players would not be acceptable to godly ears, retained the Greek word Hypocrite, Mat. 6.5. When ye give alms pray, be not like these Stage-players. At the second hand it signifies all others which carry themselves with other faces than their own, as Stage players do, feigning honesty and godliness in show, when they are indeed wicked. Herod is an image of the great men of the world, who seem to favour the word, but privily laugh at it and destroy it, yet so that they would not seem to have destroyed it, yea they praise John, and love Christ. Luth. Tom. 4.345.  
Hypocrisy is an outward show of goodness not in the soul, 
What Hypocrisy is.  which a person knowingly or overweeningly takes upon himself for some base and sinister end, that he may seem good to others, or to himself, mean time harbouring some darling sin that he will not forsake, and shunning some duty he will not close with.  
1 This takes in both gross and close hypocrisy; gross hypocrisy, whiles a man shall make, 1 an outward show of goodness not in the soul, as Jehu, 2 King. 10.16. Come see my zeal for God: his zeal was primarily to secure a Kingdom, at the second hand or by accident for God.  
2 When a person shall knowingly take up such a profession contrary to what he knows is in his intent, as Ishmael, Jer. 41.6. Judas.  
3 To do this for base and sinister ends, as the Scribes and Pharisees, Matth. 23.29. they builded Prophets tombs to cover malice.  
4 He harbours some darling sin, and will not close with some duty. saul's covetous heart was loath to destroy so many good things as he could turn to his own gain, so many oxen and sheep. So Pharaoh and Balaam confessed their sin, yet Pharaoh would not let the people go, and Balaam would still have cursed the people, if God would have let him.  
5 The end of his show of goodness is, that he may seem good to others, that so his wickedness may not be espied, as Ananias, Sapphira, Herod, Mar. 6.20.  
2 This takes in close hypocrisy, which hath these properties, 

1 That he doth out of an overweening conceit take upon himself a show of goodness; so the Pharisee, Luke 18.12, 13. he thought he was in a good condition, because he did some good things; so do many looking upon their civility, morality, formality, comparing themselves with others, or themselves at present with themselves formerly.  
2 The end of close hypocrisy is, that a man may seem good to himself, Prov. 30.12. There is a generation pure in their own eyes, and yet are not washed from their filthiness. So Paul in his Pharisaical estate. See Acts 26.11.  
3 The close hypocrite harbours some secret sin. Ananias and Sapphira were full of unbelief lest they should come to want, hence they kept back part of the price. The most refined hypocrite in the world lives in some sin.  
4 There is some duty the close hypocrite will not close with, as to let go his estate for Christ. The young man for all his forwardness startled at this, and left Christ, Mat. 19.20, 21, 22. In this sin of close hypocrisy, many forward Professors live, because there is some duty they will not close with. There is some cross, which because of the weight of it, they will not take up for Christ.    
Many a gross hypocrite is also full of this close hypocrisy, as Saul, 1 Sam. 15.13. Yea I have performed the Commandments of the Lord, also v. 20. Yea I have obeyed the voice of the Lord, and gone the way which the Lord hath sent me. See how Saul, though a gross hypocrite, closely would bear himself in hand of his good estate.  
Now before I come to give trials of hypocrisy, I will lay down some cautions.  
1 That even God's children have but too much hypocrisy in them; 

1 But, they feel it, bewail it, mourn and groan against it to the Lord, and make a continual resistance against it. They cry out, as August. in another case, why dost thou not put an end to this filthiness?  
2 They press daily towards, and hunger after more sincerity, so come under a promise of blessedness, Matth. 5.6.  
3 They are enabled by the grace of God to do their actions with more and more sincerity. The Disciples were first ask, Who should be greatest? After they become so sincere as to refer the matter wholly to God. Acts 1.26. Lord, show whether of these two thou hast chosen.    
2 Virtues and vices do not denominate their subject, unless they be therein in so high a degree as to prevail. As we say its light, when the light is more than the darkness, we say a thing is white when it partakes more of whiteness then of any other colour, though it come short of perfect whiteness. So he is a hypocrite in whom hypocrisy prevails, as it doth in those who do not lament and bewail it. He is sincere whose purpose is to be sincere, and usually looks at God: no condemnation to such, Rom. 8.1. Because he walks after the spirit.  
3 That because of the remainder of hypocrisy in them even God's children in time of temptation are apt to count themselves hypocrites.  
1 Because they do not feel their righteousness of justification as they do their corruption, whereas that righteousness being in Christ and corruption in ourselves, we must not think to have a sensitive righteousness, as to justification, as we have a sensitive corruption.  
2 Because, when the Apostle speaks of the fruits of the flesh he saith they are manifest, but he doth not say so of the fruits of the spirit, Gal. 5. Yea grace is called the hidden man of the heart, 1 Pet. 3.4.  
3 Their little fruitfulness: this should humble not discourage us.  
4 The mixture of by respects with duty to God, but this may comfort, that duty set thee on work and moved thee to do what thou didst, though by-ends came crowding in.  
5 Thy feeling thy hypocrisy to be a burden argues thou art no hypocrite, Rom. 7.15. Psalm 119.80.  
6 Sincerity may stand with many evils, though not with the allowing of any.  
When we lament it, be we not discouraged. If thou art not fruitful in a hundred fold yet be in thirty.  
4 A man may be an hypocrite, and yet have many good things in him, as, 1 to God, he may read, hear, pray, come to ordinances. See Esa. 58.2. etc. Herod did many things, Mark 6.20. He feared John because he was a just man, and an holy, and heard him gladly, and observed him, and did many things, yea he may write sermons, and repeat them and show countenance to the Preachers, etc.  
2 As to men he may deal justly, be a good neighbour, Matth. 6.20. And as to himself he may escape the pollutions of the world, 2 Pet. 2.2.  
5 Many Saints have been, and are jealous of themselves, lest they should be hypocrites, Psalms 139.24. Search me, O God, and know my heart, try me and know my thoughts, and see if there be any wicked way in me. Psalm 119.80.  
Contrary some hypocrites are confident of their good estate, Jer. 3.4, 5. They called God father, yet did evil as they could, Jer. 42.4, 5. Hypocrites call God to witness that they would do whatsoever God commanded by Jeremy, and so consequently, could not but think themselves sincere, whereas they did the clean contrary to what they professed. Jer. 43.2, 3.  
6 After examination of thy estate, be not always questioning whether thou be sincere, or a hypocrite, but be not too hasty in determining of either, but when thy conscience hath given judgement of the truth of thy heart after several examinations thereof, hold fast this conclusion, that though thou hast many failings, yet thou art not an hypocrite. So Job. c. 27.5, 6.  
7 Though it be very difficult to distinguish betwixt sincerity and hypocrisy, because of the many counterfiets that look like grace but are not, as the common graces in hypocrites, yet is it possible to distinguish the one from the other, else would not the word bid us to prove our own works, Gal. 6.4. 1 Cor. 11.28. Yea sundry Saints have found their hearts upright. David, Psalm 101.2. I will behave myself in a perfect way, I will walk in mine house with a perfect heart. Hezekiah, Isa. 38.3. Paul and other believers, 2 Cor. 1.12. In simplicity and Godly sincerity we have had our conversation in the world.  
8 We must not from any observation of hypocrisy in our hearts deny any true work of grace in ourselves, and so bear false witness against ourselves, to cause us to walk heavily. The beholding of any truth of heart in ourselves should make us go on with joyfulness, cheerfulness & 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 men's 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 burden, 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 God's service a weariness, and snuffs at it. Though God's 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 only 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 God's 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 sown 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 quickening, and strength of affection, than 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 deceitful bow. q. d. as an archer when he shoots, though he aim never so well at the white, yet the bow being deceitful 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 only as the cries 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 dog's appetite is after the porridge 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 shepherd's 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 God's testimonies, v. 31. Refraining the feet from every evil way, v. 101. Upright men are not so much discerned 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 God's judgements, v. 102. a keeping of God's precepts, v. 106. an inclining of the heart to perform God's 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, cheerfulness, 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 wind and tide with it bends more and more to the haven.  
4 Censoriousness of other men's actions, when thyself 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 Christ's Disciples for eating with unwashen hands, when mean time their own hearts were unwashed, 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 father's 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 ourselves we should have less time, and more compassion to judge others.  
5 Partiality in obedience. The hypocrite will only do some or many things, not all, as Herod, Mark 6.20. Jehu, 2 Kings 10.28. If thou suffer thyself to be drawn to some good things not all, and withdrawn from some evil not all, and that for thy own credit, profit, or ease sake, and not God's sake, only 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 than it, thou art no better than an hypocrite. If we live but in one sin (though every man that lives in one lives in more) we manifest a plain contempt of God, yea we set up a god to ourselves. When David pronounces a blessing to an upright man, Psal. 119.1. he tells us who is such, v. 2. They seek God with the whole heart, and v. 3. They do no iniquity. So long as a man picks and chooses God's commands, and obeys them with such and such reservations, let such a man know he is no better than an hypocrite. If there be any uprightness in thee thou wilt be stirred up at thy own lie, as well as at an other man's oath. Unsound men never close with all duties, nor part with all sins, but still retain some darling sin, which tends to their profit, or credit, or pleasure, yea the duties they do are caused by some outward principle. Even as heat that is natural is durable, but adventitious heat is soon gone, as in water, meat boiled or roasted. So outward principles setting hypocrites a-work, as shame of the world, fear of hell, etc. they do many things, but the cause being taken away, the effect ceases.  
6 A compliant turning of themselves according to times and places. So Achitophel in David's Court would be very devout, but when there was a rebellion he would be first in it. Psal. 55.12, 13. Hypocrites when they are in good company and good families can frame themselves thereto, and they can game, talk wantonly, speak against goodness, when they are elsewhere.  
A true Christian finds it harder to be good in some places and companies then in others, and the devil when he hath the opportunity of time, place and company, will press more hard upon a child of God to do evil, also to put him back from goodness, when time, place, and company stand cross to goodness; yea sometimes temptations of fear or hope may shake a Christian in his obedience, yet his desires so hang to the Lord, that he is not at rest till he have returned to his first husband, and to his former obedience. Yea he hath not a complying principle of hypocrisy to suit his practice to times and places. Joash was an unsound man, and, when he came in bad company, he came to be like like them, 2 Chron. 24.17. but a sincere soul resolves to follow duty though all the world should be against it. Upright men they apprehend the Lord every where present, hence they labour to walk before him. When its a thing God would have him do, he doth not consult with flesh and blood, whether he had best to do it, Gal. 1.15. but doth it without consultment of flesh and blood. Still an upright man is thinking, what will God have me do? If God's word bid him do a thing, he doth it, though not without some hanging back of the flesh, but unsound men still think, whether will this tend to their credit and profit? with these two are their souls carried like a Coach with the horses, to comply to all times, places and company.  
7 When a soul hath only some good fits and moods of goodness. Hos. 6.4. Thy righteousness is like the morning dew, which hath a fit of coming, and then goes away. Balaam had such a fit, Numb. 23.10. Let me die the death of the righteous. So Pharaoh sent for Moses and Aaron in haste to pray for him. Exod. 10.16. So those hypocrites, Psal. 78.34, 35. When he slew them then they sought him, and enquired early after God, nevertheless they did but flatter with their mouth. Such were Jonah's mariners, as some think, Jon. 1.5. and John's hearers, who rejoiced in John's doctrine for a season. So Saul, in a fit he cries out, Thou art more righteous than I, my son David. Some when the Lord afflicts them with the death of relations and other crosses, have a fit of godly sorrow, as that Scribe, Matth. 8.20.  
That this may not be mistaken take four cautions.  
1 That a man may have intermissions, wherein his grace, zeal, and heavenly mindedness may not appear in that measure that sometimes it hath appeared, and yet be sincere, as Asa, etc.  
2 A soul may have declensions and decays in grace, and yet not serve God by fits, as in the Angel of Ephesus, and to keep the soul in that height of consistence, whereto perhaps at present it is wrought, is not possible, because the lifting up of the soul depends upon the spirits breathing, who is a free agent.  
3 A Saint may be more godly at some time then at another, and yet not serve God by fits; as the Husbandman labours all the year, but specially in seedtime and harvest. A believer may constantly follow the Lord, yet sometimes be more in heaven, taken up with Moses into the Mount.  
4 The deeplier a soul is in distress, the more earnestly should he seek God, and yet this is no serving God by fits. So Jonah in the Whale's belly, Jon. 2.7. and those Isai. 26.17. and it's said of hypocrites, They cry not when God binds them, Job 36.13.  
But this I call a serving God by fits and moods, when all a man's religion is only for a fit. So long as such a Magistrate favours it, and when he falls off they fall off; as when Rehoboam forsook the Lord, all Israel forsook the Law of the Lord with him, 2 Chron. 12.1. So to have a fit of reformation so long as God's hand is upon us, after, when his hand is taken away, to be as bad as we were, Psal. 78.34, 35, 36.  
As there's difference betwixt a well set colour in a persons face, and a colour that arises from blushing, so there's difference betwixt fits and states of godliness. Hypocrites have fits but not states. Sudden heats and sudden colds argue an unhealthful temperature in the body, so doth it in the Spirit: some are mightily lifted up at a Sermon, by and by, as presently cold. Jehu hot against Baal, cold against the Calves. By the equality of pulse we judge of the body, let us do so of the soul, not by what it is in a fit. A man may have a fit of crying Hosanna, and next day cry, Crucify. Our obedience should be like the fire of the Sanctuary that never went out.  
8 When a man willingly winks against light, and will not see that which is either contrary to his lusts, or may expose him to sufferings, loath to read such Books, hear such Preachers, or meditate of such Scriptures, as may inform him of such sins as he is loath to part with, or to do such duties as he is unwilling to do. Rom. 1.18. They withhold the truth in unrighteousness. Joh. 3.21. These are said, not to come to the light, lest their deeds should be discovered. Matth. 13.15. They have closed up their eyes. 2 Pet. 3.5. They are willingly ignorant. Isai. 30.10. They say to the seers, See not.  
Contrarily sincere men have their hearts open to know the whole mind of God, Acts 10.33. 1 Sam. 3.17, 18.  
9 A care to reform the outward man with a neglect of the inward man. Hypocrites are busiest in outward performances. For example, in matters of religion, there's the outward part and the inward part, for the outward part, as hearing, presenting himself at worship, Eccl. 8.10. He comes and goes to the place of the holy, but for the inward part, to wit, the bleeding heart, the melting affection, the rectified will, the inward washing of the heart, Jer. 4.14. these he is a stranger from. He is like a Bankrupt that makes show of all and more than all the wares he hath. Matth. 15.7, 8, 9 Ye Hypocrites, well did Isaiah say, this people draweth nigh me with their lips, but their heart is far from me.  
Contrary the sincere Christian is like a rich Merchant that hath much more goods then is seen, in Warehouses and Cellars: if he cleanse himself he labours not only to cleanse his hands, as Pilate did, but he cleanses his heart. Jam. 4.8. If he gives thanks he doth not only lift up his hand but his heart to God in the heavens, Lam. 3.40. He cleanses himself not only from filthiness of the flesh, but of the Spirit. 2 Cor. 7.1. Jer. 4.14. If he give alms he draws out his soul to the hungry, as well as his hand. Isai. 58.10. If he obey God in any command it's from the heart, Rom. 6.17. Col. 3.23. If he be baptised, he cares not only to have his body washed with pure water, but to have his heart sprinkled from an evil conscience. Heb. 10.22. He doth not only speak of good things with his tongue, but the Law of God is in his heart. Psal. 37.31. Because the outward part is easy and glorious in the eyes of the world, the hypocrite will do that, but the inward part being difficult and costly he will not do that.  
10 A following God in cheap and creditable duties, but not in costly and dishonourable duties. So Saul, 1 Sam. 15.8, 9 Saul destroyed the worst of the sheep and , every thing that was vile and refuse they destroyed utterly, but for Agag and the best of the sheep, and oxen, and fatlings, and all that was good, they would not utterly destroy. So when a duty is creditable a hypocrite will do it, as to profess Religion forwardly where it is in credit, as many hypocrites did in Josiah's time, whose hypocrisy was seen when he was dead.  
Contrarily sincere persons follow God in costly duties: if duty cost them all their preferment and wealth, they will part with it, Luke 14.33. Heb. 11.25.26. They will not offer to God that which costs them nothing: so in duties wherein there is no credit, as David when he danced before the ark of God, 2 Sam. 6.20. though Michal scoffed at him, yet would he do it.  
11 Self justification and translation of the fault upon others. 1 Sam. 15.13. I have performed the commandment of the Lord, but Samuel said, What means the bleating of the sheep, and the lowing of the Oxen which I hear? Saul answered, v. 15. The people spared of the best of the sheep, and of the Oxen. He lays the fault on the people, v. 20, 21.  
Contrarily, sincere souls take the shame of their evils done to themselves, 2 Sam. 24.17. Luke 15.18. When this frame of self justification is usual, it's a bad temper. See it in the Pharisee, Luke 18.12, 13. Contrary the publican. But this sign I apply to an act, rather than to a state of hypocrisy.  
12 The living in sin, mean while pretending to be religious: see it in that strumpet; Prov. 7.14. she seemed very devout, yet was an arrant strumpet, see Eccles. 8.10. Jer. 7.10, 11. Herod, Mark 6.20. In the midst of all his devotion he lived, in incest, by this was Jehu, Saul, etc. discovered, Deut. 26.13, 14. One sin lived in proves a man an hypocrite, Hab. 2.4. John 5.44. Psalm 19.13.   

Remedies against hypocrisy.  
1 Beg a sound heart of God, that he would give thee a right Spirit, Psalm 51.10.143.10. Psalm 139.24. Try me, O Lord, search me, see if there be any way of wickedness in me. Though Satan may tell thee God hears thee not, because thou art an hypocrite, yet mayest thou answer him, He that confesses and forsakes shall find mercy, Prov. 28.13.  
2 Walk suitable to thy own principles: beware what principles thou receivest, but having received them, and thy conscience having given judgement herein, walk suitable to them. It's greatly hypocritical to have our principles go one way and our practice another; yet ought there to be a tender respect to the principles of others, judging that with as good a conscience they refrain that which you conscientiously seem to practise.  
3 Search thy heart to find out thy hypocrisy, and bewail it. So Mr. Bradford was wont to call himself a painted hypocrite. If we find sincerity wrought in us, let us hold fast the comfort of it, Job. 27.5. But if on the other side we find we prefer our credit and profit before the Lord, that we retain some darling sin, and that we will not do some costly, painful, or shameful duty, that we make clean the outside of the cup and platter, but the inside is full of filth, that we usually do that in secret we would not for a world should come abroad, see that thou bewail all these hypocrisies, thou being weary and heavy loaden with this sin as well as others, art bid to come to Christ, Matth. 11.28.  
Say not thou if thou have been an hypocrite all this while it will never be better, if thou wilt not see the hypocrisy of thy heart, and confess and bewail it before the Lord thou shalt never be better, but if believingly thou mourn under it, there is a fountain set open, to wash thee from this as well as from other pollutions, Zac. 13.1. 1 John 1.7, 8. And for the relics of hypocrisy by often searching and bewailing they are weeded out; every time a garden is weeded the weeds are the fewer, and the herbs and flowers prosper better.  
4 Trace your hearts in your motives, actings and ends. It's hard for creatures to get lurking holes when they are closely hunted; so hunt thy hypocrisy and it will hardly get harbour, reflect upon thyself and consider the motives that set thee on work to do such an action: was it the glory of God, or thy own glory, when thou denies thyself in such an enjoyment? was it out of love to God, or to get esteem? Hezekiah thus traced his heart, Esa. 38.3. and so did David in the matter of Bathsheba, hence he so prays that God would renew a right spirit in him. Probably Paul did the same, Acts 9.9. and Peter, Mark 14.72. when he thought thereon, he wept, the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he casting up, Peter cast up how deceitfully he had dealt with Christ in denying him at such a time, and for swearing, and that three several times, and that in the presence of his enemies, upon a poor simple 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 deal of buying, selling, etc. with men, and thou shalt find much hypocrisy, 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 than thou art? how oft dost thou among bad men seem worse than thou art? and among good men seem better than thou art? If thou thus tracest thy heart, hypocrisy will not have a quiet abode in thy heart.  
5 Look upon God's allseeing eye, Heb. 4.13. Prov. 5.21. He ponders all our go, 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 looked 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 God's omniscience. 2 Cor. 2.17. Psalm 44.17, 18, compared with v. 21.  
6 Practice 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 deceitful above all things, yea above the devil, Jer. 17.10. Thou hast a watchful eye upon thievish slippery servants, have the same of thy thievish slippery heart. If we be not jealous of our hearts, hypocrisy will set up a throne there before we are ware; no man so in danger of being overcome herein, as he that is most confident.  
Complain against thy hypocrisy before the Lord, when thy heart at any time shall espy it in thee and tell thee of it, do it with aggravations, and make thy heart to ache therewith, Esa. 64.7, 8. Psalm 51.10.  
8 Get faith, not only to receive the blood of Christ to wash thee from thy hypocrisy. 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 thyself, 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 God's people are much dishonoured, for thy hypocrisy will be imputed to them, Psalm 69.6. Such as is one such are they all, will carnal men say, and for thyself, how wilt thou be ashamed shouldest thou be found an hypocrite? See Matth. 24.51. Hence David prays, Psalms 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 dost believe this that there is such a reward, than cast not away thy confidence which hath great recompense 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 slothful souls. Matth. 11.12. The Kingdom 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 fullness of it at Christ's coming, Matth. 16.27. When the Son of man shall come in the glory of his Father with the Angels, than 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 recompense 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 God's 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 recompense of the reward. Though we must not do good only for reward without conscience to duty, and love to God, for this were merely mercenary, and to eschew evil merely 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. 2 Cor 5.10.11. Heb. 12.27, 28. as the promised reward draws our regenerate part, so doth the threatening awe our unregenerate part, and beat down our flesh.  
3 Exhort. Beware you be not beguiled of this reward. Col. 2.18. Men are by Satan miserably cozened, he takes gold from them, in stead of which he gives them counters, he casts dust of honour and riches in the eyes of most, and then cousins them of the reward of heaven. How careful are we not to be cheated of our estates on earth? much more take care thou be not cheated of the crown in heaven.  
4 Exhort. Be laborious in the work of God. 1 Cor. 15.58. Be steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know your labour will not be in vain in the Lord. Gal. 6.9. Yea to serve God willingly, 1 Cor. 9.17. If I do this thing willingly I have a reward. Heb. 6.10, 11. Did persons believe there were such a reward, how would their endeavours be stirred up? When David believed he should have saul's daughter, how was his valour stirred up to kill the Philistims, and to bring two hundred of the Philistims foreskins? Let men say what they will, where there are not holy endeavours used, they do not believe this promised reward. Persuasion still stirs up the soul to endeavours. Oh then, So run that ye may obtain. 1 Cor. 9.24.  
5 Exhort. Be content to suffer all hardships in hope of this reward. So Moses, Heb. 11.25, 26. Moses preferred the reproaches of Christ before the treasures of Egypt in hope of this reward. Matth. 5.11, 12. So those Saints, Heb. 10.34. They suffered the spoiling of their goods in hope of this reward.  
3 Use. Terror to wicked men; they have no reward. Prov. 24.20. No reward of happiness, but the reward of iniquity. So Judas, Acts 1.18. They will one day see they have rewarded evil to their own souls, Isa. 3.9. then shall wicked men find the words of the Prophet to be true, Isa. 3.10, 11. Say to the righteous, It shall be well with him, for he shall eat the fruit of his do, woe to the wicked, it shall be ill with him, for the reward of his hands shall be given him. Gal. 6.8. 2 Thes. 1.6, 7. Heb. 10.30.  
Lastly, in that the Disciples propound the scruples, and Christ answers them, both in v. 34. and in these three last verses, observe:  
Obs. The Saints of God should endeavour satisfaction in their scruples.  
Two things. 1 What a scruple is, 2 Why Gods people should labour and endeavour for satisfaction herein.  
1 What a scruple is. The Latin word scrupulus is derived of scrupus, which signifies a little sharp stone, which falling into a man's shoes troubles him in travel, metaphorically it signifies a doubt or trouble which inwardly grates upon the soul, putting it to pain for want of light until the conscience have satisfaction therein, though therein the conscience incline to one side.  
In which five things;  
1 A scruple is a doubt or trouble wherein the soul is troubled as to the lawfulness or unlawfulness of a thing, as to the practising or forbearing of a thing. When a man asks question for conscience sake, 1 Cor. 10.27.  
2 The seat of this scrupling or doubting, it's in the conscience. 1 Cor. 10.25. Whatsoever is sold in the shambles that eat, ask no question for conscience sake: so that when a thing is to be done or forborn you ask a question herein to satisfy conscience, which cannot witness with you concerning the rectitude of such an action, but stands hesitating and doubting herein.  
3 This doubt or scruple inwardly grates upon the soul, and puts it to pain, so that the soul is heavy and lumpish under it, and sometimes grieved, and sometimes presses the soul down with the weight thereof, that the removing of it is as if you should take off a talon of lead.  
4 The cause of all scruples is want of light, because a soul cannot see his way: hence some scrupulous souls, Rom. 14.2. wanting light to see that they might feed on all creatures lawfully, fed only upon herbs, for fear they should eat some meat which God in Moses Law had forbidden.  
5 There is an inclination to the lawfulness of one part above another, but yet not without trouble because of some difficulties it knows not how to answer. For example, when a Christian was invited to go to a feast that was at an Idolaters house, but was no Idol feast, there could not but be some trouble in the hearts of some, whether they should go, yet the conscience inclined to dictate that they might go from that permission, 1 Cor. 10.27. When a false Prophet, Deut. 13.1, 2, 3, 4. wrought a miracle that came to pass, and solicited them to go after other gods, they could not but have some doubt in their minds, whether they should go after strange gods, yet, conscience inclining unto truth, they were to stand to that, and to abandon the scruple, and to suppress and conclude against the reasons and arguments which caused them to doubt: so that the difference betwixt a doubtful and a scrupulous conscience is this, A doubtful conscience hangs in suspense with equality of reasons, concerning the lawfulness and unlawfulness of something to be practised or believed, but a scrupulous conscience inclines to the lawfulness of the thing to be done, but not without some doubts, because of the difficulty of the arguments, which it well knows not how to answer. When we incline to the lawfulness of a thing we should labour to suppress all difficulties, which cause us to doubt, if that cannot be done, yet are we to go to that side conscience most inclines to.  
Obj. But do not all doubts in the conscience suspend a man's acting every way, seeing the Apostle saith, He that doubteth is damned if he eat? Rom. 14.23. and, Whatsoever is not of faith is sin, and, Every man is to be fully persuaded in his own mind, v. 5.  
Answ. All doubts in the conscience do not suspend a man's acting in practice. For example, a man doubts whether the first day of the week be a day appointed by command from God for worship, his conscience perhaps doubts both ways, yet, may he keep it, for where there is no harm in the practical part the doubt may without harm be in the conscience, and yet he may act one way. But those doubts seem to me to suspend practice where arguments are of equal force both ways, as where there are two faces of authority in a nation, the conscience questions which have right on their side, the subject so doubting must be neutral.  
2 When conscience doubts on one part, and is resolved on the other, we must refuse the doubting part, and take that wherein we are sure; as in Cards and Dice, if we play not we are safe.  
3 When conscience doubts on both sides, which is the sin and which not, then ought a man to do that which is most void of offence.  
4 We may have sundry doubts of other men's actings, and yet these not hinder our own acting; nor do they come under Paul's kind of doubting, who speaks only of a man's own actings; our conscience or persuasion hath nothing to do to judge an other man's liberty, 1 Cor. 10.29. For example, Augustus laid a tax upon all the world, some Christians doubted that part of this tax would be bestowed on Idols and their Priests, and therefore doubted whether they might pay Augustus' tribute: their doubts were not to be regarded, they might pay tribute notwithstanding these doubts, for they had nothing to do to doubt or judge what Augustus would do with it, being secret in his own breast. An Officer doubts the Magistrate hath given an unjust sentence, yet may he execute it, because his own duty is clear to him, but the Magistrates injustice is not. I am a Church member, I doubt my fellow member is an hypocrite, yet may I communicate with him, because his hypocrisy doth not appear, and the manifestation of his evil and the censure of the Church thereupon, is the ground for my not communicating, not my doubting of his unsoundness. A soldier doubts his Captain sends him upon an unjust service, this soldier if he know not the injustice may not refrain.  
5 In your own proper actings do not that you doubt of. Rom. 14.5, 23. As it's against the Law of friendship willingly to do that which we doubt, whether it will be acceptable to our friend, so is it against the Law of the love of God to do such things as we doubt whether or no do please him.  
Reas. 1 Because satisfaction in scruples tends much to the quieting of the soul. The Jews doubted whether any of their members might eat with the Gentiles, Acts 11.2. and some of them dealt with Peter herein. When Peter gave them satisfaction concerning the lawfulness thereof, They were glad and glorified God, v. 18. Then is it that a man can act comfortably and cheerfully.  
2 Clearing up of scruples tends to make Church-communion comfortable. The Jews did earnestly endeavour to keep the ceremonial commands of the Law, and to impose them upon others, and would not have communion with the Gentile brethren that would not keep them, Acts 15.1. On the other side the Gentile believers, knowing their liberty by Christ, would exclude the Jews (living Jewishly) from their communion, whereupon a Schism was like to arise; therefore Paul to heal the scruples on all sides warns the Jewish believers so to follow their opinion, that they did not condemn the Gentile believers of wickedness, and warns the Gentile believers that they should not refrain the Communion of the Jewish believers, because they lived Jewishly, nor despise them for it, but that they should receive one another to Church-fellowship. Rom. 14.1. Him that is weak in the faith receive you, but not to doubtful disputations. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify the judging of thoughts, q.d. Do not you Gentile believers judge whether they use these ceremonial commands as necessary, or as profitable, or how they hold them in their conscience, what have you to do to rifle there? what have you to do to judge their thoughts?  
3 The great anguish that is in the soul for want of satisfaction herein Many have scruples as to vows, oaths, restitution, assurance, obedience to men's commands, etc. and go on in a pining condition for many years together, when one word of a faithful Teacher, or Brother would quiet all. How much better did those poor Jews who were pricked in their hearts for guilt? Who in their anguish of conscience asked of Peter and the Apostles, Men and brethren what shall we do? Peter with a few words speaking, heals all the scruple, Acts 2.37, 38, 39 saying, Repent and be baptised, but they had another scruple, that in their violence against Christ, they had wished his blood be on their children, this scruple Peter answers, The promise is to you and to your children when the Lord shall call them. For to satisfy afflicted souls, the Lord hath given the tongue of the learned to speak a word in season to him that is weary. Isai. 50.4. How painful have the doubts and scruples about assurance been to sundry of God's children? Psal. 77.7, 8, 9 Isai. 49.14, 15. Especially when an evil day comes, as sickness, death, etc. How will these scruples afflict you? how will they make you unwilling to die? It's like David had a scruple on his death bed for not putting Joab to death who had killed two innocent men, hence he gives Solomon order to put him to death; for we cannot think that now when he expected mercy from God he did it out of revenge, 1 Kings 2.5, 6.  
Use. Exhort to clear up all thy scruples; Now scruples are of two sorts;  
1 Rational and material, so the woman of Samaria having a scruple where the place of worship, and where the true Church was, whether in Mount Gerizim, where was a Temple built by Manasses the High Priests son (as Josephus mentions) or whether at Jerusalem was the place of worship? Christ answers her scruple, 1 Condemns her worship and the worship of the Samaritans, because not grounded upon knowledge, saying, Ye worship ye know not what, Joh. 4.22. 2 Commends the worship at Jerusalem by two reasons. v. 22. 1 Because grounded upon knowledge, We know what we worship. 2 Because the Jews had the means of salvation there, which the Samaritans had not, saying, Salvation is of the Jews. Such was that of Joseph, Matth. 1.19, 20. who was perplexed about the putting away of Mary.  
2 Irrational and circumstantial. Satan pussles many with these, as some persons when they have paid money, because they could not remember the time or place, have scrupled whether they have paid it, though their hearts tell them they pay every man presently after it is due. Sometimes when a soul hath cleared up a scruple to full satisfaction, the devil comes a year or more after and endeavours to trouble him again, to re-act a discussion of the same question, in both which cases Satan endeavours to rob us of our time, carrying us to impertinencies, and if possible to make us walk heavily. I much question whether it were not a needless scruple in David, when his heart smote him for cutting off the lap of saul's garment, 2 Sam. 24.4, 5. seeing he did it not for to affright him, nor to impoverish him, but to make his own innocency appear, that he was not an enemy to him. Others scruple whether it be lawful to eat flesh upon a Friday, whether they may teach their children a Catechism or pattern of sound words, the slighting of these and such like is not a way to weaken but to strengthen the conscience. All scruples that bring not a word are frivolous and vain, and not to be discussed.   

Means to be used in case of scruples.  
1 Suffer not men to impose upon us and subject us to their ordinances, beyond the bounds of the word. Col. 2.18, 20, 21. The false Teachers would have imposed Angel-worship, and would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judged them to hell, and that they should never have the crown of glory, if they did not observe them, but the Apostle bids they should not regard their judgement.  
2 Where we come where persons can resolve us, to propound our doubts, Mal. 2.7. As of old Priests lips did preserve knowledge, so should the lips of Church Elders. Herein lay aside sinful bashfulness which makes many go sadly for want of propounding the difficulties which afflict them: thus did the Churches of Antioch, Acts 15.2. and Corinth, 1 Cor. 7.1. 1 Cor. 10.25, 27.  
3 Urge the Lord with his promise to give you direction in your difficulties, Psal. 25.12. What man is he that fears the Lord? Him shall he direct in the way that he shall choose. Prov. 3.6. In all thy ways acknowledge him, and he shall direct thy steps. David was in a straight to know whether Saul would come against Keilah, and whether the men of Keilah would deliver him up, and he inquires of God herein, 1 Sam. 23.11, 12. and the Lord answered him, that the men of Keilah would deliver him up, 2 Sam. 21.1. Jos. 7.6. to v. 20. Judg. 20.26, 27, 28.  
4 Examine reasons on all sides, and then go that way which seems likeliest, and hath best reasons out of God's word. David had a great scruple about God's providence as to wicked men, until he went into the Sanctuary of God, and there in the Ministry of God's word he found reasons to establish him, to wit concerning their end. 1 That though they were so happy at present, yet they stood in slippery places. 2 That they were cast down into destruction and desolation in a moment, Psal. 73.16, 17, 18, 19  
But if reasons from God's word are equal on both sides, choose that side that hath least fleshly respects in it, I mean as to thyself, as to self-credit, profit or benefit, or makes most for Religion, God's glory, and the credit of the Gospel, according to those three rules, 1 Corinth. 10.31, 32, 33.  
5 Find out the cause of your scruple. If it be ignorance, strive for information, and do not out of conceitedness of thy own opinion put it off.  
If Satan's suggestion, compare the reasons with the Word. If melancholy be the cause, as often it is, compare the soul when it is in a quiet frame, and the melancholy fit over with those reasons that appeared in the time of melancholy, thou shalt see a great unlikeness betwixt them, as betwixt water when it is puddled or jumbled together, and water when it is clear.  
If thy scruple arise from scrupulous persons, consider the weight of their reasons, remembering no man is to be heeded more than his reason weighs.  
If it arise from fear of sinning against God and conscience of duty, then remember its backed with a plain commandment.  
6 Beware you do not strain at a Gnat and swallow a Camel; to scruple about the payment of the tithe of rue, mint, anise, and cummin, and neglect the weightier matters of the Law, justice and the love of God: we may scruple justly to break the least command, as Daniel was resolvedly set not to defile himself with the portion of the King's meat, Dan. 1.8. as also not to neglect a duty, Dan. 6.10. yet be sure that you be as much or more scrupulous in the weightier matters of the Law, Matth. 23.23. by no means to have the least hand in the violation of them.  
7 Let not the mind run too much upon a scruple, for Satan is wont to stir up a great fog and mist in the minds of some conscientious people, and so to impress strange things on the imagination, by the minds still running thereupon, though some are too far the other way that they will not so much as reason whether things be right or wrong.  
8 When we see scruples are needless and endless and cannot be taken away with contrary reason, let them forcibly be laid aside at least till another time, for sometimes Satan follows weak Christians so closely, that they can no other way get out of them.  
9 Where we see the questions we have in our minds are needless scruples, wherein is no reason, we may act against them, and yet the conscience not be weaker but stronger.  
10 In case of scrupling let conscience speak out till it it have no more to say, and beware you do not put a trick upon conscience by a cunning distinction. If conscience put thee upon hard things yet be sure to follow it, Acts 20.22, 23, 24. as it may be it puts thee upon duty whereby thou shalt lose some dear friend, and procure some heavy enemy.  
11 Beware of pretending a scruple when there is no such thing. Matth. 22.16, 17. The Herodians come to Christ and pretend a scruple, We know thou art true, and teachest the way of God in truth, neither carest thou for any man, for thou regardest not the person of men, tell us, Is it lawful to give tribute to Caesar, or not? In which question they only endeavoured ensnarement, if Christ said it was lawful, they would have rendered him a flattering , because the Jews held generally that the Romans had violently subdued them; if he had said it was not lawful, they would have accused him of treason against Caesar. Thus to pretend a scruple is an act of gross hypocrisy, and those that thus set up a stumbling block of iniquity, and come to a Prophet to inquire concerning the Lord or his ways, the Lord will answer him accordingly, Ezek. 14.7. And I will set my face against that man. So those, Jerem. 42.5, 6.  
12 Do not despise nor be eager against scrupulous persons, Scrupulosi non sunt rigidè tractandi, said Antoninus the Casuist, because this tenderness of conscience when it is real is a precious principle, arising from a great measure of God's fear, and is a fruit of the spirit in whom it is, though sometimes through ignorance and injudiciousness it scruples where it ought not. Yet as in fields where there are many briers, thistles, and thorns, it argues there is good ground if it were well husbanded, so a heart that conscientiously scruples, though often the scruples are not good, yet they, arising from a true fear of not sinning against God, they argue the heart is good. Yet an enlightened. conscience, other things being like, is better than a scrupuling conscience.  
13 Sometimes a scruple may be determined by an use of lot, when a soul doubts which way God would have him to go, yet he is so purged from self-endedness that he desires God may determine the matter. Acts 1.24. Thou, Lord, which knowest the hearts, show which of these two thou hast chosen.  
14 To scruple in small things and not in great matters is a note of a hypocrite. Matth. 23.23. Also the Jewish Priests scrupled the bringing the thirty pieces into the treasury, being the price of blood, Matth. 27.6. yet they scrupled not to shed innocent blood. The Jews scrupled to give Paul one stripe above the Law; the Law was, Deut. 25.3. that the Judge determine him forty stripes but not exceed, now the Jews whipped Paul five times, and they scrupled so to transgress the Law herein, that they gave him but thirty nine stripes, but they scrupled not to whip an innocent person. Saul would not eat with the blood, he scrupled it, yet would he not scruple to take away the lives of fourscore of the Lords Priests at one time.  
15 Still urge thy soul to give a reason of thy scruple. So David, Psal. 43.5. Why art thou cast down, O my soul? and why art thou disquieted within me? If the soul cannot render a reason of it, be sure it comes either from Satan or melancholy, or some such cause, or its some injected temptation, such as the devil cast into Christ's mind, to make him scruple whether God was his father.  
16 Answer the scruples. When thou seest them manifest fallacies in grace, though true consequences in nature: for example, Satan saith thou art a sinner, God is just, therefore he hates thee, therefore inflicts punishment, therefore he hears thee not, this consequence cannot be denied in nature. The consequence of grace is, thou art a sinner therefore believe, and when Satan opposes thy sins, say, What is that to thee Satan? I have not sinned against thee but against my God, I am not thy sinner, what power hast thou over me, Satan, if it be truly a sin whereof thou accusest me? Satan sometimes terrifies the mind also with those things which are not sins but he alleges them to be sins, as Christ will not quench smoking flax, no more will I quench it in myself.    
FINIS.   

An Alphabetical Table of some of the Common places which are handled in these first Ten Chapters of MATTHEW.  

A. 

ADultery, Matth. 5.27. Five dissuasions from it. Ten remedies against it.  
Alms. Grounds thereof. Properties therein. Helps thereto. Objections answered, Matth. 5.42. And the manner of doing it, Matth. 6.1, 2.  
Anger, Matth. 5.22. Holy. Six properties. Fifteen remedies against sinful Anger.  
Apparel, Matth. 6.26. Grounds of moderation herein.  
Astrology Judicial the vanity of it, in Matth. 2.2.  
Assurance. Eight reasons that it may be had; it breeds not security, Matth. 6.12.    
B. 

THe point of Baptism handled, Matth. 3.6.  
Eight Reasons why Christ was Baptised, though he had no sin, Matth. 3.13.  
What is meant by fulfilling all righteousness in six particulars, Matth. 3.15.    
C. 

CArking Cares, Matth. 6.25, 26. Thirty four helps against them.  
Cross to be taken up. Seventeen grounds, Matth. 10.38.  
Companying with wicked men, how far lawful, how far unlawful. Eight helps how to carry ourselves when cast among them. Seven means to get rid of them. Eleven grounds thereto.  
Confession and Denial of Christ, in Matth. 10.32, 33.  
Contentions about Religion, Matth. 10.34.    
D. 

OF Demoniacs, Matth. 8.16.  
Of Divorce, Matth. 5.30.  
Of doing as we would be done to, Matth. 7.12.  
Of Dreams, Matth. 1.20. Four sorts, uses to be made of them.    
E. Enemy's to be loved. Five grounds of it. How the Prophets prayed against Enemies. Six objections answered. Seven means to love them. Motives thereto. Matth. 5.44.  
F. 

FAith weak and strong. In what respects faith admits degrees in six particulars. Six notes of a strong Faith, Mat. 6.26.  
Fasting, Matth. 6.16. Nine rules in Fasting. Seven rocks to be shunned.  
Fewness of saved ones. Seven reasons of it, Matth. 7.13.  
Fear of God, Matth. 10.28. First, the causes. The degrees. The necessity in six particulars. Eleven trials. Five means to it. Five differences betwixt filial and slavish fear. Ten motives.  
Slavish Fear, Matth. 8.26. 1 Kinds. Seven grounds against it. Four motives to rid the heart of it.  
Of Flight in persecution, Matth. 10.23. Seven rules therein.  
Forgiveness of sins as from God, Matth. 6.12. Six comforts to drooping souls. Nine grounds of begging pardon. 11 signs to know whether our sins be pardoned.  
Forgiveness of sins to men, Matth. 5.25. Where, 1 The manner of forgiveness. 2 The order of forgiveness. 3 The Motives thereto. See chap. 6.14, 15.  
Following Christ, Matth. 10.38. Six grounds thereof. Four means. Seven hindrances. Five motives.    
H. 

HUnger and thirst after righteousness. Five reasons. Eleven grounds. Four motives, on Matth. 5.6.  
Hearing and doing must go together, Matth. 7.24. Eleven grounds thereof. Who are right Hearers. Fifteen rules in right hearing, Matth. 7.26. Twelve causes of unprofitable hearing, ibid. on Matth. 7.26.  
Hell, the punishment of the damned therein, Matth. 8.12. There is material fire therein, or that which is worse. Matth. 10.28.  
Hypocrisy. First the kinds. 2 What it is. Seven cautions before trial of ourselves. Twelve marks of an Hypocrite. Ten remedies against Hypocrisy, Matth. 10.42.    
I. 

INvocation of Saints. Seven grounds against it.  
Infirmities, Matth. 8.17. Four trials whether thy sins be Infirmities. Seven grounds to bear with others Infirmities, Matth. 8.17.  
Judgement, Rash. First what it is. Eleven grounds to take us from it. Six sorts of rash judgement condemned, on Matth. 7.1, 2.    
K. OF the Kingdom of Christ. 1 Of Grace, which comes six ways. 2 Of Glory, in which 3 things. 1 The beginning of it. 2 The end of it. 3 The gloriousness of it. Set down, 1 By similitudes. 2 By plain Scriptures. 3 By the excellent things therein, which are, 1 In general. 8 In particular. Seven evils Saints shall be delivered from. Four goods they shall enjoy therein, Matth. 6.12.  
L. 

LAying on of hands after Baptism. Three kinds of Laying on of hands, Matth. 10.18. depraved by three sorts of men. Seven Arguments to prove it an Apostolical institution. Seven objections against it answered.  
Labourers in God's harvest, Matth. 9.38. Their duty. The causes why so few.  
Of the Law and fulfilling thereof by Christ, Matth. 5.17. A large discourse of spiritual Life and death, Matth. 8.22. Seven trials of dead men. Seven trials of men alive. Three means to life. Eleven motives to it.  
Love of the world. Six grounds of conviction herein. Thirteen grounds of dissuasion from it. Eleven remedies against it. Four grounds of the reign of this sin. Six grounds it reigns not, Matth. 6.24.  
Lust of the heart, Matth. 5.28. Six remedies against it.    
M. 

MEekness. The grounds of it. Properties of it. Six Means to obtain it.  
Mercifulness. Three reasons. Eight grounds. Nine rules therein, on Matth. 5.7.  
Murder and cruelty, Matth. 5.21. The kinds of it. Five objections answered. Lawful War no Murder.  
Mourning, spiritual. Six grounds of it. Nine trials. Nine Means thereto, Matth. 5.4.    
O. 

OAths. Several cases about them, Matth. 5.33.  
Outward things how promised by God, Matth. 6.33.    
P. 

OF Peace and Peacemaking. Seven means to Peace. Three means to Peacemaking. Eight motives, in the last whereof are seven benefits, Matth. 5.9.  
Perfection in God, Matth. 5.48. Six grounds of it. Seven Uses. Perfection in Saints how it is taken. Four trials of it.  
Persecution for righteousness sake. Nine grounds of suffering it. Twelve means thereto. Four consolations under it.  
Poverty spiritual, Matth. 5.2. What it is. Eight trials. Seven means thereto.  
Power of God, Matth. 6.14. Twofold. Eight grounds setting forth God's power.  
Prayer. Six questions handled, Matth. 6.7. 1 About repetitions. 2 About long Prayer. 3 Also v. 9 About melt in Prayer, wherein twelve things considerable. 4 About delaying Prayer. 5 About distractions in Prayer. 6 About straightenings and enlargements in Prayer. Fourteen rules in Praying. 18 Motives to stir us up to Prayer. Nine things concerning the object, the Trinity we eye in Prayer, and of the manner herein.  
Prophet's false, Mat. 7.15. Four grounds why to be shunned. Their resemblance to Wolves in six particulars. Fourteen signs of them, with a large answer to three Scriptures, abused by the deluders of the times.  
Preachers maintenance the manner of it, the right they have to it, wherein certain proposals, as to the Magistrates maintenance, are soberly offered, not peremptorily determined, with many objections on both sides, largely handled, on Mat. 10.9.  
Providence of God on Mat. 10.29, 30. Nine grounds asserting it, four uses made of it.  
Powerless profession, on Mat. 7.21. Five reasons of it, Five remedies against it, Six trials herein.  
Of Prophecy, on Mat. 10.41. Two kinds of it, Nine helps thereto.  
Of the Pharisees and Saducees what they were, Mat. 3.7.  
Of Purity of heart, Mat. 5.8. what it is, Six means to it.    
R 

REpentance, on Mat. 3.1.  
Replies in public Congregations lawful, but apt to be abused, Eight benefits hereby, Nine rules to be observed herein, on Mat. 7.26.  
Revile, on Mat. 5.12. Nine Consolations herein when they are for Christ.  
Revenge private, on Mat. 5.38.  
Reproof, on Mat. 7.6. to whom to be given. Eight rules in giving it.  
Righteousness of Christians two fold, where many questions are handled about God's righteousness and man's righteousness, on Mat. 10.41.  
Reward of Saints, what it is, to whom given, and when, on Mat. 10.42.    
S. 

Savoury life on Mat. 5.13. Eight resemblances of a Christians Life and Salt. Seven dissuasions from unsavoriness, six helps to a savoury life.  
Sanctification of God's name, on Mat. 6.9. Six ways of Sanctifying it.  
Self-destruction, on Mat. 4.6. Thirteen helps against it.  
Secret actions seen by God, Mat. 6.3.  
Sight of God, on Mat. 5.8. the kinds of it, the happiness of a glorified sight, in six particulars, with answer to some objections.  
Souls sleep not, nor are annihilated till the day of the Resurrection.  
Sincerity, Mat. 10.42. Twelve grounds to it, Six comforts in it, Twelve trials of it.  
Scruples, their kinds, nature. Twelve rules about scruples, on Mat. 10.14.    
T 

TEmptation of Christ, on Mat. 4.1. Temptations of Christians, Mat. 6.13. where 1 the kinds of it. God hath five ends therein. Nineteen remedies herein.  
Thoughts, the causes of evil thoughts. Four ways they become evil: objections answered, five trials of thy thoughts, seven remedies against bad thoughts, seven motives to look to the thoughts, on Matth. 9.4.  
Treasure, heavenly, Eleven notes of it, Mat. 6.19.  
Teaching with authority seen in eight particulars, Mat. 7.29.    
V 

USury on Matth. 5.42. what it is: It's usually falsely described.  
Understanding enlightened, Matth. 6.22, 23.    
W OF the Will of God, Mat. 6.11.    

There are divers other common places, but these belonging to the practical and savoury part of Christianity, I have picked out for the benefit of some Readers, who may be straitened in time to peruse the whole: I would have made a larger Table, but being fare from the Press, it could not so well be done by me.  
FINIS.