Expositions Upon Matthew 1-10, Treatise · Chapter 6 · Section 10

Expositions Upon Matthew 1-10 · Treatise · Chapter 6 · Section 10

p. 432Remedies 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 then a hundred not tempted, Luth. in Gen. 27.

p. 4332 That Chriſt is not onelyonly able to ſuccour tempted ſouls, Heb. 2.18. for that he himſelf hath ſuffered being tempted, he is able to ſuccour 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 Serpents head, this is as an anchor and cable in a ſtorme, 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-murther, &c. 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 flye. 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 then 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 your ſelves into harmes way, nor into wicked p. 434company, 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 imployed. 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 onelyonly 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 wayes of our calling, Pſal. 91, …1. Not out of thoſe wayes, 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, its meant either when he is in holy wayes, or if he then touch him, it is not to a prevailing.

9 Conſider what Satan by himſelf and his inſtruments aimes at in temptations, which is, the ſurprizing of our faith: when Satan combated ſo with Job, what did he aime 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 Gods 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, then he ſtrives to bring p. 435ſouls 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 onelyonly Satan is reſiſted by our ſtedfaſtneſs 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, &c.

Satans temptations are compared to fiery or poyſonous Darts, whoſe Poyſon lies burning in the fleſh, till they have deſtroyed a man, if they be not cured; even ſo do Satans 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 ſhew 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 deceitfull diſtinguiſhing thereof. When a tempted ſoul can ſee no way of eſcape, let him ſhut his eys and anſwer nothing, but commend his cauſe to God.

11 Complain to God againſt them, and pray for patience p. 436and 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 Jailour but to the Judg, 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 Thieves, 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 Battel, 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 prevail'd againſt Eve, Gen. 3.5. When David grew proud of his Multitude of Subjects, he was left to fall to numbring them, 2 Sam. 24. When we fall to admire our ſelves, 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 joyn their forces together, and that you may do this take the temptation in the beginning. United Enemies become more hard to reſiſt.

p. 43715 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 jealouſie 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 cozen a childe 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 Touch-wood 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 wraſtle not onelyonly againſt fleſh and bloud, but againſt principalities and powers, Epheſ. 6.11. as,

1 The Girdle of Truth, that is a ſincere purpoſe of heart in oppoſition to hypocriſie, which as a girdle bindes our cloaths to us, which elſe the winde 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.

p. 4382 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, run-aways 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 Gods truth, notwith ſtanding ſufferings, this is called a preparation of the Goſpel, becauſe by it a Chriſtian is prepared to repell 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 eying threatnings, promiſes, and commandments; this is called foreign of foreign a door or gate. It's a long broad ſhield like a door, which was to cover the whole body from puſhes, 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, foreign, it covers the p. 439head 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 thy ſelf dead, and tells thee thou art caſt out of Gods 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, hartleſs voyces 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 armory hath all ſorts of weapons in it. Were we to go where enemies were, we would not go without our ſword, onelyonly think not to out-brave Satan by ſaying a piece of Scripture in an hartleſs manner, but produce it believingly.

18 If temptations be violent, conferre 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. OnelyOnly 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 then the blood of your ſouls will ſerve him; in order to this reſiſtance, beg help of the ſpirit p. 440who 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 our ſelves in temptation, but Gods grace is ſufficient for us, 2 Cor. 12.9, 10. For his ſtrength is made perfect in our weakneſs.

3 To learn watchfulneſs againſt Satans 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 then God permits: for Satans 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 Gods providence bridles Satans temptations, ſo doth it the temptations of wicked men, 1 Cor. 10.13.

5 We do not onelyonly pray againſt Satan, who is the great artificer of temptations, and is called foreign, 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 foreign 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, p. 441or leſſening the force of the temptation, Rev. 3.10. I will keep thee from the hour of temptation. 2 Pet. 2.9. The Lord knowes 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 Gods 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 ſtaffe doth when it is forſaken of the hand that held it. We ſee it in Gods children, Sampſon, David, Solomon, Hezekiah, Peter, Noah, Lot. Nay they forſaken of God not onelyonly fall into ſin, but lye 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 hearkened not to lye by, or to be with her, ſo not to go into houſes hanted 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 cloaths, 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 onelyonly 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 Kingdome, the power and the glory, for ever and ever] Theſe words are the concluſion, not expreſſed by Luke.

p. 442It contains three motives or encouragements to come to God in prayer, as,

1 Thine is the Kingdome, that is, all Kingdomes are thine, the Kingdome of providence or government of the world, the Kingdome of grace and glory, as if it were ſaid, Thou, O Lord, haſt all Kingdomes 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 Kingdome is meant the power of right.

Now the Kingdomes 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 Kingdomes of grace and glory to Saints; ſo Satan is called the Prince of the power of the ayr, 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 onelyonly 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.

p. 443The 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 roſe 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 our ſelves. A man may ſit under Ordinances all his life and not be converted if this power put not forth it ſelf.

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 ſtraight, 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. p. 4442 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 powerfull as it is in it ſelf.

2 To tax them who limit this power, Pſalm 78.18, 19, 20. Iſrael angred 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 onelyonly 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 monethmonth, 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 Noble-man 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 poyſonous Ingredients, but not out of moral evil. We are too apt to draw a ſcantling of God by our ſelves.

3 Conſolation to Gods 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, Gods 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 p. 445looks. So in Queen Heſters 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 beautifull 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 Terrour to wicked men that have ſuch a powerfull 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 joyn 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 powerfull wrath known, Pſalm 90.11.

5 Exhortation, 1 To make this powerfull God thy Friend. Men ſtrive to make powerfull men their Friends, make God thy Friend, Pſalm 27.1. Iſai 51.12, 13. and fear to offend him. We are affraid to offend men of power, much more fear to offend this powerfull 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 eys 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.

p. 446His 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 Oyl, that it burns more ſtrongly than ſcalding Water, the Fire is more in the Oyl 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 tyed 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 Creatour of the ends of the Earth fainteth not, neither is weary.

6 He is always powerfull. Princes are powerfull 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 affraid.

p. 4478 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 over-whelmed 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 ſhew 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 eys to behold it, as Eliſha prayed for his Servant that he might behold Gods 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 imployed for one another, as in Ahab and Jehoſaphat, I am as thou art, my people as thy people.

7 If we would have Gods 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 p. 448aſſiſted him in all his Battels with his power and might.

8 Conſider the belief of the power of God is a means to ſtabliſh 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 mans, I am in Priſon and cannot come forth.

Anſw. 1 Thou art not yet in the Lions Den, nor in the Whales Belly, nor fiery Fornace, 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 helpt, 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 fathers glory, thy glory is perfect in it ſelf, 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 Gods 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 our ſelves, or any thing we p. 449have, whether wiſdome, 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 ſhowes 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 our ſelves 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 foreign, let it be done, as our deſires were formerly expreſt: 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 powr out any requeſts of his private ſpirit and principles, but that to which all believers may ſay Amen, and prayers being ſo powred out, let us all ſay, Amen, with a loud voice, and therefore none ſhould pray in a Church but thoſe that know how to powr 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 p. 450unto 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 mens faults, as ſlow to confeſs our own; therefore that we may be pitifull herein Chriſt bids us ſet our own faults before our eys. Chriſtians 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.Deut 19:13 ſo that we ſhould never deſire juſtice of the Magiſtrate, nor of God to ſatisfie 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 Gods hand, but a ſigne or teſtimony of our remiſſion, and in ſome ſence an antecedent, though in other ſence a conſequent of remiſſion: it's a conſequent or an effect, becauſe we cannot forgive any man his ſins till we be warm'd with the ſence of Gods 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.

p. 4512 From the danger or loſs. If we forgive not, neither will God forgive.

To conclude, our forgiveneſs of men is not a cauſe of Gods 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, then the merits of Chriſt are not the alone condition upon which forgiveneſs depends.

Anſw. There is a two-fold condition, 1 Antecedent, which goes before juſtification. Chriſts merits are this condition. 2 Conſequent, which followes after juſtification, Joh. 15.14. Ye are my friends, if ye do whatſoever I command you.

Or 2 there's a two-fold condition, 1 For which we are forgiven, this onelyonly is Chriſts 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 dye, Luk. 13.5. If a King offer to thee, both a poor man and his enemy, both his grace and Kingdome 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 wouldeſt 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 Kingdome for your deſerts or of his meer 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 p. 452in 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 publick faſts, but of private. Grotius obſerves that ſome of the Phariſees faſted two days in a week, ſome four dayes, and did not eat any thing till the ſetting of the Sun, and then they onelyonly fed upon hearbs or eggs: they lay hard in their beds. Now foraſmuch as they aim'd at the glory and praiſe of men herein, Chriſt doth not diſallow their faſting, but onelyonly the vain-glory 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 foreign faſting, is derived of the privative particle, foreign and foreign 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 weakning of the fleſh, &c. it comes under the kinde 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 onelyonly taxes the ſuperſtition and hypocriſie of the p. 453Phariſees, 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 ought to uſe faſting.

Be ye not as the hypocrites, of a ſad countenance] foreign of foreign ſad, and foreign, that is, in countenance.

Faſting dryes up the body, and makes men melancholick, but eating makes men ſweet and pleaſant; therefore they that would perſwade hard things to others, do not go to them faſting, but after dinner, becauſe then they are pleaſant and merry, now theſe hypocritical Phariſees would put on a ſad countenance that they might ſeemto have faſted, but Chriſt warnes 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 foreign, in Engliſh they darken, by affecting ſeverity, paleneſs and grief in their countenances. Carnal men wil give much bodily ſervice to God, yet wil 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 our ſelves 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 p. 454unto thy father which is in ſecret, and thy father which ſeeth 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 her ſelf when ſhe went to Boaz, Pſal. 23.5. Thou anointeſt my head with Oyl. Luk. 7.46. My head with Oyl 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 lye hid under mean apparrel.

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, then 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 ought to be kept private, ſo ought this.

Thy father which ſeeth 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 onelyonly proper to Chriſts obedience, but he by his Spirit will in the ſincere performance of this duty ſtirre 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 onelyonly at preſent, but ſpecially at the day p. 455of 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 prayes, it is given to him that faſts, but the reward is promiſed to him that prayes, 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 joyns 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 ſignes 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 Gods 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 kindes, 2 The manner.

There's a twofold faſt, 1 publick, which is when Gods 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 untill 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 our ſelves, for ſome evils p. 456lying 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 our ſelves 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 hypocriſie. 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. Johns 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 rejoycing, 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 our ſelves, as from ſtately apparrel: the King of Niniveh laid aſide his p. 457princely robes, Jon. 3.6. Such apparrel is fitteſt at a faſt as moſt ſhows the abaſement of our Spirits, onelyonly let it not be affected, alſo then refrain from pleaſures which are then both unlawful, Eſa. 58.3. Joel. 2.16. The bridegroom then muſt go forth of his chamber, and the bride out of her cloſet, alſo they are unſutable; 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 ought elſe till the going down of the Sun. OnelyOnly note this abſtinence is ſo far forth requiſite as it helps forward our inward humiliation. If the forbearance of food prove an hinderance 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. OnelyOnly,

1 Beware of a pretended neceſſity inſtead of a true, for if it be pretended God findes out pretences, Prov. 24.12. Doth not he that pondereth the heart conſider? If it be a real neceſſity, then 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 kinde. Daniel ate no pleaſant bread for three weeks, Dan. 10.3. A tanto, à toto, or à tali, in ſuch bodily abſtinence we judg our ſelves unworthy of the creatures.

7 Conſider the petitions you would commend to God in prayer, and the ſins you deſire to acknowledg, and the judgments 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 p. 458ſtated 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 ſhew 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 thy ſelf 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 judgments and obtaining of mercies, but primarily look at the return of Gods 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, p. 459and 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 looſe 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 thy ſelf 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 wilde 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 painfull duties? Aug. de verbis Domini. Serm. 9.

V. 18. Lay not up for your ſelves treaſures on earth, where Moth and Ruſt doth corrupt, and where Thinges break thorow and ſteal; but lay up for your ſelves treaſures in heaven, where neither Moth nor Ruſt doth p. 460corrupt, and where Thieves do not break thorow 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 your ſelves treaſure upon earth. 2 A precept, but lay up for your ſelves treaſures in Heaven. For both which there are three Reaſons,

1 From the corruptibility of all earthly things: Ruſt and Moth corrupts them, and Thieves ſteal them.

2 From the incorruptibility and certainty of heavenly things, neither Moth nor Ruſt doth corrupt them, nor Thieves ſteal them.

3 From the proneneſs of the heart to be where the treaſure is, v. 20.

Lay not up for your ſelves treaſure on earth] Not as if Chriſt forbad the enjoyment of riches, houſhold-ſtuff, 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 rejoycing 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 our ſelves 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, thieves, Jam. 5.2, 3. Your riches are corrupt, and your garments moth eaten, your gold and ſilver is cankred, and the ruſt of them ſhall be a witneſs againſt you.

But lay up for your ſelves treaſure in Heaven] That is God, and Chriſt, and good works, 1 Tim. 6.17, 18. p. 461Ready 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 your ſelves 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 ſoveraignly, 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. Wordly men ſay, who will ſhew them p. 462any 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 drawes 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. Gods 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 Sion, Pſal. 84.7. Alſo they have a care to keep this treaſure, as men hide here and there, and put lock upon lock for to guard it. Achan he hid 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 longings 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 refer'd to theſe, Rom. …, 8. 1 Cor. 10.…1.

p. 46310 Treaſures are prefer'd before all other things. In any ſtraits or difficulties perſons are carefull 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 Kingdome 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 forbid I ſhould rejoyce in any thing ſave in the croſs of Jeſus Chriſt.

11 By the contentation the ſoul findes 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 unlawfull, 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 finde 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 an 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 p. 464by them, that it cankered and ruſted, yea they heaped up treaſure together to the laſt day. Some perſons having but one or never a childe heap up earthly things in as great a meaſure as if they had twenty children.

2 The loving of earthly things ſoveraignly, as the young man who left Chriſt rather then 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 Kingdome of God.

4 When we treaſure them up ultimately or reſtingly, as that wherein our ſouls reſt. The Glutton thus fill'd 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, foreign, of foreign and foreign, greatly to reſt in it.

5 When we treaſure them up unneceſſarily; for we are onelyonly 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 childe 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 wayes.

7 When we onelyonly lay up treaſure to our ſelves. Men that labour with their hands are not onelyonly to treaſure up for themſelves and families, but alſo to give to him that lacketh, p. 465Eph. 4.28. much more others. Men that lay up treaſure to themſelves and theirs onelyonly 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 lye upon us as well as family wants: the ſame commandement of God that tyes us to our children, tyes us to the poor and to other good uſes, though not in the ſame meaſure of miniſtration.