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 carefull to maintain good works these things are good and profitable to men he means honest Trades and Imployments to minister to their own and others needs 2 To testifie the truth of our faith James 2.14 15. Shew me thy faith by thy works also v. 16 17. As Abraham's sacrificing his onely son testified his faith and Rahabs receiving the Spies with the hazard of her life 3 To shew forth our thankfulness to God Rom. 12.1 q. d. Shew 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 paterns and examples of holy life to others 1 Tim. 4.12 Be thou an example of the believers Titus 2.7 In all things shew thy self a patern 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 Glorifie your Father in Heaven This is the second end of Christians shining light that the beholders may glorifie 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 glorifie 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 onely in the Heaven of the Blessed which is called that Heaven of Heavens that most blessed Countrey 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 fulfill 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 fulfill 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 onely 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 onely not to have written things contrary one to another but things contrary to themselves therefore we must inquire how their sayings 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 onely to outward innocency and doth not look to the minde 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 Peoples 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 lookt after so in the Law of Moses God would have himself loved with all the heart would have the heart circumcised c. 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 fulfill 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 fulfill the royal Law according to the Scriptures Thou shalt love thy Neighbour as thy self ye shall do well this fulfilling of the Law
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 blinde and naked Joh. 16.10 he shall convince of sin so that as the sun gives a light whereby we behold as the gloriousnes of the sun so the loathsomness of the dunghil so the spirit convinces of our own vileness and his own fulness 5 Present to your selves 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 sorrowfull let thy salvation set me up on high Psalm 69.29 For theirs is the Kingdome of heaven That is both kingdome of grace Esai 61.1 For the poor have the Gospel preached to them Mat. 11.3 but especially the kingdome 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 worlds proverb is Blessed are the rich because theirs is the kingdome of the earth but Christ pronounceth Blessed are the poor in spirit for theirs is the kingdome 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 eys 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 onely 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 Gods 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 onely historically but mourn for them Psalm 38.17 I will declare mine iniquities and will be sory for my sin When thou prayes 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 oyl of joy for the spirit of mourning and heaviness Saints seldome finde such comfortable revivings as when they are most mournful 2 This mourning is more comfortable then the lowd 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 sory for his consent to Daniels death Dan. 6.14 was not sory for his denial of the truth in refusing to venture all in a good cause Herod was sory for Johns death but could rejoyce 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 onely 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. Mary having a sense of Gods love weeps bitterly and washes Christs feet with her tears 5 Let it be joyned 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 lookt on Peter then he went out and wept bitterly It s the nature of faith to apply the wounds and sorrows of Christ unto it self Esa 53.5 thence follows mourning Zach. 12.10 6 This mourning for sin is the greatest hence resembled to the mourning for an onely 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 Christs bloud 4 There 's more evil in sin then in any thing hence followes 1 A resolution not to meddle with sin as Jehoshaphat when he had smarted by joyning with Ahab in sending out a
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 recompence of merit is an act of righteousness now in all righteousness there must be equality when reward is promised to Gods 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 mens 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 debitor 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 Physick 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 revilings as Nehemiah did Nehem. 4.3 4. 4 Your great reward in heaven 2 Exhortation Carry patiently under revilings 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 Davids enemies spake 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 cruell 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 rejoyce if they were true thou hadst cause to be confounded For so persecuted they the Prophets Here 's the second ground of rejoycing It 's no 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 enemies 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 Wâ—â—ness Eliah Micaiah Amos c. 7.13 Zachary Matth. 23.35 36. Yea the Disciples Matth. 10.23 So that we may â—â—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 troden 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 onely 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 onely 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 your selves 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 Metonymie salt for them that do the duty of salt by a Metaphor But if the salt have lost his savor 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 unsavory you may season them but if you be unsavory who shall season you Use To apply this see 1 How unsavory mans nature is unless it be seasoned by the word Psal 14.3 men by nature are altogether become stinking their throats are like open sepulchres Rom. 3.13 Like putrified flesh to mans taste 2 See the duty of Christians which is to season others This is done 1 By the word which like unto salt gives rellish 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 practises 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 practises 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 blamelesly among men and speak nothing for trifling sake but being much silent to answer to what
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 Commandements Answ The Decalogue or ten Commandements is part of the Law of nature Rom. 2.15 Which shew 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 mans 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 c. 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 mans 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 mans 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 Lords 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 rejoyce and be glad herein For all the rest of the Commands as the obedience of inferiours to superiours and that every man shall enjoy his own wife life state and good name c. is writ in every mans 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 Aegypt belongs to the Hebrews onely Exod. 31.13 remembring their own servitude in Aegypt 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 equal'd 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 cals 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 custome 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 dwelt in the City and Country though he call it Sunday Justin Apol. 2. Q. Whether to these ten commandements as the law of nature may not other commands of the Gospel be refer'd A. Yes to the first we may refer all those commands which forbid the least shew 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. â—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 murthers 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 refer'd not only those commands which forbid us to hurt the goods of others but that we should profit them Col. 3.25 1 Cor. 12.7 To the ninth is refer'd those commands which caution us against lying and enjoyn us a continual care of truth Eph. 4.24 25. To the tenth are refer'd the commands of quenching inordinate motions Gal. 5.24 Eph. 5.22 23. the baits of which concupiscence are wealth honour
must be honoured with puritie 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 finde wicked men in Scripture have had their praiers 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 hearkened 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 daies 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 daies 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 bestowes 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 dutie 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 Pastours 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 onely 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 wickednesse 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 joyning 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 chear nor to gratifie a friend but where no such wickedness doth apppear my opinion is that charity must carry us to judge the best yet must we remember that this is onely a privative signe Positive signes 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 morsells 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 lookt 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 wayes 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 keepers 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 sute 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 saidest return into thy country and I will deal well with thee and thou saidest 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
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 heedlesness 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 hearkened 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 Watchings 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 finde fit access to God on the day time hence were forced to take part of the night caeteris paribus the thing is lawfull 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-watchings the Christians in the Apostles times were compelled when they would either hear the Word publickly 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 Emperours became Christians whether for solemnity custome or devotion sake I know not Christians still retained the custome of wakings and these Wakes they kept when a solemn Feast or Holy-day 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 mary heathen Husbands even from these Wakes for saith he Quis Ethnicus nocturnis convocationibus c. 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 custome have the popish Wakes continued in the Nations to this day but quite altered from their primitive institution being now onely kept as Festivals for the most horrid drunkenness dancings 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 drowsie Prayers which your selves do not hear Will Gods ears be delighted with non-sense Shouldest thou offer such blinde 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 eys and spirit prove drowsie be humbled and be short lest thy whole Prayer be a taking of Gods 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 Winde set up all Sails Psalm 57.7 2 Watchfulness against distractions I have before showen the causes of them under another Head onely I le 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 thy self 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 eys from beholding vanity Psalm 119. â—7 The eys 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 Oyl 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 onely Oyl in their Lamps but also trimm'd 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. â— 20 Revel 13.6 8 Bring a feeling of thy wants the more thou feel'st them the more fixedly thou wilt look unto God for supply God will not have the Prayer
all comfort and peace but if thy conscience speaks onely 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 tenour 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 hearkened to my Commandments then 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 finde out what that is and to remove it is the way to rejoycing Gal. 6.4 but if upon search thou canst finde nothing then chide thy heart for thy causless 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 Dogs vomit 2 Peter 2.22 to a menstruous cloath to loathsomness Prov. 13.5 2 Guiltiness this twinges the soul like so many Furies whiles it bindes over the soul to punishment Guilt is compared to a Dart that strikes through the Liver Prov. 7.23 Guilt 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 wearisomness 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 satisfie 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 onely 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 Debtour 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 childe born in Adultery died 2 Sam. 12.13 also God forgave the Peoples sins but took vengeance of their Iaventions 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 terrours to ungodly men Job 18.14 becomes less and less to pardoned persons Heb. 2.15 Luke 2.29 Psalm 91.5 6. Not affraid 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 fearfull thing is it then for to die in thy sins John 8.21 24. It 's a fearfull 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 wofull condition Gal. 3.10 Consider how dreadfull 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 dye 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 dye in his right wits when he knows nothing of the pardon of his sin seeing the day that he dyes 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 c. 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 dye 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
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 assisted 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 have 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be done as our desires were formerly exprest so here is our seal whereby we believe the grant of them in geneâ—â—â— 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 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 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 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. 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 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
these cares that they can take little comfort in any thing they have and these carkings are so much worse when they are in them who have either a competency or abundance This doth not directly prove the reign of worldliness but is a ground for the heart to suspect it self Against these carkings oppose the care God hath for beasts and fowls and much more for men he that cares for his enemies will much more care for his friends and children if for his children when they sought him not much more when they seek him and find him Carke not for future times this day may conclude thy life On the contrary I 'le give you some signs this sin reigns not 1 When we hunger and thirst after an heavenly frame of heart and groan under the frequency of earthly thoughts and fewness of heavenly here worldliness reigns not but the soul may be blessed though it be too worldly Blessed are they that hunger and thirst after righteousness Mat. 5.6 2 When though we have too much worldliness in us yet upon serious examination we find an habit to part with all lands and goods for the Lord if they come in competition Thus the disciples Matth. 19.27 But the Young man could not do this ver 22. 3 When we can come cheerfully and willingly to a work of mercy to the ability God gives us 2 Cor. 8.2 3. The Macedonians were ready to and beyond their power praying Paul with much intreaty to take the care hereof 4 When our soveraign affection and conversation is in heaven Phil. 3.20 Col. 3.1 In all our conversings let Saints look to heaven as the city whereto they belong All earthly things are desired by such in reference to Heaven and a good conscience 5 When we disaffect Worldly affections The flesh sometimes puts a godly man upon too eager pursuement of earthly things and sometimes upon some unworthy covetous prank or penurious scraping now when we can go to God and pray against these affections with a real hatred of them as David did Psalm 119.36 Incline not my heart to covetousness here worldliness reigns not 6 When we desire to be convinced of the Quantum or measure that God would have us to forgo for such a godly use or good cause for example in such cause of Religion as to the late Distresses of the poor Protestants in Piedmont I part with so much as my proportion comes to and the generality of godly people give yet could I be convinced that God required a greater proportion of me I would chearfully let it go even to the last Groat and what though my children have so much less yet Gods blessing is enough for them and I will not damn my soul in the omission of any known duty to make them rich Moreover the same command that bindes me to my children ties me to other relations to succour them though not in such a measure Matth. 6.25 Therefore I say unto you Take no thought for your life what ye shall eat or what ye shall drink nor yet for your body what ye shall put on Is not the Life more than Meat and the Body than Raiment Here is a second argument against worldliness and carking cares taken from the greater to the less he that hath given the greater will give the less now your Father hath given you the greater he hath given you your life and body therefore will he give you the less which is meat and raiment He gave the greater without thy care therefore without thy carking he will give the latter Withall Christ puts us in minde of the Authour of our Life and Body we are to look beyond our Parents We are not to think as if Christ forbad here a provident diligence and labour to procure things needfull for us and ours as the ancient Euchites who would always pray but never work but he forbids a fearfull distrustfull heart-dividing care Psalm 34.9 10. Fear the Lord ye his Saints for there is no want to them that fear him Psalm 84.11 1 Tim. 4.8 Hence Christ useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the desire of gathering riches divides the minde and as it were distracts it and cuts it into divers thoughts This is that Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hang like a Meteor in the Air to hang betwixt Heaven and Earth In the words also there is a silent Objection thus Though I must not labour for superfluities yet must I labour for things which nature desires and which must serve me for my life and then when I have got that I will be no more desirous of outward things To this Christ answers You think too meanly of Gods goodness he both can and will provide us of things needfull though we should onely by the by look at those things we want and should give our mindes wholly or for the greater part to godliness John 6.27 Obs Christians ought to lay aside all distrustfull heart-dividing carking and sollicitude for the things of this life Reas 1 Because we have God that cares for us 1 Peter 5.7 Casting all your care upon him for he careth for you Children cast their care upon their fathers who lay up for their children 2 Cor. 12.14 So let us Phil. 2.20 21. Thus is it done with us in all our life we sleeping and being quiet and secure all things are given us we caring and being sollicitous nothing is given Luth. Tom. 3.383 2 From our experience we have had of Gods goodness he that hath given us the greater will also give us the less he hath given us a body therefore he will give us meat to sustain it and raiment to cover it from the cold The allegement of maintenance for life is but too oft a specious pretence for our covetousness Object But there are lawfull cares we must have Answ True there are 1 For spirituals such a care had Mary Luke 10.41 Paul had the care of all the Churches upon him 2 Cor. 11.28 The Philippians had care to minister to Paul Phil. 4.10 A godly Bishop is to take care of the Church 1 Tim. 3.5 yea every Christian must be full of care to maintain good works Titus 3.8 yea this care is a fruit of repentance 2 Cor. 7.12 None so full of these cares as a Christian 1 Cor. 7.32 Who cares for the things of the Lord. 2 There are cares for temporals 1 Cor. 7.33 He that is maried careth for the World how he may please his Wise Joseph took care to provide Corn for Egypt If we have not a lawfull care we are worse than Infidels 1 Tim. 5.8 God teaches us this care from the silly Pismire Prov. 6.6 Who provides her Meat in the Summer and Harvest Quest But what cares are they which are unlawfull Answ Distracting heart-dividing cares Paul would have us attend upon the Lord without distraction 1 Cor. 7.35 These distracting cares consist in three things 1 In a
that Christ was meer Man and not God whose will onely is omnipotent Arrius taught that Christ was less than the Father and therefore did not command but onely received the commands of the Father Manicheus taught that Christ had not true but onely 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 onely divine Gen. 1. Let there be Light and there was Light Let the Earth be created and it was so Immediately his Leprosie was cleansed With a touch of Christs hand and with a word of his mouth he touched him that the cure might not seem to come by chance but that it onely came from himself 2 To shew the mercy and condescention of Christ that did not disdain to touch a leprous person much more in taking Leprosie of sin on him and making us one body him In that this Leprosie 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 Shew thy self 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 enjoyns him silence 1 Christ did not forbid him to tell it at any time but that he should not tell it till he had shewed 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 judg of Leprosie and therefore in the Text it follows Go shew thy self 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 judg 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 spake forth it self in deed in his whole body the Leprosie 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 shew thy self to the Priest Christ bids him shew 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 Leprosie 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 wire-draw the Law of their confession making Leprosie 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 Leprosie and is worthy to whom we should offer the gift of our cleansing Indeed sin is like Leprosie 1 For loathsomness Prov. 13.5 Ezek. 16.5 2 For smell a Leper from such corruption of humors 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 Ayr 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 Leprosie is conveyed from Father to Son so is original defilement Eph. 2.3 Rom. 5.12 4 For excommunicableness Leprosie separated not onely 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 Leprosie was very infectious so is sin 1 Cor. 5.6 A little leaven leavens the whole lump Onely 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 Leprosie 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 swellings and putrifying sores Isa 1.6 Though in a tropological sence sin may thus be resembled to Leprosie yet Leprosie 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 Leprosie 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 Shew thy self 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 onght 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
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 quickned 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 justifie 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 my self 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 my self 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 fulfill 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 Gods severe trial thereof much less are we able to fulfill 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 then that a man can stretch himself on it and the covering narrower then that he can wrap himself in it So say I of mans righteousness We cannot fulfill the whole law and therefore cannot hope for righteousness from it The Law requires a two-fold righteousness 1 Habitual in the inherent holiness of a mans whole person 2 Actual in the exercise of all good works enjoyned 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 putrifaction 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 son-ship but onely a consequent of it Gal. 4.6 he sayes not ye are received for sons because the spirit hath stampt upon you inherent holiness but because by and in Christ ye are received for sons ye are indued 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 doubtfull 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 mercifull father did see us to be opprest 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 Paradice 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 justifie 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 Christs 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 Bloud 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 Bloud Acts 2.28 The whole Church is said to be purchased with the Bloud of Christ Rom. 3.25 Whom God hath set forth to be the Propitiation for our sins through Faith in his Bloud When we teach we do no other thing than that we scatter and divide the virtue of Christs Bloud among the People Luth. in Gen. 49. Col. 1.14 20. In whom we have Redemption through his Bloud and having made peace by the Bloud 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 bloud of goats but Christ entered into Heaven by his own bloud having obtained eternal Redemption for us yea
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 mee 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 Christs 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 Christs righteousness Rom. 10.3 4. They being ignorant of Gods righteousness and going about to stablish 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 no 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 testifie thanksgiving and obedience Luth. in Psal 130. A person will not seek out for a Phisician 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 onely 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 finde 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 then the least of thy mercies said Jacob onely 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 prayes 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 then we had as good sit still and do nothing Answ I overthrow it onely 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 pretious then 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 Rejoyce 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 onely 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 Gods 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 baptisme supper c. 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 rejoyceth and worketh righteousness He comes with his handfull and poures out that which his own freeness hath engaged him to do for us Good works are no other thing then 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 wouldest 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 testifie 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 Christs Office to place persons at his Judgement seat righteous hence some read it constituentur This mistery 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
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 bushell 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 Churches 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 glorifie 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 glorifie Gods 1. The duty let your light so shine before men Obs Christians 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 glorifie 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 glorifie 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 onely in the sight of the Lord but of men be not content to shine onely 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 authour 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 our selves 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 onely 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 mans Life shews what his minde 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 shewed 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 almes bounty c. 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 shewed thee in the Mount John 14.31 as my father gave me a command so I do not onely what he commanded but as he commanded 4 It must be done to God Zach. 7.5 To whom hav eye fasted to me even to me Alms is a thing God commands yet if therein we have vain-glorious 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 meerly out of zeal to God opposed Christianity and went about to stablish 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 lye 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 Christians 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