Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
a Lion Prov. 20.2 how much more should you fear the wrath of God In Augustine's time they went to the Idol Temple for fear as they said of offending some person greater then themselvs to whom Augustine said Do'st thou fear to offend a greater and do'st thou not fear to offend God De verb. Dom. ser 6. Moreover know that the Lord being Lord both of soul and body will not be contented with bodily service without the Spirit as many think who present themselves at any worships nor with the service of the Spirit without the body as some Nicodemites have thoughts but he will be glorified both with body and Spirit which are his 1 Cor. 6.20 3 Things 1 It 's our duty to fear God 2 The fear of God where it is in the soul it eats out the slavish fear of men 3 God is able to destroy soul and body in hell fire 1 Obs It 's our duty to fear God 1 Because Gods fear is a special mean to empty us of slavish fear of men Ex. 1.17 The Mid-wives feared God and did not as the King of Egypt commanded them but saved the men children alive Isai 8.12 13. Fear ye not their fear nor be afraid but sanctifie the Lord himself and let him be your fear and let him be your dread 2 Because he is able to cast the soul and body into hell fire if we fear men more then him Yet as Luther saith many fear the Pope and his Purgatory rather then Christ and his hell so many fear the Magistrates prisons more then the eternal prison of hell 3 Did we fear God we needed not slavishly to fear any neither man nor devil See it in those worthies Dan. 3.16 17. Use 1 See the wofull condition of those who are without Gods fear in three particulars 1 This is a note of a wicked man Rom. 3.18 The transgression of the wicked saith within my heart that there is no fear of God before his eyes Wicked men Jude 12. are said to feed themselves without fear When Jobs friends would prove him wicked they bring this that he cast off fear Job 15.4 2 God rejects the prayer of such as fear him not Prov. 28.24 Then shall they call upon me but I will not answer why for that they did not chuse the fear of the Lord. Hence Nehemiah cap. 1.11 prays That God would hearken to the prayer of thy servant and servants that desire to fear thy name and contrarily he fullfils the desires of them that fear him Psal 145.19 3 If we fear not God we shall be in a continual fear of men and so consequently in a continual snare Prov. 29.25 The fear of man bringeth a snare so without this fear we shall be in fear of devils 2 Information 1 Let us enquire concerning it wherein consider 1 The kinde 2 What it is 3 The causes of it 4 The degrees of it 1 The kindes 1 Servile which is in slaves Luk. 1.74 2 Filial Hos 3.5 Q. What is filial fear A. When we stand in such an awe of God that upon setled deliberation we will chuse affliction rather then iniquity Job 36.21 a fiery furnace rather then worship a golden Image Dan. 3.16 17. and withall have an holy jealousie that in all our carriage and conversation we may not sin against God from the apprehension not onely that God is a just Judge but also a gracious father Hos 3.5 2 The causes of this fear are two 1 The love of God Whatsoever we love we fear lest any thing should rob us of that which we love A man loves his goods hence he fears lest plunder suretiships storms should take it away A man loves his life he fears lest diseases take it away A holy man loves God hence he fears lest any sin should rob him of his God He that calls God father endeavours to spend the time of his sojourning in fear 1 Pet. 1.17 2 The greatness of his strength Why doth a subject fear a Prince or a Dog fear a Lion Because they know they are far above them in power and strength We fear not things that are no stronger then our selves so why do we fear God Because of the infinite power and strength God hath above us hence Israel feared Goliath and the Philistims Sampson 3 The power of any creature is feared when it can do us good or hurt Isai 41.23 Do good and do evil that we may be dismayed and behold it together So we fear God because he can do us good and hurt and no creature without him can do it for creatures are meer vials through which God empties himself What power is like Gods that is able to cast soul and body into hell therefore the Text bids us fear him 4 The degrees of this fear In some men it is more then in others It was the praise of Hananiah that he was a faithfull man and feared God above many Neh. 7.2 There may be two men both conscientiously fearfull of sin yet one of them may have a greater fear of God then the other 2 Use for information Learn to see the necessity of Gods fear See it in six particulars 1 It 's the best preservative against sin Psal 119.11 Thy testimonies have I hid in my heart that I might not sin against thee Prov. 16.6 By the fear of the Lord men depart from evil Prov. 14.16 A wise man feareth and departeth from evil Prov. 3.7 By this it was that Joseph was preserved from Potiphars wife Gen. 39.10 and as it prevents other sins so in particular it prevents 1 scandalous sins Neh. 5.9 Ought we not to walk in the fear of the Lord because of the heathen who are round about us Hence Psalm 19.9 The fear of the Lord is said to be clean from the cleansing effect which it hath in the soul 2 As Gods fear prevents scandalous sins so doth it prevent secret sins Neh. 5.15 Nehemiah durst not extort of the poor Jews as the former governours had don because of the fear of God Job was of the same minde Job 31.1 2 3 23 24. 2 Gods fear will make a man faithfull in the calling wherein God hath set him if a Magistrate Jehosaphat speaks to the Judges he sends forth Thus take heed what ye do for ye judge not for man but for the Lord wherefore let now the fear of the Lord be upon you 2 Chron. 19.5 6. also he saith vers 9. Thus shall ye do in the fear of the Lord faithfully as if he should say ye can never be faithfull in your Magistracy without Gods fear hence this is one yea a principall qualification in a Magistrate that he be a man fearing God Exod. 18.11 Gen. 42.18 the Apostle propounds this as a remedy against eye-service in servants Col. 3.22 Servants obey in all things your Masters not with eye-service as men-pleasers but in singleness of heart fearing God David giving forth the duty of a Prince saith he that ruleth over men
you be reproachfully cast out of cities seeing ye are reproached for Christ He calls cities by the name of camp or tent because many cities begun from tents and the castles in them are called Castra or Tents 1 If those that take up reproaches against holy men shall not rest in heaven Psal 15.3 What shall become of them that raise them Such were there in Terâ—ullians time Apol. cap. 7. we are called most wicked from the Sacrament of infant killing and the eating of them and the incest we commit after the banquet that dogs throw down the lights to wit that they may procure a meeting of knaves and whores together by the immodesty of darkness and lusts to whom Tertullian saith finde it out if ye believe it or do not believe that which you have not found out who ever heard any such infant crying who ever unlockt the cruel mouths of these Cyclops and Syrens to the Judg who hath found out some unclean foot-steps in his Wife who when he had found out such wickedness hath concealed them Minucius Faelix in his Octavius The Heathens thought that Christians did devour Infants make incestuous Banquets that they worshipped an Asses head p. 118 for ye killed the Just One and before him his Prophets and now them that place their hope in him and ye despise the Creatour of all things that sent him cursing them in your Synagogues that believe on him for ye have no power to kill them because of them who at present govern Justin Martyr against Triph. p. 181. After ye had killed that Just One by whose stripes was healing to them that go to him by the Father when ye knew he was risen from the dead and ascended into Heaven you were so far from repenting of your evils that you sent choice men from Jerusalem into all the earth saying The Heresie of the Christians was to acknowledg no God scattering those words against us which all that know us not boast of therefore ye are not onely the cause of iniquity to your selves but also altogether to other mortals Justinâ—bid 2 Revilers do but after their kinde They are called Devils 1 Tim 3.6 2 Tim 3.3 also Dogs Psalm 59.6 now we wonder not at Dogs snarling 3 Look upon Revileâ—â—â—â— as a just punishment from God though unjust from 〈◊〉 2 Sam 16.10 The Lord hath bid Shiâ—â—â— to â—â—se David 1 God inflicts them because we do not that good to men we should do 2 Because we make little conscience of sinning against God in secret 3 Because we have so little care of the honour of God 1 Sam 2.30 hence God hath no care of our name 4 Because we have so little care to preserve the good names of others Matth 7.2 4 Such Revilements as are cast upon thee were cast upon Christ and upon the godly For Christ he was called a Drunkard a Glutton Matth 11.19 said to cast out Devils by Beelzebub Matth 12.24 accused as a Blasphemer Matth 26.65 lookt upon as a Mad-man by his Friend Mark 3.21 railed upon Mark 15.29 called a Perverter of the Nations forbidding to give Tribute to Caesar Luke 23.2 that he was a Samaritan and had a Devil John 8.48 Yea Gods people have been so reproached Psalm 44.13 14 16 Thou makest us a reproach a scorn a by word a shaking of the head David was the Song of the Drunkards Psalm 69.11 12 yea he became a Proverb to them Christians were counted Turners of the World upside down Acts 17.6 Paul was counted a pestilent Fellow and a Mover of Sedition and not counted worthy to live Acts 22.24 5 Come we to the second thing the affections Christians ought to have under Revilings Rejoyce and be exceeding glad Obser Christians should be so far from being dejected under wicked Revilings for Christ that they have cause to rejoyce and be glad 1 Because all Revilings add to their Crown even when we are asleep and are not aware of it yea when we know not of it they add to our Crown Luke 6.23 Blessed are you when men shall reproach you and cast out your name as evil rejoyce you in that day and leap for joy for behold your Reward is great in 〈…〉 2 Because such persons so reproached when Christ shall appear in glory shall be glad with exceeding joy 1 Peter 4.13 Rom 8.17 3 Because there 's a Day coming when all Reproaches shall be wiped off Isai 66.5 Your Brethren that hated you that cast you out for my sake said Let the Lord be glorified but he shall appear for your joy James 5.9 4 In all Reproaches you have the Spirit of Glory and of God resting on you 1 Peter 4.14 as if he should say Why do you not rejoyce in your Reproaches you have great cause why the Spirit of Power and of Glory as it 's supposed to be the best Reading that glorious Spirt of God will not forsake but will abide with you yea will rest upon you 5 Either thou art reproached deservedly or undeservedly if deservedly it 's not a Reproach but a Judgment if undeservedly why shouldst thou blush for another mans sin Use For Application learn to rejoyce in all Reproaches and other hardships that shall come upon you for Christ Your Glory in Heaven is not uncertain for Christ then would not bid you rejoyce in it shew your joy herein by your words and gestures and by your chearfull walking James 1.2 Rom 5.2 Acts 5.41 The last is the Ground of this Affection of Joy because they are said to be blessed and because their Reward in Heaven is great Obser The Saints of God are happy under all manner of Revilements for Christ 1 Happy in this Life 1 Because they have the rejoycing of a good Conscience Acts 23.1 2 3 Acts 24.5 6 when there were railing Accusations against him yet his Conscience could witness that he walked uprightly v. 16 2 Sooner or later God will clear their innocency as we see in Joseph's case and in David's upon whom the Courtiers in Saul's Court cast Reproaches yet he died in honour 1 Chron 29 It 's with the name of a Christian as with the Sun which is sometimes hindered from our sight by Clouds and Eclipses but recovering a clear Sky shines the more bright so Reproaches sometimes cloud our names but in a while they are dispelled by the upright walking of Saints Isai 51.7 8 Fear ye not the reproach of men neither be ye affraid of their revilings Why For the Moth shall eat them up like a Garment and the Worm shall eat them as Wood that is all their Reproaches will insensibly by degrees wear away 3 The Revilings and Wrongs done to Gods people God takes them as done to himself 2 Kings 19.16 Hear the words of Sennacherib who hath sent Rabshakeh to blaspheme the living God Also v. 22 23 Whom hast thou reproached and blasphemed even the holy one of Israel yet Rabshakeh's Reproaches were against Gods people Acts 9 Rom 15.3 2 They are happy
wealth or poor or as some empty of brain or wit 2 It signifies spittle or spit upon to signifie they esteemed one another no better then the spittle they spat out of their mouths 3 It signifies contemned vile despised abject and in this signification Michael Maronita in his proeme of the Syriack Grammer thinks it to be taken the Ethiopian expounds Racha thus he that shall say to his brother he poor by contempt and of torn garments shall be guilty of the counsel Shall be in danger of the counsel This consisted of 72 in this causes of high concernment were handled as Heresie False prophecy Idolatry Apostacy This Counsel sat at Hierusalem and it s supposed these seventy were set over them in remembrance of the 70 souls Jacob brought into Egypt these ruled over them sometimes and some think Pharaoh made them their taskmasters these went part of the way into the mount with Moses Exod. 24.9 After when they seemed a little to be laid aside by Jethroes counsel the Lord sets them up again Numb 11.16 Gather unto me seventy men of the elders of Israel whom thou knowest to be elders of the people and officers over them and bring them to the tabernacle of the congregation and I will take of the spirit which is upon thee and I will put it upon them If there were any thing more dark or more intricate that fell out among the Judges of cities they were to have recourse to this counsell whereof the high priest was one and I take it mostly the president therein all both inferiour Judges and private persons were commanded to obey their answer on pain of death against them that should oppose Of this there is mention made Deut. 17.16 17 18 19 20. Also Jehoshaphat confirmed them see 2 Chron. 19 8 9 10 11. In this Senate both matters of God and matters of the King and kingdome were handled and that they might be incouraged herein Jehoshaphat tells them they had Amariah a man well skilled in judgements and Sâ—badâ—ah a man well skilled in civill affairs and divers of the Levites excelling in other learning So great was their authority that of some causes the king himself did not judge Jer. 38.5 Zedekiah saith the King can do nothing against you The Hebrews note that the king came not into the Sanhedrim least his opinion should take liberty of judging from others who thought diversly from him For this see Jer. 26.16 17 18. Ezekiel mentions these 70 old men Ezek. 8.11 12. and Jazaniah was chief the Hebrews say these seventy retained their authority in Babylon and Artaxerxes established this power when they came out of the captivity Ezra 7.25 26. after when they took up armes against Antiochus the government of things was in this Senate in which Court the kingly Scepter was kept This order continued till Herod the great who slew them all as a just judgement because these Senators had neglected to bridle his boldness and power except one Sameas whom they had oft contemned admonishing such things in the room of whom Herod appointed others of his own faction After in Augustus his time the power of this Senate came to be strainted the power of life and death being taken from them and divers other counsels set up in several cities about civil affairs Yet it is mentioned in the new Testament Joh. 7.50 of these Nicodemus was one and Joseph another Acts 4.6 7. also Acts 5.21 This counsel is distinguished from the Senate or city Magistracy of Jerusalem so also Luke 22.66 Hierusalem being destroyed by Titus this Senate came to an end So that the meaning of what is spoken is there is such proportion betwixt wrath and a reproachful word and betwixt the punishment of both as there is betwixt the judgement of the three and twenty or the Synedrion or chief Council as this exceeds that so the punishment of a reproachfull word exceeds the punishment of anger But whosoever shall say Thou fool shall be guilty of hell fire Some give this interpretation you Hebrews bring persons for anger and reviling to the Council alluding to their manner of proceeding but I for the same sin threaten a greater punishment unto them even hell fire But the more common interpretation is whosoever shall say Thou fool shall be guilty of hell fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word translated hell properly signifies the fire of Gehenna Without the City of Jerusalem there was a place called Gehenna or the Valley of the son of Hinnom wherein was a place called Tophet Jer. 7.31 32. where the Jews after the example of the Phoenicians burnt their children to Moloch timbrels and pipes making a noise lest the cry of the burnt childe should be heard Josiah polluted this place by bringing dead carkasses into it 2 Kings 23.10 compared with Jer. 7.32 It was also called Tophet which as Lapide saith signifies a Timbrel from the playing upon timbrels there It was called Ghehinnom of Ghe i.e. A Valley and Hinnom the name of a Jew It was a pleasant Valley near Jerusalem but because of this horrible burning of their children the Jews hereby signified the torment of the damned Esai 30.33 Tophet is prepared of old he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it As the miserable infants shut up in a brazen Idol fire being put under were broyl'd and burnt with an unspeakable torment so the wicked in the prison of hell shall be tormented with unquenchable fire Now the cause for which among others is for passionate railing and calling fool that is a wicked man who in Scripture is so called not a natural fool or under-witted but a wicked man a contemner of God Psal 14.1 The fool hath said in his heart there is no God then which there is hardlier a more grievous railing especially when it is done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause Yet this doth not hinder but that those who have a duty of chastising others may be sharply reproved that they may be rowsed out of their sleepiness as Christ cals his Disciples Luke 24.25 O fools and slow of heart and to the Pharisees Matth 23.17 19. Paul calls foolish Galatians Gal. 3.1 and Christ calls the Pharisees Generations of vipers Matth. 23.33 resembles them to graves and whited sepulchres v. 27. To conclude this verse for the prevention of our hearts to break out into anger and so to railing I le lay down some considerations about anger as 1 What it is A. It 's an affection whereby the bloud about the heart being heated by the apprehension of some injury offered to a mans self or friend and that in truth or in opinion the appetite is stir'd up to take revenge It s two-fold 1 Just and this is two-fold 1 created so anger was in Adam to rise up against all that should tempt him to sin knowing that in the day he
res tibi agito that is look to thy own affairs conditione tua non utar in severing the betrothings placuit renunciationem interv enire Let him give her a writing of divorcement This was a writing whereby the husband commanded his wife to depart from him The form whereof was as Grotius mentions this Of my own accord and no mans compulsion I have decreed to leave refuse and put away from me thee hitherto my wife and even now do send thee away forsake and refuse thee and cast thee away from me that thou mayest be in thy own power and mayest depart whither thou listest at thy own will and pleasure neither let any man at any time forbid it and so be thou let go that it may be lawful for thee to mary to what man thou wilt Now that it was lawfull for a man to put away his wife without bringing the cause to the judge appears by Christs words for Christ saith It was spoken of them he that putteth away his wife let him give her a writing of divorcement Besides else how could Joseph have put away Mary privily The ancient Gaules and other nations granted the husbands power of life and death over their wives Grotius Quest Whether did Moses grant divorce onely in case of fornication Answ No for Christ saith that grant was made for the hardness of their hearts Mat. 19.8 Mark 10.5 But I say unto you Whosoever shall put away his wife except for the cause of fornication Qu. What if a wife be a witch or one that endeavours to murther her husband c. what then may she not be put away Ans yes but Christ names fornication because it is the proper cause of divorce and directly repugnant to mariage whereas other causes are general excluding from all civil society Quest But what if the adulterous wife repent may not the husband take her again to bed and board Answ He may pardon it because the offence is principally committed against himself but he is not bound because Christ here gives him liberty to put her away 1 Sam. 25.44 compared with 2 Sam. 3.14 15 16. Quest Whether divorced persons may marry again to one another after divorce Answ No Jer. 3.1 If a man put away his wife and she become another mans shall he return unto her again shall not the land be polluted The reason was least under pretence of divorce they should lend one another their wives as the Lacedemonians and Cato did Quest Whether divorced persons may mary at all without committing adultery Answ The innocent person doubtless may for why should a chaste person suffer for the Adultery of his yoke-fellow 2 God hath provided Mariage a Remedy against Incontinency for all sort of persons 1 Cor. 7.2 but if parties lawfully divorced might not mary again then they should want this Remedy and be exposed to a necessity of sinning Quest Whether putting away in any case be lawfull seeing Mal. 2.15 16. The Lord hates putting away Answ The Prophet speaks not of any putting away but of that which was done to innocent Women onely for Barrenness upon which cause Divorce first began at Rome and yet the Romans were an hundred and twenty years without an Example of putting away Abraham though Sarah was barren till ninety nine years of age never put her away Causeth her to commit Adultery How could this be A. She that was put away being branded with the Reproach of Divorce could not get another Husband and so being hopeless of marying as being counted defiled as Moses phrases it turn'd Strumpet now Christ casts the fault hereof upon him who for a slight cause would put away his Wife This is to expose the frail age of a young Woman to temptation Hence M.T. Cicero was blamed because for light causes he put away his Wife Terentia And whosoever marieth her that is divorced committeth Adultery Christ means it as Grotius thinks of one that is of the same Faith and Profession so that we may understand it of them who received those that were put away before there were Endeavours of Reconciliation used of one of them to the other 1 Cor. 7.11 But if she depart let her remain unmaried or be reconciled to her Husband Also it 's meant of those who being greedy of other mens Wives by Divorce made way to mary them Hence Matth. 19 9. the former Husband is said to commit Adultery if he shall mary another so that the Crime of Adultery falls on him he hath taken away all hope of agreement betwixt the former yoke-fellows so that hereby Christ would establish hope of Reconciliation Otherwise Moses Law standing in force as it did then it had been hard that they that had maried a Woman put away should be counted for Adulterers Quest What do you think of this case when a Husband remains a certain time from a Wife whether another man may mary with her Answ The absent party is either beyond seas or in his own countrey If beyond seas there must be a greater time granted to hear of him By the Law of Constantine if the Wife did not hear of the safety of the Husband in four years she was permitted to mary to another To give my opinion there must be a precise time set down wherein if the Wife do not hear of the Husband it may be lawfull to mary as if being in the same Nation he do not send to her in two years or if being in a foreign Nation he do not send to her in four years for in such a space of time it may be supposed a man may write from any part of the Earth unless he be in captivity such a Man not sending to his Wife in such a space of time may be supposed to put her away howbeit I think in these cases to consider seriously what the Laws of the Nation are is most expedient and so far as they concur with lawfulness and expediency to follow them For Application 1 Caution Not to put away Wife or Husband there are four Mischiefs in it 1 Such an one is a Murderer because he hates his Wife If Christians are commaâ—ded to love their Enemies how much more then their yoke-fellows who may have vitia but not flagitia perâ—â—ps faults but not heinous offences 2 Such an one is guilty because he hath put away one who hath not committed Adultery For this cause onely putting away ought to be for though there be other failings yet ought there to be reconciliation Lactantius saith He is an Adulterer who hath maried her that is put away and he is an Adulterer who hath put away his Wife except for Fornication that he may mary another 3 He is guilty because he makes her commit Adultery 4 Because he that takes her that is put away becomes an Adulterer 2 Exhort To keep the Bond of Matrimony inviolate in no wise to break it as being the Covenant of God Prov. 2.17 3 Learn not to put away a Wife or
man no such duty and therefore owing him nothing I may take something of him 4 From gratitude we ought to be thankfull where we receive now where 's thankfulness if you pay back onely the principal 5 From Charity which teaches every man to have a care of his own 1 Tim. 5.8 Now if rich men have my money and grow richer by it and I have nothing from it where is my care Onely if thou hast store of money beware that thou dost not so lend out thy money to rich men for profit that thou hast not to supply the poor where duty calls for it Lev. 25.35 36 37. If thy Brother be waxen poor thou shalt not give him thy money upon usury Quest But what is usury Answ The taking of any thing from a poor Brother for the duty of lending or from a person to whom we are bound to lend freely To these we are to lend freely because they borrow for the sustentation of the life of them and theirs whereas rich men borrow to get gain thereby hence rich Christians ought to lend freely to the poor even though sometimes the principal may be in hazzard See for this more in my Treatise of Repentance and Restitution V. 43. Ye have heard that it hath been said Thou shalt love thy Neighbour and hate thine Enemy V. 44. But I say unto you Love your Enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you Christ reproves another depravation of the Pharisees which had three Branches 1 that they expounded Neighbour to be onely Friend or Kinsman whereas the Lord means all men who have a common nature with us Luke 10.32 2 That they left out of the Text these words thy self Levit. 19.18 The Command was Thou shalt love thy Neighbour as thy self 3 That their Enemies were to be hated whereas the contrary appears Prov. 25.21 If thine Enemy hunger feed him Exod. 23.4.5 If the Ox or Ass of an Enemy were wandring they were to bring him home Now the Scribes gathered 1 That as the Jews lived in opposition to the foreign Enemies Moabites and Ammonites and Amalekites they might also hate their private and personal Enemies 2 That the Scribes drew this principle of hatred of Enemies from the Rule of Contraries which was we must love our Friends therefore we must hate our Enemies now a right Consequent will not follow from Contraries unless they be equal From all this Christ clears the Law But I say unto you Love your Enemies Christ sets down 1 The Command 1 Generally Love your Enemies 2 Particularly in three Branches 1 Bless them that curse you 2 Do good to them that hate you 3 Pray for them that despitefully use you and persecute you 2 The Reasons of it 1 That you may be like God as children to their father v. 45. 2 From the Lords own Example who makes his Sun to shine and Rain to fall on the just and on the unjust 3 From the difference betwixt Publicans or civil men or sinners and betwixt Christians Sinners love those that love them and salute those that salute them but Christians must love them that do not love them and salute those that do not resalute them or do it very slightingly But before I come to handle the point concerning Love to Enemies I dare not condemn Tertullian and others who hold Christ his Command to be a supplement to Moses Law while he saith The old Law teacheth us love to Neighbours the new Law to love Strangers Also Tertullian further So long as the Sacrament was among Israel he worthily did command mercy to brethren alone but when he gave the ends of the earth for an inheritance and possession to Christ and the Nation began to be blotted out as it was spoken by Hosea They that were not my people are my people and she that had not obtained mercy hath obtained mercy From thence Christ extends the Law of fatherly goodness to all excluding no man in mercy more than in vocation Many think saith Grotius from these words Thou shalt hate thine Enemy that they have a firm Argument to prove that all things which Christ saith were said of old or by the Ancients are not to be referred to the Law of Moses but to the Interpretations of the Expounders of the Law but he thinks respect is had to Moses words The Jews were commanded to do some common benefits to their Enemies Exod. 23.4 But if we look Deut. 22.1 2 3 4. The Enemy here mentioned was one of their Brethren he who in Exodus is called an Enemy in Deuteronomy is called a Brother Besides these there were other Enemies they were commanded to shew no mercy unto as the Hittites Gargashites Amorites c. Deut. 7.1 2. Deut. 5.19 Thou shalt blot out the remembrance of Amalek from under Heaven thou shalt not forget it Yet were conditions of peace to be offered to them that if they would they might redeem their destruction with servitude but if they refused the offered conditions they were to be kild without mercy Now there being no cause in Christs time that the Jews should alledge or pretend for their hatred of other nations the Laws which they had against the seven nations those exceptions being taken away which God for certain causes had prescribed unto them the Law of nature remained whole that every man is to love one another I must confess I do much incline to this in regard there were so many prayers in the Old Testament against enemies So that the meaning then is the precept of Moses concerning the kinde dealing of the Jews with other men extended not universally to all but particularly to their countrymen or fellow Jews called the sons of thy people see Deut. 22.1 to others who were aliens and also enemies they were not bound to be kinde but against some that is the seven nations they were commanded to proceed hostilely but I say unto you let your kindness be extended to your enemies Why both these interpretations may not be embraced I see no reason That there were falsifications by the Interpreters of the Law is without doubt in that they so limited neighbour to a son of Abraham and left out part of the command belonging to love And also the latter from those two places Exod. 22.4 compared with Deut. 22.1 Deut. 7.2 And it is also safe to interpret Scripture in the most extended sense Though this scruple of this side remains that the Canaanites were commanded to be kill'd but not to be hated as a Judge commands a guilty person to be slain yet doth not hate him The words being thus expounded we will consider the words generally and gather Obs It 's the duty of Christians to love their enemies 1 From Christs example Rom. 5.10 When we were enemies we were reconciled to God by the death of his son For all the Samaritans would not give him harbour
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
as God comes in with it not otherwise 8 Thou shalt never finde rest in affecting earthly things inordinately Rest is the centre at which all intellectual natures as well as natural bodies aims at but worldly men finde no rest Other sinners sometimes finde rest from their lusts the Drunkard is not always drunk nor the unclean person always commits uncleanness but the worldling is still in the World morn and night the desires of such are compared to Hell Hab. 2.5 It 's there spoken of the King of Babylon who though he had gathered to him all nations and people yea and their treasures Esa 10.13 as one gathereth eggs that are left yet was his desire enlarged as Hell and could not be satisfied a true character of the worldlings desire which is boundless and endless Quest But may we not lawfully desire earthly things Answ I 'le show how far we may desire them 2 How far not 1 We may desire them with a desire of reference so far as they may be furtherances of us in our journey to heaven as Mr. Tindall the Martyr said I desire these earthly things so far as they may be helps to the keeping of thy commandements As a passenger when he comes to a river he desires a boat not simply for it self but to passe over for could he pass over any other way he would not regard a boat As the travailer desires his Inne not in reference to his Inne but to his home and as the Patient desires Physick in reference to health so we may desire earthly things in reference to God and a good conscience and that we may have more freedom to Gods service and that we may bring up our children as hopeful plants and that we may do more good to the Church of God 2 With a desire of subordination Lord saith the gracious soul give me earthly things yet not my will but thine be done God as a wise Physician thinks it expedient to keep his patient with a short dyet in order to cure his disease so the Lord sometimes keeps his people low to cure their pride and try their faith 2 We may not desire earthly things 1 In reference to our lusts Jam. 4.3 Ye ask amiss that ye may consume it upon your lusts Some desire them in reference to the lust of pride to bear down others to have what they will and do what they list that they may have sumptuous buildings and magnificent titles or in reference to revenge to crush those that shall affront them or in reference to excess and delicacy that they may fare deliciously every day 2 We may not desire them with vehement desires Many are so a Gog for the world as Balaam was for Balaks gold and Ahab was for Naboths Vineyard such desires are often granted in fearful judgement as the Israelites had the quailes which they lusted after He gave them their hearts desire but sent leanness into their soul Psal 106.15 They were not estranged from their lusts but while their meat was yet in their mouths the wrath of God came upon them Psal 78.30 31. Such desires stand need of purging not of satisfying This is a woful frame of heart Of such the Apostle speaks 1 Tim. 6.9 that they will be rich The rich hath nothing of his riches but what the poor asks of him food and rayment but I eat dainties the poor eats base but are not both fill'd the poor with base meat as the rich with dainties But saith the rich mine rellishes better thou knows not how that savours which hunger inflames I say not this to compel rich and poor to eat alike rich men use choice meats because thou hast been accustomed thereto use thou superfluities give necessaries to the poor Aug. de verbis Dom. Ser. 6. 3 We must desire necessities to superfluities Pro. 30.8 9. Give me neither poverty nor riches feed me with food convenient for me 1 Tim. 6.8 Having food and rayment let us therewith be content but in this provision we may have respect to the condition wherein we are set as Magistrate Prince Gentleman c. yet if God shall adde superfluities as the Prophet saith the Lord did to him Psal 23.5 Thou anointest my head with Oyl and my cup runs over as liberal Hosts in Judea were wont to entertain their guests we may receive these superfluities with thankfulness and are bound to do the more good therewith and withall know that many a gracious heart that onely desired necessities from God God in just wayes hath given superfluities to him Quest But what remedies against this love of the world Answ Taste the sweetness 1 of God 2 and of the water of life 1 Of God all comfort is primarily causally and originally in him in the creature it s effectively secondarily and derivatively Hab. 3.16 Though the Figg-tree should not blossom c. Yet will I rejoyce in the Lord. The cause why men step out to every creature is because they see not a fulness in God they are eager to lay up treasure here because they see not treasure there The creatures if God come not along with them are but as a member cut off from the body 2 Taste the sweetness of the water of life Joh. 4.14 Whosoever drinketh of the water that I shall give him shall never thirst He means not a natural thirst but a thirsting after the things of the world that is so greedily savorly and unboundedly as worldlings do A man that thinks he hath his sins pardoned and cannot be content therewith it 's a question whether ever he had it Mary having tasted the sweetness of grace grew remiss to the world Luk. 10.40 41. Was Solomon content with wisdom and we not content with grace and yet though God hath not promsed to make any individual man rich yet sometimes he casts in a portion of wealth to better the bargain You found your selves companions in the way he carries nothing thou art overburthened give him of that which thou hast and thou lessens the weight Aug. ibid. 2 Look upon the uncertainty of worldly things Solomon left Rehoboam a flourishing Kingdom in a matter of three or four dayes time he lost about two parts of three or more Eli was a rich man a Priest and a Magistrate his Posterity was driven to crouch for a piece of silver and a morsel of bread 1 Sam. 2.36 Men come to the world as to a lottery there 's many blanks for one prize for one man that gets the things of the world ten miss 3 Beware of Satans temptations who is wont to let us see the glory of the world but conceals the cares and troubles that attend outward things so he did to Christ Matth. 4.8 All the glory of the world as building furniture retinue brave apparrel Princes Courts are but as the flower of the grass or like the transfigured glory upon the mount which the disciples beginning to affect were overshadowed with a cloud How many
doubtfulness of the success notwithstanding we use lawfull endeavours the Promise is In all thy ways acknowledg him and he shall direct thy steps Prov. 3.6 2 When earthly cares shall crowd in in holy duties Luke 8.14 The cares of the World choak the Word or cause us to neglect holy duties as in Martha Luke 10.40 3 When we shall be immoderately thoughfull for livelihood for us and ours so that our hearts become troubled with fear of want Use 1 Humiliation to Saints who have so many distracting cares upon them Would we compare our few cares for Heaven and our many cares for a livelihood how should we be cloathed with shame These seize on us in the morning and go to bed with us at night God takes care of thee who made thee who cared for thee before thou wast We care for our selves as if he that made us presently went away leaving us in our own hands Aug. 1 These dividing cares of thine arise from remainders of unbelief in thee for men of eminent faith have been little troubled therewith Dan. 3.17 We are not carefull to answer thee O King in this matter if it be so our God whom we serve is able to deliver us said the Three Children 2 Whatever burden thou hast thou art commanded to cast it upon God Psalm 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass Thou art not to take Gods work from him thy work is dependance Gods work is provision Psalm 55.18 Cast thy burden on the Lord he shall sustain thee 3 The care and provision God makes for all creatures Psalm 104.10 to v. 31. he sends Springs into Valleys causes Grass to grow for Cattel makes Trees for Birds to nest in the Rocks and Hills a Refuge for Goats and Conies Lions seek their Meat from God v. 27 28. These wait all upon thee that thou mayest give them their Meat in due season that thou givest them they gather Psalm 147.9 He giveth to the Beast his Food and to the young Ravens which cry Matth. 10.29 30. 4 It 's Gods good pleasure to give you the Kingdom of Heaven much more will he give you things of this life Luke 12.32 Fear not little Flock it 's your Fathers good pleasure to give you the Kingdom 5 The vanity and mischief of distracting cares the vanity of them is seen because all our carking will not better our condition Do what thou canst thou shalt not be rich whom God will have to be poor Luth. Tom. 3.266 And their mischief is seen in that they surcharge the heart as Meat and Drink immoderately taken do the stomach Luke 21.34 2 Exhortation To endeavour the riddance of these sinfull cares Means 1 Commit all your endeavours to God in Prayer to be prospered and succeeded by him Phil. 4.6 In nothing be carefull but in every thing let your request be made known to him When you have commended the matter to God in Prayer then let the peace of God keep your hearts v. 7. Prov. 16.3 Commit thy work unto the Lord and thy thoughts shall be established 2 Exercise faith in the promises Heb. 13.5 I will never leave thee nor forsake thee 1 Tim. 4.8 3 Covet not multitudes of business for much business creates many cares and so much the more when thy charge is but little 4 Consider though God taketh care for all creatures Psalm 104.27 145.15 147.8 9. He giveth to the beast his food and to the young Ravens which cry yet his care for them not comparable to the care he hath for his children 1 Cor. 9.9 Doth God take care of Oxen Yes he doth but not comparatively See Deut. 11.12 5 The vanity and unprofitableness of all our carking cares which of you by taking thought can adde one cubit to his stature Matth. 6.17 Psal 127.2 It 's in vain to rise early and go to bed late Except the Lord build the house and except the Lord keep the city the watchman waketh but in vain 6 Consider the uncessancy of Gods care for us The Land whither ye go to possess is a Land of Hills and Valleyes and drinketh water of the rain of Heaven A Land which the Lord thy God careth for the eyes of the Lord thy God are alwayes upon it from the beginning of the year unto the end of the year Deut. 11.11 12. Psal 40.5 Thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more then can be numbred 1 Pet. 5.7 Casting not onely some but all your care upon him why He careth for you V. 26. Behold the fowls of the ayr for they sow not neither do they reap nor gather into barnes yet your heavenly Father feedeth them Are ye not much better then they Here 's a second Argument to disswade from carking care from the less to the greater your Father nourishes the fowls much more will he nourish you Behold the fowls of the Ayre He makes a distinction betwixt poultry and house fowls which are cared for by men and fowls of the Ayr which are not cared for by men Psal 147.9 Job 39.3 Luke instanceth in the Ravens which men are so far from caring for that they hate them Luk. 12.24 Christ compares men not to Oxen but to Birds that he may teach us as birds to fly from earth to heaven They neither sow nor reap nor gather into barnes They neither sowing nor reaping are directed by the providence of God where there is food and they thrive more then those which are nourished by the care of man Yet is this no ground to patronize idleness that because the fowls neither plow nor sow therefore we must not for the proportion is not in this that they labour not but in this if God take care for more base creatures much more for those which are more excellent In all likelihood the fowls making no provision in summer should starve in winter yet experience teaches that they are fatter in winter then in summer Obs It s our duty now and then to look upon the creatures 2 It s no disparagement to the providence of God to have a care of the fowls of Heaven Matth. 10.29 30. 3 As the care of God reaches to the fowls of heaven so much more to his children for he that is their Creator is thy Father V. 27. Which of you by taking thought can adde one cubit to his stature Here is a third reason against carking care taken from the vanity of all such carking we by all our caring cannot adde any thing to the stature of our body no more can we adde any thing to the measure of our estates which providence hath appointed us to come to Besides men through their pride are ready to ascribe all their gettings to their care and diligence hence Christ shows that all our care without Gods blessing is as vain as if a dwarf should think to
not that therefore the Apostle excludes the teaching of man for then why would Christ send out his Apostles and the seventy Disciples and why doth he establish a Ministry in his Church one essential property whereof is that he must be apt to teach yea doth not Christ bid us pray to the Lord of the Harvest for such Labourers Christ also shews us that from the Lords teaching as a principal cause the Ministry of man becomes effectual 1 Cor. 3.7 There are many other fruits of false Prophets as the soothing and flattering of Princes 1 Kings 18.6 compared with v. 1â— The mingling of Truth and Errour together or at least truth and corrupt affections from which the Apostle clears himself 2 Cor. 2.17 There are many other notes of false Prophets which by a frequent reading of the Scriptures and begging of the Spirit we may attain to know V. 16. Ye shall know them by their Fruits Do men gather Grapes of Thorns or Figs of Thistles Look as of Thorn-trees men do not gather Grapes nor of Thistles men do not gather Figgs so from false Prophets there is no good and sweet fruit gathered but the harsh and corrupt fruit of Errour and Heresie V. 17. Even so every good Tree bringeth forth good Fruit but a corrupt Tree bringeth forth corrupt Fruit. Christ here comes to confirm unto us further that men do not gather good fruits from bad trees and makes a reddition to the former Proposition laid down interrogatively By good and bad Trees in general the state of the regenerate and unregenerate man may be understood Matth. 12.33 Carnal men cannot please God Rom. 8.8 Abel's person was first respected then his offering Gen. 4.4 In particular Christ means the Prophets when good they bring forth good fruit when corrupt they bring forth corrupt fruit when good they handle the Word of God uprightly 2 Cor. 2.17.4.2 when corrupt they handle Gods Word deceitfully Ephes 4.14 Such false Prophets are not known by the leaves or flowers of an outward profession but by their fruits V. 18. A good Tree cannot bring forth evil Fruit neither can a corrupt Tree bring forth good Fruit. Christ amplifies what he had delivered shewing that a good will from the habit of grace in the soul brings forth good things ordinarily and usually and an evil will from the habit of sin in the soul brings evil things But Christ means first the man must be changed that his works may be changed But who is found good of the Lord seeing Christ died for sinners therefore he found us all bad Trees but gave us power to believe on his Name Aug. de Verb. Domini Serm. 12. But if we carry it to Teachers we must understand it so far as he is a good Teacher for even good Teachers have been mistaken in some things they cannot bring forth corrupt Doctrine nor can a corrupt Teacher so far as he is corrupt bring forth good Doctrine It 's usual that the actions of the body are sutable to the qualities of the minde Matth. 12.34 35. A good man out of the good treasure of his heart bringeth forth that which is good an evil man out of the evil treasure of his heart brings forth that which is evil If we understand it of men we must understand it of men as in their natural estate But as a Tree when it is transplanted brings forth good fruit though naturally without transplantation it could not so when persons are transplanted out of their natural estate into Christ they bring forth good fruits John 15.4 5. though in their natural state they could not If we carry it to Teachers as Christ means both then the meaning is if these Prophets were true lovers of godliness as they would seem to be they would not usually commit such things as are directly contrary to godliness as they do V. 19. Every Tree that bringeth not forth good fruit is hewen down and cast into the fire V. 20. Wherefore by their fruits ye shall know them Here 's the punishment of false Prophets The words are a similitude taken from an Husbandman and are denounced against all Hypocrites in general who have the leaves of profession but want the power of godliness and in particular against hypocritical false Prophets John 15.6 If a man abide not in me he is cast forth as a Branch that is withered and men gather them and cast them into the fire and they are burned as the Husbandman casts fruitless Branches into the fire so will Christ cast such as bring not forth good fruit into the fire of Hell See Matth. 3.10 In particular false Prophets bring upon themselves swift destruction Their judgment lingers not and their damnation slumbers not 2 Peter 2 1 3. Is hewen down and cast into the fire They are now at present hewen dow by the threatnings of God and shall hereafter be thrown into Hell Wherefore by their fruits ye shall know them Christ here concludes thus q. d. seeing men usually teach things suitable to their manners and practises by such kinde of corrupt Teachings you may suspect these Prophets before they instill or drop in their opinions into you for such as the Masters are such will they make the Scholars such as the Tree is such will the Fruits be V. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven Christ from reprehending false Prophets comes to reprehend all hypocritical Formalists whether teachers or hearers who pretend the faith and doctrine of Christ in a great shew of holiness but deny it in their works They prophesied in the Name of Christ and wrought miracles but did not do Christ his will In the words two things 1 An exclusion of hypocritical Formalists or formal Hypocrites out of Gods Kingdom Not every one that saith Lord Lord c. A name without a thing is nothing It 's as an ornament in the clay or a jewel in the mire 2 A reception of those who have a sincere purpose to obey God But he that doth the will of my Father To do the will of God is 1 To believe on Christ John 6.40 This is the will of the Father that every one that sees the Son and believes on him should have everlasting life 2 To declare our faith by a sanctified course of obedience 1 Thess 4.4 This is the will of God even our sanctification 3 To have a purpose for all Gods commands without excepting of any Psal 119.6 106. Col. 1.10.4.12 Heb. 13.20 21. But he that doth the will of my Father which is in heaven and consequently my will for I and my Father are one Joh. 14.7 and the Father is in the Son and the Son in the Father but Christ as he is man for modesty sake names the will of the Father and not his own From the words thus opened observe Obs 1 That in the visible Church there
fearlesly he feared no mans angry looks Let not faithfull Preachers expect glory but ignominy and contempt not wealth but poverty violence prisons and death as Michaiah and John Baptist and when others shall be cast into hell such shall have place in heaven As Caesar hath his Electors the Turk his Princes so our King hath his Ministers Augustine is a Prince Elector so Irenaeus Quadratus are Princes and Counts Luth. Tom. 3.495 let us not then fear the opposition of men how great opposition did Noah suffer in his ministry for hundreds of years A Preacher must be vir rixarum a man of strife 6 He was not vain-glorious but still sought the glory of his Father Joh. 6.38 39. so let faithfull Preachers Joh. 7. say I began not to preach the Gospel that the world should honour me and I will not cease from preaching because of the worlds reproach 7 He was in his Ministry convictive of gain-sayers yet did he not according to the guise of the times tye up his convincing arguments to syllogisms in mood and figure but he brought unanswerable reason Without this gift Churwill be wasted and scattered See Titus 1.9 CHAP. VIII SOmetimes Christ goes from miracles to doctrine but here having laid down his doctrine he comes in this Chapter to confirm it by miracles Before he began his sermon he healed all sicknesses and diseases Matth. 4.23 that he might make way for his doctrine For doubtless the miracles Christ and his Apostles did were a great cause why their doctrine in so great measure was believed Acts 8.6 The people with one accord gave heed unto those things which Philip spake hearing and seeing the miracles which he did And now Christ when his sermon was ended on the Mount he went down and the multitudes followed him before whom he wrought sundry miracles V. 1. And when he was come down from the Mountain great multitudes followed him These multitudes were of divers humours hence upon divers ends they followed Christ some followed out of love to his doctrine the sweetness whereof they had already tasted some out of curiosity that they might hear some new thing some out of desire of confirmation that they might be assured of his doctrine whiles they saw it confirmed by miracles some to be cured of their maladies some for loaves John 6.27 Christ hath multitudes of followers but few that follow him for a right end Look we to the end why we follow Christ whether it be for glory and earthly praise or profit or whether it be for himself in all conditions even in adversity persecution Matth. 16.24 Let him deny himself and take up his cross and follow me Virgin souls follow the Lamb whither soever he goeth Rev. 14.4 yea though to prison banishment death the world pretend to follow Christ but it 's at a distance always with the exception of the cross V. 2. And behold there came a Leper and worshipped him saying Lord if thou wilt thou canst make me clean We have here Christ his first miracle set down wherein three things 1 The Lepers devotion set down in two branches 1 He worships Christ 2 He acts faith in Christ Lord if thou wilt thou canst make me clean 2 Christs compassion v. 3. I will be thou clean Amplified first from the efficients 1 From the instrumental efficient cause Jesus put forth his hand and touched him 2 From the principal efficient I will be thou clean 3 From the effect Immediately his Leprosie departed from him 3 Christ his direction which was 1 Silence See thou tell no man 2 To shew himself to the Priest and offer the gift which Moses commanded V. 1. And behold there came a Leper Luke c. 5.12 saith It was in a certain City that is near to a City for Lepers for fear of infection were put out of Cities Levit. 13.46 2 Kings 7.3 Leprosie is abundance of burnt choler and salt phlegm diffused from the Liver all over the body breaking out into a filthy scab or scurf There are other evils besides accompany this disease viz. the hairs fall off the nostrils are widened the bones are eaten into by it the tongue swells the breath stinks It 's an universal Gangrene which is incurable and hereditary and abounds most in hot countreys as in Judea Egypt c. This disease Physicians call Elephantiasis It 's used ordinarily as an Embleme or Looking-glass to express our natural defilements Isai 1.6 And worshipped him The manner of the worship Luke sets down which was he fell on his face cap. 5.12 So that he touched Christ his feet as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not kneeled as the word is translated Mark 1.40 So that he lay at Christs feet imploring and beseeching him as a Dog at his masters feet as Zanch. de Red. renders the word which shews that this Leper lookt upon Christ more than a Prophet or a holy man and that believing he was God and so able to heal him if he would he gave him religious worship He came to know Christ was God partly by inspiration partly by the miracles which Christ did cap. 4.20 He doth not say to Christ Lord if thou wilt pray to God or to thy Father for me I shall be whole but Lord if thou wilt I shall be whole He acknowledges the Leprosie curable by Christ which he and all men knew was incurable by others which was a plain argument of his faith for though the Psora or scabbedness may be cured yet that which is called Lepra Physicians acknowledg incurable for if a particular Cancer cannot be cured much less can an universal Cancer as Avicen observes Yet in a miraculous manner some Lepers have been cured as Miriam Num. 12.14 Naaman 2 Kings 5.14 Saying Lord if thou wilt thou canst make me clean Here is the profession of his faith Of no Prince or Potentate can this be affirmed save of God himself no nor of any Disciple or Apostle for they did not do Miracles when they would but when God would Heb. 2.4 onely of God is that true which Job speaks cap. 42.2 I know thou canst do every thing Gen. 18.14 Is there any thing too hard for the Lord Rom. 4.21 Heb. 11.19 How great soever is the will of God so great is his power Psalm 115.3 Whatsoever the Lord pleased that did he in Heaven and Earth yea he can do more than he will do See Matth. 3.8 9. Matth. 26.53 However God deal with us give him the glory of his power If thou wilt See his resignment to the will of Christ under affliction So Eli 1 Sam. 3.17 So Christ Matth. 26.39 Not my will but thine be done The Brethren Acts 21.13 When Paul would not be perswaded they cried out The will of the Lord be done I will be thou clean I will both as I am God and Man Ambrose in 5. Luke 12. saith Christ saith I will for Photinus he commands for Arrius he touches for Manicheus Photinus taught
Wolf shall dwell with the Lamb and the Leopard shall ly down with the Kid and the Calf and the young Lion they shall not hurt nor destroy in all my holy mountain these things being promised at the conversion of the Jews or at the Reign of Christ here on earth they lookt to have them fulfilled at his first coming in the flesh when in stead of this expected peace all was on fire by wars and persecutions now Christ speaks these things to them that they should not be offended when they see all things tend to commotion and violence John 16.4 They shall cast you out of the Synagogues and whosoever kills you will think he doth God good service these things have I spoken unto you that when the time comes you may remember that I have spoken to you Quest What peace is this we must not think Christ to bring Answ 1 A quiet estate free from persecution and the cross 2 Tim. 3.12 John 16.33 In the world ye shall have tribulation but in me ye shall have peace If all the world would subscribe to the Gospel it were easie to be a Christian but because the greatest part is opposite to Christ and his Truth therefore we cannot confess Christ but we must be hated and opposed by the world 2 Christ did not bring a peaceable agreement in wickedness Psalm 94.16 Prov. 28.4 There was a peaceable agreement in those who agreed to build the Tower of Babel Gen. 11.4 and in Pilate and Herod in persecuting Christ 3 The peace Christ brings is peace of conscience John 14.27 Ephes 2.17 Rom. 5.1 Christ being the Prince of peace brings peace to the hearts of Saints Isai 9.6 Col. 1.20 Ephes 2.14 and slays the enmity betwixt God and us v. 16. but he brings not peace betwixt the Seed of the Woman and the Seed of the Serpent Gen. 3.15 Quest What is meant by a Sword Answ War is not meant but Separation and Division as Luke 12.51 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is disagreement in Faith and Religion and from thence opposition and persecution disagreement of understanding draws with it a disagreement of will as an agreement of understanding especially in the things of Faith draws with it an agreement of wills How came the multitude of believers to be of one heart Acts 4.32 Why because they were of one minde Hence 1 Cor. 1.10 that the Corinthians might have no divisions among them and might all speak the same thing he beseeches them that they would be joyned together in the same minde and in the same judgment as if he should say unless that be there will be divisions now for such an agreement it must be in very generals or else no two Saints can agree together Besides if there be a defect in unity of opinion it must be supplied by a conjunction in the judgment of charity if this grace be in us though there may some light differences arise yet as boughs of the same tree being severed one from another by windes they soon come together again because they are united in one root so will dissenting Christians united in Christ and in love to one another soon come together again Quest How can Christ be said to bring a Sword or contention among men is not this a sin Answ The proper end of Christs coming or the Gospels coming is not to set men together by the ears for what a blessed Life should we have would every man obey it but by accident so Luke 2 34. Christ is said to be for the fall and rising of many in Israel so he is called a stone of stumbling and rock of offence which is by accident 1 Peter 2.8 2 Christ is said to bring a Sword from the necessitated opposition and separation Saints have to the worlds practises 3 Christ is said to bring a Sword from the slanderous calumnies of the World because they impute that to Christ which their own Lusts are the cause of Now this division arises 1 From the contrary dispositions in wicked men and godly Contraries oppose one another The Gospell calls for Saints to shew humility self denial c. now the principles of the world are contrary 2 Neither side can make abatement of their principles Christ and the Gospel cannot give ground wicked men will not hence arises contention 3 The Gospel of Christ offers violence to Satans Kingdom hence the Devil rages himself and inrages his instruments as the Princes of the world when a Foreign Prince invades their Territories arms his subjects against that Prince so doth Satan stir up instruments against the Saints of God and Preachers of his word Acts 14.1 2 4. Acts 16.19 Acts 17.4 5 6. Acts 19.24 Acts 22.22 Acts 24.5 Acts 28.22 Let the Devil alone he will let you alone Luke 11.20 21. But if once you assail him then look for sore opposition Psalm 2.1 2 3. The nations will rage and the Kings of the earth stand up against the Lord this is the cause why Antichrist makes war with the Saints of the most high Rev. 14.7 8. 4 Saints count the Gospel wisdom the world counts it foolishness if thou art a King or Prince or Teacher of Churches and seriously embracest the word the world will count thee mad and foolish Luth. Tom. 4.140 Use To apply this 1 Think not that to be truth because all are in peace Jer. 5.31 The Prophets prophesied falsly and the Priests bear rule by their means and the people love to have it so In a Family or City when all went in one way of prophaneness all were in peace but if some of them by Gods grace shall be called home Oh what a storm doth Satan stir up against them Peace is a singular blessing yet better there should be thousands of tumults and seditions then that either Satan should hold the souls of men in peace or that errour and confusion should be throughout the Churches 2 Exhort 1 Wonder not at the factions and divisions in Towns Churches and Families about matters of Religion Christ hath foretold it as Ishmael persecuted Isaac Gal. 4.29 so is it now Christs kindred thought he was mad Mark 3.21 2 Exhort Carry wisely under oppositions made against thee for the truths sake 1 Arm thy self with patience against their revilings so did Christ 1 Pet. 2.21 23. answer their reasons but pass by their railings If we must not rail against the Devil much less against opposers of truth 2 Tim. 2.25 26. 2 Confute their oppositions by the holiness of your lives Many arguments how strong soever will not do the cause of God so much good as one scandalous practice doth it hurt 1 Pet. 2.12 Let your conversation be honest among the Gentiles that whereas they speak against you as evil doers they may by your good works which they shall behold glorify God in the day of visitation 3 Do not unbosome your selves to them who are contrary to you in point of religion Many out of
love of sinfull correspondency make unhappy discoveries this way Mic. 7.5 Trust not in a friend put not confidence in a brother 4 Beware of purposing to turn back into the waies of errour because of the opposition we finde in Gods wayes If once we put our hand to Gods plow we are not to look back Luke 9.62 5 Beware of a cowardly giving way to the opposers of the truth Jeremy complained there were some were not valiant for the truth Jer. 9.3 Contrary Paul would not give place by subjection to the false Teachers no not for an hour Gal. 2.5 that the truth of the Gospel might continue If any man should intrench upon your names estates relations you would contend against them and not spare your purses in this case let us be like minded in matters of Religion so Nehemiah c. 6.9 11 15. To this the Apostles exhort Phil. 1.27 28. Jude 3. It was well said by Luther I will not fly God assisting nor leave the word of God in the front of the battel I had rather burn among the living coals then stink halfe alive if not altogether dead Reason thus either the cause is Gods or not if not why stir we a foot in it if it be why go we not thorow with it 6 Let all that are godly be united among themselves if not in a same opinion yet in a charitable affection and united conjunction to oppose wickedness and to stand for holiness Divide and overcome was the old maxime There 's a story of a Father that gave a quiver of arrows to his sons and bad them break them being united in the quiver but they could not he bad each of them after to take out a single arrow and then any one of them could break them he made the application that so long as his sons were united none could hurt them but when disjoyned and severed one from another they became a prey to all I may apply this fitly to all Saints who are the subjects of the worlds rage Psalm 133.1 3 Use Consolation to saints under much opposition They in this world have little peace but in heaven there remains a rest for them Heb. 4.10 11. Rev. 14.13 Yet as the weather-beaten mariner in sight of his Haven is comforted in the hopes of his arrival therein where he shall have an end of all storms so we being tossed under a continual storm should comfort our selves by faith and hope in the haven of our rest To these contentious persons that obey not the truth but oppose the professors of it there will be tribulation Rom. 2.7 8. but to thee who by a patient continuance in well-doing goes on there will be peace Christians are apt sometimes to grow passionate under the oppositions of the world Jer. 15.10 Woe is me saith Jeremy that thou hast born me a man of contention and strife to the whole earth but this is our comfort 2 Thes 1.6 7. It is a righteous thing with God to recompense tribulation to them that trouble you and to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels V. 35. For I am come to set a man at variance against his father and the daughter against her mother and the daughter in law against her mother in law Obj. But what seems more monstrous then this Text Christ seems to overturn all Laws which ordain honour and love of children to their parents Christ contrary comes to set them at variance Answ The nearest end of Christ his coming was by his doctrine to unite hearts but the separation mentioned here was an accidental end The world cannot indure the Gospel but hate all that receive it so that the argument is he that stirs up strife and variance is guilty of sin but Christ doth so therefore he is guilty of sin Answ The proposition is true by it self the assumtion is true onely by accident else it s false for what a blessed peace should we have would every man receive the Gospel Obj. It s said of John Baptist He shall turn the hearts of the fathers to the children and the disobedient to the wisdom of the just Answ This is the proper end of the Gospel if wicked men hindred it not but the contrary through wicked mens malice oft falls out Gods children may retort those words which Eliah did to Ahab to the wicked of the world 1 Kings 18.17 18. Art not thou he that troubles Israel Eliah answered I have not troubled Israel but thou and thy fathers house in that ye have forsaken the commandment of the Lord as Joshua said to Achan Jos 7.25 Why hast thou troubled us the Lord shall trouble thee this day The cause why the world troubles the Saints is because they witness against their evil John 7.7 The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil There 's no bond so strait which the Gospel will not break in sunder through the corruption of wicked mens hearts See it Jer 12.6 For even thy brethren and the house of thy father even they have dealt treacherously with thee they have called a multitude after thee believe them not though they speak fair words unto thee One part of the trial of Christians is to be exercised with contentions when the Lord calls his people from the wicked of the world 2 Cor. 6.15 16 17. Come out from among them and touch not the unclean thing and I will be your God and ye shall be my sons The world thinks this an intolerable wrong to make a departure the mother is angry with her daughter for it and the daughter with the mother yea sometimes a Church with a member and casts him out for this because he will preserve his conscience pure Church-communion is an high priviledge but to sin against conscience is too high a price for it V. 36. And a mans foes shall be they of his own houshold Christ had in part set forth the variance the Gospel brings not of it self for Christ is the Prince of peace Esa 9.6 The Gospel of it self is the word of reconciliation 2 Cor. 5.19 Believers are the children of peace and follow after it 1 Pet. 3.11 but by accident in that wicked men will not suffer their superstitions and wickedness to be reproved he comes to close up all that a mans enemies shall be they of his own houshould The unconverted wife or servant will oppose the converted husband and master as Christ had prepared his Disciples in the former verse against the enmity of kindred and neighbours which words were in part taken out of Jer. 9.4 Take ye heed every one of his neighbour and trust ye not in any brother for every brother will utterly supplant and every neighbour will walk with slanders So now Christ prepares his Disciples against all enmity which shall be in their own houses Some times the childe is angry with
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
thing and limit the satisfaction to his sufferings then not mentioning any other 2 Suppose it were granted that all the sufferings of Christ should concur in point of satisfaction which I suppose is difficult if at all possible to prove yet it follows not that because all his sufferings through the course of his life as well as those in death did concur in point of satisfaction therefore his observation and fulfilling of the Law should also concur as a part of that price Obj. But is it not dangerous to leave out Christ his fullfilling of the Law And is it not safe to joyn it to Christ his death Answ It 's dangerous to add any thing when the Scripture fixeth the Redemption on the death and sufferings of Christ in and about death He gave his own son the price of redemption for us the holy for them who had transgressed the Law the just for the unjust for what other thing could cover our sins then his righteousness In whom other can we unjust and wicked men be counted just then in the alone Son of God O sweet change that the iniquity of many should be hid in one righteous but that the righteousness of one should cause that many unjust should be counted righteous Justin Mart. ad Diognetum p. 386. The conscience may as well scruple what if I add as what if I leave out for additions are dangerous in this case especially where the Scripture speaks so plainly and positively Gal. 5.4 3 The third cause of our justification is the formal cause whereby Christ his satisfaction and merit is imputed to us as our sin is imputed to him Isai 53.6 Rom. 8.3 4. 2 Cor. 5.21 Christ being our surety Heb. 7.22 and paying our debt he rose out of the prison of the grave and manifested his discharge thereof Acts 2.22 So that as on the cross Christ blotted out the hand-writing of ordinances and took them out of the way and nail'd them to his cross Col. 2. so doth the Lord behold the travel of his soul and rests satisfied therewith Isai 53.11 4 The final cause of a souls justification in respect of God it was the declaration of his severe justice against sin that though in himself he could yet he decreed that he would not pass by sin without satisfaction Rom. 3.25 26. to declare his righteousness that he might be just and the justifier of him that believeth on Jesus There are many other ends as for the shewing forth his free grace to a sinner which I shall pass by Obj. But how are we said to be justified by God and Christ seeing the Scripture saith we are justified by faith Rom. 3.28 Answ The Lord justifies judicially as a Judge justifies an innocent person or a person when sued for debt the paiment of the debt appearing 2 Christ justifies meritoriously Acts 13.39 Heb. 9.26 Faith justifies instrumentally 1 Not professional faith for then all hypocrites should be justified against whom James disputes Jam. 2.24 2 Nor doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing justifie us as if that were imputed unto us for righteousness not for its own merit but for Gods favourable acceptance as if God did accept the act of believing for the perfect obedience of the Law as some have held The act of believing doth not justifie 1 Because no man is saved and justified by an act of his own Tit. 3.6 7. Not by works of righteousness which we have done but according to his mercy he saved us Being justified by his grace Eph. 2.9 not of works Now to believe is an act of our own taking denomination from the next agent 2 From absurdity then we should be justified by two righteousnesses to wit the righteousness of Christ and the righteousness of faith if one be sufficient what needs another it tends to thrust Christ out and all his merits Faith justifies us objectively as it terminates upon the redemption in Christ Joh. 3.14 15. as it is the eye to look up to him typified by the brazen Serpent Thou holds divers sorts of seeds in thy hand I ask not what the seeds are with which they are joyned but what the virtue of every one of them is Here speak plainly what faith alone doth not with what graces it is conjoyned it takes hold of the promise love and hope have other business Luth. in Gen. 15. This righteousness is called the righteousness of God because he â—ound it out the righteousness of Christ because Christ offers that which was equivalent to righteousness the righteousness of faith because faith is the instrument by which we apprehend it It 's called our righteousness Jer. 23.6 because it 's given us of God to be ours by imputation on Gods part by acceptation on our part First Use for information 1 For information 1 See how thou becomes righteous not by working but by believing Acts 13.38 39. Rom. 3 22. Gal. 2.16 Rom. 4.4 5. A man may work long enough and yet in fine work himself into hell if he have not faith in Christ Paul had a righteousness even to blamelesness Phil. 3.6 before conversion after conversion he disclaims it v. 7. The Law of works saith Do what I command the Law of faith Give what thou commands August The commands are sweet when we understand them not onely in books but in the wounds of a most sweet Savior Luth. Tom. 1. ad Stanpic If a good life have not been led do not therefore despair if a good life have been led do not therefore hope that is as to justification 2 See the danger of thousands of ignorant persons who if you ask them how they hope to be saved they will tell you by their good prayers and well meanings and because they deal justly Many fast pray deny themselves mourn deal justly that God may speak peace to their spirits this is the righteousness of the Law this is a working for life not from life so they refrain from evil that they may not be under the curse In order to satisfaction of Divine justice there must be a full righteousness of an infinite person these two things must be because an infinite Majesty is offended this can be no other then the righteousness of God in Christ Obj. But though the works we do in our natural state do not make us righteous yet the works of our regenerate estate do for they are the works of Christ which he works in us by his Word and Spirit Answ The personal works of Christ in making atonement for our sins justifie us 1 Pet. 2.24 but for his other virtual works they do not justifie us 2 The works of regenerate men are so wrought by Christ that they are also wrought by us Rom. 8.13 If ye mortifie the deeds of the body by the Spirit ye shall live Hence because of our imperfection they cannot be perfect 3 Regenerate men in their best actions stand need of sparing When Nehemiah had desired the
in against thee are non-suted Rom. 8.33 Who shall lay any thing to the charge of Gods elect When God would comfort his people wherewith doth he comfort them he tells them their iniquities are pardoned Esa 40.22 Obj. But my Sins are many my guilts haynous how can I take comfort Answ 1 God was in Christ Reconciling the world unto himself not imputing their trespasses unto them and delivered from the curse all that believe on him John 3.36 1 Thess 1.10 2 We must look on Christs death as able to drown Mountains as Mole-hills All the fiery stingings how great soever were taken away when they lookt on the Brazen Serpent John 3.14 15. God did not onely save just Abraham Isaac and Jacob but unrighteous Thamar Reuben Simeon Levi that no man should presume of his righteousness or wisdom nor that any man should be discouraged because of his sins Luth. in Gen. 38. 3 The Fountain of Christs Bloud is set open for all bleeding and believing souls Zach. 12.10 compared with cap. 13.1 In that day they believe and repent the Fountain is open 4 All hand-writings of Ordinances of what kinde soever that might testifie a believers guilt is taken away as to the accusatory and damnatory power thereof Col. 2.14 If the Jews rejoyced at the revoking Ahazuerus sentence let us much more at this 5 All the power of Hell is led in triumph by Christ to the faith of the believer Col. 2.15 Having spoiled principalities and powers he made a shew of them openly viz. to the faith of the believer triumphing over them on the Cross 6 In his Redemption Christ had in his eye all the sins that should fall out to the end of the world and he paid not onely for sins that were at present but for those which should come after though one sin be committed to day another to morrow and another the third day yet the travel of Christs soul gave the Father full satisfaction Isai 53.11 Object Could I believe or repent I could take comfort but alas I cannot saith many a poor soul Answ All the promises of remission of sins are belonging and so consequently to be tendered unto those who believe and repent not to believing without repenting nor to repenting without believing Luke 24.47 Mark 1.15 Acts 20.21 Paul preached Repentance towards God and Faith towards our Lord Jesus Christ but the promises are to be tendered to both together Thus we comfort the afflicted Brother It 's impossible thou shouldest be so righteous in this life that thou shouldest feel no sin and that thy body should be clear without spots as the Sun but thou hast yet spots are in thee yet art thou holy but thou sayest How can I be holy seeing I have and feel sin That thou feelest sin and acknowledges it give thanks to God despair not It 's a step to health when the sick person acknowledges his Disease But how shall I be delivered from my sin run to Christ the Physician who heals the broken in heart thy reason being sacrificed believe in him Luth. Tom. 4.76 2 Mourning under unbelief and impenitency and hardness of heart doth usually argue there is some measure of these graces in thy soul for whence could a soul mourn for the want of these graces but because it hath some measure of these already those that mourn under wants and hunger and thirst for supplies are under the promise of blessedness John 7.37 If any man thirst let him come unto me and drink 2 Every thirsting soul is invited to Christ Revel 22.17 Let him that is a thirst come and whosoever will let him come and take of the water of life freely 3 Cast thy thy self upon Christ resolving if thou perishest thou wilt perish in his arms Job 13.15 2 Use Righteous persons may draw comfort from the righteousness of uprightness though not by way of satisfaction yet by way of evidence 1 Chron. 29.9 The People rejoyced because they offered willingly because with perfect heart they offered willingly 2 Cor. 1.12 Our rejoycing is the testimony of our conscience Doing judgment is accompanied with joy Prov. 21.15 Men persecute for righteousness Matth. 5.10 Devils rage at it but Saints must walk in it Luke 1.75 Those Heb. 11. first wrought Righteousness then obtained promises v. 35. In the name of a righteous man Not because he is a kinsman or friend or because we hope to receive like for like or shall get some gain thereby or ingratiate our self thereby unto some men we would be in favour with but as before he had spoken because he was a Prophet so here because he is a righteous man Gal. 6.10 We should principally look to the moving cause that moveth us to do good to Gods Saints even because we see Christ in them though all other considerations were taken away as of neighbourhood meekness love to us Shall receive a righteous mans Reward That is they shall not onely receive the examples of those holy men they receive and their edifying speeches usually holy either for matter or manner of speaking and sometimes their powerfull prayers for them but they shall also receive the same reward of eternal glory which the righteous man himself shall receive for the just shall live by faith Heb. 2.4 V. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his Reward Here 's a third ground against fear of not being received which the Disciples and other Christians might expect for the cause of Christ to wit that the smallest kindness done to any of Christs little ones shall not go without a reward Whosoever shall give to drink unto one of these little ones a cup of cold water That is being able to give no more for if we can give a cup of wine and shall put the matter off with a cup of water Christ will think this but cold entertainment The meanness of the benefit shall not make the kindness less respected with Christ 2 Cor. 8.12 If there be first a willing minde it is accepted according to that a man hath He names cold water as Augustine supposes lest any man should excuse himself that he wanted fire or a vessel to heat it By little ones Christ means those who are base and vile in their own eys from the sense of their Infirmities and despised by the proud men of the world Against offending and despising these little ones Christ warns Matth. 18.6 1 Saying It were better a man had a Mill-stone hanged about his neck and he be cast into the Sea as the Jews were wont to punish some Malefactours than offend such little ones 2 The Angels of these little ones do always behold the face of God therefore take heed how ye despise them God dignifies them with attendance of Angels therefore do not ye despise them If not despise them then must you