as we see in Cain who having a guilty conscience was afraid that every one that found him would be ready to kill him Gen. 4. 14. 3. To this adde the naturall constitution of the bodies of some good Christians which maketh them the more apt and inclinable to such immoderate fearfulness 4. There is flesh as well as spirit in the best now the flesh is weak though the spirit be ready Matth. 26. 41. Vse 1 Use 1. This serveth to comfort and stay the minds of those weak Christians who complain much of this timorousness in times of danger and trouble and are much discouraged therewith and are sometimes tempted thereupon to doubt whether they be Gods Children and whether they have any faith in them at all Such must know and remember this That even the best Christians are subject to such timorousness and are sometimes troubled therewith in times of great distress Therefore let none conclude that they have no faith at all because they are apt to fear immoderately in times of danger for this doth not follow There may be true faith in those that are sometimes timorous in times of danger as we see here in Christ's Disciples Such timorousness may argue weakness but not a totall want of faith Yet those that feel this infirmity of immoderate fearfulness in themselves at such times must take heed they do not allow it in themselves but strive against it by all means that they may by degrees more and more subdue it Object Object 1 Joh. 4. 18. Perfect love casteth out fear c. Answ Answ Not all fear is expelled but such fear as is in the wicked and unbelievers As 1. That slavish fear whereby they fear God onely in regard of his wrath and Judgments as the evill servant feareth his Master 2. The love of God casteth out such Excessive fearfulness as is in the wicked in times of danger Quest Quest What difference between the fearfulness of the wicked and of the godly in times of danger Answ Answ 1. They differ in the cause The fear of the wicked proceedeth from Want of faith but the timorousness of the godly comes only from the Weakness of faith in them 2. They differ in this That the wicked are wholly overcome of fear in times of danger being not able to resist and vanquish that fear but the godly do by faith resist this fearfulness in themselves and at length by degrees overcome it so as it doth not wholly prevail against Faith in them 3. The wicked are so amazed and perplexed with fear at such times that they cannot at all comfort themselves in God but cast away all confidence of his help and are even at their wits end many times through fear and terrour as Nabal and Belshazzar But the godly in the middest of their greatest fearfulness yet are able to stay themselves with some hope and comfort in God Object Object Prov. 28. 1. The Righteous are bold as a Lyon Answ Answ It is to be understood 1. In comparison of the wicked 2. So far forth as Faith hath the upper hand in them yet because there is some infidelity in them they sometimes fear c. Vse 2 Use 2. Seeing good Christians are subject to immoderate fears in times of great danger and trouble learn to judge charitably of such when we see them discover much timorousness at such times and beware of censuring them upon this for Hypocrisy for so we might as well censure Christ's Disciples to be void of all true Faith because they sometimes were fearfull in times of danger Remember in this case that there is weakness of Faith in the best Christians and that there is also some corruption of nature in them and it may be also that by reason of the natural temper of their bodies they are more subject to fearfullness than some others These things considered learn to judg favourably of good Christians in this case of timerousness in time of great danger or trouble Vse 3 Use 3. This further sheweth that even the best of us had need to arm our selves before-hand against such immoderate fearfullnesse in times of trouble and danger and to use all good means to resist it Remedies against excessive fearfullnesse in time of danger The Remedies are of two sorts The first consist in Meditation The second consist in practice Touching the former sort 1. Consider this that fearfullnesse in time of danger is forbidden and condemned in Scripture as a sin Prov. 3. 25. Be not afraid of sudden fear neither of the Desolation of the wicked when it commeth 1 Pet. 3. 14. If ye suffer for Righteousnesse happy are ye and be not afraid of their terrour neither be troubled So Matth. 10. Fear not them that kill the body c. 2. It is the property of unbelievers and wicked ones to be excessively fearfull and timorous Revel 21. 8. The fearfull and unbelieving c. shall have part in the Lake c. Levit. 26. 36. I will send a faintnesse into their hearts in the Lands of their enemies and the sound of a leaf shaken shall chase them c. 3. Consider Gods special Protection promised to his Children in the midst of greatest dangers See for this Psal 91. and Esay 43. 3. Fear not for I have Redeemed thee c. When thou passest through the Waters I will be with thee c. When thou walkest through the fire thou shalt not be burnt c. Not that Gods children are exempted from all dangers but by these and the like promises they are assured that God hath speciall care of them in the greatest dangers and that nothing shall befall them to hurt them that is to hinder their Salvation but all shall turn to the furtherance thereof 4. Remember the courage of the Saints and Martyrs So David Psal 23. Though I walk in the shadow of death c. Elisha was not afraid when an Hoast of men came against him The Martyrs were couragious and undaunted at the stake when the fire was ready to be set to their bodies So Moses at the Red Sea The Remedies which consist in practice are these 1. Pray unto God to deliver us and free us from the spirit of fear and to give us Christian courage and boldnesse in the evill day and in greatest dangers 2. Labour more and more to be strengthened in Faith which will expell fear out of the Heart 3. Keep a good Conscience in all things and at all times and so labour to preserve the inward peace thereof This will make us confident and bold as Lyons in time of trouble Arm thy self with that breast-plate of Righteousnesse mentioned Ephes 6. which is nothing else but a good Conscience this will keep out fear 1 Pet. 3. 6. Whose Daughters ye are so long as ye do well not being afraid of any amazement Contrariwise nothing breeds terrours and fearfullness in the Heart so much as sin committed especially against Conscience by which the peace of it
unto the Cities of the Gentiles as here and Chap. 7. 24. He came into the borders of Tyre and Sidon Cities of the Gentiles to preach and work Miracles Now by this He did declare and testify that although he was not called to preach to the Gentiles neither was the due time yet come in which the means of Salvation was to be revealed to them for that was to be done after his Ascention into Heaven by the Apostles preaching yet that he was ordained and sent to be a Saviour to the Gentiles as well as to the Jews and that it was his will and purpose hereafter to reveal unto them the means of Salvation though the due time was not yet come Interim by coming so near to the Gentiles in his own person he did put them in hope of his coming nearer to them afterward by the Ministery of his Apostles See before Chap. 7. Ver. 24 c. Now followeth the place where our Saviour had this conference with his Disciples touching the opinion which themselves and others had of his person It was by the way as they travelled into the Coasts of Cesarea Philippi Observ Observ That we should take all good occasions and opportunities of Time and Place to confer with others touching spiritual and heavenly matters Thus did our Saviour here take the opportunity of conferring with his Disciples touching the belief and perswasion they had of his own person as he travelled with them by the way So at other times when he was alone with them he used to take occasion to confer and talk with them of holy matters either asking them questions about matters of religion or taking occasion to instruct them in such things as they were yet ignorant of In the like manner the Disciples themselves used often to take occasion to confer with Christ their Master by asking him questions touching spiritually and heavenly matters and seeking instruction and resolution of their doubts from him So Mark 4. 10. when he was alone they that were about him with the Twelve asked him the meaning of the Parable of the Sower And ver 34. when they were alone he expounded all things to his Disciples Matth. 24. 3. As our Saviour sat upon the Mount of Olives the Disciples came to him privately to confer with him about the time of the destruction of the Temple and end of the World To teach us that we ought in like manner to take all occasions and opportunities of Time and Place to confer with others touching holy and spiritual matters Deut. 6. 6. These words shall be in thy heart c. Thou shalt talk of them when thou sittest in thine House and when thou walkest by the way and when thou lyest down and when thou risest up Luke 24. 14. The two Disciples journeying from Jerusalem to Emmaus took occasion by the way to talk together about the Resurrection of Christ and the manner of it which they had then newly heard of though they did not yet believe the same So Acts 8. 30. Philip took occasion by the instinct of the Spirit to joyn himself in conference with the Eunuch as he rode by the way in his Chariot questioning with him about the meaning of a place of Scripture in the Prophet Esay which the Eunuch was then reading in his Chariot whereupon the Eunuch himself took occasion also further to reason and confer with Philip about the same Vse 1 Use 1. For reproof of such as neglect good opportunities of holy conference with others in private having little or no care or desire to take such occasions offered Many are forward to confer and talk of worldly matters omitting no opportunity to talk of their Farms Money Commodities Corn Cattel c. never well but when they are reasoning about these willing to take all occasions to talk of them But they can find no time or but very little for holy and religious conference matters of the World thrust it out c. The cause is Ignorance in many and in others want of Grace in the heart for out of the aboundance of the heart c. Others are worse then the former For instead of holy conference they give themselves to vain and idle talk or else which is yet worse to profane and wicked conference or to filthy and rotten communication c. Vse 2 Use 2. To exhort and stir us up to watch all good opportunities of Time and Place for holy and spirituall conference one with another in our Journyes as we travail by the way with others In our Houses and at our Tables at meetings of Friends together to spend some of the time at least in holy conference and reasoning together of holy matters and asking profitable questions of the meaning of some place of Scripture or some case of conscience c. So also when men are at their work and labour in the Fields or else-where they may sometimes take occasion to confer with those that labour with them about some spiritual matters c. Motives to take all good occasions for holy conference with others 1. It is mentioned in Scripture as one special property of the godly Mal. 3. 16. Then they that feared the Lord spake often one to another c. 2. God himself doth take special notice of such holy conference and is well pleased with it Mal. 3. The Lord harkened and heard it and a Book of Remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord c. Luke 24. While the two Disciples were talking together c. Christ joyned himself c. 3. Consider the singular fruit and profit to be reaped by such holy Conference it being a special means not onely to increase knowledge but also to build us up and to further us in holy practise Hebr. 10. 24. Let us consider one another to provoke unto love and to good works Not forsaking the Assembling c. but exhorting one another c. It is also a means to prevent sin in our selves and others especially some dangerous sins as apostacy security hardness of heart c. Hebr. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God But exhort one another daily lest any be hardned c. It is also a means to strengthen and comfort one another in all Troubles and Distresses outward and inward 1 Thess 5. 11. Comfort your selves together and edifie one another as ye do Now followeth the Conference it self Mark 8. 27 28. And Jesus went out and his Disciples into the Towns of Cesarea Philippi and by the way he asked his Disciples saying unto them Whom do men say that I am And they answered John the Baptist May 22. 1625. but some say Elias and others one of the Prophets IN these two Verses and the two next that follow is laid down by the Evangelist a Conference which our Saviour
spiritual good For if they should speak evil of such their own conscience must needs convince and stop their mouths besides that they should also by this means plainly accuse and condemn themselves as very unthankful against such persons by whom they had reaped so much good Therefore in these respects it is not an easie matter for any to reproach slander or speak evil of such by whose means they have been partakers of great good Not easie for a people to speak evil of their own Pastor and Minister or of any other by whose Ministery they have been converted or confirmed in grace by whom they have gained much spiritual instruction knowledg comfort c. Not easie for Subjects to speak evil of their Magistrates and Governours by means of whose Government they reap so great benefit Not easie for Children to speak evil of Parents Servants of their Masters c. For if they should both their own conscience and others that hear them must needs condemn them of unthankfulnesse Vse 1 Use 1. See then the unthankfulness and wickedness of such as having reaped great good and benefit by others yet are not ashamed to speak evil of them as of their Ministers Parents c. How unthankful and unnatural are these worse than some brute beasts who are mindful of benefits bestowed on them and will not easily be drawn to hurt such as have done them good The dogg will not bark against his Master that feedeth him ◠Yet some men that profess to be Christians stick not to open their mouths against such as have been and are instruments of the greatest good that may be to them even of saving their souls c. So some children stick not to speak evil of their own Parents from whom they have received their being and education Unnatural children condemned by light of Nature and much more by the Word of God So some Servants are so ungrateful as to speak evil of their Masters in whose service they have gotten much good c. Use 3 Use 2. If it be so hard for any to speak evil of those by whom they have received much good then it is much more hard to do evil unto such as have done us great good yet even such ungrateful persons are to be found now adayes c. Use 2 Vse 3. See what to do if we would keep others from speaking evil of us Labour to do them all the good we can Then they cannot lightly or easily speak evil of us or if they do they shall be convinced and condemned of their own consciences as unjust slanderers and most ungrateful persons against us Besides that the good we have done them shall be a testimony against them to convince and stop their mouths Now followeth the second reason alledged by our Saviour Why he would not have his Disciples forbid the party any more who cast out devils in Christ's Name viz. because he being no direct enemy to Christ was to be esteemed a friend and well-willer unto him and his doctrine which he proveth by this proverbial sentence Verse 40. He that is not against us is on our part He that is not against us That is Whosoever doth not shew himself to be a direct enemy to me and you and to that doctrine which we teach and profess He is on our part That is he is a friend and well-willer to us and our doctrine and is so to be esteemed as one that standeth for us Now this sentence is not to be understood generally and absolutely of all sorts of persons as if every one that doth not shew himself an open enemy unto Christ and the Gospel were therefore indeed and truth a friend unto the same but it is to be understood of such persons who do not onely not shew themselves direct enemies to Christ and the Gospel but do also some way or other shew themselves to be friends and favourers of the same though perhaps not so openly or manifestly as they should do These are to be accounted as friends to Christ and the Gospel Quest Quest How doth this sentence agree with that which our Saviour uttered at another time to the Pharisees blasphemously charging him to cast out devils by Belzebub He that is not with me is against me c. Matth. 12. 30. Answ Answ Well enough 1. If we distinguish of the persons of whom our Saviour speaketh there and here For there he speaketh of such as were in truth enemies of Christ as the Pharisees or such like and yet would make shew of being his friends or favourers at least sometimes But here he speaketh of such as are indeed friends and favourer◠of Christ and the Gospel and do some way or other shew and approve themselves so to be although perhaps as yet they are but weak and imperfect Christians and therefore not so forward as they should be in the publick or open profession of Christ and the Gospel 2. This sentence of our Saviour in this place is so far from contradicting that before uttered Matth. 12. that it doth rather necessarily follow from the same and so serveth to confirm it For if every one that i◠not with Christ be against him then on the contrary it must needs follow that every one who is not against Christ is with him So that by both Sentences our Saviour implyeth this that there is no mean or middle way between being a friend and being an enemy to him and the Gospel He that is not a friend is an enemy et contrà c. Observ 1 Observ 1. How good and gracious a Lord and Master Christ Jesus is toward us his servants in that he doth accept in good part of those duties and services which we perform unto him though they be joyned with much weakness and imperfection So here This party who by invocation of Christ's Name did cast out devils being one that made some kind of profession of Christ and of his doctrine as is most probable although he was not so zealous and forward in this profession as he should have been yet our Saviour did not for this cause reject him but accepted of that weak and imperfect profession which he made accounting him in the number of his disciples and of those that were friends to him and his doctrine c. So he accepted of Nicodemus his coming to him in the night-time Joh. 3. Though it was a great weakness and imperfection in him to make such a timorous profession of Christ being ashamed to come to him in the day-time yet our Saviour did not for this cause cast him off but graciously conferred with him and instructed him c. Vse Use Great comfort to true and sincere hearted Christians Though they feel many wants and imperfections in their obedience and services which they perform to Christ yet he will not reject them for the same but doth graciously and mercifully accept of their weak endeavours in his service so far forth as their hearts
few feel in themselves the effectuall working of it for their calling and conversion seeing so few make any conscience of the use of the Sacraments Touching Baptism many do neither desire to make use of their own Baptism which they received in their infancy nor yet to be present at the Baptism of others nor lastly to offer their Children unto this Sacrament And for the Lord's Supper how great neglect is there of it Many care not how seldom they come to it if they come at Easter they think this enough c. But know this if thou have no desire and love to the Sacrament it is certain thou didst never yet truly profit by the word preached Obser 2 Obser 2. In that John did not only preach but also administer Baptism to as many as desired it Hence we gather that Ministers ought not onely to dispense the word but the Sacraments also to the People even to so many as desire them and are fit to partake of them So did John Baptist and the Apostles see Acts 2. Acts 8. Acts 16. c. And Math. 28. 19. Our Saviour enjoynes the Apostles as well to Baptize as to Preach See 1 Cor. 4. 1. Object Obâ—ect 1 Cor. 1. 17. Christ sent me not to Baptize but to Preach the Gospel Answ Answ It is spoken not simply but comparatively the meaning is he was not sent chiefly to Baptize but his principall Office was to Preach yet he was also sent to Baptize as well as Preach as appeareth Ver. 14. c. of the same Chap. But I will not insist on this Point but proceed In the River Jordan Obser 3 Obser 3. That John used common and ordinary water in administring the Sacrament of Baptism not hallowed or consecrated before hand with Chrism as is superstitiously used by the Papists See Chamier Obser 4 Obser 4. In those times Baptism was administred by dipping Reas 1 Reas 1. They Baptized men of years Reas 2 Reas 2. The Country being hot they were able to endure it c. It followeth Confessing their Sins In these words is shewed the speciall effects which followed in the People upon John's Baptizing and Preaching viz. the profession of their true Repentance by the confession of their sins Obser 1 Obser 1. Repentance is requisite in all that are baptized either before they be admitted to this Sacrament if they be men of years as these were or else afterward if they be Infants These testified their Repentance by confession of their sins before they were baptized But of this before Obser 2 Obser 2. In that they testified their Repentance by confessing their sins we learn that in the practise of true Repentance confession of sins is necessarily required Prov. 28. 13. Confession is there made a part of the practise of Repentance We have examples of this in true penitents as in David Psal 51. 4. Psal 32. Also 2 Sam. 24. 10. So Daniel chap. 9. Quest Quest To whom must confession of sins be made Answ Answ There is a two fold confession of sins necessary in the practise of Repentance The first is unto God to whom sin must principally be acknowledged because all sin is chiefly against God He is the party that is chiefly offended by it Psal 51. 4. David confesseth to God chiefly And this confession is alwaies and absolutely necessary in those that repent Now in this confession to God certain properties are required 1. It must come from a feeling heart touched with sense of sin and grieved for it it must not be verbal or from the teeth outward 2. It must come from a hatred and loathing of those sins which we confess to God not from fear of punishment as in Hypocrites Saul Pharoah c. 3. From hope of mercy else we witness against our selves as Judas 4. It must be free and voluntary not forced from us God requires a Free-will Offering else it is not pleasing to him 5. It must not be onely in general terms as to say I am a Sinner c. but there must be a laying open of our particular known sins unto God so farr as they can be recounted of us Secondly There is another confession of sins requisite in the practise of Repentance and that is it which is made unto men Now this is not alwaies necessary but in some cases onely As first when by our sins we have offended and scandalized men either the Church in general or some particular persons David Psal 51. in the Title of it layeth open his sin before men leaving it upon record unto the Church because by his sin he had offended the Church Secondly When any sin lyeth heavy upon our conscience so as we cannot find ease or comfort in this case it is necessary to open our hearts and to acknowledge that sin which troubles us to some faithful Pastor or other Christian Brother which may minister spiritual advice and comfort to us Use 1 Vse 1. See how few true penitents are to be found for how few are there which will be brought to this true confession of their sins either to God or men Nay they excuse them and labour to hide them from God and men they will not come to a plain and free confession or if they do it is but in general and formal manner I am a great Sinner c. but they cannot abide to lay open their particular sins to God nor to men whom they have offended Others confess their sins for fear of punishment not out of a true hatred of them c. Use 2 Vse 2. As we would approve the soundâ—â—ss of our Repentance so let us make conscience of this confession of our sins first and chiefly to God whom by all sin we do chiefly offend yet not onely to him but in some cases also we are to acknowledge our sins unto men as when we have wronged them any way or have by our evil example given scandal either in hardning the wicked or grieving the consciences of the godly But above all be careful to lay open all thy known sins unto God even in particular manner especially such as lye heaviest on thy conscience and let thy confession come from a heart touched with remorse and grief for thy sins as also from a true hatred of them else it is hypocrisy and but a mockery of God to confess that sin unto him which thou neither hatest nor art truly grieved for This be sure of that without confession there is no true Repentance and without repentance no forgiveness of sins Mark 1. 6. And John was cloathed with Camel's haire and with a Girdle of a skin about his loyns and he did eat July 19. 1618. Locusts and wild Hony HItherto we have heard of the first thing by which the Evangelist describeth John Baptist namely his publick Office and Ministry Now in this Verse is laid down the second thing by which he is described namely the strictness and austerity of his private life which is laid
hate and loath the sins which formerly were delightful to thee Doest thou hate sin with a perfect hatred because it is offensive to God and grieveth his good Spirit If thou be not thus affected toward sin there 's no Repentance wrought in 〈…〉 The fourth sign of true Repentance is a constant striving against secret sins as well â—â— open ver 4. 14. This also was in Joseph Gen. 39. though he might have committed that sin secretly yet he would not The fifth sign of true Repentance is a general and universal Obedience yielded to God in all his Commandments when we make conscience of refraining from all sin forbidden and of practising every good duty commanded in the Word of God This we see in Josiah who turned to the Lord with all his heart and soul according to all the Law of Moses c. 2 King 23. 25. Also in David Psal 119. 6. Let us try the soundness of our Repentance by this So much of the signs of true Repentance Now in the fourth place I come to the Motives to stir us up unto the practise of Repentance The principal Motives are these 1. The gracious Promises of mercy and pardon to such as truly turn to God Ezek 18. 21. Isa 1. 18. and Isa 55. 7. Let the wicked forsake his wayes c. and the Lord will have mercy c. These Promises must allure and draw us to Repentance we shall not repent in vain If there were no Promise of mercy it were in vain to turn to God but now there are so many gracious Promises let this move us to repent Nemo potest rectè agere poe itentiam nisi qui speraverit indulgentiam Ambros 2. The fearful misery under which every impenitent sinner abideth so long as he lyeth in sins he is liable to the Curse of God in this life and after this life In this life such are miserable many wayes 1. They have an evil and guilty Conscience which is a continual torment to them accusing and terrifying them for their sins not repented of So it was with Cain his sin lay at the doâ—r Gen. 4. Yea so it was with David after his fall before he had soundly repented Psal 32. and Psal 51. 2. They are in continual slavery and bondage under Satan they serve him and are at his command and cannot but do his Will Ephes 2. 2. They walk according to the Prince of the power of the aire that is The Devil They are held of him as in a snare 2 Tim. 2. 26. 3. They are every hour and minute in danger of God's wrath and of all temporal Plagues and Judgments threatned against sin in the Word of God of these read Deut. 28. Among other temporal Judgments they are liable to the curse and sting of bodily death which unto them is nothing else but an entrance into endless woe and misery Thus miserable they are in this life After this life if they dy in their sins they are sure to suffer the eternal torments of Hell which shall be endless and easeless See Rom. 2. 5. Let these fearful miseries unto which Impenitency layes men open be an effectual Motive to stir us up to Repentance Judge thy self that thou be not judged of the Lord as the Apostle exhorteth 1 Cor. 11. 31. 3. Motive The great benefit and good that will come of it if we truly turn to God Hence will follow inward spiritual Joy Comfort and Peace of Conscience which passeth all Understanding These benefits we shall partake in this life And after this life Salvation it self 2 Cor. 7. 10. and Act. 11. 18. Think of these unspeakable benefits which follow true Repentance and it will stir us up to the practise of it 4. Motive Consider the bitterness of Christ's sufferings endured for the taking away of our sin He suffered the whole wrath of God due to our sins and that not onely in Body but in Soul This caused him to sweat drops of blood and to cry out My God why hast thou forsaken me All this that he suffered was to satisfy for our sins Think of it seriously and let it move us to be humble for all sin and to forsake it Wilt thou love and like and continue in that which cost Christ so deer even The shedding of his precious blood and all those torments of Soul and Body which he endured for thy sins Let this break thy heart and cause thee to mourn for thy sins c. These are the Motives unto Repentance in general Now consider some further Motives to move us not onely to repent but to do it speedily 1. Consider this That we bring great dishonour to God all the time we continue in the practise of sin So long as we go on in them impenitently we bring no glory to the Name of Gâ—d neither do we any good service to him nay we do nothing but dishonour and offend him and grieve his Spirit 2. The longer we live in sin deferring our Repentance the harder it will be to repent the more strength sin getteth in us by long Custom the harder will it be to cast it off Jer. 13. 23. Can the Aethiopian change his skin c. Such sins as we have long continued in will cost us the deeper Humiliation when we come to repent of them they will cost us heavy sighs and bitter tears and strong cryes for pardon therefore put not off our Repentance Continuance and custom in sin will harden the heart and in time make it uncapable of any humiliation or remorse for sin 3. Late Repentance is not so acceptable to God as that which is practised betimes He requires the Prime of our Age and the first of our years to be spent in his service Eccles 12. 1. Remember now thy Creator in the dayes of thy youth c. God will have us seek him early and then he will be found of us It is just with God to reject such as never turn to him till old Age when they have no longer any strength or ability of body to practise sin such leave not their sins but their sins rather leave them 4. Lastly Consider the shortness of our life and let this hasten us to Repentance Psal 90. 12. Let us so number our dayes that we may apply our hearts to Wisdom even to that spiritual Wisdom which consisteth in a speedy turning to God by Repentance Many have been suddenly cut off by death which thought to have repented before death let us be warned by them not to defer our Repentance seeing our life is so short and uncertain So much of the Motives to Repentance Now In the fifth and last place I come to speak of the usual letts and hinderances which keep men back from repenting These Impediments are to be removed The first hinderance is The consideration of the greatness of our sins This discourageth many from coming to God by true humiliation they think it is in vain their sins are so great c.
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in 〈◊〉 works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
brings no sound ease or comfort to them because the evill of sickness or the sting of it which is sin and a Guilty Conscience remains still to afflict and torment them 2. Though some of Gods children whose sins are pardoned are yet holden still under some sickness yet this sickness is sanctified to them so as it turns to their Spirituall good and they find ease and comfort in it because they feel Gods Love towards them in the midst of it Use 1 Use 1. This condemns the foolish and preposterous practise of carnall men who in time of sickness take wrong courses to find ease and deliverance Some are so grosse as to send to Wizards which work by the help of Satan that they may have ease Others seek onely to the Physitian for recovery of their bodily health but not to God for pardon of their sins which was the fault of Asa though a good King 2 Chrom 16. 12. Others in sickness send for their friends and Kindred or for merry company to confer with and to pass away the time but in the mean while they seek not to God for pardon of their sins without which all the former helps are miserable comforters as Job said of his friends Use 2 Use 2. See what to do first and cheifly in any bodily sickness if we desire ease comfort and deliverance Seek to God for pardon of our sins that the guilt of them may be removed and our Conscience eased This being done the sting of sickness is taken away and the sickness it self shall be either removed or sanctified to us Labour most to remove that which hurts us most viz. our sins the causes of our sickness Quest Quest What must we do in time of sickness that God may pardon our sins and ease our Conscience of the guilt of them Answ Answ 1. Get a true sight and feeling of them and to this end take a view of our hearts and lives in the looking-Glass of the Law of God Rom. 3. 20. 2. Labour to be truly humbled with godly sorrow and remorse for our sins Joel 2. Rent our hearts c. 3. Confess our sins to God with an unfeigned purpose of reforming our lives for time to come Prov. 28. 13. He that confesseth and for saketh his sins shall find Mercy Isa 55. 7. Let the wicked for sake c. 4. Sue unto God earnestly in Prayer to pardon our sins in Christ and to give us a comfortable assurance hereof in our Conscience Be more earnest with the Lord for this than for the greatest good in the World and we shall find that he will answer us in due time with comfort and will shew mercy to us in the pardoning of our sins through Christ See Isa 65. 24. Also the Examples of Manasseh and of the Prodigal Son whom his Father met half-way as he was returning c. Observ 2 Observ 2. In that our Saviour here doth take upon him by his own Power and Authority to forgive the sins of the sick of the Palsy we learn that he is true and very God of himself equal with the Father and the Holy Ghost because it is a power and prerogative peculiar to God alone to forgive sins Isa 43. 25. I even I am He that blotteth out thy transgressions for my own sake and will not remember thy sins Object Object Ministers of the Word are said to forgive sins Joh. 20. 23. Answ Answ Not in their own Name or by their own proper Power but because in the Name of Christ and by that Authority which they have from him they do declare pronounce and apply forgiveness of sins to the penitent ministerially not judicially So much of this special Act of Christ in curing the sick party of his sins which was a Preparative to the curing of his body which followed afterward Now in the next place to speak of the cause moving Christ to pronounce pardon of sins to him He saw their Faith Not onely the Faith of the Friends of the sick but also the Faith of the sick-party himself as was before shewed Quest Quest Why doth the Evangelist mention the Faith of his Friends seeing every Believer is justified and hath his sins pardoned upon his own Faith onely and not upon the Faith of others Answ Answ This mention of the Faith of his Friends is to be referred chiefly to that which follows ver 10. c. namely to the curing of his bodily Disease And so the meaning is that by seeing his Faith and the Faith of his Friends Christ was moved to bestow a double benefit on him the one was the pardon of his sins the other was bodily Health the former he was moved to bestow on him upon his own Faith the latter partly upon his own Faith and partly upon the Faith of his Friends that brought him thither Where by the way we may note That God doth sometimes bestow temporal Blessings of this life as bodily health and the like upon one man for the Faith and at the Prayer of another as Jam. 5. 15. But not to insist on this Observ 1 Observ 1. Our Saviour did not pronounce Forgiveness of Sins to the sick but upon the sight of his own Faith This teacheth us that none can be Partakers of Remission of sins but such as have true Faith in their Hearts to believe and apply the same Luke 7. 48 50. Act. 13. 38 39. Paul saith to them of Antioch To you is preached the Forgivenesse of Sins And by Him all that believe are justifyed from all things from which ye could not be justifyed by the Law of Moses Hence it is that in Scripture we are so often said to be justified by Faith Reas 1 Reas 1. Promise of Salvation is made to Believers Mark 16. 16. Now Forgiveness of sins is a part of Salvation Reas 2 Reas 2. Faith is the onely Grace whereby we apply Christ to our selves and all the benefits which he hath purchased for us Joh. 1. 12. Now Forgiveness of sins is one special benefit purchased by Christ therefore it cannot become ours any other way but by Faith For the more full conceiving of this know that the sins of the Elect may be said to be forgiven two wayes 1. In respect of God's purpose and Decree and so they are pardoned from Eternity and long before they come to believe 2. In respect of God's actual Donation or bestowing of this benefit in which he doth apply it unto his Elect and so their sins are not pardoned till they have Faith to apply this benefit to themselves For in this actual Donation or giving of this benefit there are two hands as it were required The first is the hand of God whereby he giveth pardon of sins in Christ to his Elect which hand he ordinarily reacheth out to us in the Ministry of his Word and Sacraments The second is a hand on our part to receive and apply to our selves that which God offereth and reacheth out to ous
slander them behind their backs and in their absence Thus dealt the Scribes and Pharisees with our Saviour Christ speaking evil of Him to his Disciples and at another time they spake evil of them to Him as may appear in the 24th Verse of this Chapter An Example also of this malicious Back-biting we have in Doeg 1 Sam. 22. 9. and in Haman Esth 3. 8. Rom. 1. 29 30. The sins of Malice and Whispering are joyned together in the Heathen to shew that they commonly go together Use Use Take heed of this secret whispering and speaking evil of others behind their backs if we would not shew our selves to be malicious It was one sin of the Heathen Rom. 1. 30. Therefore it should be far from Christians The rather avoid it because it is a main cause of much strife amongst men Prov. 26. 20. Where no Wood is there the Fire goeth out so where there is no Tale-bearer Strife ceaseth So it may be said of the Back-biter Hearken not to such c. Prov. 25. 23. So much of the sixteenth Verse It followeth Ver. 17. When Jesus heard it c. Now the Evangelist sets down our Saviour Christ's Answer to their Cavil and Exception In which He proveth against them the Lawfullnesse of his Conversing with Publicans and Sinners by two Reasons The first drawn from the present state and condition of the Publicans and Sinners which is set foâ—th by comparison unto sick Persons who have most need of the presence and help of the Physitian whereas they that are sound in body have not the like need even so these Publicans and Sinners being spiritually sick diseased with sin had most need of the society and help of Christ the spiritual Physitian whereas those that were spiritually whole and sound as the Pharisees and Scribes thought themselves to be had no such need of him The second Reason is drawn from the end of his coming into the World which is laid down 1. Negatively Shewing what it was not He came not to call the Righteous 2. Affirmatively Shewing what it was He came to call Sinners to Repentance Observ Observ Before I come to speak particularly of the words we may observe one Point of Instruction from the general Scope of the words in that it is the purpose of our Saviour in them to defend his own Practise in keeping company with the Publicans and Sinners Hence we learn that it is not simply unlawful for Christians to come in company with such as are profane and wicked yea though they be noted and known to be such Our Saviour companied with Publicans and Sinners and defended this his Practise against the Scribes and Pharisees which shews that it is not simply unlawful to come in company with such as are openly profane as namely in these cases 1. When we have a special Calling to come into their company to do them good and to reclaim them from their evil wayes by Admonition Reproof and the like means Thus our Saviour Christ had a special Calling to converse with Sinners to call and convert them by his Conference and Teaching and so Ministers of the Word have a Calling sometimes to come in company of profane and wicked Persons that are of their charge to the end to use means for the reclaiming of them 2. When there doth appear some hope of doing good upon them and of reclaiming them as in case they seem tractable and willing to be admonished or reproved and in this case not onely a Minister but even a private Person may come into company with a profane Person 1 Cor. 10. 37. If any of them that believe not bid you to a Feast and ye be disposed to go that is if ye think it expedient and see hope of doing good to them whatsoever is set before you eat c. 3. When we have necessary and unavoidable occasion of Traffick or Dealings with such in civil Affairs Thus it is likely that Lot living in Sodom could not but sometimes come in company with the wicked Sodomites and have civil dealings with them So also Abraham companied with the Hittites Gen. 23. 4. When we come occasionally into the company of the wicked against our Wills not seeking or desiring it this cannot be condemned as a sin because it is a matter impossible to be avoided unless we will go out of the World as the Apostle saith 1 Cor. 5. 10. Thus we see in what cases it is lawfull sometime to come in company with the profane and wicked yet here we must remember some Cautions to be observed of us in conversing with the wicked 1. That we do not seek their company or familiarity unnecessarily 2. That we take heed we become not like unto them in their evil conditions and qualities we must beware of being corrupted by them we must be very watchful over our selves in using their company lest we be tainted with it as knowing that it is a very hard matter so to use the society of the wicked as not to be infected by it 3. So use the company of the wicked that we beware of hardning and confirming them in their evil wayes either by countenancing oâ— applauding them in their sins or by too much familiarity or any other way 4. In companying with the profane take heed of giving just cause or occasion of offence unto the Consciences of weak Christians who are not throughly perswaded of the Lawfulness of our conversing with such or at least do not know upon what grounds we company with them See for this 1 Cor. 8. 9 10. So much of this Observation from the general drift of the words of our Saviour Now to speak more particularly of them The Whole That is such as are spiritually whole and sound not that there are any such but because the Scribes and Pharisees thought themselves to be such our Saviour speaks according to that opinion which they had of their own Righteousness Have no need of the Physitian That is of the spirituall Physitian to cure them in Soul of their sins meaning Himself who came into the World to that end to heal men of their sins as he sheweth in the next words But the Sick That is such as are diseased with sin Mark 2. 17. I came not to Call the Righteous but Sinners to Repentance June 27. 1619. Observ 1 THe first Observation Our Saviour here compares sinners in their natural condition unto sick Persons whence we may gather what is the estate of all sinners by Nature that it is like unto the state of a sick Person Therefore in Scripture sin is called by the name of Sickness and sins are called Diseases as Psal 103. 3. and Isa 53. 4. to shew that they are the spiritual sicknesses of the Soul For the further clearing of this we may consider what resemblance is between a Sinner in his natural estate and a sick Person The Resemblance stands in these things chiefly 1. The sick Person is distempered in body
is only in the regenerate and true Children of God For there is a kind of inward combat in them both before they yield to sin Quest Quest How to know the combat that is in the regenerate before they yield to sin from that which is in the wicked Answ Answ By the special differences between them 1. They differ in the Original cause and ground from which they arise For the conflict that is in the Regenerate ariseth from the sanctifying Grace of Gods Spirit in them which maketh resistance against sinfull temptations causing them to be troubled and grieved at them c. See Gal. 5. 17. But the combat and strife in the wicked ariseth from the light of naturall reason and of a naturall Conscience opposing against sinfull Temptations This light of reason and of the natural Conscience which is in the wicked doth discover unto them the unlawfullness and hainousness of some sins unto which they are tempted and doth check and reprove them for the same And hence doth arise the combat which they feel in themselves before the committing of sin 2. They differ in the moving cause For that which moveth the Regenerate or rather the Spirit of God in them to make resistance against sinfull Temptations and to be troubled and grieved for them is the true love and fear of God and a true hatred of sin as it is offensive to God and a breach of his holy Law as in Joseph Gen. 39. But that which moveth the wicked and unregenerate Conscience to resist sinfull motions and to check and reprove for them is onely or chiefly the servile fear of Gods wrath and of the punishments following sin as horrour of Conscience shame before men Hell-fire c. As for the love of God and the true hatred of sin these do not move or trouble them when they are tempted to sin Nay rather on the contrary they do love the sins unto which they are tempted and for which their naturall Conscience checks and troubles them and they hate the Law of God in their heart wishing that there were no such Law that so they might sin freely and without danger of punishment whereas the Regenerate on the other side do love the Law of God and hate the sins forbidden by it not wishing that there were no Law of God but that they had no corruption of sin rebelling against that Law By these marks of difference let us examine and try what manner of combat it is which we feel when we are tempted to sin And rest not in such a strife and conflict as may be in the wicked but look it be a true Spiritual combat between flesh and Spirit such as is in the Regenerate Vse 2 Vse 2. See what to think of such as feel no combat or strife at all in themselves when they are tempted unto sin no reluctation or resistance against sinfull motions and suggestions of Satan and of their own flesh but they easily and quickly yield and give consent to such sins without any resistance without any inward trouble grief fear c. They feel not these when they are tempted to sin they can yield to sin without any trouble or check of Conscience yea to great and grievous sins they can swallow such sins without any trouble or touch of Conscience they feel not so much as the check or sting of a naturall Conscience to trouble and vex them for sin much less the check of a renewed and sanctified Conscience These have dead Consciences so hardned in sin that they are even past all feeling of sin and therefore commit sin with greediness Ephes 4. 19. so far from being troubled or grieved when they are tempted to sin that they rejoyce and delight in sin and are glad when they are tempted to it and have occasion offered to practise it and to fulfill their wicked lusts c. Fearfull is the state of such worse then Herod Pilate c. Observ 2 Observ 2. Though the wicked do sometimes feel an inward combat and reluctation against sin in their Conscience when they are tempted to it yet they oftentimes yield to those sins unto which they are tempted contrary to the light of their Conscience and notwithstanding all the checks of it felt within them So did Herod as we see here So also Pilate So Judas though his Conscience told him that Christ was Innocent yet he yields to Satan tempting him to betray him even against his Conscience Reason Reas They are servants to sin and Satan c. Quest Quest Do not Gods Children also sometimes yield to the committing of some sins against their Conscience checking them Answ Answ Yes but not so as the wicked for the wicked do yield full consent of heart to the sins unto which they are tempted with love and delight notwithstanding the inward gripes and checks of Conscience But the godly do not so they do not give full consent of heart to any sin unto which they are tempted but onely in part and with some reluctation of Heart and Conscience against the sin yea with some hatred of it even then when they yield to it So it was with Paul Rom. 7. and with Peter denying Christ c. Quest Quest May not the wicked also feel some reluctation against sin in yielding to it or in committing of it Answ Answ Yes their naturall Conscience may check them for it and cause them to be troubled and grieved but yet there is no true hatred of the sin in their hearts but rather a love and liking to it and a desire to commit it Use Vse Beware of this yielding to sin against our Conscience after it hath checked and troubled us when we are tempted to it Take heed how we stop our ears against the voice and cry of our Conscience when it telleth us and cryeth aloud to us that this or that is a sin which we are about to commit or are tempted unto For this is a fearfull thing and the high way to great and fearfull hardness of Heart for no sins do so wound the Conscience and harden the Heart as those that are yielded to against our own knowledg and Conscience Take heed therefore of yielding to the temptations of sin or Satan against thy Conscience especially of giving full consent with love and delight in such sins as thy Conscience doth condemn c. So much of the manner of Herod's yielding to the Damsels sute In that he was much grieved for it Now it followes to speak of the Motives moving him to yield The first is his Oath For his Oaths sake Observ 1. It is the property of hypocrites under shew and pretence of Religion to practise sin and wickedness Herod under pretence of a Religious care to keep his Oath yields to the beheading of John For though there could be no true Religion in the keeping of an unlawfull oath yet in Herod's foolish and ignorant opinion this was a matter of Religion and so under colour hereof
Devil's service and in practise of sin How much more pains should we willingly take in God's service and practise of good Duties If they travell and ride and run so far for evil pruposes as to be at profane Meetings or to follow unjust Suits in Law against others c. How much more should we be content to travell far to good Meetings especially to the Publick Assemblies to hear the Word c. Queen of Sheba c. Shall the Wicked labour more in working out their own condemnation and in increasing the measure of it than we in working out our own Salvation Shall they take more pains to go to Hell then we to come to Heaven what a shame is this c. They came together c. Observ See here the unity and consent that is among the Wicked joyning together in practise of sin c. See before Chap. 3. Ver. 6. Psal 2. 2. The Kings and Rulers take Counsell together c. Prov. 1. 11. The Wicked combine together and say Come let us lay wait for blood c. So much of the persons which cavilled at Christ's Disciples Now followes the occasion and matter of their cavill and exception When they saw some of his Disciples eat bread with defiled hands c. Eat bread By the figure Synechdoche Bread is put for all other kinds of food and means of nourishment So Luke 14. 1. He went into the House of a chief Pharisee to eat bread c. With defiled hands In the Originall it is with common hands which signifies as much as defiled or polluted So Acts 10. 14. I have never eaten anything common or unclean which manner of Speech was proper to the Jews being taken from those meats which were not in use among them For inasmuch as they were not permitted to eat of all sorts of meats but by the Law of God were restrained and limited to some kinds onely Levit. 11. therefore such meats as were permitted they accompted after a sort Holy and Sanctified in a peculiar manner and the other they called and accompted common and unclean because they were common to all Nations and such as did eat of them were Legally unclean that is in the accompt of the Law Common hands That is not sanctified by washing before meat after they had bin imployed about common matters c. They found fault Or reproved them as Offenders against the Tradition of the Elders And it seems they did first blame the Disciples to their faces directly and afterward accuse them to Christ their Master as appeareth Ver. 5. Quest Quest Whether the Disciples did well or ill in eating with hands unwashed in presence of the Scribes and Pharisees Answ Answ They did well for they herein followed their Master who did so in like case at another time as appeareth Luke 11. 38. where being invited to Dine with a Pharisee he sat down without washing his hands Quest Quest Are we not to forbear our Liberty in use of things indifferent rather than give offence Answ Answ Yes if it be in the presence or with the knowledge of weak Christians who out of ignorance or weakness of Judgment and Conscience are otherwise perswaded than our selves but not before such as do obstinately err in Judgment Now such as these were the Scribes and Pharisees therefore before them it was better for the Disciples of Christ to use their Liberty than to forbear it that so by the lawfull use of it they might convince and reprove their obstinacy and superstition and not confirm them in it therefore here was an offence unjustly taken not justly given So much in way of opening the sense of the words Observ 1 Observ 1. In that these Scribes and Pharisees coming from Hierusalem into Galilee to cavill and find fault with Christ and his Disciples could find no matter of reproof against them for any manifest sin as for prophaning the Sabbath or for Swearing Covetousness Idleness c. but are fain to cavill at them onely for not washing their hands before meat a thing indifferent and lawfull This argues the uprightness and innocency of Life which was both in Christ himself and in his Disciples that they walked so uprightly and unblamably that their greatest enemies could find no just matter of reproof against them Which must teach us in like manner to endeavour to walk so unblamably before men that the Wicked may have no just cause of opening their mouths against us for any manifest or known sin Phil. 2. 15. That ye may be blamless and harmeless or sincere without rebuke in the midst of a crooked and perverse Nation c. 1 Pet. 2. 15. So is the will of God that with well-doing ye may put to silence the ignorance of foolish men David carryed himself so uprightly that Saul his deadly enemy could find no just matter of accusation against him but was forced to acknowledge him to be more righteous than himself as appeareth 1 Sam. 24. 17. Daniel also carryed himself so as the Babylonian Princes could find no just matter to accuse him of though they sought it onely they were forced having nothing else against him to accuse him for praying three times a Day to his God See Dan. 6. The Christians in Tertullians time lived so holily and uprightly that though they were falsly accused of grosse Crimes as Murder Incest Treason against the Roman Emperour c. Yet upon diligent enquiry and examination of them the worst they could prove against them was that they used in the morning before Day to meet together to sing Psalms of praise to the honour of Christ and to bind themselves by solemn Oath or Vow not to committ sin c. Vide Tertull. Apologet. 2. Plin. Epist Lib. 10. Epist 97. Thus let us after the examples of these be carefull to walk so uprightly and unblamably in our whole Life that we may stop the mouths of the prophane who desire to speak evil of us and that our very enemies may have nothing or at least no just matter to accuse us of and that if they will needs speak evil of us yet they may be forced to do it unjustly that is to say for well-doing Then shall we have comfort in our own consciences though we be evil spoken of c. Observ 2 Observ 2. See here the property of malice which is to make faults in others where none are charging and accusing them wrongfully as guilty of sin when it is not so Thus did these Scribes and Pharisees charge Christ's Disciples and blame them as prophane Persons because they are with unwashen hands when they were indeed never the more prophane or irreligious for this So before Chap. 2. 24. they accused them as Breakers of the Sabbath c. And so they often laid grievous Crimes to our Saviour himself whereof he was not guilty sometime charging him as a Blasphemer sometime as a Drunkard and Glutton sometime as a Friend of Publicans and Sinners sometime
thinking themselves the more holy and acceptable before God because of them and that without them they must needs be unclean and abominable in his sight and therefore they accompted Christ and his Disciples as unholy and prophane for not washing before Meat 2. They used these Washings with an opinion of absolute necessity as if they had been absolutely commanded of God either as parts of his religious Worship or as helps to it and therefore could not without sin be omitted whereas the truth is the Lord had not Commanded them any such outward Washings to be used necessarily in way of Religion and Holiness but the use of them was onely grounded upon their unwritten tradition received from their Elders without warrant from the Word of God Quest Quest From whence did they take occasion to bring in this Tradition or Custom Answ Answ From those Ceremoniall Washings required in the Law of God mentioned Hebr. 9. 10. and Levit. 15. and Numb 19. 15 c. For the Lord having commanded certain Rites of external Washing for such as were Legally unclean either by touching any thing or person which by the Law was accompted unclean or by any other way or means were defiled Hence the superstitious Jews took occasion to bring in and to use many other sorts of outward Washings which were not commanded of God atleast not commanded to be so used as they used them So much in way of clearing the words Observ 1 Observ 1. In that the Evangelist gives this reason why these Scribes and Pharisees censured Christ's Disciples for Eating with unwashen hands because it was their generall Custom to wash when they did eat This shews that as they were superstitiously affected to this Washing so they desired to tye others to their superstitious custom and practise in this behalf Whence observe That it is the manner of Hypocrites to tye others to their own practise and example in matters of Religion and to censure all uncharitably which do not conform to them even in the smallest matters of practise This made the Pharisees so apt to censure Christ and his Disciples at other times because they did not conform to their practise So Chap. 2. Ver. 24. they found fault with the Disciples for not being so strict and curious in observing the outward Ceremony of the Sabbath as themselves would seem to be because they plucked a few ears of Corn on the Sabbath notwithstanding that it was in a case of necessity also being to refresh them being very hungry So Ver. 18. of the same Chapter the Disciples of the Pharisees censured Christ's Disciples for not fasting so oft as themselves and the Disciples of John did Luke 11. 38. The Pharisee marvailed that Christ washed not before Dinner as himself did Reas Reas Hypocrisy is usually accompanied with much pride and self-conceipt which causeth such Hypocrites so to please themselves in their own wayes and courses that they are apt to think and desire that all others should be tyed unto them See Luke 18. how that proud Pharisee pleased himself in his own wayes I am not as others c. I fast twice a Week c. Use Use Take heed of this Pride and Hypocrisy which makes men so desirous to tye all to their own Example and to censure such as will not be or are not like them in Practice The rather beware of it because it is a Corruption very natural not onely to gross Hypocrites such as the Pharisees but even to some good Christians as may appear in John's Disciples joyning with the Disciples of the Pharisees in censuring Christ's Disciples for not Fasting so oft as themselves did Chap. 2. 18. For there is some degree of natural Pride even in the best which makes them too much in love with their own waies though they be not alwaies good nor such as it were fit for others to walk after them and to tread in their steps Labour to see this Pride in our selves and to strive against it and on the contrary to be low in our own eyes thinking meanly of our selvs and our own wayes and not desiring to tye others to follow us in every thing we do especially in small matters and things in their own Nature indifferent and much less in things evil and unlawful c. Great difference is in the Consciences of men c. See Rom. 14. Observ 2 Observ 2. Further we see here another property of Hypocrites which is this that they put Religion and Holiness in outward Rites Ceremonies and superstitious Observations and think that by performance of these they become holy and acceptable before God These Scribes and Pharisees attributed holiness to these external washings of hands before Meat and to the washing of Cups Pots c. And the more careful they were of these the more holy they thought themselves as if the cleaner their hands were and the Vessels which they are and drunk in the cleaner and purer their hearts had been before God So Matth. 23. 25. Wo to you Scribes and Pharisees Hypocrites for ye make clean the outside of the Cup and of the Platter c. So also they put Religion and Holiness in wearing broad Phylacteries and in enlarging the borders of their Garments ver 5. of the same Chapter So Matth. 6. 16. It was the property of Hypocrites to put Religion in the outward gesture and countenance which they used in time of Fasting therefore they looked sad and disfigured their faces c. So Isa 59. the Hypocriticall Jewes thought they pleased God by hanging down their heads like Bul-rushes when they fasted So the Papists put Holinesse in many outward Ceremonies c. Use Use Take heed of this fond hypocritical conceipt to think that Religion and Holiness consisteth in such outward Rites and Customes or that the bare Observance of them doth please God or commend us to him 1 Cor. 8. 8. Meat commendeth us not to God No more doth any outward thing or outward Ceremony or Rite of it self further than it is commanded of God and joyned with inward Holiness and Uprightness of heart in such as keep and observe it Rom. 14. 17. The Kingdom of God is not Meat and Drink but Righteousness Peace c. For he that in these things serveth Christ is acceptable to God Observ 3 Observ 3. Again in that the Scribes and Pharisees being great Masters and Teachers in the Jewish Church were so foolishly superstitious as to busy themselves and to trouble others about such trifles and petty Customs as the washing of hands before Meat and washing of Cups Pots Tables c. Hence observe that superstition makes wise men become foolish absurd and childish in busying and troubling themselves and others about very trifles and toyes not worth speaking of much less worthy of so much pains and care and trouble as they bestow on them Therefore our Saviour calls the Pharisees Fools for being so curious about cleansing their Cups and Platters Luke 11. 40. Thus
Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâ—e we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are â—aâ—â—er to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially
unlawful practice The like may be said of Polygamy or the marrying of many Wives at once which being in it self a sin yet by common custome therein the Fathers of the old Testament were brought to make question of the lawfulness of it yea to think it lawful for so no doubt but they did common custome breeding a common error and the common error breeding a common ignorance in those that practised this sin So Fornication among the Gentiles by common custome came not onely to be questioned whether lawfull but to be holden as no sin In the times of the Antient Fathers of thâ— Christian Church there were sundry corrupt customes and practices in use which by reason of the commonness of them grew not onely to be questioned whether lawfull but also to be holden and reputed so to be as Praying for the dead giving of the Communion to young Children deferring of Baptism till sickness or old age c. So in our times there are many unlawfull and unwarrantable practises in use which by reason of the common custome of the times are grown now to be questioned as touching the lawfulness of them whereas there ought to be no question of them yea not onely to be questioned but to be holden lawfull For example the custome of profane swearing especially of some common Oaths as by Faith Troth c. the Custome of drinking Healths the practice of mixt dancing of men and women together of usury c. Vse Use See how dangerous it is for us to follow the common customes and practices of the times and places where we live farther than they are good and warrantable For by this means we may soon be brought not onely to err in practise but also to be corrupted in Judgment so as we shall begin to make question of the lawfulness of such things as are simply unlawfull and whereof no question ought to be made at all yea we shall be so blinded and besotted as to think some gross sins to be no sins c. Take heed therefore how we follow or lean too much to the common customes of the times and of the common sort amongst whom we live make not the custome of the times or example of the multitude but the Word of God the rule of thy life Remember Exod. 23. 2. Thou shalt not follow a multitude to do evill c. And Rom. 12. 2. Be not conformed to this World c. but prove what is the good acceptable and perfect will of God Great is the force of evill custome especially when it groweth common and ordinary amongst many or the most part of men in the times and places where we live it is able not onely to pervert us in life and practice but also to blind and beâ—ot us in Judgment causing us to make question of the lawfulness of things utterly unlawfull wicked and sinfull yea to think sins to be no sins at length when they are so commonly practised c. Such evill customes are like to Epidemical diseases which where they once begin to prevail are apt to over-run all or most part of the people in those places or like wild Fire apt to lay hold on every thing that comes near it Therefore let us beware of being infected with the contagion of such evill customes and practises though never so common Take heed this dangerous Wild-fire lay not hold on us To this end Pray unto God to keep us upright and blameless in these evill times that we may separate our selves from the common corruption that is in the World through lust as the Apostle saith and that we may shine as Lights in the midst of a perverse Generation amongst whom we live Of the third The end these Pharisees aimed at in propounding this question unto Christ To tempt him Tempting him See before chap. 8. 11. That is in way of tempting proving or trying him or to the end they might prove and try what he would answer and so by his answer might some way or other ensâ—are and entrap him if it might be and that which way soever he answered whether affirmatively or negatively For if he answered affirmatively then he should contradict himself and his former Doctrine Matth. 5. 32. And besides he might seem to be a Patron of sin in defending the common abuse of Divorces amongst the Jews If he answered negatively then they thought they should have matter enough against him for seeming to cross the Doctrine of Moses as also for opposing himself against the common practice of the times which they thought would bring him into hatred with the people Observ 1 Observ 1. See here that although Hypocrites and enemies of Religion may sometimes be forward to move questions touching matters of Religion yet not with any good mind or to any good end but alwayes to some evill end and purpose as either to tempt and prove others and to ensnare or entrap them by their answers and so to bring them into trouble or into disgrace before men as here the Pharisees and Matth. 22. 15-35 See Luke 11. 54. And Joh. 8. 6. or else in way of ostentation to make shew of their knowledg in the Scriptures or that they may seem Religious c. To some such evill end they use to propound questions of Religion or cases of Conscience to others not with a mind to profit or to learn of others or so as to rest in the true anâ—wers given according to the Word of God but for such sinister ends before mentioned Use Vse For admonition to take heed it be not so with us that we do not propound or move questions of Religion or cases of Conscience to others whether to Ministers of the Word or to other Christians to such evill corrupt and sinister ends as to try and prove others or to entrap them and bring them into trouble or disgrace especially good men nor yet to make shew of our knowledg As it is a good and commendable thing to ask questions and to move conference about such matters of Religion in due time place and manner so it is an Hypocritical and wicked practice to do this with a corrupt mind and to such evill ends and purposes as are before expressed The better the practice of moving such questions of Religion is the greater sin it is to abuse it by making it a Cloak and cover under which to hide evill corrupt or malicious intentions and purposes Therefore take heed of this Hypocritical practice and let it be our care not onely to be ready and forward in asking questions of Religion but especially to see we do it with a sincere mind and intention with a desire either to learn or to teach others and instruct them in the true practice of Religion Observ 2 Observ 2. That it is the property of grosse hypocrites and wicked men to hide evill intents and practises under a shew and pretence of Religion These Pharisees made shew of Religion and conscience in coming
a shew of danger As here these Scribes and chief Priests were timerous and fearfull of danger if the common people should take part with our Saviour against them and so make some tumult or uproar against them for his sake And yet this may seem to have bin a matter not so greatly to be feared if we consider the inconstancy of the common people in their favour and friendship to our Saviour who within three or four dayes after this were moved to cry out against him that he might be Crucified Matth. 27. 22. yet we see here how apt these wicked Scribes and Priests were to be afraid of danger by the peoples moving of sedition in defence of our Saviour And this is alwayes the property of wicked men to be very apt to slavish fears upon the least suspition of evil or danger to themselves yea to fear when there is no cause of fear Psal 53. 5. and Prov. 28. 1. Reas 1 Reas 1. They have an evil Conscience within them guilty of sin unrepented of and apprehending Gods wrath which makes them fearful on all occasions as Cain Gen. 4. 14. was afraid every one that should find him would kill him Reas 2 Reas 2. They want Faith to believe Gods mercy and protection of them in times of danger and therefore they cannot but fear Revel 21. 8. The fearfull and unbelieving are joyned together Vse 1 Use 1. See the misery of all wicked men so long as they live and continue such They are apt to be troubled and tormented with fears on all occasions if never so little danger do appear yea to live in fear Now this is a hell and torment to them 1 Joh. 4. 18. Esay 57. 20. Fear hath torment in it which should move such to repent and labour for Faith and a good Conscience Deut. 28. 65. Trembling heart Use 2 Use 2. To teach the godly to strive against this timerousness and fearfulness which is in wicked men seeing it is the property of the wicked which have no Faith nor peace of Conscience Therefore such as profess to â—e Gods children and to have Faith and a good Conscience ought to labour and strive against such timerousness and fearfulness Prov. 28. 1. The Righteous is bold as a Lyon He that fears God truly need fear nothing else as on the contrary he that fears not God hath cause to fear all other things small and great as an ancient Father saith Chrysost Observ 2 Observ 2. In that the thing which these Scribes and chief Priests feared was not the sin or offence against God or against our Saviour Christ himself in going about to put him to death but the hurt and danger which was like to come upon themselves if the common people should raise tumult against them for going about in open manner to put him to death Hence we learn what is the principal matter or object of wicked mens fear usually what it is which they use most to fear Not sin or the offence of God or any Spiritual evil or danger but rather outward evils or dangers like to come upon them For example bodily sickness pain or death it self worldly crosses or losses poverty shame hatred or displeasure of men c. These and such like external evils are the matters which wicked men do use chiefly to fear As for Spiritual evilâ— as sin and the offence of God or loss of Gods favour or loss of heaven these they fear not half so much Gen. 4. Cain's fear was lest any should kill him Matth. 2. 3. when Herod heard of the birth of Christ he was troubled with fear c. Reason Reason Wicked men are most sensible of outward evils and dangers not so much of Spiritual Therefore they fear those principally and not these See Joh. 11. 48. Vse 1 Use 1. See the folly of wicked men in that they fear those evills most which are least to be feared and on the contrary those least which are most to be feared c. Vse 2 Use 2. Difference between the fear of the wicked and of the Godly c. Use 3 Use 3. Take heed we be not like to the wicked in this preposterous fear That we do not fear these outward and temporal evils but that above all we fear Spiritual evils as sin and the loss of Gods favour c. Esay 8. 12. Fear not their fear but sanctify the Lord in your hearts and let him be your fear and dread And Matth. 10. 28. Fear not them that kill the body but are not able to kill the Soul But rather fear him that is able to destroy both Soul and body in Hell Observ 3 Observ 3. In that these Scribes and chief Priests who hated our Saviour and sought his death did withall fear him in respect of the peoples favour and affection to him c. Hence we learn that wicked men are sometimes forced to stand in fear of the Saints and Servants of God whom they most hate and are greatest enemies unto Though they do not fear them with any reverent fear proceeding from love yet they fear them with a servile or slavish fear joyned with hatred and enmity against them Reas 1 Reas 1. The innocency and uprightness of the Saints striketh terrour into their wicked enemies sometimes causing them to fear the just Judgment of God for opposing such So Herod Mark 6. Reas 2 Reas 2. God doth by this means curb the malice of the wicked and provide for the safety of his servants Use 1 Use 1. See the misery of wicked men being forced to stand in fear of those whom they most hate and are deadly enemies unto viz. the true Saints and Servants of God Now this is a great misery and torment to live in fear of such as we hate withal see what a miserable thing it is to be an enemy to the Saints of God in that such are sometimes forced whether they will or no to stand in fear of those whom they hate and are enemies unto See how little comfort the wicked can have in hating and opposing Gods servants yea none at all but on the contrary great trouble and torment in their Consciences which therefore should move such to repent of their sins and in particular of their hatred and enmity against the Saints of God and to labour for true love to them c. that they may not be forced to stand in a slavish fear of them but may have comfort in and by their society and friendship Vse 2 Use 2. See how little cause there is for such as fear God to fear wicked mens power or malice seeing on the contrary it is so that the wicked do often stand in fear of them And indeed there is much more cause for the wicked to fear the godly then on the contrary More cause to pitty and lament the misery of such then to fear them Now we account it a vain and foolish thing to fear such as stand in fear of us c.
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.