passive in the publick more active in the private Motive 2. Private Prayer is an Argument of greater love to the duty A man may publickly pray who hath not love to it out of other respects as to gain credit and applause c. but to perform the duty in a corner when no eye sees us c. this evidenceth more affection And it s a greater Argument of sincerity c. That mans heart is not right in his publick devotion who is very seldom or never in private devotion Ille dolet verè qui sine teste c. He prayes but hypocritically in the Church or in the Family with others who neglects praying alone Vid. Matth. 6. 5 6. An hypocrite is all for the publick little for the private sincerity is equally for both A Christians heart is what it is when he is alone Motive 3. He that neglects private prayer shall be neglected in his publick prayer If thou wilt not call upon God in secret God will not hear thee in publick Want of private duties is the reason why the heart is so dead under the publick c. Ordinarily that man or womans heart is best in publick who is most frequent in private Private duties fit the heart for publick c. If thou wilt carefully call upon God in private God will enable thee to serve him in publick Motive 4. Private prayer is more our own then publick is its personal service It s true in some sense publick prayer is personal but private and secret is more personal A man in the publick tenders up Confessions and Pâ—titions and Thanksgivings by the mouth of another but in private by his own mouth Motive 5. God hath usually let out himself most to his people when they have been alone at the Throne of Grace There have been more meltings and greater manifestations of God Peter when he was alone on the house-top sees the vision c. Acts 10. 11 12. Daniel when he was alone a praying hath the Angel disparcht to him with a Message that he was greatly beloved c. Dan. 9. 20. 21 22 23. many Saints have had their assurance seal'd to them when they have been in their Closets a praying and meditating Motive 6. There is more of the power of godliness in private prayer the publick may be only in form the private is more in the power and life Let all these things move you to this duty Object 1. I have no time to pray I am a servant c. my time is not my own c. my Masters business will not allow me Sol. 1. I would not stay with such a Master if thou beest a servant that canst remove c. 2. 'T is no neglecting of thy Masters business to take a little time daily for prayer c. and other duties Its Gods not thy Masters 3. Rather take time from sleep then omit this duty God will I warrant thee blesse two houres sleep better to thee than 12. houres if thou takest it from thy sleep or recreation to give to him 2. Object I cannot pray Sol. 1. Beg of God to teach thee he hath promised his Spirit to them that ask 2. God doth not so much look for eloquence as sincerity in prayer Thou canst smite thy breast and say God be merciful to me a sinner c. 3. Make use of other helps of prayer till thou hast attained ability to pray 4. Thou canst mannage thy worldly calling as well as another why then canst thou not pray as well as others It is because thou dost not regard this so well as the other FINIS Mary Wolnoth October the 15. 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20. 34. init Jesus being moved with compassion touched their Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Chapter we have four things considerable 1. A Parable of Labourers sent forth into the Vineyard This Parable is 1. Propounded vers 1. ad 16. 2. Applyed vers 16. The scope of it is to overthrow the Doctrine of merit and to establish the gift of salvation and eternal life upon the meer mercie and free grace of God Eternal life is not given unto any for his working it doth not flow from any good in the person receiving but from the free love of God in Christ chusing unto holiness and salvation whom he pleaseth It is not of him that willeth nor of him that runneth but of God that sheweth mercy that 's the Apostles determination of this Question after a serious debate Rom. 9. 16. Eternal death that 's of merit but eternal life is of grace Rom. 6. ult 1. A premonition or Prediction of the Passion and sufferings of Christ at Jerusalem vers 17. ad 20. 2. And of his Resurrection from the dead the Doctrine of the Crosse is not easily submitted unto therefore there is necessity that it should be often preached Our Saviour ever and anon was preaching the Doctrine of his sufferings to his Disciples as Matth. 16. 21. Matth. 17. 22. and in this Chapter again he takes up the same Argument They dreamed of an Earthly Kingdom and earthly honours therefore our Saviour preacheth so frequently of his sufferings to take them off from such a conceit and to prepare them for Tryal And he doth not only foretell of his suffâ—rings but of his Conquest also his Resurrection vers 19. We shall finde ordinarily that when his death is mentioned his Resurrection also is spoken of as in those places before cited Matth. 16. 21. Mat. 17. 23. and here in this place Mark 8. 31. Mar. 9. 31. Mar. 10. 34. It s very profitable and necessary for the Ministers of Christ when they preach of sufferings to add something concerning the issue and consequence of sufferings when we speak of Death its good to mention the Resurrection also The Spirits of the best Christians will soon sink under sufferings if they be not acquainted with the victory they shall have over sufferings We finde in the Scripture that when the Apostle spake any thing of the Crosse there is usually mention made of the good issue of it as Heb. 12. 6 7 8 9. there is the Doctrine of the Crosse And vers 10 11. there is the Doctrine of the Resurrection So 1 Pet. 4. 12. there is the cross Vers 13 14. there you have the Crown also 3. A solemn charge given to the Disciples against affectation of Dominion and preheminencè one over another vers 20. ad 29. where you have 1. The occasion of it viz. A Request made by the Mother of Zebedees Children for her two Sons James and John vers 20. ad 25. It was their ignorance and fault that they would not be beatâ—n off from the thoughts of a worldly Kingdom c. This gave occasion to the other 10. Disciples to be angry with the two Brethren 2. The urging of the thing it self vers 25. ad 29. our Saviour solemnly calls them together and gives them a charge against any such ambition 4.
Tyranni isti ad silentium omnes cogent compescent Doctores nunc conjicient in carceres nunc vero in exilia extrudent nunc etiam denunciabunt mortem nunc mulctabunt aliqua poena vel convitiis repudiabunt habebunt ludibrio ut sint contemptibiles This saith he is the meaning of the Prophet Esa 53. 7 2d Rule This silence or not opening of the mouth doth not exclude prayer or the use of lawful meanes to remove it e. g. A man may be dumb under a Disease and yet may keep dayes of prayer to deprecate it and send for the Physician to apply his skill to cure it vid. Psal 39. 9 10. This is a duty as well as patience Our Saviour prayed Father if it be possible let this Cup passe He indeed prayed with subordination to God and so must we And we must not use any indirect or unlawful meanes to remove it That 's worse than any affliction can be It excludes not complaining against unjust 3d Rule dealings in being Authours of our oppression Our Saviour complains of Judas Pilate c. Psal 69. 21. Psal 109. David complains of Doeg c. 2. Positively To be dumb and not to open the mouth c. implyeth these 4. things 1. A holy calmness of heart and spirit under Gods hand No inward frettings or quarrellings against Gods providence c. No heat of heart no distempered heat No anger in spirit against God Jonah was angry No boyling within Psal 39. 3. My heart was hot within me his spirit did boyl with impatience though his tongue was silent 2. Resignations surrendring and referring our selves to God to be yet further and longer afflicted if he please Thus David 2 Sam. 15. 26. God had put a heavy yoak upon his neck already yet if he please he shall add more weight to it So Eli 1 Sam. 3. 18. So David 2 Sam. 16. 10. Abishai would gladly have been about his eares No saith David Let him alone 3. Satisfaction of Spirit When a soul is well pleased in his heart with the affliction which God hath laid him under as Paul Acts 21. 13. He was not displeased but well satisfied with that Prophecy of Agabus He had never the worse thoughts of God for it or for any other of his sufferings 4. A patient waiting upon the Lord under his hand till deliverance come When a soul is willing to stay the Lords leasure and not surripere liberationem steal a deliverance before God would have him free vid. Psal 62. 5. Psal 37. 7. Thus the Church manifests her patience under troubles Mich. 7. 9. So in Lam. 3. 26. Contrary to this is that frame of Spirit which will not suffer a soul to wait but rather use any foul shift to be freed then wait till God call off the Disease vid. 2 Reg. 6. 33. vid. Heb. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accepting of deliverance This is the first thing what it implies what this duty is The 2d thing is to give Motives to this patient and silent bearing for which consider these 1. Motive Consider that all conditions are ordered by and according to the will and providence of God vid. Matth. 10. 29. Iob 5. 6. This was that that silenced Iob under very heavy pressures Cap. 1. ult Not the Sabeans or Chaldeans but the hand of God This very consideration silenced Eli 1 Sam. 3. 18. and so David Psal 39. 9. and in another case 2 Sam. 16. 10. Abishai looks no farther then Shimei and therefore he is all on hot fire let me go and take away his head from him David sees a Commission in his hand from Heaven Ergo. Vid. Acts 21. 13. they took on very much at first hearing but when they were once perswaded that it was from God they did acquiesse the will of the Lord be done And the great Motive which kept our Saviour so silent under all his sufferings was this The Cup which my Father hath given me shall I not drink of it Consider 1. Gods Soveraignty and Regality He hath an absolute right to order of things as he pleaseth to set us higher or lower to bring us into bondage or freedom Ergo vid. Iob Cap. 38. per totum Cap. 39. Cap. 40. 5. There 's no man hath such power over his beast to put him to a fat or lean pasture as God hath over man vid. Iob 11. 10. Not to be silent is either to deny or at best to question and dispute Gods Dominion over him 'T is as much as to say He is his own not the Lords 2. Consider his wisdom All the works which God doth have rayes of Divine wisdom in them Psal 104. 24. Eccles 3. 11. Even the most confused and seemingly disordered wayes and works of God are wrought most wisely and artificially Now not to be silent is to lay to the charge of God folly bungling c. 2d Motive Consider that you have deserved many times more and heavier things from the hands of God Art thou in poverty thou hast deserved beggery Art thou in sickness thou hast deserved death Art thou in a prison Hell is not beyond thy demerits vid. Lam. 3. 39. Mich. 7. This consideration was that which did silence that good Thief upon the Crosse Luk. 23. 41. A Man who hath deserved hanging drawing and quartering may well be silent to undergo whipping or burning in the hand He who had confiscated all his Estate by some illegal Act hath no reason to speak because the Offcer comes to demand 6 d. or 12 d. for a fine Just thus it is with us we have deserved the losse of all and the Lord only takes twelve pence as it were from us The wages of sin is death Rom. 6. ult and that eternal And this is the wages of every sin Now we have committed an innumerable number of sins beside that unfathomed Fountain of corrupt nature which hath all sin in it in the principle And yet God comes but with small rods to whip us and that in measure too we may well hold our peace indeed 3d Motive Consider the great good of this silence and patience under our afflictions 1. T is in it self a very excellent and precious grace full of beauty and glory It renders us most like to Christ 2. T is very precious in the effects of it I will shew you these four effects of it 1. It renders the heaviest burden tolerable That which wil bruise the back of another will lye very light and easie upon the shoulders of a patient Christian Levius fit patientia Quicquid corrigere est nefas Yea it doth take away the whole weight of the burthen For when the spirit is in such a frame t is all one whether poverty or riches whether freedom or restraint c. A patient spirit hath the happiness and comfort of his condition still 2. It makes a soul Conqueror over all conditions The impatient complaining spirit is vanquished under every small
CHRIST THE Perfect Pattern OF A Christian's Practice Being the substance of severall Sermons about the Imitation of Christ PREACHED By the Reverend and faithfull Minister of Jesus Christ Mr. Ralph Robinson late Minister of Mary Wolnoth London Phil. 2. 5. Let this minde be in you which was also in Christ Jesus Eandem humilitatem eligeret servus quam sectatus est Dominus Leo. Quid vobis cum virtutibus qui virtutem Christi ignoratis Ubinam quaeso vera prudentia nisi in Christi Doctrina ubi vera temperantia nisi in Christi vita ubi vera fortitudo nisi in Christi passione Bern. Absonum est membrum superbum delicatum esse sub capite humili spinis coronato Davenantius Published by Sim. Ash Wil. Taylor Sam. Clarke London Printed by J. S. and are to be sold by John Sims at the Crosse-Keys in the new Buildings in Pauls Church-yard 1658. Christ the Perfect Pattern Christian Reader IT is not long since that a Book of Mr. Robinsons attested with Our Names was published the Subject whereof was this That Christ is All in All wherein were opened those Elegant Scripture Similitudes by which it pleased the wisdom of the Holie Ghost to illustrate unto us the Person Dignitie and Offices of our Lord Jesus Christ which Book as we are informed hath been verie acceptable to the People of God especially of those who still retain the fresh remembrance of Mr. Robinson's precious and profitable Ministrie It were to be wished that those Ministers who have leasure answerable to their great parts and abilities would inrich the Church of God with the fruits of their studies and experiences whilst God continues them in this life that so their Works might neither be neglected as posthumous nor suspected as spurious This little Treatise now put into thy hands thou mayst be assured is printed according to the Copy left written by the Authours own hand The subject here handled is most Noble viz. the imitation of Christ who is the grand Exemplar and Perfect Pattern to all Christians Though we dare not say that the onely or main end either of Christs Life and Death was to leave us an Example yet we say that one end thereof was to leave us an Example 1 Pet. 2. 21. We do not dare not press the imitation of Christ upon that design that some have done thereby to enervate the satisfaction propitiation by Christs death For we do abhorre both those opinions viz. that the first Adams sin and the second Adams righteousness are no otherwise ours then by imitation But yet we say that it concerns all Christians so to improve the Example of Christs humilitie meeknes mercifulnes obedience and zeal that they should walk even as Christ hath walked 1 Joh. 2. 6. who hath not onlie left us 1 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copie to write by but also Joh. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect example shewing us and guiding our hearts and hands to vvrite according to that incomparable Copy The Lord Jesus Christ by his Spirit lead thee Christian Reader into all truth So pray Thine in Christ Simeon Ash Sam. Clark Wil. Taylor London Jan. 27. 1657. Imprimatur Edm. Calamy CHRIST The perfect Pattern OF A Christians Practise Mary Wolnoth Aug. 27. 1648. 1 John 2. 6. He that saith he abideth in Christ ought himself so to walk as he walked THe Apostle having laid down the sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Doctrine of the Gospel in the former Chapter doth in this and the following Chapter make the application of it There are four principal duties to which he exhorts in this Chapter viz. 1. To sanctity and holiness of walking vers 1. ad finem vers 6. 2. To brotherly love ad finem 14. 3. To the contempt of the World vers 15. ad 18. 4. To shun seducers and to be constant in the faith v. 18. ad finem Each of these are urged by sundry Arguments The Arguments exciting us to holiness of life are 1. From the end of the Gospel v. 1. These things write I unto you that ye sin not 2. From the Mediation and intercession of Christ v. 1 2. 3. 'T is an Argument of the truth and sincerity of our Faith v. 3 4. To know Christ is to believe in him 4. 'T is an Argument of the sincerity of our love v. 5. 5. 'T is an Argument of our union with Christ v. 5. latter part which is amplified v. 6. So the Text is the amplification of one Argument pressing holness of life in which we may observe two things 1. A high Dignity 2. A special duty To abide in Christ is the same with that in v. 5. To be in Christ to have fellowship with Christ Chap. 1. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scholiast The Phrase is further opened and illustrated Iohn 1. v. 4 5 6. Explication That great mystery of our union with Iesus Christ it is comprehended in this Phrase There is an external abiding in Christ by outward profession an internal by spiritual union To walk as he walked is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To tread in his steps to follow his Example to imitate him in his holy actions and vertues From the whole Text ariseth this Lesson That 't is the duty and should be the care Doct. of every one who pretends an interest in Jesus Christ to imitate the holy life and conversation of Christ 'T is laid down peremptorily and positively not as an Arbitrary thing but an act of debt he ought This is that which this Apostle enjoynes in other places also vid. Rom. 13. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the true putting on of Christ which we do not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in our Conversations put on his example Math. 11. 29. Col. 2. 6. To walk in Christ signifies two things To live the life of Christ to persevere in him Phil. 2. 5. There are three things to be done in the explication of this Doctrine 1. What it is to imitate 2. Wherein we must imitate Christ 3. Why we should do so 1. There are three things which must concurre to imitation viz. 1. There must be a performance of the same actions which are done by him whom we imitate Identity of practise 2. A performing of those actions out of a desire to imitate else though there be the same actions yet that is no imitation Children do the same actions which their Parents do viz. eat drink walk c. yet they are not said to imitate their Parents in them because they do them naturally not out of any desire of imitation 3. An endeavour to come as exactly as we can to the Copy So now to imitate Christ is 1. To do the like actions which Christ did 2. To do them out of a desire to be like him 3. To do them with all the care and exactness we can that if it were possible we would
suffering his spirit Rom. 8. 37. is quite overcome whereas the patient Christian doth tryumph and gets the Victory over all distresses Iob by his patience did conquer all his troubles 3. It preserves and keeps a Christian from many snares and temptations which affliction and distress puts a man upon There is no condition but it hath its peculiar temptations Poverty reproach persecution c. As it is a hard thing so it is a happy thing to be preserved from these snares Not to steal in poverty not to apostatize in persecution c. Now patience is the best Antidote and Preservative to keep us from these The patient Christian will not think of any shifts which are sinful to deliver himself The faith and patience of the primitive Martyrs was that which kept them from accepting of deliverance upon sinful termes Heb. 11. 35. The answer of that Martyr to his friends when they would have had him to make an escape out of Prison was wrought by his patience No He would stay Gods time He would not come out when his friends desired then he should come out too soon nor when his enemies would have him then he should stay too long but when God would have him that was the best time So Paul and Silas Acts 16. 26. The Prison-doors were all open c. yet they would not stir Patience prevents many such Temptations It prevents sinful complyances c. 4. It fortifies the soul against the fear of troublous conditions when threatned or imminent T is a happy thing to be freed from fear of evil and t is promised to the godly Psal 111. 7 8. Now nothing is more likely to support the soul against the fear of such storms then this grace of patience The patient Christian is provided for the worst storm Patience is his Tower his Anchor c. It 's a setling grace 4th Motive Consider that the present condition is also simply the best condition for thee if thou art a true Christian Poverty is better then riches sickness then health bondage then freedom Winter then Summer c. T is best for thy self t is best for thy graces t is best to bring thee to Repentance t is best to humble thee c. T is best considering the distemper which is in thy heart Consider 1. Gods Wisdom that he knowes what is best 2. His goodness that he will not put any Child of his out of a better estate into a worse God sees thou hast a proud heart God knoweth thou hast an ambitious heart therefore disgrace is better then a state of honour A tender Father would never correct his Child but that he thinks that correction is better at that time then cockering and indulgence he would never deny him a meales meat but that he sees that fasting is better then food c. so God vid. Heb. 12. 10. The Apostle teacheth us that God doth aym at his Childrens profit and advantage in all his dispensations Now if one State or Dispensation were better then another and God should cast him into a worse out of a better then it could not be true that God in all his dealings aymes at their benefit 5th Motive Consider that there is a far greater good in patience and Christian silence then there is or can be hurt or evil in the forest Crosse For mans happiness lyeth not in comforts but in a complyance in his will to the will of God Patience is absolutely a grace affliction is not absolutely a curse Ergo. 6th Motive Consider that God will put a good issue to all your sad conditions The end will undoubtedly be good vid. Jam. 5. 11. The hopes and expectation of this prevailed upon the Church to be silent under all her long and tedious darkness vid. Mich. 7. 9. When I sit in darkness the Lord will be a light unto me therefore I will bear c. Your reproach shall end in honour your disgrace in glory Isa 61. 7. yea your glory shall exceed your shame yea it shall be double to your shame And your Crosse shall bring you to a Crown vid. Isa 66. 5. It may be in this World they who reproached you shall change their Language and blesse you It sometimes falls out so You have a promise of this made to the Church vid. Isa 60. 14. and Rev. 3. 9. We have examples and instances of this Haman and the confederates with him and so did Iobs friends Cap. ult Iob. However death will take away the remembrance of all your sadness vid. 1 Cor. 10. 13. There are three great Arguments in that one Text. Explain it 7th Motive Consider the evil of Impatience 1. 'T is a mighty torment to the soul 'T is a worm at the heart which gnaweth continually It weakens the Spirits and renders a man more unable to bear his crosse yea impatience and discontent is heavier then the burden it self The nayl in the yoak is much more oppressing then the yoak it self and galls more Impatience is as a nayl in the crosse What Solomon saith of the cruel man Prov. 11. 17. we may say of the impatient it s a degree of self-murther it wasts and exhausts the Spirits what the Apostle saith of worldly sorrow that it works death 2 Cor. 7. 10. is true of impatience 2. It doth exceedingly indispose the heart for those holy duties which an afflicted and distressed condition calls for There are four things calld for in a state of distresse 1. Prayer Jam. 5. 13. Psal 50. 15. Hos 5. ult Now a wrathfull impatient spirit is not fit to pray The heart must be composed in prayer One principall qualification in prayer is That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 8. See how Jonah prayes when he is angry vid. Iona. 4. in it a meer quarrelling and scolding with God 2 Accepting the punishment of our iniquity and lying low at the feet of God vid. Lev. 26. 41. Repentance selfe searching Impatience hinders all this the calme Spirit will see the cause and bewaile it when the discontented mutinous passionate soul passeth it by vid. Lam 3. 39. 40. Complaining hinders selfe-judging vid. Mic. 6. 9. This will not be done in an angry passion fury will not hear any message 3. Teaching and instrusting others in affliction This is a duty sick mens words have a sharp point Paul writes many excellent Epistles to the Churches in his bonds Gal. Eph. Phil. Col. 2 Tim. c. Philem c. He begat Onesimus in his bonds Philem. 10. we are to discover our supports our encouragements c. Now impatience will take us off from this duty Impatient and angry men are very bad Tutors men can aske them no questions Nabal 4. Hearing and receiving comfort from others This is a duty in affliction to have our eares opened to instruction c. Iob. 36. 9. 10. Now impatience hinders us from this Physitians will not give Physick in a fit The seed sowed in a storme is lost
1. He gave lawes according to which his people ought to live and demeane themselves both towards God and men He is the Churches Law-giver Esa 33. 22. yea he brings them into obedience to these Lawes by writing them in their hearts Ezech. 36. 27. 2 To gather together his elect which are his subjects out of the world into one body or Church This Christ hath done in part and doth daily by his word and spirit vid. Ioh. 12. 32. Ioh. 11. 52. Math. 28. 19. 3. To subdue and vanquish all the enimies of his Church Thus Christ hath done in his own person Col. 2. 14. Ioh. 12. 31. he hath overcome sin Satan the world and he doth continually repress them by his word and spirit 2 Cor. 10. 4 5. and will perfectly do it at last 1 Cor. 15. 25 26. 4. To communicate and convey unto his subjects all those good things which are necessary for them for this or another life This Christ hath done 5. To appoint and establish Governours and a setled Government in his Church whereby it might be rightly ordered according to his mind This Christ hath done vid. Acts. 1. 3. and Math. 28. 19. 20. vid. 1 Cor. 12. 28. 29. vid. Esa 9. 6. 7. 3. He was faithfull in his Priestly office There were two parts of this office Satisfaction Intercession 1 Satisfaction is that whereby Jesus Christ having taken our nature upon him did in that Nature make full satisfaction to divine justice for the sins of man paid all our debts and so set us free from the curse This was done two wayes By his perfect obedience By his sufferings for our guilt Now Jesus Christ did faithfully do both these 1. He did by his righteousnesse and obedience perfectly fullfill the Law He did fulfill all Righteousnesse Rom. 5. 19. 2. He did faithfully suffer and undergoe all that punishment which was due to our sins The Apostle speaks of both these parts of his satisfaction Phil. 2. 5 6 7 8. and Esa 53. 5 6. 2 Intercession is that part of Christs Priestly office whereby he appeares before the Father desiring that for the perpetuall vertue and merit of his sacrifice all his members may find acceptance with God and may enjoy the benefit of his obedience and sufferings Now this Christ faithfully began on earth Heb. 7. 5. Ioh. 17. per totum And is faithfully continued still in heaven Heb. 7. 25. and Heb. 9. 24. In the opening of this doctrine I shall shew you 1. That Christ was faithfull 2. Why he was so 1 That Christ was faithfull in performing what service was appointed him will appeare 1 By the many publicke Testimonies which God gave to him when he was on earth At his Baptisme at his Transfiguration This is my wellbeloved Son in whom I am well pleased Math. 3. 17. and Math. 17. 5. The Testimony of God is according to truth God would never thus have borne witnesse to Christ if there had been in him the least unfaithfullness He could not have been satisfied and well-pleased with him if there had been the least failure yea before his incarnation God beares him witnesse vid. Esa 42. 1. 2. 3. 4. 2 By the exaltation of Christ to the right hand of God in glory He should never have had either Crowne or Throne from God if he had not faithfully discharged every thing which he undertook for his glorification was upon that condition that he should faithfully discharge every part and parcell of what he undertook vid Esa 53. 12. The Apostle saith he was taken from prison Esa 53. 8. the prison of the grave Jesus Christ could never have risen out of the grave the prison-doores would never have opened the Jaylor Death would never have let his Prisoner out if he had not faithfully performed all The Heavens would never have opened to him or given him any entertainment had he been in the least unfaithfull Therefore our Saviour demands his glory from God upon the faithfull discharge of his duty as that which by compact and covenant was due to him vid Ioh. 17 5. When you read that Scripture 1 Tim. 3. 16. conclude that Paul was faithfull 3 By all those commands which are given by God to all sinners to beleeve in Christ And by all those promises which God himself hath made of acceptance of all those who receive Jesus Christ upon the Termes of the Gospell Many commands are given by God This is my beloved Son heare him This is the will of God that ye should beleeve in him whom he hath sent And for promises of acceptance of us in Christ how doth the Scripture abound vid. Ioh. 3. 16. Yea we know that all the Patriarchs before Christs incarnation they were accepted and saved by vertue of Christs satisfaction to be made God accepted of Christs intention There would have been no such thing as reconciliation between God and man or salvation if Christ had not been faithfull No promises of pardon c. or Adoption c. No giving of the Spirit c. if Christ had been unfaithfull 1. Consider the Father who imposed the trust 2. Why Christ was faithfull Consider 1. The person trusting 2. The trusted 3. The trustee 1 For the honouring of his Father who had intrusted him The work which he had to accomplish was a work which would bring great glory unto God It was a work with which God was marvellously delighted 'T is called the pleasure of the Lord Esa 53. 10. Therefore out of that respect which he had to Gods honour he would be faithful God would have been disappointed of his end if Christ had not been faithful He would promote his Fathers joy This is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 For the honouring of himself It s the honour 2. The Trustee of an Embassador to be faithful in the discharging of his trust unfaithfulness is one of the greatest stains and blots which can be fastned upon a person faithfulness is a Crown of glory Prov. 13. 17. The work was his own as well as his Fathers This is in the Text Heb. 3. 6. John 10 12 13 14. 3 From that love he bare to those for whom 3. Those for whom he was trusted he was intrusted and employed The work which was put into the hands of Christ was a work which exceedingly pleased him The saving of souls the reconciling of men to God the Redemp of his Elect from everlasting destruction c. The Scripture speaks very clearly of the affection of Christ to the work he undertook I have a Bapt. to be baptized with and how am I straitned c. Luk. 12. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was as it were in prison till the work was done he was in pain till he was delivered vid. Esa 53. 11. That travel of his soul pleased him Ergo. 1. Use Confutation and Reproof to all those Doctrine and opinions which deny faithfulness Christ and overthrow it 1 The Papists by
our sins are both to Christ and Psal 55. 18. to God and to the Spirit c. Therefore we are forbidden to grieve the holy Spirit of God c. Eph. 4. 10. Methinks we should not finde in our hearts to take any pleasure in doing that which made our Saviour grieve Thou that takest pleasure in sin art as unlike Christ as light is to darkness Who would grieve his friend 3d Use Consolation 1 That he will if thou desire give thee power and strength against thy sin he will subdue thy sin for thee and help thee to overcome it He that grieves to see another fall into misery will not deny him his assistance to get out of his misery vid. Esa 63. 9. because their afflictions were his trouble therefore he redeemed assisted and helped them out of their afflictions if Christ be grieved to see Mary and Martha mourn he will be perswaded to remove the cause of their mourning John 11. 33. 38. We may be more confident of his assistance against our sinful evils because those are absolutely and directly against us Therefore go to him for power to mortifie sin and make this thy Argument Say to him in prayer after this manner Lord sin is a cause of grief to thy soul and it is likewise a trouble to the poor Creature why then Lord is it not put to death Arise dear Redeemer and rid thy self and thy servants of that which puts us to grief c. 2 That Iesus Christ will be avenged of Satan and of all such as tempt men to sin And as I would intreat you to sorrow for all sins so particularly for this which Christ bewailed The hardness of mens hearts in standing out against the Gospel In that so many maliciously oppoâ—e and reject Jesus Christ with so much obstinacy Hath the Ministry any better entertainment now then Christs Ministry had Many only watch them that they may accuse them They lay a snare for him that reproveth in the gate Esa 29. 21. Many rage and even gnash their Teeth at them are filled with Indignation If they preach the Duty of men in Authority then the great Statists of the times are up in a hurrey Ministers must not meddle with State-matters If against Toleration of errors then they are Incendiaries c. If they preach Repentance then they are legall Preachers If they preach zeal then they are too fiery Neither John Baptists severity nor Christs Comity could please the Iewes Matth. 11. 17 18. If they preach up the Kingdom of Christ then they preach up their own Power Well you who are godly even you make up all in grieving c. Mary Wolnoth May the 20. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 3. For Christ also pleased not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Apostle having spent the former Chapter in giving exhortations to stronger Christians how they should carry themselves towards their weaker brethren about the use of Christian liberty in things indifferent viz. that they should neither be censorious in judging one another nor should put a stumbling block in the way of one another to occasion their falling doth go on with the same subject in this Chapter ver 13. In which he layes down the Doctrine and confirmes it with some more arguments The Doctrine is laid down in the 1. ver we then that are strong ought to beare the infirmities of the weake and not to pelase our selves The arguments to presse this Doctrine are reduced to two heads 1 From the command and injunction of God laid upon every Christian vor 2. Let every one please his Neighbour for his good to his edification God hath given to every Christian a charge over his brother as well as over himself therefore he must not onely look after himself and his own concernments 2 From the example of Christ ver 3. he did not please himself Therefore such as professe faith in him must study to be as he was Now that Jesus Christ did not please himself is proved farther ver 8 and 9. ad 13. he sought the benefit both of the Jews and of the Gentiles Therefore both Jews and Gentiles converted to the faith should by his example learne to please and to seek the edification one of another This the Apostle urgeth from the generall end of the Scripture ver 4. And concludes with a prayer and exhortation ver 5 6 7. for them That they might be of the same mind towards one another In the words I have read we have two things 1. The glorious commendation given to Christ he pleased not himself 2. The Inforcement of this Example upon these Christians For Christ c. 1. What self-pleasing is There is a good self-pleasing viz. when a man takes pleasure in good Pro. 21. 15. And a sinfull self-pleasing 1. When a man takes pleasure in sin Esa 2. 6. 2. When a man looks no farther then himself so in the Text it s opposed to the pleasing of our Neighhour ver 2. and what he doth I shall first handle the grace it self by way of Doctrine And then enforce the imitation of it in the application The doctrine is this That Jesus Christ did not please himself Nothing was more remote from Jesus Christ while he was upon the earth then self-seeking and self-pleasing This we shall find made good two wayes 1 By his professions He doth many times publikely professe against self-pleasing self-seeking And we are sure that his Testimony is true Mens bare expressions especially concerning themselves are not valuable Their tongues and hearts many times are contrary But Jesus Christ neither did any sin nor had any guile found in his lips 1 Pet. 2. 22. he was not acquainted with fraudulency nothing but truth lay in his heart and nothing but truth came out of his lips therefore we may subscribe yea we must subscribe to his Testimony Now we have this Testimony Joh. 5. 30. Joh. 8. 50. 2 If we look upon his practise we shall find it yet more clearely his actions answered his words Men they often professe against self-pleasing that they my please themselves more securely self-denying votes make but more way for self-seeking practises but Christ did not onely professe self-denyall but practise it we shall find self-denyall written upon all his actions Self-detriment and self-losse and self-shame was all which Jesus Christ gained 1 In taking our nature upon him he lost his glory the beauty and brightnesse of the Divine nature was shadowed and hid under the rags of our flesh the ashes of the humane flesh did obscure the shining beames of the Divine Nature therefore the Apostle saith he emptied himselfe Phil. 2. 7 8. he made himself of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fell from the height of glory to the depth of shame from the Throne to the Dunghill 2 When he had taken our flesh what advantage of his own did he look after 1 He denyed his own ease his life was full