doth these things shall live by them and live in them Gal. 3.12 Contrarily fail in one point and be under the curse Gal. 3.10 cursed is every one that continueth not in all things that are written in the law to do them A sinner is not justified unless he be condemned viz. by the Law he is not quickned unless he be slain he doth not ascend to heaven unless he descend into hell Luth. Tom. 2.57 Thus no man was ever justified save Adam in his state of innocency and Jesus Christ and the Angels By this righteousness no man living is justified Job 9.20 If I justifie myself my own mouth shall condemn me If I say I am perfect it shall also prove me perverse Also v. 30.31 If I wash my self with snow water and make my hands never so clean yet shalt thou plunge me in the ditch and my own clothes shall abhor me The meaning is if I were the purest man alive and God should call me to his tribunal I must needs condemn my self and whatsoever is near unto me would condemn me Psalm 130.3 If thou Lord shouldest be exeream to mark what is done a miss who might stand Psalm 143.2 Enter not into judgement with thy servant for in thy sight shall no flesh living be justified We are not able to fulfill one branch of any command by reason of indwelling corruption so that I appeal to the conscience of any man whether in the perfectest action that ever he did he durst stand to Gods severe trial thereof much less are we able to fulfill the whole law and therefore cannot hope for righteousness by it as the Prophet saith in another case Esa 28.20 The bed is shorter then that a man can stretch himself on it and the covering narrower then that he can wrap himself in it So say I of mans righteousness We cannot fulfill the whole law and therefore cannot hope for righteousness from it The Law requires a two-fold righteousness 1 Habitual in the inherent holiness of a mans whole person 2 Actual in the exercise of all good works enjoyned by the Law and Gospel and forbearance of the contrary evil works both in the thoughts of the heart words of the mouth and actions of the whole life so that every man in the world incurs damnation by his deeds and therefore cannot remain justified by his habits Nay he is more guilty that having an habit of inherent righteousness produces acts of unrighteousness as we see in the fallen Angels and Adam What man is there can perform these two commands to love God with all the heart and not to covet Yea look upon man in a state of regeneration we shall see weakness in his faith Mark 9.24 sinkings in his hope Psalm 43.5 Why art thou cast down O my soul Esa 64.6 The Prophet doubts not to pronounce of all our righteousnesses which were inherent in our persons compared with the righteousness of God and his law they were as filthy rags Obj. If our best performances be stained Esa 64.6 Why should we perform any good work Answ Though they be stained there is some good in them there is gold in the oar There is so much good that God pardons the ill and accepts the good a sick man must eat to strengthen nature though much of what he eats turns to putrifaction This righteousness of works cannot justify us 1 Because it s not so large as the Law of God so that he that hath the greatest measure of it hath much indwelling corruption 2 Saints ascribe all to the mercy of God in Christ Rom. 5.9 Being justified by his blood we shall be saved from wrath See we are not justified by inherent holiness but by his blood Inherent righteousness is not a cause of our son-ship but onely a consequent of it Gal. 4.6 he sayes not ye are received for sons because the spirit hath stampt upon you inherent holiness but because by and in Christ ye are received for sons ye are indued with the spirit and graces thereof 3 No man in pangs of conscience and agony of death can trust to his own righteousness Psalm 130.3 4. 4 Because the law promises life upon an impossible condition Rom. 10.5 and so leaves the conscience doubtfull and trembling 2 The second righteousness whereby persons stand righteous is the righteousness of Christ which is when God declares men who are wicked and sinners by nature but by grace true believers to be freed and absolved from eternal death and to have right to eternal life for the righteousness of Christ Rom. 8.1 2 3 4. 1 Thes 5.9 When that mercifull father did see us to be opprest with the curse of the Law he sent his son into the world and cast upon him all the sins of all he means the elect saying Be thou Peter that denier Paul that persecutor David that adulterer that sinner that are the apple in Paradice that thief on the cross Luth. Tom. 4.94 Let the Law rule over the Flesh and the Promise sweetly reign in the conscience Now concerning Justification consider 1 The efficient cause 1 Generally the whole Trinity Rom. 3.30 It is one God who shall justifie the Circumcision by Faith and the Uncircumcision through Faith Rom. 4.5 To him that worketh not but believeth on him that justifieth the ungodly his Faith is counted for Righteousness In particular the Father justifies us pronunciatively because we have imputative Righteousness and his Justice is thereby satisfied for a sinner is not just before God because he is justified but he is therefore justified because he is some way or other just for upon the creatures righteousness the act of God in Justification proceeds For upon the beholding of a righteousness for us the Father justifies us pronunciatively the Son justifies us meritoriously being made unto us of God righteousness 1 Cor. 1.30 Ephes 5.2 The Spirit justifies us by applying unto us Christs satisfaction 1 Cor. 6.11 Ye are justified in the Name of the Lord Jesus and by the Spirit of our God 2 The material cause of our Justification was the Bloud and Death of Christ Matth. 20.28 He gave his Life a Ransom for many Luke 22.20 This Cup is the New Testament in my Bloud Acts 2.28 The whole Church is said to be purchased with the Bloud of Christ Rom. 3.25 Whom God hath set forth to be the Propitiation for our sins through Faith in his Bloud When we teach we do no other thing than that we scatter and divide the virtue of Christs Bloud among the People Luth. in Gen. 49. Col. 1.14 20. In whom we have Redemption through his Bloud and having made peace by the Bloud of his Cross Also v. 22. You that were Enemies hath he reconciled in the body of his flesh through death Heb. 9.12 speaking of the Levitical Priests he saith They entered into the holy place by the bloud of goats but Christ entered into Heaven by his own bloud having obtained eternal Redemption for us yea
thing and limit the satisfaction to his sufferings then not mentioning any other 2 Suppose it were granted that all the sufferings of Christ should concur in point of satisfaction which I suppose is difficult if at all possible to prove yet it follows not that because all his sufferings through the course of his life as well as those in death did concur in point of satisfaction therefore his observation and fulfilling of the Law should also concur as a part of that price Obj. But is it not dangerous to leave out Christ his fullfilling of the Law And is it not safe to joyn it to Christ his death Answ It 's dangerous to add any thing when the Scripture fixeth the Redemption on the death and sufferings of Christ in and about death He gave his own son the price of redemption for us the holy for them who had transgressed the Law the just for the unjust for what other thing could cover our sins then his righteousness In whom other can we unjust and wicked men be counted just then in the alone Son of God O sweet change that the iniquity of many should be hid in one righteous but that the righteousness of one should cause that many unjust should be counted righteous Justin Mart. ad Diognetum p. 386. The conscience may as well scruple what if I add as what if I leave out for additions are dangerous in this case especially where the Scripture speaks so plainly and positively Gal. 5.4 3 The third cause of our justification is the formal cause whereby Christ his satisfaction and merit is imputed to us as our sin is imputed to him Isai 53.6 Rom. 8.3 4. 2 Cor. 5.21 Christ being our surety Heb. 7.22 and paying our debt he rose out of the prison of the grave and manifested his discharge thereof Acts 2.22 So that as on the cross Christ blotted out the hand-writing of ordinances and took them out of the way and nail'd them to his cross Col. 2. so doth the Lord behold the travel of his soul and rests satisfied therewith Isai 53.11 4 The final cause of a souls justification in respect of God it was the declaration of his severe justice against sin that though in himself he could yet he decreed that he would not pass by sin without satisfaction Rom. 3.25 26. to declare his righteousness that he might be just and the justifier of him that believeth on Jesus There are many other ends as for the shewing forth his free grace to a sinner which I shall pass by Obj. But how are we said to be justified by God and Christ seeing the Scripture saith we are justified by faith Rom. 3.28 Answ The Lord justifies judicially as a Judge justifies an innocent person or a person when sued for debt the paiment of the debt appearing 2 Christ justifies meritoriously Acts 13.39 Heb. 9.26 Faith justifies instrumentally 1 Not professional faith for then all hypocrites should be justified against whom James disputes Jam. 2.24 2 Nor doth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing justifie us as if that were imputed unto us for righteousness not for its own merit but for Gods favourable acceptance as if God did accept the act of believing for the perfect obedience of the Law as some have held The act of believing doth not justifie 1 Because no man is saved and justified by an act of his own Tit. 3.6 7. Not by works of righteousness which we have done but according to his mercy he saved us Being justified by his grace Eph. 2.9 not of works Now to believe is an act of our own taking denomination from the next agent 2 From absurdity then we should be justified by two righteousnesses to wit the righteousness of Christ and the righteousness of faith if one be sufficient what needs another it tends to thrust Christ out and all his merits Faith justifies us objectively as it terminates upon the redemption in Christ Joh. 3.14 15. as it is the eye to look up to him typified by the brazen Serpent Thou holds divers sorts of seeds in thy hand I ask not what the seeds are with which they are joyned but what the virtue of every one of them is Here speak plainly what faith alone doth not with what graces it is conjoyned it takes hold of the promise love and hope have other business Luth. in Gen. 15. This righteousness is called the righteousness of God because he â—ound it out the righteousness of Christ because Christ offers that which was equivalent to righteousness the righteousness of faith because faith is the instrument by which we apprehend it It 's called our righteousness Jer. 23.6 because it 's given us of God to be ours by imputation on Gods part by acceptation on our part First Use for information 1 For information 1 See how thou becomes righteous not by working but by believing Acts 13.38 39. Rom. 3 22. Gal. 2.16 Rom. 4.4 5. A man may work long enough and yet in fine work himself into hell if he have not faith in Christ Paul had a righteousness even to blamelesness Phil. 3.6 before conversion after conversion he disclaims it v. 7. The Law of works saith Do what I command the Law of faith Give what thou commands August The commands are sweet when we understand them not onely in books but in the wounds of a most sweet Savior Luth. Tom. 1. ad Stanpic If a good life have not been led do not therefore despair if a good life have been led do not therefore hope that is as to justification 2 See the danger of thousands of ignorant persons who if you ask them how they hope to be saved they will tell you by their good prayers and well meanings and because they deal justly Many fast pray deny themselves mourn deal justly that God may speak peace to their spirits this is the righteousness of the Law this is a working for life not from life so they refrain from evil that they may not be under the curse In order to satisfaction of Divine justice there must be a full righteousness of an infinite person these two things must be because an infinite Majesty is offended this can be no other then the righteousness of God in Christ Obj. But though the works we do in our natural state do not make us righteous yet the works of our regenerate estate do for they are the works of Christ which he works in us by his Word and Spirit Answ The personal works of Christ in making atonement for our sins justifie us 1 Pet. 2.24 but for his other virtual works they do not justifie us 2 The works of regenerate men are so wrought by Christ that they are also wrought by us Rom. 8.13 If ye mortifie the deeds of the body by the Spirit ye shall live Hence because of our imperfection they cannot be perfect 3 Regenerate men in their best actions stand need of sparing When Nehemiah had desired the
according to the Scripture he means the Books of Moses But that which was commanded by the Law was observed by few but Christ hath enabled his People under the New Testament to perform writing his Laws in their hearts by his Spirit Therefore we see how Christ fulfilled the Law that which was chief and unchangeable in it I mean the Law of Nature Christ established it and confirmed it But that which was civil and positive part whereof concerned the Jewish worship and part concerned civil society or the government of the common-wealth of Israel though it came to an end at the death of Christ so far as it concerned worship and came to an end at the destruction of Jerusalem so far as it concerned civil society yet did not Christ oppose these laws neither by his example nor by his doctrine he did not oppose the Church laws but observed them Matth. 8 4. Shew thy self to the priest and offer the gift that Moses commanded also Christ kept the Passeover Matth. 26.18 Till himself had put an end to them by his death to keep the Jews from going a whoring to strange worships and to sever them from other nations God gave them the ceremonial law but when the time came the Jews and Gentiles should be embodied in one worship the other worship vanished as laws of war do when peace comes to take place therefore Christ did nothing against the ceremonial law as he doth nothing against the laws belonging to the time of war that when the war is ended shall proclaim peace or as the shadow vanished when the body comes Col. 2.17 Which are the shadow of things to come but the body is Christ Heb. 10.1 Therefore this law was fulfilled of Christ 1 Because he obeyed it and commanded others to obey it as long as the law giver would have it in force 2 Because by his sacrifice he put an end to it Heb. 8.13 2 For the laws of nature or naturals Christ fulfil'd them explaining them more clearly then ever they were explained strengthening them by more exact commands hence the law of Christ is called the perfect law of liberty James 1.25 Ireneus l. 4. c. 27. the Lord dissolved not the naturals of the law but extended them and fulfilled them as a vessel that had some water before but is now filled up to the brim To conclude Christ fulfilled the ceremonial law by giving himself typified therein not by taking off the bond of the law but by withdrawing the cause for which that law was given and did continue this law was called carnal or fleshly for the rites of fleshly sacrifices beheld therein besides Christ fulfilled the law of nature as a picture that is first drawn rudely but after the â—ainter comes to draw it to the life so the law of nature was set down more imperfectly now more perfectly Besides Christ fulfilled the law and Prophets by fulfilling the prophesies that went of himself as Deut. 18.18 Esa 66.1 2. Ezek 36.25 26. Zach 12.10 We see then that whereas the Pharisees slandred Christ and his doctrine that he was an apostate and an enemy to the law of Moses which God had writ in tables of stone and that he brought a doctrine to the law overturning all godliness and whereas carnal men had an opinion that now under the new Testament they were free from the bonds of the ten Commandements and so from all punishment and therefore they were privileged to swear and be drunk and what not which position was also gathered by wicked persons from the Epistles of Peter Paul and James as Rom. 3.28.6.1 2. Christ therefore speaking to his disciples that they might not be bewitched with either of these opinions saith Thinke not that I came to destroy the law or to oppose it I came to fulfill it Now for that which is commonly called the moral law or law of manners Christ fulfilled it 1 By being made under the law for us Gal. 4.4 and after being made a curse for our transgressions of it Gal. 3.10 2 By imputing and placing us righteous before God when we once believe on Christ Rom. 5.19 by the obedience of one shall many be made righteous or as the word signifies constituentur placed righteous 2 Cor. 5.21 Rom. 8.3 4. 2 He fulfills it in us by writing the law of God in our hearts Jer. 3.33 and working in us a bent and respect to all the commandements of God Psal 119.6 Now besides whath hath been said the reasons I give for so opening this Scripture are both that 1 There may be no clashing betwixt this Scripture and those mentioned Gal. 2.21 I through the law viz. of Christ am dead to the law viz. of Moses also John 8.17 It is written in your law also John 15.25 It is written in their law also Rom. 7.2 3 4. saith as the wife is free from the husband by his death so are we free from the law by the sacrifice of Christ and so much the more when we are implanted in him also Col 2.14 blotting out the hand writing of ordinances which was against us he took it out of the way nailing it to the cross q. d. he did not onely take away ceremonial but all other laws that might be hand writings against us that as the Lord forgave the elect their debts so he made void all the specialties or bonds that might witness the debt 2 Cor. 3.11 making a difference betwixt the new Testament and the ministration of death which was written and graven in stones he means the law ver 7 he saith ver 11 If that which was done away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated made void Rom 3. ult were glorious also ver 13 Moses put a vail over his face that the children of Israel could not look to the end of that which is Abolished Christianus si proprie definiatur est filius gratiae remissionis peccatsrum qui nullam prorsus legem habet sed est supra legem peccatum inferum Luth. Tom. 4.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides there are other places 2 Cor. 9.20 21. To them that are under the law as under the law that he might gain them that are under the law to them that are without law as without law being not without law to God but under the law to Christ that I might gain them that are without law In shewing his compliance both to those that were without law and to those under the law he justifies them without law that they were not without law to God because they held the abolition of the law but they were under the law to Christ Gal. 3.23 24. The law was our schoolmaster to bring us to Christ but after faith is come or Christ believed on is come we are no longer under a schoolmaster see Gal. 5.23 1 Tim. 1.9 Gal 5.19 Wherefore serveth the law It was added because of transgressions How long to endure till the seed should come which seed was
Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
could faithfulliest retain or of their eloquence who could roundliest discourse but of their wills who would most obediently do them this being his chief honour to have his throne and command not in the head and brains but in the strong hold of their hearts and lives David did not onely delight in Gods commands but he lifted up his hands to them Psal 119.47 48. for to do them I will liken him unto a wise man which built his house upon the rock That is upon a rocky ground taking away all the loose mold that covered the rock A Christian when he builds digs deep and casts out the loose earth to denote that believers knowing there is much falshood and hollowness in their hearts therefore when they have heard the Word they suspect their own hypocrisie and formall receiving of the Word hence they dig up their hearts by soul-searching humiliation to finde out the prevailing iniquity of their hearts which keeps them from an even and constant walking with God How much greater weight of building any man intends to build so much deeper he digs the foundation and the fabrick when it is built rises on high but he that digs the foundation is prest down below therefore the fabrick is made low before the height and the top is rais'd up after the humiliation Aug. de verb. Dom. Ser. 11. Carnall professors on the contrary have all their building above ground and therefore he thinks he hath done enough if he do onely talk a little of good things he spends no time in digging and searching that is in grieving and lamenting for his corruptions nor in reforming what 's amiss Hence Luke adds these words which Matthew omits viz. He digged deep and laid the foundation on a rock Luke 6.47 48. By the building the house upon the rock is meant the placing our faith upon Christ as the prop of our salvation for Christ is called a rock 1 Cor. 10.4 As an house built upon the sand is an hypocritical formal profession or temporary faith so the house built upon the rock is saving justifying faith which as it pitcheth on Jesus Christ so it shews it self by all gracious fruits and universal observations of all Christs commands It pitches on Christ as the foundation See Ephes 2.20 21. Acts 4.12 1 Cor. 3.11 1 Pet. 2.5 V. 25. And the rain descended and the floods came and the windes blew and beat upon that house and it fell not for it was founded upon a rock The words seem to be taken out of Prov. 10.25 As the whirlewinde passeth so is the wicked no more but the righteous is an everlasting foundation By the rain floods and windes are meant inward and outward temptations which true and sound faith will be able to endure upon this rock Christ builds his Church and the gates of hell shall not prevail against it Matth. 16.18 much less shall any of Satans temptations of blasphemy self-murther c. which Satan darts into the soul nor any persecutions banishments or imprisonments which the instruments of Satan stir up against true believers prevail against them This Advocate on whom the faith of believers pitcheth prayed for us when he was on earth Luk. 22.31 Satan hath desired to have You that he may sift You but I have prayed for thee and consequently for other believers that your faith fail not and now he intercedes for us in heaven No other foundation save Christ 1 Cor. 3.11 can any man lay without believing on whom we must look to die in our sins John 8.24 other foundations of wealth honour and earthly greatness will not be able to make us bear up against the stream of temptations Interest in God through Jesus Christ is that which keeps up the soul in the midst of greatest storms See Psal 3.5 6.27.1 2 3.46.1 2. Dan. 3.17 18. Acts 27.23 24 25. Prov. 18.11 Psal 112.7.125.1 Christ doth not say that believers shall be without trials and temptations nay these above all other must look for storms and tempests Acts 14.22 but they do not fall by them See Heb. 11.35 Whosoever will live godly in Christ Jesus must suffer persecution 2 Tim. 3.12 Trial and temptation showes what men are Every man is that in truth out of temptation which he sheweth himself to be in temptation A wise builder is wise before stormes come but how will that be known by the standing of his house in the time of a storm Professors generally seem to stick alike to Christ till a temptation come but unsound men in time of temptation fall away Luke 8.13 The carnal Professor is like Orpah to her mother Naomi the sincere Professor like Ruth Unsound Professors are usually drawn aside by earthly enjoyments on the one hand as the young man or by storms of persecution and suffering on the other hand contrarily Moses Heb. 11.25 26. We may judge of our patience what it is when we have a wrong offered us of our temperance what it is when we are at a great feast of our love to God what it is when some great thing is to be left for a good conscience of our sincerity what it is by what we do when no man sees us of our liberality what it is when God presents an object of mercy to us It was sweetly instanced by a reverend Preacher Peter was a good house Judas was an ill house When a storm came Peter lost a slate or two as the best house may yet the foundation and the side walls stood firm but Judas when Christ rebuked him he was full of wrath and when the Priests offered him money he was full of covetousness so thinking to gain more by selling Christ then by serving him he betrayed him to his adversaries and Joseph being good under his fathers government continued good under the government of Infidels where he had all means of damnation but none of salvation The same he was in his fathers house he was in Potiphars house and in the prison and after in Pharaohs Court which was the most dangerous temptation of all being a young man a ruler and a rich man in which three considerations there were many snares as appears from that young rich Ruler Luke 18.18 who left Christ rather then his enjoyments Obs It 's a great point of wisedome to joyn doing to our hearing Christ likens such to a wise man A Sermon is but half heard when it is heard from the Preachers mouth Be ye like Johns hearers desirous to know your own duty with intention to do it Luke 3.10 11 12 13 14 15. Deut. 4.6 2 Sooner or later Professors must be exposed to the storms and tempest of great and violent inward and outward temptations Use 1 In times of peace prepare for storms do as Mariners who in calm weather make all their tacklings firm Means 1 Clear up all scruples till the conscience hath nothing to say against thee so David 1 Kings 2.5 he had some scruple on his conscience for not