it which was as good and better for the Apostle at that time So when we pray in faith for deliverance out of some crosse or affliction if he do not give deliverance yet he gives strength and patience to bear it c. 3. Though God do not presently or forthwith give unto his Children those things which they ask in Faith yet he may and doth sometimes give them afterward yea long after they have Prayed for them Vse Use Great comfort and incouragement to us in all our Prayers so far forth as we can and do offer them up to God in true Faith believing that our persons being accepted in Christ he doth also accept our Prayers and will grant our sutes and supplications If we thus pray we shall not we do not pray in vain but are sure to be heard yea to obtain our desires yea whatsoever we ask though never so hard and difficult to be obtained for so it is here said What things soever c. at least so far as stands with Gods will and is good and fit for us God sayes to us According to thy Faith so be it unto thee What a comfort is this to us in all our Faithfull Prayers yea though thy Faith be but weak yet if true and sincere it shall make thy Prayer effectual and powerful with God as the Prayer of Jacob was when he wrestled with God and obtained a Blessing c. So shalt thou if thou wrestle as he did by Faith and Prayer c. Never was any Faithfull Prayer made in vain nor did return from God empty but alwayes prevailed either for that which was asked or for something else much better and more for Gods glory and the good of the party praying Mark 11. 25. And when ye stand Praying forgive if ye have ought against any that your Father April 25. 1630. also which is in heaven may forgive you your Trespasses IN the former verse our Saviour exhorted his Disciples to the practice or exercise of Faith in Prayer shewing withal the power and efficacy of that Prayer which is made in Faith that it is effectual to obtain whatsoever we ask of God agreeable to his will Now having thus made mention of Prayer as the ordinary and principal means next unto Faith for the obtaining of all things needfull at the hands of God he takes occasion in ver 25 26. to insist further upon this duty of Prayer and as before he required them to pray in Faith that is with a firm perswasion that they should obtain their desires if they would have their Prayers effectuall so now he requires of them the practice of a further duty in prayer to the end their Prayers may be acceptable to God and effectual for the obtaining of those things they desired and stood in need of and that is the practice of brotherly love in free forgiving of wrongs and injuries done unto them and to this he now exhorteth them Where 1. Consider the exhortation it self in these words And when ye stand Praying forgive if ye have ought against any 2. A twofold reason added to strengthen the exhortation 1. From the benefit and good which should hereupon follow viz. the pardon of their sins at the hands of God That your Father also c. 2. From the contrary hurt and danger like to ensue if they do not forgive such as offend and wrong them Then they shall not be forgiven of God ver 26. But if you do not forgive c. First of the exhortation it self When ye stand Our Saviour seems to allude to the common custome of the Jews in those times which was to stand in time of Prayer For although it is not likely that they did alwayes or constantly use this gesture of standing at Prayer but that they did sometimes also use other gestures especially the gesture of kneeling as may be gathered from Daniel's practice Dan. 6. 10. and from the practice of our Saviour Luke 22. 41. Yet notwithstanding it seems most probable that this gesture of standing at Prayer was very common and usual with them in those times especially in their publick and solemn Prayers as may be gathered from this and other places of the New Testament where this gesture is mentioned as Matth. 6. 5. Hypocrites love to pray standing in the Synagogues and corners of the streets that they may be seen of men c. Luke 18. 11-13 Both the Pharisee and the Publican are said to stand praying in the Temple And the reasons why they so often used this gesture of standing at Prayer seem to be these 1. Because this was a very ancient custome and practice in the Church as may appear even in Solomons time who stood and Prayed that solemn Prayer 2 Chron. 6. 12. And 2 King 5. 11. Naaman sayes of the Prophet Elisha I thought he will come out to me and stand and call on the name of the Lord his God c. 2. Because it was in it self a decent and reverent gesture by which they professed and testified their obedience and dutifulness towards God as servants standing before their Master ready to do his will as it is said of Solomons servants 1 King 10. 8. Vide Drus in Matth. 6. 5. When ye stand Praying That is when ye are about the exercise of Prayer setting your selves to the performance of it in any special or solemn manner especially in publick for that our Saviour seems chiefly to have relation to in these words yet so as under this he comprehends all kind of Prayers as well private as publick Forgive See that ye do freely remit and pardon such as are your enemies or have done you any wrong laying aside all malice and grudg of mind and all purpose and desire of revenge against such as are your enemies If ye have ought against any If ye have any matter of just complaint or controversy against any other whatsoever for any kind of offence wrong or injury done unto you So Matth. 5. 23. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee c. See also Col. 3. 13. In the words explained consider three things 1. A description of Prayer by the outward gesture then commonly used amongst the Jews viz. standing When ye stand and Pray 2. A special duty which our Saviour requireth of his Disciples to be practised in time of Prayer or whensoever they should be therein imployed and that is to forgive whatsoever offences and wrongs had bin done against them by others When ye Pray forgive c. 3. The extent of the duty to all persons that had wronged or offended them and to all wrongs and offences committed against them If ye have any thing against any man Of the first Our Saviour Christ doth not here disallow the gesture of standing in Prayer being then much used amongst the Jews especially in publick Prayer but he doth rather allow and justify it being as it was
think of such as are content to forgive some wrongs and some enemies but not all They can perhaps put up some small or petty inâ—uries but if greater injuries or indignities be offered them they will not forgive but bear malice and seek revenge c. This is no true forgiveness and so no true love but counterfeit Such must remember these words Forgive if ye have ought against any c. Observ 2 Observ 2. In that our Saviour presupposeth here that his Disciples should have enemies who should wrong and abuse them and against whom they should have just matter of complaint for such wrongs hence gather That Christians must make account to have enemies and to meet with wrongs and abuses at the hands of men yea with many wrongs and injuries They must make account sometimes yea oftentimes to have matter of just complaint against others for wrongs done unto them This is here taken for granted And if it were not so there should be no need of forgiveness and â—o this Exhortation of our Saviour should be in vain That which our Saviour speaketh Matth. 18. 7. touching those offences or scandals by which men do hinder others in the wayes of God and in the way of salvation is true of all offences and wrongs offered to the Saints and Servants of God that it must needs be that such offences shall come It cannot be avoided so long as there is a Devil and wicked men in the World it must needs be that the true servants of God shall be much wronged and abused in the World Joh. 16. ult In the world ye shall have tribulation So long as ye live in the world ye must look to have many enemies and to suffer much at the hands of wicked men Matth. 10. 17. Thus it hath been with the best of God's Saints and Servants in all times as with the Prophets Apostles Martyrs yea Christ himself How many enemies had they how many wrongs and abuses did they meet with at the hands of men in this World Vse 1 Vse 1. To comfort good Christians when they meet with many enemies and with many wrongs and abuses offered them by others especially if it be in way of well-doing and for the keeping of a good conscience c. It is no new thing but that which hath ever been the lot and portion of God's Saints and Servants in this World Therefore if it be so with thee be not discouraged but remember Matth. 5. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoyce c. For so persecuted they the Prophets before you Use 2 Use 2. It must teach us to prepare and arm our selves before-hand to meet with enemies and with wrong and offences at the hands of men especially of wicked men so long as we live in this World And therefore to pray and labour for Christian courage patience and meekness to bear such wrongs and abuses as shall be offered us seeing it cannot be avoided but we must have enemies and must be much wronged at the hands of men we have therefore need of patience and meekness to bear such wrongs and of courage to stand against all enemies opposing us especially for well-doing Some say They cannot endure to be wronged As much as to say Thou canst not be a good Christian or true Disciple of Christ for if thou wilt be such a one indeed thou must make account to have enemies and to be much wronged c. The Disciple is not above his Master c. Matth. 10. Mark 11. 25. And when ye stand praying forgive c. that your Father also which is in heaven c. May 2. 1630. OF our Saviour's Exhortation of his Disciples to the forgiving of enemies and wrongs when they come before God to pray we have heard before Now followeth the Reasons enforcing this Exhortation 1. From the benefit and good which is promised and should come to them by this means they should have their sins forgiven of God 2. From the contrary hurt and danger ensuing if they forgive not others then God will not forgive them Of the first That your Father That is God who is your Father not only by Creation c. but more especially by grace of Adoption in Christ c. Here note that these words That your Father may forgive c. are not so to be taken as if their forgiving of others were the cause of Gods forgiving them or the ground and motive of God's forgiveness but only a condition or qualification required in them as an effect of Gods forgiveness shewing them to be such as were forgiven of God and consequently a means by which they might know and be assured in conscience that they were indeed forgiven of God Which is in heaven Though God be every where present filling Heaven and Earth yet he is said to be in Heaven viz. the third Heavens after a peculiar manner because he doth there and from thence especially and most clearly manifest his presence by the effects of his Divine Power Wisdom Providence c. Therefore Heaven is called his Throne Esay 66. 1. May forgive you your Trespasses By Trespasses understand sins against God called trespasses because by tthem we break the holy Law of God and so offend his Divine Majesty Called also Debts Matth. 6. 13. in he fifth Petition of the Lord's Prayer because by them we make our selves guilty before God by breach of his Law and so we are bound to make satisfaction or else to suffer the punishment due as a man that is indebted to another c. More particularly by trespasses or sins here we are to understand 1. The fault or offence which is the breach of Gods Law 2. The guilt making us liable to punishment 3. The punishment it self due to sin by the Law May forgive you That is freely acquit and discharge you from the fault guilt and punishment of all your sins Quest Quest What need is there for true Believers such as Christ's Disciples were to desire forgiveness of sins seeing they having faith were already assured that their sins were forgiven Answ Answ 1. Their faith being weak and imperfect they had need to desire further and more assurance 2. They were apt through infirmity to fall into new sins which had need of a new act of forgivenesse and of faith to believe and apply the same In the words thus opened consider two things 1. The benefit promised to them if they forgive such as wrong them They shall be forgiven of God that is shall by this means have further assurance in their conscience of God's forgiving their sins 2. The Authour or efficient cause of this benefit of forgiveness of sins which is God himself Described here 1. By a relative title called their Father 2. By his special place of abode In Heaven Of the first The benefit promised Forgiveness of sins at the hands of
25. That your Father also which is in Heaven may forgive you your trespasses May 16. 1630. NOW followeth the Author or efficient Cause of this benefit of Forgiveness of sins here promised to such as forgive others God himself Described 1. By a relative Title in that he is called their Father 2. By the special place of his abode which is Heaven That your Father which is in Heaven c. Observ 1. In that forgiveness of sins is here ascribed unto God their heavenly Father as his proper Act Hence gather that it is God alone that can and doth forgive sins This is his proper Act or Work not communicable to any Man or Angel Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Exod. 34. 6. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the transgression of the Remâ—ant of his Heritage c. Yea the Scribes and Pharisees knew this Mark 2. 7. Who can forgive sins but God onely and therefore they accuse our Saviour of Blasphemy because he took upon him to forgive sins being but a meer man as they falsly supposed Quest Quest How can God forgive sins being just Answ Answ There is a satisfaction made to his Justice by the Death and Passion of Christ and so in him He forgiveth c. Quest Quest How then doth he freely forgive Answ Answ Because he freely gave his Son c. Reas 1 Reason All Sin is an Offence to God and a breach of his holy Law 1 Joh. 3. 4. therefore he onely can forgive it This is true even of those sins which are committed against men even these are first and principally against God Psal 51. 4. Against Thee only have I sinned c. yet he had sinned against Uriah and against Bathsheba Reas 2 Reas 2. Onely God can infuse Grace into the Sinner Now this goes alwayes with Forgiveness of sins Vid. Aquin. Object Object Joh. 20. 23. Whose sins ye remit they are remitted c. Answ Answ God's Ministers are said to remit sins not by any Judicial Power or Authority of their own but ministerially onely by pronouncing declaring and applying forgiveness of sins to the penitent in the Name of god and of Christ Use 1 Vse 1. To confute the gross Errour of the Papists touching the Pope's Power to pardon sins which is God's peculiar Office not communicable to Man or Angel which shews also the Pride and Presumption of that Antichrist of Rome thrusting himself into God's Office c. yea they challenge and ascribe this Power to their ordinary massing Priests c. Wherein they shew themselves more blind than the Scribes and Pharisees who confessed it to be God's priviledge alone to forgive sins Vse 2 Vse 2. See what to do if we would have our sins pardoned and have inward peace and comfort in our Consciences Seek to God in Christ for mercy and pardon humble thy self to him confess thy sins and sue to him most earnestly for pardon and mercy c. This is the onely way to obtain pardon and inward peace and there is no other way in the World Him thou hast offended and he onely can forgive thee and it is his mercy alone in pardoning thy sins which can cure and heal thy wounded Conscience and give thee true inward comfort and peace It is not carnal Mirth or Company or following the World that can ease or pacify a wounded Conscience guilty of sin but God's mercy alone pardoning it in Christ and assuring us in Conscience of it Quest Quest Are we not to ask forgiveness of men also Answ Answ Yes so far as we have by any sin offended or scandalized men but first and principally we are to humble our selves to God and make our peace with him See before upon the 7th Verse of the 2d Chapter Observ 2. From the Title Father given to God in respect of the Disciples of Christ being Believers We may gather the great and excellent priviledge of true Believers in that they have God to be their Father and they are his Children by the Grace of Adoption in Christ though by Nature they are Children of Wrath as others Joh. 20. 17. I ascend to my Father and your Father to my God and your God Joh. 1. 12. As many as received him to them he gave Power to become the Sons of God even to them that believe on his Name Gal. 3. 26. Ye are all the Children of God by Faith in Jesus Christ Use Use This is matter of great comfort to the faithful for God being their Father cannot but love them dearly as Children and shew his love by all fruits of it He cannot but take care of them and provide for them all things needful for Soul and Body He cannot but shew pity and compassion towards them in their afflictions and miseries Psal 103. 13. like as a Father pitieth his Children c. He cannot but bear with their Infirmities and pardon their failings in Duty Observ 1 Observ 3. In that God is said to be in Heaven above all other places by his special presence this may teach us a two-fold Duty 1. That we should labour to be heavenly-minded and affected that so where God our portion and chief treasure is there may our hearts be also Col. 3. 2. Set your affections on things that are above c. Phil. 3. 20. Our conversation is in heaven viz. in heart and affection by heavenly meditations and affections carried towards the things that are above where God our Father is we should therefore labour to be with him there in mind and affection as much and often as is possible even while we live on earth We should often meditate of God that is of his Nature Essence and Divine Properties and of his love and favour toward us as David Psal 73. 25. Whom have I in heaven but thee c. We should also often meditate of the nature and excellency of that life to come and raise our hearts and affections to the love and desire of these heavenly things c. weaning our hearts from this world and using it as if we used it not 2. This should teach us to be willing yea desirous to be gathered in due time to that excellent place where God our Father is that where he is we may be also immediately joyned to him and seeing him as he is face to face A true loving Child desires to be with his Father in his sight c. So should we c. See how willing we should be to dye when God calls us to it as Paul Phil. 1. 23. and 2 Cor. 5. 8. that we may go to our Father Joh. 20. 17. Also to love the appearing of Christ at the last day Verse 26. But if ye do not forgive neither will your Father c. The second Reason used by our Saviour to move his Disciples to free forgiving of enemies
Sin in others 1. This is a Duty of Love and Mercy to their Souls in that we shew our selves careful and desirous to do good unto them by reclaiming them from their sin and so keeping back their Souls from the Pit of Destruction So Jud. 22. Have Compassion on some c. that is in reproving them gently that are tractable It is therefore a work of Compassion See Levit. 19. 17. 2. By this we shew our zeal for God's Glory when we shew our dislike of sin by reproving it in those that dishonour God by it Use Vse Let us make Conscience of this Duty of Love to the Souls of others that is of reproving sin in them with meekness and discretion especially Ministers of the Word must look to this Isa 58. 1. So also Parents Masters Husbands c. not to suffer sin unrebuked in their Children Servants and Wives Pull them out of the fire of Hell by Christian Reproofs And not onely such as have special charge of others must see to this but every private Christian as occasion serveth and in case he see hope of doing good upon his Brother that offendeth he is not to forbear reproving him in Christian sort We are apt in this case to make many excuses but remember that Eccles 11. 4. If we should see another running wittingly into the fire or water Would we not quickly blame him and hold him back And shall we see others endangering their Souls by sin and not reprove them and seek to reclaim them Ver. 9. Whether is it easier c. Observ Observ That the same Divine Power of God which is shewed in curing the Soul of sin is also manifested in the miraculous curing of bodily Diseases whence it follows that as none but God hath power to heal the Soul of sin by pardoning it so none but God hath power to cure bodily Diseases miraculously that is without ordinary means When the Prophets and Apostles cured some miraculously it was by the Power of God Act. 3. 12. The Devil himself and such as work by his help as Witches Wizzards and the like though they may work strange cures upon the bodies of others yet they cannot work a true Miracle in curing a Disease they cannot perfectly and truly cure such Disease as is simply incurable in nature The Devil may cure a Disease which men cannot cure but he cannot cure such a Disease as is in its own nature simply incurable as to restore one to sight that is born blind But I will not insist upon this Mark 2. 10 11 12. But that ye may know that the Son of man hath power on Earth c. VVEE have heard of the Antecedents or Preparatives that went before this Miracle of curing the sick of the Palsy Now followeth the Miracle it self by which our Saviour doth really prove unto the Scribes that he had power to forgive Sins As before ver 9. he proved it by Word so now He gives a reall proof of it in Deed. In the setting down of this Miracle consider two things 1. The manner of working this miraculous cure This is set forth by the words which he used at the time of effecting this Cure which words are spoken partly to the Scribes which sate by as also to the rest of the People that were present and partly to the sick of the Palsy The words used to the Scribes are those But that ye may know that the Son of man hath Power on Earth to forgive sins The words directed to the sick are these I say unto thee Arise and take up thy Bed and go thy way unto thy House The second thing to be considered is The miraculous cure it self effected by Christ's Power and manifested by certain outward Evidences in the sick party As 1. His rising up 2. His taking up his Bed 3. His going forth before them First to cleer the sense of the words briefly That ye may know c. These words were directed to the Scribes by our Saviour Christ for they are not the words of the Evangelist And in them our Saviour sheweth the Ground or Reason of his working of this miraculous cure namely that by this he might prove unto the Scribes and to the rest of the People that he was God and consequently had power to forgive sins The Son of Man Thus he calleth himself in respect of his humane Nature yet not excluding his Deity q. d. That Person who being God from Aeternity was in time made Man Vide infra Ver. 28. On Earth That is even in that state of Humiliation whilst he lived upon Earth q. d. I had not onely Power to forgive sins before I was Incarnate and came down from Heaven but also now since my coming in the Flesh and even in this low and mean condition of a Servant in which now I live I do still retain this Power I say unto thee Arise c. Our Saviour did not use these words as a means whereby to effect the cure but to testify his Will to cure him He effected the Cure by His Divine Power accompanying His Words And immediately he arose c. These words shew the Effect which followed upon the words of Christ or rather upon the Power of Christ accompanying his words the Effect was that the sick of the Palsy was immediately made whole and sound and was perfectly cured this appeared by his rising taking up his Couch and going forth before all the People All which Actions and gestures served to set forth and to prove both the Certainty and Truth of the Miracle as also the greatness and strangeness of it For it must needs be granted to have been a great Miracle that he which before by reason of his Disease was not able to go alone of himself nor fit to be led but was carried by four is now suddenly become so sound and strong in body that he can both rise up and walk and also take up his own Couch or Bed and carry it away from the place Note here that when it is said He took up his Bed it is to be understood of a small Bed or Couch as it is called Luke 5. 19. which was sufficient for one man onely to rest himself upon and therefore he might the more conveniently take it up and bear it And by this place it appears that in those times they used such small Beds or Couches which they might carry from place to place as occasion served Vide Danaei Quest in Marcum So much of the sense of the words Observ 1 Observ 1. First we learn here that our Saviour Christ in the state of his Humiliation on Earth had absolute Power and Authority to forgive sins Therefore Luke 7. 48. he pronounced Forgiveness of sins unto that sinful Woman which had washed his feet and wiped them with the haires of her head Now our Saviour Christ hath this power to forgive sins 1. As he is God it being the Property and peculiar Prerogative of
God to forgive sins 2. As he is Mediator God and Man in one Person for so he hath all Power given to him in Heaven and Earth as himself saith Matth. 28. 18. and Joh. 5. 22. The Father hath committed all Judgment that is Government to the Son And Joh. 17. 2. Power is given Him over all Flesh that He should give eternall life to as many as are given to Him Now if he had power to give eternal life then much more to forgive sins in this life Vide Cartwright Harmon Use Use Much more hath our Saviour Christ this Power to forgive sins now he is exalted to heavenly Glory at God's right hand Let us then seek to him for pardon of our sins as he hath merited it for all the elect and faithful so he hath power to confer it actually upon them and he will give it to so many as seek it with penitent and broken hearts Matth. 11. 28. Though Christ be now in Heaven yet he hath appointed his Ministers on Earth to pronounce and apply Forgiveness to the Penitent Joh. 20. 23. Observ 2 Observ 2. Again we learn here that our Saviour Christ hath absolute Power over all bodily Diseases to cure them and to take them away how and when it pleaseth him This Power he had on Earth and it is not now lessned his Arm is not shortned Here we see that he had Power by his bare word spoken to restore one sick of dangerous Palsy unto sound and perfect health So we heard on the first Chapter how he cured Simon Peter's Mother-in-Law and the Leper with diverse others in powerful manner As the Wind and Seas did obey Christ so all bodily Diseases did obey his powerful word when he was on Earth and so they do still so often as he pleaseth to shew his Power over them Use 1 Use 1. Comfort to the faithful in bodily sickness Christ having power over all sicknesses will use this Power for the good of such He can rebuke the sharpest sickness c. Vse 2 Use 2. In time of sickness among other means to be used for Recovery of health forget not to seek unto Christ by the Prayer of Faith to grant us ease and deliverance if it stand with his Will and he see it good for us Go to Christ by Prayer as the Leper did Chap. 1. ver 40. Though he be not now on Earth and so we cannot go to Him with the Feet of our bodies yet we may and ought in such cases to go to Him by Faith and Prayer and with the feet of our hearts and affections And this is the best way to have all sickness removed or sanctified to us Though we are not now to look that Christ should cure us miraculously without ordinary means yet seek to him by Prayer and entreat him to shew his Power and goodness in Blessing the outward means which are used for our Recovery Observ 3 Observ 3. Ver. 12. And immediately he arose c. Here we may observe further that the Miracles which our Saviour Christ wrought were true Miracles that is works really effected by his Divine Power above the Power of Nature and that in such sort as they might be sensibly perceived and discerned by others Such was this Miracle here mentioned For it was a work above nature to cure the Palsy without means onely by speaking the word And that this work was truly wrought it appears because the diseased Person shewed himself to be perfectly cured not onely by rising up before the People but also in that he was suddenly become able to go forth before them all that is in the sight of them all and to carry his own Couch or Bed with him Such were all the rest of our Saviour Christ's Miracles that is Works truly and sensibly wrought above the Power of Nature and without any natural helps and means onely by his Divine Power And in this his Miracles differed from all the false and lying Wonders which have been or may be wrought by Satan or by such as use his help For all wonders and strange works that are wrought by Satan and his Instruments either are not truly done but onely in shew and appearance as those Wonders wrought by the Magicians of Aegypt Exod. 7. 8. Chapters or else if they be truly and really done yet they are not done above the Power of Nature but are effected by some natural helps and means So much of the Miracle it self which was wrought upon the sick of the Palsy Now I come to speak something of the consequents which followed upon it in the latter part of the 12 Ver. Insomuch that they were all amazed c. The consequents are two especially 1. That all the People were amazed 2. That they Glorified God alledging a reason of their so doing because they never saw so strange and admirable a Work They were all amazed That is striken with great admiration and fear Luk. 5. 26. They were filled with fear Now when the Evangelist saith All were amazed c. He seemeth to include the Scribes and Pharisees who were sitting by as well as the rest of the People assembled yet because Matth. 9. 8. it is said That the multitude marvelled c. Therefore it is most likely that although the Scribes and Pharisees as well as the rest were striken with astonishment yet that the common People onely did make a good use of the Miracle in Glorifying God for it and that the Scribes and Pharisees did not so but rather continued still in their malice against Christ condemning and disallowing this miraculous Work of His. And Glorified God That is yielded Honour and Praise unto God for his power and goodnesse manifested in this great Work which was wrought by Christ yet here we must note that albeit it is likely that these common People at least some of them did truly and unfainedly praise God for this great Miracle yet herein they shewed their weaknesse and ignorance in that they supposed this work to have been wrought by a meer Man for so they as yet conceived of Christ as appeareth Matth. 9. 8. We never saw it thus We never saw so admirable a work of God wrought by any Man before c. Observ 1 Observ 1. Good to be moved with admiration and fear at the great works of God c. Observ 2 Observ 2. It is said All were astonished at the sight of this Miracle yet it is not likely that all especially the Scribes and Pharisees did profit by it or make a good and right use of it whence we may learn this That although it be a good thing in it self to be moved with fear and admiration at the great and extraordinary works of God yet this alone is not enough unlesse we lay the works of God to heart and make a holy use of them For it is the property of wicked Men and Hypocrites sometimes to be astonished and moved with a kind of fear of God's
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
to take pains in doing them This should cause us to work out our Salvation with fear c. Phil. 2. 12. knowing that our labour is not in vain in the Lord seeing there is such a blessed reward laid up for us and promised us in the life to come Think of this when we feel pain or difficulty in good duties as in the practice of Repentance in denying our selves in taking up our Cross c. Look at the reward promised which is eternal life which is well worth all our pains as hath bin said before Though we cannot by good works merit heaven neither ought we to do them onely or chiefly for the hope of reward yet the consideration of that blessed reward should incourage us to diligence pains and chearfulness in God's service and in all good duties for to this end is the excellency of the life to come so commended and set forth to us in Scripture The servant that hath a good and bountifull Master that hath promised him a good reward for some special work which he hath enjoyned him how chearfully will he work what pains will he take So ought we in hope of eternal life Use 3 Use 3. To comfort the Godly 1. Against all miseries and afflictions of this life though never so many and great as pain grief sickness poverty disgrace c. Let them by eyes of Faith look at the blessed estate of the life to come which they hope for in which they shall be free from all these miseries and shall have all tears wiped away c. This will sweeten all Crosses and give comfort in the midst of them yea cause thee to rejoyce in Tribulation under the hope of that heavenly glory as it is Rom. 5. 2 3. 2 Cor. 4. 17 18. Our light afflictions but for a moment work for us a far more exceeding and eternall weight of Glory while we look not at things that are seen c. Therefore if thou wouldst find comfort and be able to rejoyce and be chearfull under the Cross look beyond the Cross at heaven c. So did Moses Hebr. 11. 26. yea Christ himself Hebr. 12. 2. 2. This serves to comfort the godly against the fear of death by considering that it is no death to them properly because it hath no sting or curse in it their sins being forgiven in Christ but a passage to that blessed and glorious life in Heaven which shall never have end 2 Cor. 5. 1. We know that if this earthly c. Use 4 Use 4. Seeing eternal life is so great and excellent a blessing more excellent then the fruition of any thing in this World that is dear to us this should make us willing and well content to part with those things which are most dear to us in this life for the attaining of everlasting life and rather than be hindered and kept from being partakers of it Matth. 13. 44. The kingdome of Heaven is like to a Treasure hid in the field the which when a man hath found he hideth c. and selleth all he hath and buyeth that field And ver 46. Like to a Pearl of great price c. Who would not be content to part with that which is worse for the obtaining of that which is better what wise man would not willingly part with Lead or Brass for Gold or to give dust or pibble-stones for Pearls Eternal life doth as much excell things all in this life though never so dear to us as Gold doth Lead or Pearls Pibble-stones Therefore for the obtaining of eternall life and rather than be deprived or come short of it let us most willingly part with all things in this World though most dear to us as Riches Profits Pleasures Friends Liberty yea life it self if the Lord call us to it at any time Thus did the blessed Martyrs whom we must herein follow if the Lord shall put us to it as he did them In the mean time prepare daily to do that in heart and affection which we must do actually in time to come if the Lord call us to it And to encourage us to it remember that promise Mark 10. 29. There is no man that hath left house or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and he Gospells But he shall receive an hundreth fold now in this time c. and in the World to come Life everlasting Observ 1 Observ 1. That there is an estate of eternal life and glory to be expected and enjoyed by the Saints of God after this life in heaven I say by the Saints of God because it is not to be enjoyed by all but onely by the Saints and Faithfull people of God chosen to Salvation who shew and testify their Faith by holiness of life Col. 1. 12. Called the Inheritance of the Saints Now that there is such an estate of eternal life to be expected and enjoyed by the Saints after this life is presupposed here in this place by our Saviour And it is an Article of our Faith and therefore I need not stand long in proving it one or two places may suffice Joh. 10. 28. My sheep hear my voice c. And I give unto them eternal life Rom. 6. 21. Being made free from sin and become Servants of God ye have your fruit in Holinesse and the end Everlasting Life This Paul knew and therewith comforted himself when he was near unto death 2 Tim. 4. 8. See Matth. 25. 46. Vse 1 Use 1. To convince all prophane Atheists who deny or doubt of this truth and Article of Faith touching that eternal life and glory of the Saints which is to be enjoyed after this life Many there be who though they confess it in words yet deny it in heart and shew it in life and practise by setting their hearts wholly and onely upon this present life and upon those things which they here enjoy on earth as worldly Profits â—arnal delights c. Vse 2 Use 2. To strengthen our Faith in belief of this Article or point of Doctrine touching that eternal life which is to come and which is to be expected and enjoyed after this life in heaven by all and every one of the Saints of God neither must we onely labour to believe and rest perswaded hereof but also in life and practice shew that we believe it by setting our hearts chiefly on it Col. 3. 1. as also by indeavouring to shew and approve our Faith by Repentance and holiness of life as becommeth those which shall be partakers of that heavenly Inheritance and to walk worthy of that Kingdome Rev. 21. 27. 2 Tim. 2. 21. If any man purge himself he shall be a Vessell unto honour c. Mark 9. 43 c. And if thy hand offend thee cut it off c. Nov. 25. 1627. THese Verses contain a serious and weighty admonition given by our Saviour to his Disciples and to all Christians touching the avoiding and
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.