so his Disciples they may have room to act their Graces and do some singular thing for the Lord in the fifth of Matthew when Christ put them upon this Duty there saies Christ What singular thing do you if you love them that love you what great matter is that The Publicans do the same the very Heathen do the same Ye wish good and do good to them that do the like to you that is no great matter But what singular thing do you Christ would have all his Disciples to do something more than the World doth and he is a Monster amongst men that will not do good when he can when good is done unto him But Christ he would have his Disciples his people do some singular good thing for him The Lord hath ordered it that they shall meet with wrongs and injuries more than any people in the World for the trial of their Graces Offences must come there is need of them great necessity there should be offences in this sense that wrongs and injuries should be done that the Lord by this might try and exercise the Graces of his people there would be else no room for the trial and exercise or at least not so much for the trial and exercise of love meekness patience forbearance long-suffering forgiving and forbearing one another If there were not wrongs and injuries there would be no room for the exercise of these Graces Christ would have his people put upon it to do some singular thing As many a man or woman will say Well let me alone as I am and I am as quiet as any man living do not disturb me or do not wrong me and you shall live as peaceably and as quiet as any people in the World Ay here 's good Neighbourhood but this savours not of Grace Christ would teach his people to do something singular the World saies Ye shall have blow for blow and wrong for wrong and injury for injury but let them alone and you shall be quiet here 's no more than the wild beasts in the Wilderness will here do is no trial of Grace where is your love your meekness your patience your long-suffering The Lord would have his people in the exercise of Grace to do something more than the World Object But you will say May not a natural man do this that hath meer nature quiet nature pass by wrongs and injuries and not render reviling for reviling and wrong for wrong Answ I Answer Yes There is many a man will go a great way in this that hath but good nature But oh what a shame is this to them that profess to have more than nature Will not this be a shame and condemnation to those that profess more than good nature that they who have but good nature may exceed them And truly that we may be ashamed of our neglect and provoked unto our Duty I shall give you but two or three Instances of what men have done by good nature And oh that the Lord would fasten something upon us either by what good men or bad men have done Amongst the Heathen Writers it is written of that Sect of Philosophers that were called Pythagoras his Scholars there was this Rule amongst them That when any offence was given by one to the other the Parties offending and offended should agree together and make up the breach before the Sun set whatever the injury and wrong was and now we let many a Sun set and not shake hands and close hearts There is another Instance amongst the Heathens which is very remarkable of a Governour and an excellent Governour Upon a time there was one of the chief Ring-leaders that struck at this Governour and struck out his eye and he though but a Heathen was so far from being revenged of him as he takes this offender and receives him into his Family And oh that this Heathenish man should thus forgive him that had put out his eye and yet we cannot forgive one that gives a blemish to our Name There is another Instance you have in Scripture and that is Esau Jacob's Brother Jacob supplanted him took him at an advantage and got away the birth-right and stole the blessing from him and although his offences were very great and did stir up his passion against his brother insomuch as Jacob was forced to flee from his presence yet afterward how freely doth Esau put up all the wrongs and injuries done unto him and how friendly doth he carry it towards him Oh! how will Esau condemn many that profess to be the seed of Jacob Shall Esau forgive such wrongs and injuries as to have his Birth-right and the blessing taken from him and yet we that are the seed of Jacob cannot put up the least petty wrong and injury But I should shew you the difference betwixt the natural mans forgiveness and the spiritual mans and several cases of Conscience which I shall reserve for a further opportunity SERMON III. MATT. 18. 21 22. Then Peter came to him and said Lord how oft shall my Brother sin against me and I forgive him till seven times Jesus saith unto him I say not unto thee until seven times but until seventy times seven THere were two Doctrins raised from the Words the first was this 1. Doct. That the thoughts of the Lord and the waies of the Lord in this matter of Forgiving Offences are far above the thoughts and the waies of man as far above ours as the Heavens are above the Earth The second was this 2. Doct. That the often Forgiving Offences is a Duty which Christ Commends unto and Commands all his Disciples to follow I made it clear from Scripture both by Precept and Example of holy men of old who have desired to walk up to this Command of the Lord. But to proceed to the Answering some Objections concerning this point It may be Queried Quest First of all How comes it to pass that meer natural men may go so far as to out-strip many Christians in this particular in the passing by of wrongs and injuries Answ I Answer First of all There are some natural men walk up to their principles though there are no natural men in all things walk up to their light yet there are some natural men walk up to their principles and it is true a Christian hath a more excellent principle than the natural man which would carry him out if well improved far beyond all the actings of natural men Ay but when a Christian doth not improve his principle when he doth not walk up according to what the Lord hath given him and the natural man doth improve his principle and walk up unto it the natural man the meer natural man may be a shame unto some Christians A man that hath a principle of reason he hath a more noble principle than a principle of sense yet if the principle of reason lie hid and be clouded it is possible that he may then act beneath a
very sad and a woe unto that man that shall be so offended woe to him that shall be offended at Christ for the miscarriages of men woe to him that shall be offended at the truth or any of the waies of truth from the miscarriages of men but yet know thou that hast done the wrong and art the occasion of this thou art under a woe and Woe also unto him saith Christ by whom the offence cometh And therefore know that it lies upon thee as thy duty to go and seek to deliver thy brother out of the snare thy going and tendering satisfaction unto him may break the snare of the Devil for him thou maist prevent a multitude of sins and therefore oh that God would perswade such to come up to their duty In a word either he that thou hast offended or wronged carries it impatiently or bears it patiently a while now if he bears it impatiently and his spirit be put out of frame and he begin to fret and fume in his spirit and be thereby indisposed unto his duty then by thy going thou maist break the snare of the Devil for him but if he carry it patiently and his spirit be silent before the Lord under those wrongs and those injuries which thou hast done him thou hast the more need then to go and make acknowledgement of the wrongs thou hast done for certainly God himself will step in on his part that is wronged that bears the wrong patiently and is quiet in his spirit before the Lord the Lord will engage against thee though he be silent yet the wrong which thou hast done to others unto such a man or such a woman it will cry very loud before the Lord and woe be unto thee if God shall step in and ingage against thee if God be for a man who can be against him if God be for him better to have all the world engaged against him than God to engage against him therefore go and acknowledge thy error before thy brother for if not the Lord will engage against thee 2. Secondly And then again Consider the patterns and examples of holy men in Scripture that have given satisfaction and acknowledged their error to the full when they have done wrong as Jacob he had done indeed a great deal of wrong sinned against God as well as against his Brother in getting or cheating his brother of the blessing well the good man returneth again to his brother and oh how submissive is he unto his brother He sends many a Present before him to appease his wrath and how many soft words does he give him in Gen. 3. 3. 5 8. This is to find favour in the sight of my Lord and these are the Children which the Lord hath graciously given thy servant and how many soft words doth he give unto his brother Esau By which the wrath of Esau was appeased And so you see Joseph's brethren when they sinned against their brother Joseph oh how free were they to make an acknowledgement of their wrong which they had done him in Gen. 50. 17 18 19 20. they came and made an humble acknowledgement of all the wrongs they had done unto him For give I pray the trespass of thy Brethren and their sin c. And at the 18 Verse it 's said his Brethren wept and fell down before his face and said Behold we be thy Servants and thus they make supplication that he would forgive the wrong And so did Job's friends they had done him great wrongs they had judged of his eternal estate they concluded he was a hypocrite they told him so to his face they added grief to his sorrow great was his affliction they had done him a great deal of wrong Well but in conclusion when God doth convince them of it they make acknowledgement of their evil unto Job as in Job 42. 8. So then you see it lies upon you that have done wrong unto your Brother to go and make acknowledgement of the wrong that you have done 3. Thirdly And let me say this further to you to stir you up to this your duty That all the Works which you perform in the service of the Lord they are lost till such time as you submit unto this duty to go and seek reconciliation see Matth. 5. 23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave thy gift before the Altar and go thy way first be reconciled to thy Brother and then come and offer thy gift Mark wouldst thou bring thy gift leave thy gift before the Altar the Lord will not accept it till thou beest reconciled to whom thou hast done the wrong leave thy injury there I will have none of it till thou hast done so The Lord doth not say go and carry away thy gift but leave it there There is many a man is taken off from his duty to God because he cannot bring off his heart to this duty to man and instead of leaving his gift he carries away his gift Go and be reconciled to thy brother and then come again the Lord would have you do it and have it done instantly go and do it speedily do it quickly before the time of offering be past the Lord will not receive gifts and offerings from that hand or from that tongue that hath done wrong unto his brother until such time as there be an acknowledgement till such time as there be a reconciliation So much for that duty which concerns those that have done wrong unto others you see what necessity doth lie upon them that they should go and acknowledge the wrong and seek reconciliation But a second Exhortation is to them that are wronged and have received injury from others The Lord by this Doctrin calls upon you to express your readiness to forgive and pass by wrongs and injuries he would have you to forgive and to forgive often for Christs sake be you willing to pass by all wrongs and injuries which are done unto you And I pray consider That you have an opportunity here to express your Love unto Christ I say you that are Christs people when ever any wrong or injury is done unto you by Neighbour or Brother Oh! then remember you have an opportunity of expressing your love to Christ of shewing your obedience unto the Lord Jesus Christ in a Gospel truth you have an opportunity of doing some singular thing for Christ and therefore take heed you do not lose the opportunity But you will say Here will be some Objections for a great deal will be objected by corrupt nature but I shall endeavour to take them off all Object 1. But you will say He hath done me the wrong it is a hard matter for me to go to him or to forgive the wrong or injury which he hath done to me flesh and blood will not submit unto it Answ 1. To which I say Though flesh and blood will not submit unto it
unto God in 1 Pet. 3. 17. It is better if the will of God be so that you suffer for well doing than for evil doing If you suffer as evil doers you will have little comfort in it but if suffering in well doing take it patiently and the more patiently you take it the more acceptable it will be unto the Lord. Object Ay but I have been a friend unto him thus will men stand to plead for their passions a hard matter it is to forgive I have been a friend unto this man I have done him good all my daies and yet he hath wronged me so and so nevertheless To which I say Answ 1. Thou hast the more cause to pity him if he be one that doth return evil unto thee for thy good thou hast the better end of the staff see what Solomon saies in Prov. 17. 13. Whoso rewardeth evil for good evil shall not depart from his house Mark here 's a sad threatening if thou remembrest this thou hast cause to pity thy brother that hath done wrong unto thee the Lord hath said it and thou hast cause to pity him Evil shall not depart from his house Again The Lord may Object against thee the Lord may say I have been a friend to thee and done thee good all thy daies and thou yet sinnest against me and if this be not any bar unto the Lord to shew forgiveness unto thee let not it be a bar to shew thy forgiveness unto thy brother Object Ay but he hath done me much wrong spoken evil of me in every company he comes in he hath wronged me after reconciliation and peace-making he hath done me much wrong this is a hard task Answ But let me say unto thee notwithstanding all this thou comest short of the rule of Christ thou hast forgiven often thou saist hast thou forgiven one Brother seven times why truly there are many that cannot say they have exceeded that But if thou hast forgiven seven times that is no great matter thou thinkest it much but Christ thinks it little Alas what is seven times to seventy times seven four hundred threescore and two times Which when done thou art but come up to the Letter of the Word Thou hast wronged the Lord in his Name thou hast sinned against God again and again thou hast wronged him in his Name and in his Glory many thousand times and yet that is no obstacle of the Lords mercy towards thee notwithstanding thine often renewed provocations Oh let not the often renewed provocations of thy brother hinder thee from thy forgiving him SERMON I. GEN. 5. 〈◊〉 And Enoch walked with God and he was not for God took him YOu have an History in this Chapter of the ten first Patriarchs from Adam unto Noah In every Age God had some to bear up his Name in the World and amongst those these ten Fathers were choice Pillars But here is something remarkably spoken of Enoch here was accounted more of him than all the rest Enoch walked with God and he was not He saith of all the rest they lived so long so many years and then they died but Enoch walked with God and he was not therefore we should consider who this Enoch was the New Testament bears witness of him and speaks of this Enoch as one that was a choice piece in his Generation the Apostle Jude tells you that he was a Prophet as you may read in that Epistle the 14 Verse Enoch also the seventh from Adam prophesieth of thee saying Behold the Lord cometh with ten thousand of his Saints to execute Judgement upon all c. Enoch the seventh from Adam so Jude describes him Some put a great deal in this mysterie The seventh from Adam and I think there was something in it as he was a Type of Christ he was a Type of that Christ that was to be the Rest of his people that was to give perpetual Rest everlasting rest unto his Sains his name Enoch signifies one that was dedicated or separated unto the Lord and so he was a Type of Christ that was chosen out among his Brethren and he was separated and dedicated unto the Lord He walked with God and so did Christ and therein he was a Type of him he was well pleasing unto God He had this Testimony saith the Apostle to the Hebrews he pleased God Heb. 11. 5 Christ was the object of the Fathers good pleasure in a special manner This is my beloved Son in whom I am well pleased But I rather think the Apostle intended no more than Enoch but only to distinguish him from another Enoch that was in that Generation as you may read of him in Gen. 4. 17. And Cain knew his wife and she conceived and bare Enoch and he builded a City and called the City after the Name of his son Enoch So this Enoch in Gen. 5. was a third from Adam for he was not the son of Cain but the son of Jared and of Adam's posterity by Seth and Rubin Cain he came of that seed that was given instead of Abel when Abel was slain God gave another seed instead of Abel and Enoch came of that seed The Church of Christ shall lose nothing by persecution if Abel be taken away by bloody hands the Lord will raise up another seed and Enoch a choice man is of that seed to hold up the name of God in the World When John Baptist was put in Prison Christ himself goes forth to Preach the Gospel the Church of Christ shall not lose by Persecution out of the very ashes of the Saints that are slain shall arise new ones men upon whom a double measure of the Spirit shall be given as it was to Elisha when Elias was taken away And this by the way Let us now more strictly consider what it is that is spoken of this Enoch There are two remarkable things the one is concerning his Life and the other concerning his Death Touching his Life it 's said that Enoch walked with God he walked with God nay through his whole life he walked with God so many years as he lived after he begat his first son three hundred years and upwards the Apostle to the Hebrews saith That he pleased God that is his walking with God in Heb. 11. 5. By Faith Enoch was translated that he should not see death before his translation it 's said He had this testimony that he pleased God at the latter end of the Verse He walked with God it was his constant aim to please God in all things he aimed at God in the whole course of his life He had this testimony that he pleased God he lived in Faith and Obedience and by Faith he pleased God For without Faith it 's said it 's impossible to please God He continually exercised Faith upon the promised Messiah that was to come he lived in expectation to see his day and he saw it before-hand as Abraham did by Faith and rejoiced and so he
go to my Father and say Father I have sinned against Heaven and before thee c. and then at the 20 Verse it is said He arose and came to his Father But when he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him Mark how the compassion of the Father did prevent the confession of the Son I will go to my Father and say Father I have sinned so and so but before he could utter one word the Father falls upon his neck and kisseth him and forgives his many and great transgressions and then indeed afterward he doth make an humble acknowledgement And thus the Lord doth deal with poor sinners he doth prevent them with pardon before they can acknowledge their transgression and how far is the way of the Lord above the way of man in this Where is the man or woman that will deal thus with an offending brother with one that hath done him wrong and injury that will prevent their desire and prevent their confession but men will rather stand upon it and think they have rather warrant so to do If my brother confess and acknowledge his offence then it may be we think it our duty to forgive though hardly to bring off our hearts to that but where there is no confession and acknowledgement where is the man like the Prodigals Father to run and meet his son and seal up forgiveness before confession or an acknowledgement This shews that the way of the Lord in matters of forgiveness is far above man the Lord forgives enemies and the Lord forgives freely But 3. Thirdly The Lords waies are above ours it appears in that the Lord forgives fully He doth not only forgive freely those whom he doth forgive but the Lord forgives poor sinners fully I shall make it out in these particulars As 1. First The Lord he doth forgive all the debts When God doth forgive a soul he doth forgive all offences all transgressions and sins whatsoever I forgave thee all the debt he doth not forgive one sin to the soul and leave the other to reckon with him for and to condemn him for but where the Lord forgives one he forgives all else the forgiveness of the Lord were not full There are some that think indeed that God may forgive a soul one sin and yet reckon with him for other sins as the Arminians say That God forgives Original sin to all the World and yet condemns for actual sin but this is contrary unto the fullness of that grace of forgiveness As Jesus Christ died for sins against the Law so he died for the sin of Unbelief and when God forgives the sin of the Law he forgives Unbelief and overcomes Unbelief else it were in vain for God to forgive transgression though God could forgive all transgressions against the Law yet if God did not forgive transgression against the Gospel we had been shut up eternally for that sin but when God forgives one sin he forgives all sins and herein is the fulness of his pardon But oh how short is our way of Gods way in this particular A man can find in his heart to forgive some wrong but to forgive all the wrong that a man hath done this is a hard work how hardly is the heart of man brought off to this work 2. Secondly Nay again The fulness of Gods forgiving mercy it appears in this He doth not only forgive all the offences where the offences are few but he forgives them all where they are many If the soul be brought home to Christ the great Mediator the great Sacrifice the Lord forgives for all sins though never so many Luk. 7. 47. She loved much because much was forgiven her though her sins were very many yet they were forgiven her fully we can forgive a brother a Neighbour or a friend if they have done us but a few wrongs but now when offences come to be multiplied suppose they were many Oh how hard a matter is it to us to forgive them though easie with a Almighty God But 3. Thirdly Again The fulness of Gods forgiving mercy doth appear in that he doth forgive the greatest wrong He doth not only forgive many when they are small but he forgives many when they are great and herein I say is the greatness of the grace and of the love of God towards poor sinners that although offences be never so great he pardons and forgives them all Though your sins be as scarlet yet they shall be made as white as snow Isa 1. 18. This is it that aggravates the offences of his people in Isa 43. 24. Thou hast made me to serve with thy sins thou hast wearied me with thine inquities yet this follows at the 25 Verse I even I am he that blotteth out thy transgressions for my Name sake and will not remember thy sins this was it that did aggravate the offences of his people thou hast made me to serve with thy sins God he forgives their sins though they were so great that God was oppressed under them as a servant under a heavy burden and yet saith the Lord I even I am he that blotteth them out Oh how short is our way of the way of God It may be a man may forgive offences when they be small but when they come to apprehend them great they are great wrongs done unto him and never was any wronged as I am by such a one and such a friend Oh how hard a matter then is it to imitate God in forgiving such great wrongs 4. Fourthly But again further The fulness of Gods forgiving mercy appears in this He so forgives his people as He retains no grudge in his heart against his people nothing but clearness in the heart of God toward his people Joseph was one that forgave his Brethren so freely as he never retained any grudge he takes off their aggravation it was not you but God that sent me hither therefore be not offended Joseph herein was a Type of Christ he forgave his Brethren so fully as he bore no grudge against them we never read that he upbraided his brethren so much as once for all the wrong they had done to him there was no grudge in the heart of Joseph against his brethren there was nothing but clearness in his heart and so nothing but clearness in the heart of God But oh how do we fall short of God Men may profess forgiveness O they forgive their Neighbour such a wrong but oh is there not still some old grudge at the bottom that is ready to break out upon all occasions How short do we come of God in this respect Nay 5. Fifthly Further The fulness of Gods forgiveness doth appear in this That he doth not bear any grudge he will not only not upbraid but He doth receive those whom he forgives into nearest friendship and fellowship with himself Though man did greatly sin against God in
Adam and brake his first Covenant the Lord he enters into another Covenant a second Covenant and in that Covenant he gives his people a nearer admittance unto himself than formerly in his first Covenant nearer in Christ in the second Adam than in the first and truly when ever the Lord doth forgive a poor soul and pass by the failings and infirmities of his people the wrongs and injuries which they do commit against him daily yet he carries it as fairly and as friendly with them as if they had never broke Covenant with him so did Christ to Peter though he did wrong and injury to Christ yet the Lord Jesus he doth admit him as near as formerly he doth not only not upbraid him but look upon him as his dear friend Now how far is this way of God above our waies and thoughts It may be you will forgive a man that hath done you wrong yea but you will not trust him he was once your friend but you will never trust him with your secrets again you will have an eye upon him and watch over him as long as ever he lives Oh! how far short are we in our forgiveness of the forgiveness of God But Again The Lord he doth not only forgive freely and fully but he forgives sincerely with all his heart I will do you good with all my heart and soul so the Lord doth not only profess with his lips he doth not only speak it in word but the heart of God goes along with it with every word of pardon I know my thoughts towards you in Jer. 29. 11. they are thoughts of peace and not of evil to give you an expected end he doth not only speak peace but his heart is full of peace Oh how sincerely doth God forgive there is no hypocrisie no dissimulation no deceit in Gods forgiveness but oh how unlike are we in our thoughts and waies to God in this There is many a man professes ay he doth forgive he doth forgive another that hath done him wrong but his heart doth not go along with his word though he cannot but for shame profess yet a mans heart doth check him and tell him he doth not really forgive even as God forgives Psal 55. 21. Their words are smoother than Oyl peaceable words but war is in their heart when a man is put upon it by being urged to it to forgive it 's a shame not to confess forgiveness but it is not from the heart But Again When God forgives he forgives unchangeably When God pardons he doth not pardon to day and call it in tomorrow again he doth not pardon to day and recall it tomorrow I will be merciful to their sins and their iniquities will I remember no more I will blot them out as a Cloud as a thick Cloud A Cloud that is blown away and scattered that it never come again so doth the Lord give out pardon he forgives unchangeably Indeed the Papists and some that follow them in that way God he may forgive say they and yet visit for transgressions and afterward such may fall away and God may call to account and visit for all sins but this is contrary to sound Doctrin That which is urged by them for the proof of this their Assertion is that Parable in Matth. 18. that was spoken upon this occasion of forgiving some plead upon this Parable that God may forgive a man all his sins and yet afterwards calling him to account may reckon with him for those very sins It speaks of a certain man who ought his Lord ten thousand Talents but his Lord forgave him all the debt and immediately he went forth and fell upon his fellow servant which ought him an hundred pence and took him by the throat and cast him into prison till he should pay all the debt whereupon it is said When his Lord heard thereof he was wroth and delivered him to the Tormentors till he should pay all that was due unto him Now from this Parable some plead That a man may be pardoned and afterwards God may reckon with him for those very sins But by way of Answer 1. First Know it is dangerous to strain every Parable we are in Parables to look to that which is the main scope it is not that God forgives sins and then calls to account afterward for them again the scope of the Parable is That no man can know he is pardoned of God but that man that is ready to forgive wrongs and injuries done unto him But yet they will urge particularly this Parable that the debt was forgiven and yet he called to an account 2. Secondly I answer to that That the Lord may forgive some temporal punishment when God removes a man or a people from temporal punishment then God is said to deliver from sin and so far this servant was forgiven and any a person may be forgiven so far God may give out a promise of the removal of some temporal punishment as he did upon Ahab his outward confession a man may be so far forgiven that temporal punishment for a while may be repealed and held back and a man by his own folly may pull down some greater wrath And then 3. Thirdly Again He was never made partaker of that pardoning mercy which the Covenant holds forth which appears by the frame of his Spirit after he was pardoned Verse 26. Lord have patience with me and I will pay thee all it was no more than the forgiving of some temporal punishment he knew not what did belong to the Covenant of Grace he was ignorant of Gods way in forgiving sin he was a Legalist certainly this man was never acquainted with the Covenant of Grace he did not know that he was a poor weak man and altogether unable to make satisfaction to his Lord. And then Again He was never made partaker of that pardoning mercy which the Covenant of Grace holds forth as appears by the frame of his Spirit after he was pardoned It was no more than the forgiving of some temporal punishment his sin was not pardoned by the Covenant of Grace for if it had he would have acted more mildly and not so irregularly and dealt so harshly with his fellow servant And it appears in that other word in the 32 Verse O thou wicked servant so that he was never made righteous with the righteousness of Christ for there he is called the wicked servant so that you see notwithstanding what was objected that the Lord whenever he doth forgive a soul he doth forgive unchangeably he doth not cross the score to day and then call to an account for the same another day but whom he pardons he pardons for ever how far short is our way of forgiveness unto Gods How hard a matter is it to forgive unchangeably David did forgive for a time when Shimei cursed him then he made an humble acknowledgement but upon another occasion he commands his son Solomon to fall upon him that
than that he hath in himself and therefore he runs to Christ and cries unto him Oh Lord saies he here is an opportunity for me to express my love to thee in the forgiving such and such wrongs and injuries here is an opportunity for me to do some singular good thing for thee but I have no strength of my own and therefore he cries unto the Lord and waits upon the Lord for strength but as for the natural man he is as the Ship upon the Sands and beats and staves himself there But Answ 3. Again A natural man when he forgives wrongs and injuries he aims at himself as self is the beginning so self is the end he forgives indeed but it is not for Christs sake but for his own sake and oh it is a great deal that a man will do for himself for his own credit for his own reputation that he may be taken for a good man for a loving man for a peaceable man that he may not discover his nakedness for his own credit and name a man will do a great deal and so for his own ease and for his own peace that he may not be disturbed in his own spirit and he saies to render evil for evil will be an occasion of disturbance to his own spirit if he retains wrongs and injuries it will prejudice his health and bring down his strength and so for such ends a meer natural man may be brought to forgive But now a gracious heart when he forgives he eyes the Lord and does forgive for the Lords sake he eyes the honour of God and the glory of God that so he may do something for the lifting up of the name of God that truth may be well spoken of that God and his waies and Christ may be well spoken of that he may be lifted up in the world Answ 4. Again A natural man when he hath forgiven wrongs and injuries commonly he presently reflects upon himself and is lifted up because of what he hath done and this tends to the nourishing of pride in his heart and ruine of himself as Jehu said in another case Come and see my zeal for the Lord And so in this case of a natural man when he hath forgiven wrongs Come and see my meekness come and see my patience come and see my long-suffering there is no man would have passed by such a wrong as I have done and taken no revenge you shall have it oft repeated by himself and that 's an aggravation after he hath done it because he makes it his work to lift up himself But now a gracious heart acts contrary to this he reflects upon the Lord when he hath been inabled to forgive any wrong or injury he desires to give God the glory he is sensible that if the Lord had left him he had done as evilly as others at such a time my heart was boiling and rolling up and down and meditating revenge and the Lord was pleased to bring off my heart to this duty of forgiving wrongs and then gives glory unto the Lord and thus did David in 1 Sam. 25. whenas the Lord had sent Abigail and took off David from his purpose of revenging himself upon Nabal at the 32 33 Verses Oh how doth David give all the glory to God! and so he doth not take any thing to himself but acknowledge that the free Grace of God was in it and it was the hand of God that did keep him his heart was as prone as any other Oh blessed be God and blessed be the instrument that God sent to prevent me from revenging of my self Answ 5. Another difference is That a natural man many times may forgive but it is through length of time that he wears out the Impression of the wrong and injury that is done unto him But now a gracious heart doth not let nature alone to wear it out by length of time but it is desirous to set grace at work for the present silencing of that corruption which is boiling and stirring in the heart you know Esau's heart was filled with a great deal of revenge against Jacob yet when Jacob fled and kept out of his presence twenty years and more at last Esau begins to fall from that passion of anger and when he comes to his brother he falls upon his neck and kisses him There is many a natural man may through continuance and length of time forget But a gracious heart though corruption may be boiling up yet Grace will take hold of its heel and will presently be fetching in arguments such arguments as have been spoken of before fetch'd from God from Christ from the love of God from the command of God from conformity unto Christ and by these arguments laid before the soul it is desirous to come up unto its duty Answ 6. Again There is this difference A natural man may forgive Ay but it is a hard thing for him to render good for evil and â—o overcome evil with good It is possible he may not revenge the wrong that is done unto him Ay but it is a hard matter to overcome evil with good Now a gracious heart looks to the Commandment of Christ of overcoming evil with good and looks to the example of Christ who overcame evil with good and to the examples of the Saints Joseph did good for evil and Moses did good for evil and Elisha did good for evil and David did good for evil and he desires herein to be a Follower of Christ and to come up to his duty Now I say it is a very hard thing for a natural man to come up to this duty though he may forgive and pass by wrongs and injuries yet to requite evil with good and to love them that hate him and to pray for them that persecute him and despitefully use him this is a hard lesson for a natural man But then Quest 3. A third Question is Whether is a man bound to forgive wrongs and injuries whenas a man doth not confess when they are not confessed and acknowledged The place that some make use of to uphold their corruption is Luk. 17. 4. And if he trespass seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Therefore some think from hence that they are not bound to forgive a man the wrong and injury that is done unto him when that they be not confessed But to this Answ I Answer That a Christian ought to forgive wrongs and injuries though not confest The ground of my assertion is this Because we are bound to forgive as God forgives and the Lord brings forth a pardon before one word of acknowledgement can be made As in that Instance Before the son spake one word of confession the Father gave him a pardon and sealed up his pardon unto him and fell upon his neck and kisses him and then he makes confession Our rule and practice must be from
Shimei's head might not go in peace to the Grave You see then that the point is made good that the thoughts of the Lord and the waies of the Lord in the matter of forgiveness are far above the thoughts and the waies of man Peter thinks seven times to be a great matter but Christ saies not seven times but seventy times seven A word for Application in brief to shut up all 1. Vse Here is incouragement for poor sinners to come in to Christ there is mercy and forgiveness with him that he may be feared and the thoughts and waies of the Lord in this particular they are as far above your thoughts and waies as the heavens are above the earth and oh what a wide open door is here That the Lord would perswade some poor guilty soul to come in to Christ by this door of mercy forgiveness and plenteous redemption though you have been enemies and though your hearts be still filled with enmity against God yet know that the Lord is able to forgive enemies and though you have nothing in the world to procure your acceptance you can do nothing that should commend you to God yet know that the Lord he forgives freely and though your transgressions have been multiplied though very many though very great though you have made the Lord to serve with your sins and wearied him with your iniquities yet he is able to blot them out freely for his own name sake Oh then that the Lord would perswade your hearts to come and to submit to Christ and not to go on in the way of rebellion and take hold of that great propitiatory sacrifice and then you shall know that the Lord forgives for he forgives you cordially and sincerely he doth so forgive your transgressions as he will never remember them more 2. Vse And it speaks a word of comfort and refreshment unto such poor souls as are in dark and sad conditions some poor souls that have look'd to Christ for righteousness and yet are found sitting in darkness and oppressed with the weight of sin and becaus it may be when you look into your own hearts you find they are very narrow when you are put upon this work of forgiving another you are hardly brought off to it and certainly the Lord may for this withdraw himself Oh know you have sinned after profession and you have sinned much yea you have sinned much against light and that is that which cuts and makes great gashes but yet know that the Lord gave Commandment to Peter and his Disciples to forgive seventy times seven certainly that command which the Lord gave to man to forgive seventy times seven he will certainly forgive poor creatures though their sins be numberless This is not to spur on to sin this is no word to invite to sin but this word of forgiveness is to the end the Lord may be feared and admired for his great grace and take heed poor creatures you wrong not God of that which is his greatest glory It is the glory of a man to forgive seventy times seven and the oftner the more like unto God now do not rob God of his glory that infinite mercy which put him upon it to forgive seventy times seven say therefore as the Church did in Mic. 7. 18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy he will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depth of the Sea You may look upon your transgressions nay you ought to look upon your sins nay and to lye low because of your provocations and abhorr your selves in dust and ashes you can never lye too low in the consideration of your own vileness none have sinned against so many aggravations and sinned against so much light and conviction when you have thus aggravated your sin do not rob God of his glory but say with the Prophet Who is a God like unto thee that pardoneth iniquity that forgiveth great iniquities and many iniquities who forgives seventy times seven 3. Vse Lastly This should be matter of great humiliation that our thoughts and our waies are so beneath the thoughts and waies of God in the matter of forgiveness Peter thought it a great matter What to forgive seven times Peter's number is very short of Christs number Yet where is the man or woman that is come to Peter's number and yet Peter's number was short of Christs number Oh what cause have we to be humbled One of the Evangelists hath it If thy brother offend thee seven times in a day and say I repent thou shalt forgive him Oh how far are we from forgiving seven times in a day We are so far from forgiving seven offences in one day as we many times remember one offence seven daies nay seven years together Oh how unlike is this to Christ Oh let us therefore labour to walk up to the rule or else never profess our selves to be Christs Disciples And so much for this time SERMON II. MATT. 18. 21 22. Then Peter came to him and said Lord how oft shall my Brother sin against me and I forgive him till seven times Jesus saith unto him I say not unto thee until seven times but until seventy times seven I Made entrance before into these words Here is Peter's Question and Christs Answer concerning the forgiving of offences particular wrongs and personal injuries which are done to any man or woman Peter propounds the Question and seems to forestall Christs Answer by giving an Answer to it himself which Christ did not approve of But I proceed to the main Doctrin which is this Doct. That the often forgiving of wrongs and injuries is a duty which Christ commends unto and commands all his Disciples to follow I say until seventy times seven 1. First I shall clear this Point to you from Scripture and shew you from the word of the Lord That this is a duty that is incumbent upon all that profess themselves to be Christs Disciples 2. Secondly I shall hold forth unto you divers Examples of worthy and gracious men who have practised this Duty 3. Thirdly And then shew you upon what ground Christ doth commend and command this Duty 1. First Look into the Proverbs of Solomon where Wisdom speaks which is Christ Prov. 24. 29. Say not I will do so to him as he hath done unto me I will render unto a man according unto his works Mark here is the Counsel Wisdom gives unto all her Children Say not I will do so to him as he hath done unto me Do not say I will be revenged of him for the wrong he hath done to me do not say I will give to him as good as he brings I will recompence him according to his work say not so no Christ will tell
wrong that I will revenge me of you God hath turned it for good God hath turned it for good to you and me and more people and therefore God forbid that I should take upon me to turn that into evil which God hath made for good 2. Examp. A second Example for our imitation And that is Moses a man full of the Spirit of God a man that had great acquaintance and familiarity with God God spake with him face to face now Moses he was very ready to forgive all personal wrongs and injuries Many times when the Children of Israel murmured against him they laid all upon him Thou hast brought us from out of Egypt to slay us here in this place and thou hast done this wrong unto us Moses even at that time intercedes for this people in Numb 14. 2. Moses is so far from avenging the wrong that he is the first man that steps in for pleading for this people at the 17 18 19 Verses and therefore he beseeches God that God would be pleased to pass by this their transgression And there is one remarkable Instance of Moses his meekness and readiness to forgive wrongs and injuries done unto him in the twelfth of Numbers in the beginning of the Chapter it is said Moses was very meek he was the meekest man on the face of the Earth he doth not reply one word 'T is said that Miriam and Aaron spake against him because of the Ethiopian woman that he had married and said Hath the Lord spoken only by Moses hath he not spoken by us also He doth not reply one word to them they reproached his Wife that he had married an Ethiopian and that he was a man that had taken too much upon him but Moses doth not reply again but God takes Moses part and calls Aaron and Miriam to stand before him and God smites Miriam with a Leprosie because she carried it so before him and yet look into the 13 Verse Moses cried unto the Lord saying Heal her now I beseech thee Moses was the man that was wronged by Miriam and Miriam was cast into a Leprosie and now Moses is the first man that steps unto God to plead for her Oh his great love and readiness that was in him to forgive and pass by injuries which made him to forget his duty to God limiting him for the time Heal her now O God I beseech thee let it be done now I beseech thee Oh here 's a pattern here is an Example for the imitation of all 3. Examp. A third Example that I shall mention is that of David David a man full of the Spirit of God and we find him a man ready to pass by personal wrongs and injuries Because that Shimei had cursed him some of David's Worthies would have smote off his head and David would not suffer them It may be saith David God hath bidden him to go and say Curse David This was a foul aspersion cast upon David Come out thou bloody man come out thou bloody man see the 2 Sam. 16. 6 7 8. and 2 Sam. 19. 21 22 23. Whenas one of David's Captains would have had him put Shimei to death No saies he I will not Revenge but saies What have I to do with you ye sons of Zerviah He pardons Shimei and swears unto him That he should not be put to death for this his Conspiracy And so in the matter of Saul David was greatly oppressed and persecuted by Saul though Saul seemed to be put into his hand when he took him asleep in the Cave and had an opportunity to avenge his cause upon his enemy yet David would not do it It is true indeed David's foot had almost slipt in the matter concerning Nabal when he sware he would be avenged upon Nabal for the affront done to him but when Abigail comes and pleads with David he doth accept of her counsel and bless God Oh blessed be the Lord that hath sent thee to withhold my hand from shedding blood and from avenging mine own cause this day and thus you see David was a man ready to forgive and to put up wrongs and injuries 4. Examp. One Example more from the Old Testament and that is of Elisha in 2 Kings 6. 12 13 14. The King of Syria took an Army to apprehend Elisha now they came to the City where Elisha was to take it and there God smites them with blindness and Elisha he comes and takes them and carries them into the City of Samaria at the 22 Verse when Elisha had brought the Army into the midst of the City of Samaria and the King of Israel would have been smiting of them saies he My Father shall I smite them shall I smite them Saies the Prophet unto the King Thou shalt not smite them Set bread and water before them that they may eat and drink and go to their Master Though they came on purpose to apprehend him and carry him to their Master and so to take his life yet the Prophet seeks not to avenge himself of them but on the contrary requites them good for the evil they intended towards him 5. Examp. And so if we look into the New Testament there is some worth the taking notice of As Stephen the Martyr they did not only wrong Stephen in his name but in his estate and in his very life yea they put him to death he was so far from seeking revenge that the last words he breathed forth with his soul I say the last words were Lord lay not this sin to their charge and when he had said it he fell asleep 6. Examp. And so the Apostle Paul in the Galatians take his Example it is worthy our imitation in Gal. 4. the Galatians had done him a great deal of wrong they had under valued his Ministry and set up false Teachers in opposition to him and the Apostle he was very free to forgive the wrong so far as it was personal declaring that he did acknowledge it not to be any wrong 12 Verse Brethren I beseech you be as I am for I am as ye are ye have not injured me at all here is a gracious spirit I do not look upon it as any injury as it concerns me I do freely pass it by Nay 7. Examp. We have not only the Example of man but the Example of Christ himself Oh the wrongs and injuries that were done unto Christ What meekness What scourgings what buffettings what revilings what reproaches insomuch as the Governor wondred What nothing to speak for thy self And when he was to die and giving up the Ghost Father forgive them they know not what they do And then 8. Examp. That Instance of the Prodigals Father The son had greatly offended him done him great wrong yet the Father runs out to meet him and before he could speak one word of confession or acknowledgement the Father declares a readiness of forgiveness he seals up his love and forgiveness Falls upon his neck and kisses
him Thus you have seen the Examples of holy men and of Christ himself for a pattern of passing by of wrongs and injuries But now for the grounds of the Point Upon what ground doth Jesus Christ Commend and Command his Disciples to this work and duty of forgiveness Why first 1. Reason The first ground is Because he hath forgiven them much and therefore he requires that we should forgive others that so they that are forgiven of Christ may testifie their love and also their likeness unto Christ and that is held forth in the Parable that follows the Text the Lord there had forgiven the Servant that ought him ten thousand Talents and therefore he expected that he should have forgiven his fellow Servant a few pence I say all that are Christs Disciples all that are Believers that do believe in the name of Christ they have very much forgiven them of the Lord. There is no man but the Lord doth forgive a great deal of that temporal punishment which he might inflict upon them now there is no Believer but the Lord doth forgive not only temporal but eternal punishment and therefore there is an ingagement to us unto forgiveness Alas what are the debts and trespasses done to us or owing unto us in comparison of what we have done or what we owe unto the Lord Our sins are set forth by Talents the offences and wrongs done unto us are set forth by pence our sins are set forth to be ten thousand Talents and the offences that are done unto us are but a hundred pence when the Lord doth forgive so many transgressions so freely fully so sincerely so unchangeably the Lord doth expect that there should be a readiness in them to forgive others from a sense of that forgiveness unto them of his that so they may testifie themselves to be the Children of their Father which is in Heaven But the second ground is this 2. Reas Because those that we are called upon to forgive are our Brethren How oft shall my brother sin against me and I forgive him Christ Answers Till seventy times seven Now there is a great deal in the very name of Brother that may challenge forgiveness and call us upon this duty though many though never so many yet still often and ever called a brother for still in one sense or other every man is a brother some nearer than other though not born of the same Parents though not of Kindred yet he may be a Brother in the same faith though not a Brother in the family yet a Brother in the same Town City Country or Nation however in the same common nature of Adam in respect of the poor dark frail nature every man and woman is a Brother but some relations more near than others This spiritual relation the same Profession the same Faith the same God the same Inheritance this is a great engagement to pass by and to forgive wrongs whilst he is a Brother The Lord when he forgives he forgives inferiours there is an infinite distance between God and the creature when the Lord forgives a poor creature there is an infinite distance betwixt God and man but not betwixt man and man and therefore upon this account Christ requires it But then 3. Reas Thirdly Another ground is this If there be neglect of this Duty unto any of their Brethren it will be a grief unto their fellow-servants and they will make their complaint unto their Lord. It cannot but be a great grief of heart unto those that are fellow-servants when any that do profess the name of God shall be so far from performing this Duty that they shall express a spirit of Revenge and a spirit of Enmity it will sadden the hearts of many Saints when they shall see one that is called a Brother a Professour when they shall see him so unready to forgive as he shall study wrongs and injuries and study revenge it will grieve them and cause them many times to go to the Lord and make their complaint There is such a man that makes profession of thy Name and yet walks very unworthy of that profession very unsutable But 4. Reas Fourthly Again Neglect of this Duty will hinder and keep back a great deal of good and pull down a great deal of evil Christ knew this very well and therefore he did command this Duty Christ knew that the neglect of this Duty would hinder men of a great deal of good It may deprive a man of many temporal mercies of many temporal salvations the Lord may call in the grant of temporal mercies whenas he shall see such a spirit in any that profess his Name as to retain the sense of wrongs and injuries and not to pass them by it puts the Lord upon it many times to recall the grant of temporal mercies as in the Parable following Nay not only so but it may deprive the soul of many special spiritual choice mercies It may hinder the soul from beholding the light of Gods countenance It is true the soul being once pardoned by Faith in Christ God will never recall that pardon Ay but if that man or woman that is pardoned and they have the pardon sealed and witnessed yet shall walk unworthy of pardoning love and shall not come up to this Duty of forgiving pardoning and passing by wrongs and injuries the Lord will recall the manifestation of his pardoning Love and the sense of it though not the pardon it self It doth not only deprive the soul of much good but it also pulls down much evil and not only outward evils but sometimes the Lord manifests a great deal of wrath and displeasure upon such a one as is of an implacable spirit to retain wrongs and injuries as it was with that servant that would not forgive his fellow-servant the Lord commands that he should be delivered up unto the Tormentor and cast into prison until he had paid the uttermost Farthing Why a man though he hath but a profession the Lord lets him alone with that formal profession till such time as he comes forth with such a waspish peevish spirit against Gods people and seeks to wrong and injure them Why then the Lord he takes the advantage upon him and gives him up unto the Tormentor because of such a waspish spirit whenas he will not forgive a Brother a wrong or injury but retain anger he cannot find in his heart to forgive the Lord sometimes comes upon such a man though a Christian the Lord comes and takes him and delivers him up to the Tormentor delivers him up to his own Conscience though not to deliver him up out of his hand but the Lord will deliver him up unto his own Conscience unto the manifestation of wrath till he shall have made satisfaction till he shall have cried out unto Christ for more strength to carry it more like unto him 5. Reason But lastly Christ Commands and Commends the forgiving of wrongs and injuries that
yet Christs Disciples must submit unto it if thou beest one that dost profess nothing but flesh and blood I shall need to press this no further to you for you will never come up unto it but if thou beest one that dost profess submission to Christ Then are ye my friends saies Christ and my Disciples if you do whatever I command you Then when you yield obedience unto the command of my Gospel Answ 2. And let me say further If he hath done thee wrong and thou seekest him first thy acting it shall be most like unto God for so God acts towards the sons of men the sons of men had wronged God God stoops first he seeks reconciliation first 2 Cor. 5. 20. As though God did beseech you by us we pray you in Christs stead to be reconciled unto him though he be the wronged yet he acts first Answ 3. And let me tell thee further That the more thou stoopest to him that hath wronged thee the more peace will redound to thine own spirit another day it is a hard duty when thou lookest upon it at a distance but when the Lord helps thee to come up to it thou shalt have most peace in it and when ever it be over it will never repent thee that thou didst seek that man that hath done thee the wrong Object 2. Ay But it will be Objected further He hath done me that wrong that cannot be repaired he hath wronged me in my good name oh his words have been as sharp Arrows and they have wounded secretly If he had broken my head I could have born it that would have been healed again but he hath wounded my good name taken away my good name and therefore herein it is hard for a man to come up to this duty of forgiving of such wrongs Answ 1. But to this I Answer Thou speakest of Arrows that shall wound thee in thy name Oh but they are not worse than those which wounded Christ they wounded him in his name in his good name they reproached him and reviled him yet he cried out Father forgive them they are not sharper than those Arrows that David met with all over when his good name was wounded when Shimei cursed him he calls him a bloody man Come out thou bloody man here is a sharp Arrow Ay but David passeth by that wrong and injury in obedience to God Answ 2. And I desire thee in the second place to Consider that those Arrows are not shot without Gods hand the Lord hath a hand in it and therefore eye the hand of God If Gods hand had not been in it he could not have opened his mouth against him David considered that when Shimei cursed him saies he It may be God hath said unto him Go and curse David and so his spirit submits unto it Ay David considered it is a righteous thing with God for I have sinned against I have wounded the name of that Lord by my transgressions And therefore it is a righteous thing with the Lord that my name should be wounded with these Arrows Answ 3. And let me say further That as God hath a hand in it so the Lord might have shot worse Arrows against thee the Lord might have shot the arrows of his displeasure against thee the Lord hath shot with mans arrows upon thy name but what if the Lord doth shoot off his arrows upon thy spirit a wounded spirit who can bear And know if thy spirit be not brought off to pass by those wrongs and injuries which are done unto thy brother the Lord may wound thy spirit even as he suffers men to wound thy good name Object 3. But thirdly It will be objected further for it is a very hard thing to come up to this duty and there are many cavils and some will say The wrong which he hath done me it is known unto others If it were private I could pass it by But what will others think of me if I pass it by they will say I am guilty and I should be counted a Child or a Fool to pass by so many wrongs and such open wrongs and injuries Answ 1. I Answer Thou saiest thou shalt be counted a Child when Christ saith thou must be counted a Child Matth. 18. 3. If ever you will get to Heaven you must be converted and become as little Children do not stand upon that that you must be as a Child no thou must become a Child in these things or no entrance into Heaven as the Apostle said in 1 Cor. 14. 20. Brethren be not Children in understanding howbeit in malice be Children Be not Children in understanding unto God but unto men in malice be Children the Lord would have his people be as far from seeking revenge as a young Child In malice be as Children Answ 2. And whereas thou saiest Thou shalt be accounted a fool to put up every wrong and injury men will account thee a fool for thy labour I tell thee thou shalt be accounted a fool by none but those that are so themselves for the Lord doth account it a point of Wisdom high Wisdom see what the Proverbs of Solomon say Prov. 14. 29. He that is slow to wrath is of great understanding but he that is hasty in spirit exalteth folly See now who is a fool he that puts up wrong or he that is hasty in spirit to avenge himself The Word of the Lord saies He that is hasty in spirit he is the fool he that will prevent anger he that is slow to wrath he is of great understanding whatever men account of him in Prov. 19. 11. The discretion of a man deferreth his anger and it is his glory to pass over a transgression whereas thou saist it will be thy disgrace the Lord saies it shall be a mans glory to pass by wrongs and injuries Many a man whilst he seeks to shun the name of a fool he becomes a fool by giving way to wrath and being drawn on to wrath and revenge he becomes a fool think of it is it not better to be accounted a fool than to become a fool when anger lodgeth in the bosom of fools Object 4. Ay but it is further Objected Some will say I never did him wrong in my life he hath abused me so and so and I never did him the least wrong in all my daies here is a hard task Well in Answer to this Answ 1. First of all The Lord may say the same of thee if thou beest one that the Lord hath forgiven the Lord may say Oh I have done such a man good so and so and he hath rebelled and sinned so against me I say may not the Lord urge this against every one of us I have done this and that for him and I have never done him wrong yet he hath done thus to me notwithstanding which the Lord forgives those transgressions And let me say Answ 2. Further That this will be more praise-worthy and more acceptable
strength for God and to lay forth his Estate for God And he saies as Christ said Loe I come Here 's an opportunity for service why then Loe I come to do thy Will O God the embracing I say and cherishing those motions of the Spirit of God which he is pleased to hint in the souls of his people is another part of their walking with him Again 6. Sixthly In the next place That soul walks with God when it sets it self in the eye of God when it eyes God continually and sets it self in the eye of God in the presence of God this is a main part of his walking with God when a man shall do all that he doth as in the presence of God every action that though it concerns man and his outward calling yet he desires to do all as in the presence of God And therefore he doth not only look to a duty but he looks to the manner of the performance of every duty because the holy pure and piercing eye of God is upon him he looks to the manner how it 's carried on and forth what spirit is in it because he knows that the eye of God is piercing it 's a flame of fire and he doth all as in the presence of God and unto God in his serving of man he doth it as unto the Lord he hath a higher end than the men in the world have who know no other end than to gain riches and honour or the like but there 's a further and higher end that he may lift up the name of God and serve God in serving of man that he may serve his Generation according to the Will of God I say when the soul is thus alwaies under the eye of God and therefore is faithful whether man see or no though there is no eye to witness no eye to over-look yet it knows that it 's in the presence of God for though he don't so see the transgression of his people as to cast them off yet he may see that which may be matter of sore displeasure and grief and therefore this is that which is as a bridle and a bit over all his waies that it is in the presence of God Again 7. Seventhly In the next place The soul walks with God when he is desirous to embrace every truth that God shall impart when it opens to truth this is another part of the souls internal walking with God when it opens to truth to every truth which the embracing and professing of may cost him dear being opposed in the world it matters not if you be perswaded it 's the truth of Christ it 's enough it trusts God for the rest oh it 's greedy after truth that soul that walks with God oh how fearful is it lest it should not embrace truth Oh how fearful is it lest it should be left behind when God advances his truth in the world and when truth is advanced Oh how fearful is it to be left behind Though it would not set a step until God goes before and it would not hear the voice of a stranger yet it would not be shut up from the voice of Christ therefore it 's fear is to be left behind and desires that God would take it along when he discovers truths unto a Saint even the truth of the age and the truth of the Generation in which he lives that 's another part of the souls walking with God Again 8. In the Eighth place The Soul walks with God when it can justifie the Word of God justifie the Word of God though the Word condemn him in his practices yet he will justifie the Word of God though the Word be high holy and spiritual and he sees he is a poor creature and can't come up to it yet he won't despise nor hate the Word but loves justifies and blesses God for it so the Apostle in Rom. 7. 12. Wherefore the Law is holy saies he and the Commandment is holy just and good Again in the 13 Verse Was then that which was good made death to me God forbid But sin that it might appear sin working death in me by that which is good that sin by the Commandment might become exceeding sinful And again in the 16 Verse If then I do that which I would not I consent unto the Law that it is good Though I do the things that I would not yet saies he I love the Law and delight in it in the inward man this is a main part of the spirits and souls walking with God when it can thus justifie and clear the Word and though the Word of the Lord cross him yet it gets to the Word of the Lord and though he can't come up to it yet it blesses the Word that 's holy and good though I be carnal though I be sold under sin it justifies the Word 9. Again In the Ninth place He will Justifie God that 's another part of his walking he will justifie God and clear God in all his proceedings though God go against his comforts and smite them as he did Job yet still he 'll walk and go along with God and clear and justifie God In all this Job sinned not nor charged God foolishly the Lord gives and the Lord takes and blessed be his name Still he will justifie God though he can't see a reason of Gods proceedings yet still he will justifie God though he do him wrong yet God is holy righteous and merciful and this is another part of the souls internal walking with God Again 10. In the Tenth and last place to name no more The soul then walks with God When it is taken up with higher things than the things of this World It desires to look up to higher things than the things of the world and greater things than the world is able to present and therefore would not have the world for its portion at no rate he can't take up there no he hath higher things to fix his heart upon the worldlings spend their time and meditations upon their Silver and Gold upon their Houses and Land but a gracious heart will not spend many of his thoughts upon these it will not spend the best of his thoughts upon these but saies to his soul as Solomon's Mother said to him Prov. 31. 2. Oh my son give not thy strength to women c. and so saies he Oh my soul give not thy strength to the things of this world give not the strength of thy heart and affections to these poor low things thou hast better things to spend thy strength upon there 's God and Christ there 's a Kingdom there 's the Pearl of great price there 's an Inheritance there 's an Eternity there 's an everlasting enjoyment of God these things art thou to be taken up with these things doth he desire to spend the best of his strength and thoughts upon You see my Brethren in part what it is to walk with God this is the
is accepted of God in that condition it is not the work and employment that God looks at but the faithfulness the faithful carriage of the heart and spirit and the work though it be never so mean and never such drudgery if done to the Lord in faithfulness God accepts of it and thus he is Christs freeborn of the freewoman free in the inward man and doth more willingly and contentedly submit himself unto the condition of a Servant if the Lord be pleased to place him in it 2. Secondly Again As he is a Servant he yields all due honour respect and obedience unto his Master or to such as God hath set over him he yields obedience in all things in the Lord He is also careful of the good name and estate of his Master whatsoever he is instructed in or trusted with as Joseph and Jacob were he is careful of all the estate that his Master puts into his hand he will not wrong his Master in his estate but he labours by all lawful means to increase the estate of his Master though he knows he ought not to sin and deceive for his Master but in all lawful waies he will labour to preserve and increase the estate of his Master nay this he doth in all faithfulness whatsoever his hand finds to do in the Imployment that God hath set him in he doth it in all faithfulness whether the eye of his Master be upon him or no he knows the eye of the Lord is upon him he won't only work when his Master looks on him but when there is no eye upon him when his Master is gone into a far Country he doth all to the Lord with all singleness of heart and therefore he is faithful in the doing of that work and imployment which is put into his hand 3. Thirdly Again He submits unto all reproofs and corrections of his Master he won't Answer murmur repine nor turn again when he is smitten but submits unto his Master he looks upon him as one that God hath set over him in the Lord yea though he meet with much hardship he is not willing to defame his Master nor that it should be known but if he be used most cruelly in such cruelty as he must complain he will complain in an orderly way as to the Magistrate with all meekness that it may be remedied There is one particular more and I have done and that is 2. Secondly The relation of the Master you shall see a gracious heart walking with God in this relation also that God hath set him in as a Master Why 1. First He seeks after the good of the souls of his Servants he doth not only look to their bodies and no further he does not use his Servant as he doth his Cattle only to work and toil them and seek no further but he looks upon them as committed by God and man unto his trust and therefore he is bound to be faithful to them in seeking the good of their souls in the first place therefore it is that he counsels instructs and prays for them and above all he labours to give them good examples in the Family for he knows all the rest is nothing his instruction will do no good his counsels are of no efficacy if his examples don't go along with them and so Servants may see his gracious behaviour and carriage which will be exceeding convincing unto them 2. Secondly Again He also takes care of their outward man he remembers it 's written that He that provides not for his Family is worse than an Infidel and therefore he endeavours to provide food and raiment for them lest he should put them upon temptations and provoke them to sin and put them upon temptation to lie and steal and be extravagant and this is occasioned many times through the unfaithfulness of the Master in this particular he is careful not to express cruelty one that walks with God won't be cruel to his Servant in laying too much upon him he knows the groans of his servant in this case will reach up to heaven the Israelites were servants to the Egyptians and you know when they laid heavy burdens upon them then their cry was heard and reacht up to heaven and it was the destruction of the Egyptians A good Master won't be cruel in his work 3. Thirdly Neither will he be cruel in his correction If he doth correct he will do it in measure he knows he is called the Father of the Family therefore he ought to carry it as a Father unto his Family and therefore if he will correct them he will correct them as his own Children he 'll hate to be cruel to them And therefore he 'll in the 4. Fourth place Take good counsel from him a gracious heart if he shall speak to him of God and Christ in humility of any disorders he meets withal in a Family a gracious heart will receive counsel from an inferiour you know how Naaman carried it in 2 Kings 5. 23. now Naaman did not reject their counsel though he was a great and mighty Warrier he doth not say What have you to do to teach me to instruct me Why saies he it 's good counsel and it 's from God and he had cause afterward to bless God that he did through them give him that counsel for if he had not been he had ever been Leprous But 5. Again He takes care of his Servants a gracious man pities them in their need as the Centurion My Servant saies he lies at home sick of a Palsie and desires that Christ would speak a word for his healing he does not turn him out of doors and send him to provide for himself but he tenders him and goes to the Physician Christ himself and desires that he would please to heal his Servant And then 6. Sixthly and lastly He will not send his Servant away empty that 's another part of his carriage when they have served him many years and he hath found their faithfulness and the blessing of the Lord hath been upon him whilst they have been with him in the Family he won't send them empty away God hath laid it as an injunction upon the Israelites that when their Servants had served them so many years they should not send them empty away but that they should give them something something of all that they had got It was the sin of Laban Jacob had served him fourteen years night and day and for Jacob ' sake the Lord blessed Laban now it was his sin The Lord hath seen thy cruelty and the Lord hath rebuked thee This is part of the carriage of a gracious heart that walks with God you have seen what he is in all these Family Relations that God hath set him in in relation of a Husband and Wife of Parents and Children of Masters and Servants And so much for this time SERMON VIII GEN. 5. 24. And Enoch walked with God and he was not for God