life Joh. 6.47 A justification to life Rom. 5.18 So is there repentance unto life Act. 11.18 Ezek. 36.25 26. With Gods sprinkling clean water there 's a taking away the stony heart where God gives repentance he also gives forgiveness and appoints his Appostles to preach repentance and remission of sins together Luk. 24.47 Some doctrines of these latter times suppose a forgiveness not onely before repentance but also before the sinner was born nay some go as high as to say from eternity if it was so to what purpose was it then for Christ to preach repentance and remission together Reasons why pardon follows upon repentance 1 Faith that looks on Christs blood shed for us looks at the same time on its own sin as the cause of its shedding and every believing sinner is at the same time a repenting sinner Zach. 12.10 Thou sayest thou hast faith that apprehends pardon and applyes Christ if thou doest this rightly thy faith is a repenting and a mourning faith Zach. 13.1 There 's a Fountain set open in that day in what day not simply in that day when they see him but when they see him and mourn for him 2 God walks by his own rule now Christ bids that upon a brothers repentance we should forgive him Luke 17.3 4. So upon our repentance God will forgive 2 Sam. 12.12 13. 3 From the rule of justice it stands not with justice for God to forgive sin to a man that goes on in a purpose of sin therefore at the time God gives pardon he gives repentance 4 The want of assurance of pardon doth greatly disquiet as well as the want of pardon Suppose a person upon believing have his pardon yet is it but dim he cannot lightly be assured of it until he do repent upon repentance God gives the assurance and seals it to the conscience Zach. 2.3 4. As the Lord takes away the filthy garments from Joshua so to Joshua's conscience hespeaks I have caused thine iniquity to pass from thee Preachers must take heed they do not preach remission to faith without repentance The summe of the Gospel is that whereas we are all dead men in Adam remission of sins is tendered to all that do believe and repent this is signified in baptisme and the supper which are signes on Gods part to confirme unto us his faithfulness in remission and signes on our parts to binde us to believe and repent We see in this petition 1 who forgives even God He to whom a debt is own can onely forgive it Esa 43.25 I even I am he that blotteth out thy sins for my own Name sake Others may remit the wrongs that concern themselves or they may remit declaratively they are to preach deliverance to captives Esa 61.1 Luk. 4.18 The state of a man unpardoned is like the state of a man imprisoned as the words shutting and opening and keyes Matth. 16.19 import now when persons repent preachers say to souls as Nathan to David 2 Sam. 12.7 The Lord hath put away thy sin The Lord hath done it I onely declare it Christ spake to his Apostles whose sins ye remit they are remitted but first he said receive ye the Holy Ghost for it is the Holy Ghost puts away sin and not you God onely forgives authoritatively Christ gave the power of teaching to his Disciples but kept the power of forgiveness to himself Now for the ground upon which pardon of sin is founded it is the meer mercy of God it s for his own Name sake the graces that are in us are not causes that God forgives fin to us but evidences thereof for the onely groundis mercy which is seen 1 In that he hath found out and appointed a way to satisfie his justice even Christs satisfaction Rom. 3.25 Esa 53.6 2 In his acceptation of that satisfaction and not requiring the debt of us Esa 53.11 3 In giving us to Christ Joh. 6.37 4 In giving us grace to receive Christ so tendered in the Gospel Joh. 1.12 5 In that there was nothing in us to move him thereto but our misery so that as tender hearts show mercy to persons in misery so did God What was there in Paul when he was going to Damascus to persecute For Application 1 begg forgiveness of sins of God Reprobate men may have other mercies this onely belongs to the elect Esa 33.24 The people that dwell therein shall be forgiven their iniquity Though Saints have prayed for removing judgements yet have they specially prayed for pardon of sin 2 Sam. 24.10 Grounds of begging pardon 1 From the painfulness and anguish that is in unpardoned sin lying on the conscience compared to a thorne in the flesh Ps 38.3 There 's no rest in my bones because of my sin to a heavy burthen Psa 38.4 To the breaking of the bones Psal 51.12 To a Serpents sting 1 Cor. 15.56 Yea to the stinging of an adder Prov. 23.32 To a scorching heat Psal 32.4.5 Freedom from wrath law sin death are easily spoken but to feel the fruit of it in agony of conscience and to apply it to a mans self is very hard Luth. Tom. 4. Fol. 149. 2 The comfort and content that is in the soul when sin is pardoned it is as if you should take off a talent of lead or a heavy weight from the soul Matth. 9.2 Be of good cheer thy sins are forgiven thee Look upon a poor debtor that ought a thousand pound and was ready to be cast in prison for it the creditor shall not onely forgive the debt but cancell the bond how doth this cheer the debtor so did Christ for us Col. 2.14 Blotting out the hand writing of ordinances that was against us he took it out of of the way and nayled it to his Cross so that it can never be pleaded against us Hence when God would comfort Mary Magdalen weeping he doth it from this ground because her sins were forgiven Luk. 7.38 9 49 50. Matth. 9.2 To the Palsey man Christ saith Be of good cheer thy sins are forgiven thee Esa 40. Comfort ye my people but how tell them their iniquity is pardoned Object But drooping souls cry out Hence I doubt my sins are not pardoned because I have so little peace in my soul Answ 1 Though comfort arise from pardon yet must God make us to hear the voice of it Psalm 51.8 Make me to hear the voice of joy and gladness God makes the voice to speak higher or lower as he thinks good 2 The more even the soul walks without back sliding the more doth the Lord speak peace to the soul Psalm 85.8 The Lord will speak peace unto his Saints but let them not turn again to folly as if he should say If they relapse or turn to folly their peace will be interrupted 3 Observe whether thy conscience speak truly or scrupulously If thy trouble come from thy conscience witnessing that thou livest in sin as Cain's conscience did Gen. 4.13 this must needs destroy
Remission of sins which is spread over me Luth. Tom. 4.76 Now that happiness consists in forgiveness appears thus 1 Sin exposes us to all misery both in this life and hereafter Rom. 3.23 now it 's a happiness to be freed from this misery 2 The blessing cannot come upon us till the curse be removed Gal. 3 1â— 14. now we are not freed from the curse till our sins be forgiven 3 Where God forgives there 's none can condemn Rom. 8.1.33.34 now it must needs be a state of happiness to be free from condemnation 4 Without forgiveness there 's no reconciliation now we can never be happy till God and the soul be reconciled That reconciliation goes with forgiveness appears 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Use Triall whether God hath forgiven thy sins 1 There will be then a writing of Gods Law in thy heart because the branches of the new covenant are inseparable Heb. 8.10 12. where God remembers sin no more he so writeth Gods Law in the heart 2 The sealing of the Spirit manifested to Gods people in Prayer Ephes 1.13 After ye believed ye were sealed Every comfortable answer in Prayer doth help to clear up pardon to the soul 3 A thankfull frame of heart in the receipt of this privilege Psalm 103.1 2. Bless the Lord O my soul why who forgiveth all thy sins Hezekiah praises God for this mercy Isai 38.17 Behold for peace I had great bitterness but thou in love to my soul hast delivered me from the pit of corruption for thou hast cast all my sins behinde thy back 1 Tim. 1.13 14 15. 4 With pardon there is a subdument of the reigning power of sin Mic. 7.18 19 Rom. 6.14 Rom. 8.1 2. Jebusites will dwell in the Land whether you will or no onely they are conquered and become tributary Josh 17.11 12. 5 Pardon of sin is accompanied with sanctifying grace as the Lord took Joshua's filthy garments off so he gave him change of raiment Josh 3.3 4. Ezek. 16.9 10 11. There 's ever a love goes to the Lord. Luke 7.47 speaking of Mary Magdalen he saith Her sins which are many are forgiven her for she loved much Her love was not the cause of remission but a declarative sign thereof the Pharisee findes fault with Christ for suffering a sinner to be so familiar with him Christ answers She is no sinner he proves it because her sins were forgiven her but how proves he that why she loved much And as it is accompanied with the grace of love so with the grace of fear Jer. 32.40 6 Repentance and Forgiveness goes together Luke 24.47 Acts 2.38 39. Acts 3.19 Acts 5.31 Therefore whatsoever evidences Repentance evidences Forgiveness 7 Pardon of sin is accompanied with sovereign love to God 1 John 4.19 We love him because he first loved us and for the degree see Matth. 10.37 so Mary Magdalen Luke 7.38 compared with v. 47. Love is in true Faith as the Fruit in the Root 8 Peace of Conscience is an evidence Rom. 5.1 being justified by Faith we have Peace with God I mean such a Peace as arises after trouble or deliverance from danger and frees the soul from slavish fears 9 A desire of more and more assurance This is an Argument that we have tasted the sweetness of Pardon in some measure There are three things proper to Saints they think they can never be humbled enough nor thankfull enough nor assured of Gods love enough Hence David after Nathan had come to him and assured him of pardon prays Psalm 51.8 Make me to hear joy and gladness that the bones which thou hast broken may rejoyce and not being satisfied herewith v. 12. he prays Restore unto me the joy of thy salvation Onely if the evidence of the Spirit shew not it self always in the same measure we must have recourse to those Evidences God gives sometimes knowing that these Evidences which come from the Spirit as a cause and the fruits of sanctification as effects are occasional refreshings for the soul in its way to Heaven but not daily food for the soul to feed upon Feasting is not for every day except the Feast of a good Conscience that the Conscience witnesses we live not in the omission of a known duty nor in the commission of a known iniquity 10 We know it by these three witnesses the blood of Christ pacifying the conscience 1 Joh. 5.9 the witness of water altering our natures and the testimony of the Spirit saying I am thy salvation thy sins are pardoned such testimonies ought to be carefully kept even as a malefactor carefully keeps a pardon under seal which he means to produce for his life at the next assizes between the Lord and a true believer there is as it were a mutual contract Faith sets to its feat that God is true in that he promiseth Joh. 3 3â— And God by his Spirit seals unto the believer that he shall be undoubtedly brought to the salvation he hath belâ—â—â—ed 11 When thou canst produce some promise that doth discharge 〈◊〉 which the Spirit â—â—th made over to thy soul as that Esa 43.25 Joh. 3.16 It s not bare remembring promises is so comfortable as those promises made over to thy soul wherein thy soul rests and received comfort If a man have paid his debts he is able to produce his acquittance that they are paid When we have such promises so made over to produce they are as it were acquittances under hand and seal Suppose that without the in-come of the Spirit in the promise thou shouldest believe which I doubt of yet through the in-come of the Spirit in the promise thou mayest know that thou dost believe As the pipes of a conduit convey water hither and thither so doth the Spirit in the promise believed convey grace and comfort into our hearts Yet some think that when God gives a particular promise it is not to measure our condition by but to uphold the soul in the condition of desertion or temptation Hence though Hezekiah had a particular word for deliverance the three children had not 3 Use to believe the forgiveness of sins and labour after assurance thereof Wherefore came Christ into the world Wherefore hath he carried our nature into heaven and there appears for us Why hath he given us his oath Heb. 6. Why hath he given us the signes of the Covenant Why have we so many commands to believing and so many reproofs of unbelief Why have we besides the sealing of the promise with the bloud of the testator the sealing with the spirit of promise as a pledge a pawn and an earnest but onely to urge us to believe Though we will not believe a mans word or bond yet upon sufficient pawn we will deal though the man be but weak and shall we not trust God for that for which we have so good a pawn as his Spirit And in order to this thy
countrey he was willing to go with Christ Luke 8.38 3 His obedience when Christ sent him back again to his own countrey and kindred he was willing to go trying whether that effect of Doctrine which could not be by Christ might by him being one of their own countrey become effectual withall in sending him thus Christ shews that an active life is to be preferred before a contemplative first the body must be exercised in labour and then be refreshed by contemplation CHAP. IX V. 1. And he entred into a Ship and passed over and came into his own City V. 2. And behold they brought unto him a man sick of the Palsey lying on a Bed Jesus seeing their faith saith to the sick of the Palsey Son be of good chear thy sins be forgiven thee WE have in this story 1 The return of Christ from the countrey of the Gergesenes into his own City Capernaum whence lately he came v. 1. 2 His miraculous power in not onely healing a man sick of the Palsey but also forgiving his sins v. 2. 3 The cavil of the Scribes against him charging him with blasphemy for his forgiving the Palsey-man v. 3. 4 Christ his vindication of himself together with his asserting his power to forgive sins 1 By his knowing their thoughts Why think ye evil in your hearts v. 4. 2 Because he was able to do the thing which was more hard therefore he was able to do that which was more easie v. 5 6. Whether is it easier to say Thy sins be forgiven thee or to say Arise and walk q. d. You think it harder to heal a Palsey man than to forgive sins now you have seen me do that which you think harder therefore can I without blasphemy do that which is easier 5 The effect this Miracle had among the Multitude they 1 Marvelled 2 Glorified God who had given such power to men v. 8. He came into his own City That is of Capernaum called his own because usually he dwelt there and preached more Sermons and did more Miracles there than elsewhere That Capernaum is meant here appears Mark 2.1 Matthew saith cap. 4.13 Leaving Nazareth he came and dwelt in Capernaum They brought him a man sick of the Palsey lying on a bed A palsey is the dissolution of the sinews of the body which are the instruments of motion without which a man cannot move or walk Hence this Palsey man was born of four Mar. 2.3 For charity requires that the well and healthy succour the sick Luke sets down there was so great a multitude came to the house where Christ was that no man could come in Hence those that bore the Palsey-man uncovered the roof and let down the Palsey-man to Christ though doubtless the rubbish did fall down yet was not Christ offended Herewith learn we to take all opportunities to come to Christ and to bring others to him Jesus seeing their faith saith to the sick of the Palsey Son be of good cheer thy sins be forgiven thee Christ seeing both the faith of the Palsey-man and of those that brought him speaks thus not as if another mans faith can profit to the forgiveness of our sins but hereby Christ applies pardon to the Palsey-man and to so many as believed who helped to bring him to Christ Thy sins be forgiven thee Nothing will cheer the soul unless forgiveness of sins go along with it not to have a disease removed Christ is not onely the Physician of diseases but of sins first he forgives the sins and then heals the Palsey to show that sin is the root and fountain of diseases Whereas the conscience of former evils might perplex the Palsey-man that he should not obtain healing Christ tells him that sin the cause of sickness was pardoned and therefore he might comfortably expect healing This was not faith of miracles which is a confidence of a future miracle but faith of justification which if the Palsey-man had not before by Christ his speaking it was wrought in him but it seems he had it before in that Christ calls him Son Quest Why did Christ first forgive his sins before healing of him Answ 1 Because sin was the cause of sickness and to remove the effect there must be first a removing of the cause Palsey and other diseases arise rather from sin then from natural causes 2 That forseeing the calumny of the Pharisees against Christ his miracle Christ might prove his Godhead first by this that he knew the thoughts secondly by this that he had power on earth to forgive sins We may see Christs bounty that he heals the whole man Joh. 7.23 Learn we from our afflictions to reflect upon our sins as the cause of them V. 3. And behold certain of the Scribes said within themselves This man blasphemeth Here 's the calumny of the Scribes and Pharisees against Christ which was this he that is not God but takes upon him power to forgive sins he blasphemes but Jesus the Son of man is not God and yet takes upon him power to forgive sins therefore he blasphemes The proposition was most true 1 Because none can forgive offences against God but against whom they are committed 2 Because to forgive sins in God is not onely to forgive the guilt but the punishment and curse but the Pharisees err'd in the assumption Hence Christproved himself by two reasons that he was God Within themselves Not among themselves as if they had been murmuring one among another of Christs doings hence Matthew saith not v. 4. Jesus knowing their words but saith Jesus knowing their thoughts Now that they said within themselves was as Mark tells us cap. 2.7 Who can forgive sins but God alone Isa 43.25 I am he that blot out thine iniquities Mic. 6.18 Who is a God like unto thee forgiving iniquity transgression and sin Jer. 31.34 I will forgive their iniquity and remember their sins no more It s like the Scribes remembring these and such like places and not considering what was spoken out of the Old Testament concerning the Messiah conceived these murmurings in their hearts This man blasphemeth Omitting the acceptions of this word as else where it is taken here it signifies to arrogate that which belongs unto God unto a mans self The Lawyers or Scribes thought this power mentioned 2 Sam. 12.7 Nathan to David saith The Lord hath put away thine iniquity was incommunicable now Christ in token that he had this power 1 Works a miracle 2 Searches their hearts which is onely peculiar to God 1 King 8.39 Thou onely knows the hearts of the children of men Jer. 17.10 11. I the Lord search the heart 1 Sam. 16.7 The Lord looks upon the heart Rom. 8.27 Yet was the arguing of these Scribes of no weight to reason thus God never gave the power of forgiveness of sins to any man hitherto therefore he cannot grant it none of the Prophets could do it therefore the Messias shall not be able to do it V. 4. And
which are to us ward they cannot be reckoned up they are more than can be numbered Psalm 139.17 How precious are thy thoughts O God unto me How great is the sum of them Every hour yea every minute God think of us let us then be often thinking of him saying with David Whom have I in Heaven but thee and there is none on Earth I desire in comparison of thee Psalm 73.25 saying as a certain holy man who when he was bid to have his thoughts in Heaven answered I am there already 8 If thou forgets to think on God thy soul will be in a withering condition Job 8.11 12 13 14. 3 Use Consolation to Saints 1 When condemned by men Job 16 19. My Witness is in Heaven and my Record on high 2 When we have upright intentions to bring about things for God but cannot at present effect them If there be a willing minde it is accepted 2 Cor. 8.12 3 In all acts of uprightness 1 Chron. 29.17 Thou triest the heart and hast pleasure in uprightness that is in upright intentions when we sigh to him he knows our sighs and groans Psalm 12.5 Rom. 8.26 this comforted Peter John 21.17 that the Lord knew his thoughts were affectionately set for Christ Thou knowest all things thou knowest that I love thee 4 Terrour to all wicked men who allow wicked thoughts in them God knows how thou smothers thine own conscience and goest against it what thoughts of denying Christ and temporizing are in thee what tricks thou hast to keep off conviction what heartlesness in duty what rovings in prayer Thou wouldst be ashamed if a man saw the wickedness of thy thoughts how much more when God beholds them Nay the Lord sees thy thoughts afar off even before thou thinkest them Exod. 3.19 He knew Pharaohs thoughts that he would not let the people go he sees thou hast an intention to deny him if a temptation come Mark 14.30 This night before the Cock crow twice thou shalt deny me thrice So the Lord knew Hazaels thoughts 2 Kings 8.12 which was to rip up women with childe He knew Israel would go a whoring from God when Moses and Joshua were dead And doth he not then know thy present wicked thoughts Psalm 50.21 Thou thoughtest that I was such an one as thy self but I will reprove thee and set them in order before thee or catalogize them as I take it some renders the word He sees God is not in all thy thoughts Psal 10.4 Yea he knows thy unclean and revengefull thoughts which are abomination to him Prov. 15 26. And though thou diggest deep to hide thy counsell from the Lord yet shalt not thou be able Isai 29.15 V. 5. And whether is easier to say Thy sins be forgiven thee or to say Arise and walk Christ brings a second argument to prove he had power to forgive sins viz. Because he was able to do that which in the opinion of the Pharisees was more hard therefore he had power to do that which was more easie It was more to forgive sin then to heal a disease but because the healing of a disease was visible and the forgiveness of sins was invisible therefore healing the Palsey-man seemed to the Pharisees to be the more difficult work yet is forgiveness of sin the harder work 1 Because no disease is contrary to the nature of God but sin is 2 Healing a Palsey is a natural work but forgiveness of sins is a supernatural work Christ applies his speech to their capacity who being meer natural men were moved with outward signes more then with the spiritual power of Christ So Christ reasons John 5.28 Christ proves the effectual power of his voice to quicken dead souls because the same voice of Christ shall at the day of resurrection be able to quicken dead bodies Besides this miraculous healing was a signe to confirm the other that he had power to forgive sins V. 6. But that yee may know the son of man hath power on earth to forgive sins then saith he to the sick of the Palsey Arise take up thy Bed and walk V. 7. And he arose and departed to his house Christ here positively proves that he had power on earth to forgive sins because miraculously by a word of his mouth he causes the Palsey man to walk so that he arose and departed to his house immediately Power on earth to forgive sins That is authoritatively Preachers forgive onely declaratively as Nathan to David 2 Sam. 12.7 The Lord hath put away thy iniquity John 20.23 Then saith he to the sick of the Palsey Arise take up thy Bed and walk That so this cure Christ wrought might appear to be a perfect cure Christ bids the Palsey man 1 Arise 2 Take up his Bed and carry it on his shoulders 3 Walk V. 8. But when the multitude saw it they marvelled and glorified God which had given such power unto men Multitude saw it they marvelled Here 's the effect of this miracle all saving the Pharisees who had accused Christ of blasphemy wondered at the miracle and so broke forth in praising God They wondered at it having never seen any such example of such a thing in former times The tendency of their wonder and praises was that persons with more confidence should submit themselves to the doctrine of Christ whiles they believed he was able to pardon their sins V. 9. As Jesus passed from thence he saw a man named Matthew sitting at the receipt of custome and he said unto him Follow me And he arose and followed him We have in this story 1 Christ calling Matthew v. 9. 2 Matthew his yielding obedience to the call of Christ v. 9. 3 We have Matthews thankfulness in making Christ a Feast v. 10. Amplified from the Guests that were there with Christ they were Publicans and sinners v. 10. 4 Here 's a question moved by the Pharisees hereupon which was why Christ would eat with Publicans and sinners v. 11. 5 Here 's Christ his answer to this charge 1 Apologetical that he conversed with them as a Physician to heal them not as one that practised like wickedness with them 2 Reprehensory taxing the proud conceitedness of the Pharisees who thought themselves whole and that they had no need of the Physician 3 Defensory v. 13. Go and learn what that meaneth I will have mercy and not sacrifice as if he should say That ye see me do is a work of mercy and charity in calling sinners from their sins to repentance that they may be saved therefore I doing what God commands your calumnies are not to be regarded Saw a man named Matthew sitting at the receipt of custom Christ passing from thence towards the Sea Mar. 2.13 saw a man This was that Matthew who penn'd this Book in the Hebrew tongue supposed to be him whom Mark and Luke call Levi and the circumstances of the History tend much thereto yet doth not Matthew at any time call himself Levi nor
all comfort and peace but if thy conscience speaks onely scrupulously in time of temptation as David's conscience did Psalm 31.22 I said I am cast out of thy sight Be not discouraged when thou knowest the constant tenour of thy life to be holy 4 According to our care of keeping our Evidences clear so peace and comfort is wont to abound in the soul and fears and doubts are wont to vanish Isai 48.18 O that thou hadst hearkened to my Commandments then had thy peace been as a River and thy righteousness as the waves of the Sea By Righteousness the Prophet seems to mean the manifestation of righteousness Isai 32.17 The work of righteousness shall be peace and the effect of righteousness shall be quietness and assurance for ever 5 Pour out thy soul to the Lord in melting Prayers for in such God in wont to come in with comfort as in Hanna 1 Sam. 1.18 David Psal 6.8 6 Consider what it is that turns the conscience out of its peace and removes it as sometimes thou slightest Prayer It may be some injustice is upon thy conscience committed by thee in thy natural state for which thou hast not made restitution confidence in thine own righteousness conscience calls upon thee to do some duty and thou wilt not for fear or shame do it to finde out what that is and to remove it is the way to rejoycing Gal. 6.4 but if upon search thou canst finde nothing then chide thy heart for thy causless fears and doubts and say Why art thou cast down O my soul and why art thou disquieted within me Psal 42.11 3 The third ground to be earnest in begging pardon of sin is taken from the evils of sin which are 1 General as 1 Filthiness of it it 's compared to Excrements as to a Dogs vomit 2 Peter 2.22 to a menstruous cloath to loathsomness Prov. 13.5 2 Guiltiness this twinges the soul like so many Furies whiles it bindes over the soul to punishment Guilt is compared to a Dart that strikes through the Liver Prov. 7.23 Guilt pursued Adam Gen. 3.10 it 's like bodily sickness which will never let a man be in ease till it be expelled Isai 48.22 3 The wearisomness of it Jer. 9.5 Hab. 2.13 what a weariness to be under the slavery of covetousness pride uncleanness and sometimes to have contrary lusts domineering in us that the soul knows not which to satisfie 4 The punishment of it both here and hereafter Here it brings sickness poverty disgrace crosses in wives children and servants now when God forgives he forgives all Papists mistake to think that God forgives the sin but the sinner must suffer the punishment which is changed by Christ onely from an eternal to a temporary punishment which must be suffered here or in Purgatory but we see the contrary the King frankly forgave all that the Debtour ought even though they were ten thousand Talents Matth. 18.32 that is both sin and punishment And though God chasten his People for sins after Pardon as David's childe born in Adultery died 2 Sam. 12.13 also God forgave the Peoples sins but took vengeance of their Iaventions Psalm 99.8 yet these punishments were not satisfactions to divine justice but cautions to themselves and others that whiles they smarted so bitterly for their sins they might not dare to commit them 1 Cor. 11.32 5 The particular evils in it as 1 It 's the greatest evil because if not pardoned it deprives of the greatest good even of God himself Isai 59.1 2 Sin is more filthy than the Devil because sin made the Devil to be what he is being formerly a glorious Angel 3 Sin is the cause of all inward and outward troubles 4 Sin turns away the good things that we have and withholds the good things that we want See Jer. 5.25 5 Sin is that that takes away all the content of the soul and fills the Soul with discontent and amazement 6 The bitterness of sin after commission is infinitely more than the sweetness thereof in and at the commission of it Job 1.20.12.13 7 The shame of sin sinners are ashamed as a thief is ashamed Jer. 2.26 See it in Adam Gen. 3.10 4 Ground pardon of sin eats out the slavish fear of death That death which is as the king of terrours to ungodly men Job 18.14 becomes less and less to pardoned persons Heb. 2.15 Luke 2.29 Psalm 91.5 6. Not affraid of the arrow that flies by day or night Death to Saints is like Sampson's Lion out of which came sweetness No preparative for death can be like this hence Job 7.21 Job saith Why dost thou not pardon mine iniquity for now shall I sleep in the dust Thou wouldst willingly have nothing trouble thee when thou comest to die O get then thy sin pardoned and nothing then need trouble thee 5 Ground the suddenness and inexpectancy of death by it men are taken as birds in a snare and fishes in a net Eccles 4.12 Now what a fearfull thing is it then for to die in thy sins John 8.21 24. It 's a fearfull thing to die in a Goal yet a man so dying may go to Heaven but if he die in his sins the soul goes to Hell 6 Till thou gets thy sins pardoned thou art in a cursed and wofull condition Gal. 3.10 Consider how dreadfull sin unpardoned was in the conscience of Judas and Achitophel so will it be in thy conscience when thou comest to die if it be not pardoned I say if conscience be enlightened or awakened for its possible for some men from a stupid and ignorant estate though their sins be unpardoned to dye in peace because they know not their danger Psal 73.4 there are no bands in their death Ignorance of a danger and a deliverance from a danger breed a like confidence but not a like safety A man would wonder how any soul that is awakened can dye in his right wits when he knows nothing of the pardon of his sin seeing the day that he dyes he goes to Hell into utter darkness Matth. 22.13 7 Pardon of sin sweetens all other things 1 Comforts to us I have wife and children and credit c. but what are these without a reconciled God what comfort hath a condemned man in friends relations lands dwellings till he get a pardon Psal 32.1 2 It sweetens crosses If a man be to dye at a stake as Steven was and can behold Christ by faith as his what cares he for the stones thrown at him so the thief on the Cross Paul and Silas when they were in the stocks praised God when their sins were pardoned Act. 16.25 8 If we get not pardon of sin now we shall never get it There 's no forgiveness in another world There 's no place of repentance there 's no effect of satisfaction then as Cyprian saith for that place Matth. 12.32 Cont. Demetrium Whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world
nor in that which is to come therefore some sins are forgiven in the world to come Answ Mark expounds it that such a one hath never forgiveness Mark 3.29 Matthew to aggravate the sin against the holy Ghost uses a Periphrasis as if we should speak of a sick man he can sleep neither day nor night that is never or as if we should say the grace of faith can never be bought with mony neither in this life nor in the life to come that is never For that place 1 Pet. 3.18 19 20. Being put to death in the flesh but quickned by the Spirit by which also he went to preach to the spirits in prison which sometimes were disobedient when once the long suffering of God waited in the dayes of Noah therefore say some the Gospel was preached in the world to come for forgiveness there is a misunderstanding of three things in this text 1 the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they understood the soul of Christ as by flesh his body the body they held to dye but the soul to remain alive in which soul say they he went and preached but by the flesh of Christ is meant his humanity according to this he is said to be put to death but by his spirit is meant his divinity Joh. 4.23 By the power of this spirit and divinity he was raised from the dead 2 Cor. 13.4 A second word misunderstood is this to the Spirits in prison Where the Word are is to be understood or the word being they understood were or had been which words are referred to those men that in the time of Noah were unbelievers and were then in the world now in Peters time their souls were in Hell for by the prison is meant Hell Rev. 20.7 There they are kept to the day of judgement The third word which almost deceived all was the word Going or went which they understood of his going out of the world into Hell when it was meant of his going out of Heaven into the world and speaking then by his spirit in the ministry of Noah to these rebells that were now in Hell in Saint Peters time Now that no sins are forgiven in the world to come appears 1 Because in this life onely are tenders of grace 2 Cor. 6.2 Behold now is the accepted time now is the day of salvation When the master of the house hath shut to the door of this life and ye stand without and knock and say Lord Lord Christ will say Depart from me I know you not Luk. 13.25 The gate of grace was wholly shut unto the foolish Virgins Matth. 25.11 2 The time betwixt this and death is the time for repentance patience and constancy and after death is the present receiving of the crown Rev. 2.10 Be thou faithful unto death and I will give thee a crown of life The godly lamented Stephen at his death but never prayed for him Col. 1.14 9 The grievousness of that prison whereinto unpardoned sins will cast us 1 We are afraid to be cast into a stinking prison for debt yet may there be hope one way or other to get out by satisfaction or compounding or the creditours pity but none of these can befall thee if thou dyest in thy sins and be cast into that prison thou canst not come out by satisfaction because that is of force onely by Christ his satisfaction in this life Act. 13.39 40. Col. 1.13 14. nor yet by composition for thou must lye there till thou hast paid the utmost farthing Luk. 12.59 nor by the creditours mercy because after death the wicked shall have judgement without mercy Jam. 2.13 2 There will be no running away from this prison because the prisoner is bound hand and foot Matth. 22.13 Bind him hand and foot and take him away and cast him into outer darkness Kept in everlasting chains Jude 6. Psal 49. Like sheep that are driven into the fold so are they driven into Hell ver 14. Luk. 16.26 3 In other prisons we have friends come to visit us but here not onely friends 2 Thess 1.9 but also all other comforts shall be removed yea the damned shall be deprived of the presence of God If the deprivement of the sight of God by faith be so grievous how grievous will the deprivation of the beatifical sight in glory be 4 The perpetuity of it to be condemn'd to perpetual imprisonment and that in some loathsom dungeon is terrible yet death may set us free thence but from the prison of Hell there 's no getting out The worm never dyes nor the fire never goes out Mark 9.44 45 46 47 48. It s five times set down the fire that never shall be quenched which are not idle repetitions but to ascertain us of the perpetuity of the torment If the damned had hope after some millions of years to have their torments ended it were something but the burnings are everlasting Isai 33.14 Isai 30.33 the Worm everlasting Isai 66.24 the Fire everlasting Revel 20.10 the contempt everlasting Dan. 12.2 Object But by what right will God punish temporary faults with eternal punishments Answ 1. Sin is committed against an infinite Majesty and so deserves infinite punishment now because man is a finite creature and cannot suffer for it at once therefore he must suffer for it successively to all eternity 2 Because in unpardoned sinners so dying there 's a wicked habit that should they live ever they would sin ever the sinner sins in his eternity and God punishes in his eternity 3 Punishment is to be measured not by length of time the offence is in committing but by the greatness of the offence Murder and Adultery are soon committed shall the Offender be no longer punished than the offence is committing 4 As we are to look upon the perpetuity of this Prison so upon the darkness of it Jude 6. the rebellious Angels are reserved under darkness chains of darkness 2 Peter 2.4 to the wicked the mist of darkness is reserved for ever 2 Peter 2.17 Light is most comfortable but in Hell there 's fire without light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the damned see not 10 Together with pardon come all other blessings Ezek. 36.25 26 27. I will sprinkle clean water what more the cleansing from filthiness a new heart the putting of the Spirit within us writing the Law in the heart Power over sin follows pardon of sin Rom. 7.15.8.2 yea all good things here Rom. 8.32 and glorification in Heaven hereafter Whom he justified them he gloried Rom. 8.30 11 True happiness consists in forgiveness of sins the World counts them happy that have great Estates that have the Princes ear but the Lord tells us those are happy that have sins pardoned Psalm 32.1 Blessed is he whose transgression is forgiven and whose sin is covered I am covered under the shadow of the wings of Christ and live secure under the most broad heaven of
inward voice he should say thy sins are pardoned Rom. 8.16 2 Cor 1.22 Eph. 4.30 It s not enough onely to have a general foundation laid that God and Christ bare good will to all believers but the Spirit comes and saith Christ hath a special good will to me and stirrs up in me a liking to him again and a willingness to take him with the parting with every lust and enjoyment And to this there follows after we have gone on in believing a while a further sense of the Spirit which is sometimes interrupted after sealing thereof through remaining unbelief and practical weakness so far as to question our condition but in some this seal of the Spirit is so clear and strong that the soul questioneth not its estate in grace ever after conscience of unkindness to such a friend should much trouble us Now we may know this voice of the Spirit from delusion because it is given to us when the soul is humbled and melts in prayer or forsakes some dear enjoyment for God and it leaves behind it a holy self abasement in respect of our unthankfulness and our ill requiting the Lord and a lifting up the head to think upon death and judgement as dayes of redemption We see then that besides the acts of faith which is to take Christ and to cast our selves upon the mercy of God there is the fruit of faith to be assured hereof in order thereto the Spirit first gives us those graces and workings which are our evidences then helps us to feel those evidences in our selves and then raises comfort in the soul upon those discoveries Obj. But doth not the doctrine of assurance breed security loosness presumption Answ The favour of God believed breedeth love of God where there is love there is a fear of every thing that may divide betwixt the soul and God Nothing more quickens a soul to chearful obedience then the assurance of Gods love 2 Cor. 5.1 compared with ver 15. He is a graceless child that will venture to offend his father because he knows he neither will nor can disinherit him So graceless should we be if knowing of Gods love to our souls we should presume to sin against him Rom. 6.1 compared with ver 15. Shall we sin because we are under Grace God forbid 2 Those that are sure of salvation though they need not fear damnation yet may they fear to bring upon themselves wrath as sickness trouble of conscience c. Obj. But we cannot be sure of perseverance without which what is assurance Answ Yes from these promises Joh. 10.28 29. None shall pluck them out of my hands Joh. 10.28 29. and from Christ his prayer Luk. 22.31 3â— God will not suffer us to be tempted above the power of grace to unsettle any habit though to the unsettlement of some act Rom. 8.38 39. 4 Use Seeing God forgives sins 1 pray for sensibleness and sight of thy sins Lam. 3.39 For daily we fall into not onely sin but sins 2 For humiliation under them 1 Cor. 11.31 4 For forgiveness of others Eph. 4.32 5 Seeing God forgives sins 1 Take notice of Gods patience that bears with our sins from day to day 2 Pet 3.9 2 Note that humane satisfactions can be of no force 3 That we should not onely have a care of our own salvation but of the salvation of our brethren in asking pardon for them if we see them sin a sin that is not unto death 1 John 5.16 4 That even righteous and justified persons stand need of being justified still Rev. 22.11 5 That our sins being called debts we may see that all sorts of punishments are owing unto us for our sins till God forgive them in Christ and the sin being forgiven the punishment also is forgiven hence that which Luke calls Sins Luke 11.4 Matthew calls Debts 6 Seeing God forgives sins and assures thereof do not you from Satans temptations misdoubt those Evidences which you have seriously examined and found to be true Suppose your Friend give you an Inheritance and good Evidences to assure you of it and a cavilling fellow shall come and tell you your Evidence is naught will you upon his prattle judg your Title nothing So the Lord hath forgiven your sins and you have good Evidences thereof will you then upon Satans cavils judg your Evidences nothing When I die I descend into Hell I am undone what shall I do no help remains besides the Word I believe in God c. We were created of the Word and it behoves us to be returned into the Word Luth. in Gen. 37. 9 If we have not this assurance we shall be in no better condition than Heathens who have no hope 1 Thess 4.13 Ephes 2.12 So Justin Martyr speaks of Socrates these words Now is the hour of going away at hand for me to death for you to a longer life but whether of us go to a better estate is unknown unto all save to God Cohort ad Graecos pag. 26. How much better spoke holy Luther The Devil in the hour of death will shew thee all thy wicked life do not despair which Satan desires but believe and say I know all my life is damnable if it should be judged but God hath commanded me to trust not in my life but in his mercy This wisdom we ought to follow in the hour of death there the flesh trembles that it must go into a new life and doubts of salvation if thou follows these thoughts thou art undone here thine eys are to be shut and say with Stephen Jesus into thine hands I commend my spirit then certainly will Jesus be present with his Angels and be the guide of the way Bernard when sometimes he was sick to death sounded no other thing than this I have lost my time because I have lived wickedly but one thing comforts me thou wilt not despise a broken and a contrite heart Also Lord Jesus thou holds the Kingdom of Heaven by a double right 1 Because thou art the Son of God 2 Because thou hast purchased it by thy Death this thou keepest for thy self by right of nativity that thou givest me not by the law of works but of grace As we forgive our Debtours This is a motive or as some call it a sign because we frankly forgive our Debtours therefore we desire God to forgive us From hence learn 1 That unless we pardon the wrongs done to us we desire Gods vengeance against our selves 2 That wrongs done by others to us make them Debtours to us which though in respect of the sin against us we are bound to forgive yet in respect of the damage we sustain in our Estates we may require satisfaction 3 It 's an evidence that God hath and will forgive us if we do freely without exercising private revenge forgive others Col. 3.13 Forgiving one another if any man have a quarrel against any as God for Christs sake hath forgiven you In nothing do we more
Servant that he might behold Gods power 2 Kings 6.15 16 17. 4 Look on thine own weakness 2 Cor. 12.9 10. Col. 1. ult 5 Have recourse to experience when this power helped us in a fatherless and friendless condition Psal 27.10 When father and mother forsook us he took us up delivered us from a Bear and a Lion 1 Sam. 17.34 to 38. 6 Get into covenant with God When persons are so in covenant together then follows their power to be imployed for one another as in Ahab and Jehosaphat I am as thou art my people as thy people 7 If we would have Gods power improved for us we must serve him with all our power 1 Chron. 29.2 David saith I have prepared with all my might for the house of my God he improving his might and power for God God assisted him in all his Battels with his power and might 8 Consider the belief of the power of God is a means to stablish us in the belief of the promise if a man promise never so much to us if he have not power we regard not his promise hence when God would strengthen Sarahs faith he saith Is there any thing too hard for the Lord Gen. 18.14 Object But my case is like no mans I am in Prison and cannot come forth Answ 1 Thou art not yet in the Lions Den nor in the Whales Belly nor fiery Fornace others have been lower than thou 2 What is not that God able to do that 's able to make a World 3 Persons that have been at the point of despair have been helpt 2 Cor. 1.8 9 10. Some that have lost their Estate and Health and Friends and Children as Job cap. 6.9 10. others that have lost their credit as Joseph and David 1 Chron. 29.28 And the glory Here 's a third argument or motive for God to grant the things we pray for viz. because it makes for his own glory q. d. thou alone oughtest to be worshipped and called upon children should seek their fathers glory thy glory is perfect in it self but thou requirest that we hereby declare it by acknowledging thee the fountain of all our happiness We may see 1 To refer all things to Gods glory 1 Cor. 10.31 Rom. 11.31 Rev. 4.9 2 To stir up our Faith in prayer that God will grant what we ask because it is for his own glory 3 See that as it is the glory of God to hear the prayers of his people Psal 65.2 O thou that hearest Prayers so should we give him the glory hereof 4 To ascribe all glory to him as a God of such power and majesty and not to glory in our selves or any thing we have whether wisdome strength or wealth Jer. 9.23 1 Cor. 1.29 31. 2 Cor. 10.17 give him the glory of his faithfulness as Abraham did Rom. 4.20 and of his mercy and free grace which we behold in the glass of the Gospel 2 Cor. 3.18 and of our parts 1 Cor. 4.7 which we have received from him For ever and ever This showes 1 That God hath had and shall have all glory due unto him from everlasting to everlasting Psal 90.1 2 To distinguish the glory of God from the glory of earthly Princes that shines for a few years and then the light goes out and is removed to others and withers like a flower but this is everlasting Amen For this word see my observations on Matth. 5.22 It 's as it were a desire whereby we desire these things to be done and our selves to be heard It 's a profession of our confidence that God hears our prayer Also a wish that thus it may be what our tongues and heart hath requested The Septuagints on Psal 72. ult render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be done as our desires were formerly exprest so here is our seal whereby we believe the grant of them in geneâ—â—â— and to each of them in particular we also set our seal Hence prayer should be in a language that we understand that all may say Amen 1 Cor. 14.16 Yea there ought to be care in him that is the mouth not to powr out any requests of his private spirit and principles but that to which all believers may say Amen and prayers being so powred out let us all say Amen with a loud voice and therefore none should pray in a Church but those that know how to powr out requests aright for matter V. 14. For if you forgive men their trespasses your heavenly Father will also forgive you V. 15. But if ye forgive not men their trespasses neither will your heavenly Father also forgive you Christ shows here that pardon of sin is given and continued unto us upon the condition of repentance and new obedience one branch whereof consists in gentleness in forgiving wrongs which men do against us and so much more because we are ready to aggravate other mens faults as slow to confess our own therefore that we may be pitifull herein Christ bids us set our own faults before our eys Christians ought greatly to endeavour after peace that they may not offend one another or if it fall out that they do offend one another that they be ready to forgive This command doth not destroy the discipline of families towards children and stubborn servants nor doth it hinder Magistrates from punishing Malefactors though in all execution of judgement gentleness should appear but the Lord herein would have our hearts free from revenge Deut. 19.13 so that we should never desire justice of the Magistrate nor of God to satisfie our revenge but rather do these enemies good and pray for them as Christ bids Matth. 5.44 Luk. 23.34 and Stephen Acts 7.59 60. and Joseph to his brethren Now this remission of men their wrongs is not a cause or price or merit of our remission at Gods hand but a signe or testimony of our remission and in some sence an antecedent though in other sence a consequent of remission it 's a consequent or an effect because we cannot forgive any man his sins till we be warm'd with the sence of Gods love to us in forgiveness and it 's an antecedent to continued and renewed forgivenesses which we have daily through Christ his advocation in heaven Christ doth not receive us to pardon but on this condition that we forgive men their offences Men that will not forgive do what in them lies to make God implacable towards them Our forgiveness is not a cause but a condition That therefore we may lay aside our revenge Christ brings two reasons 1 From the profit If we forgive God will forgive v. 14. 2 From the danger or loss If we forgive not neither will God forgive To conclude our forgiveness of men is not a cause of Gods forgiveness of us but a condition hence the words in the text are not Because you forgive men their trespasses your father will forgive you but If you forgive men their trespasses Obj. But if forgiveness of
Lord to remember his kindnesses he had done for the house of the Lord and the offices thereof Neh. 13.14 and for the consecration of the Sabbath he concludes Remember mee O my God concerning this also and spare me according to the multitude of thy mercy See he begs sparing from God in his best services Psal 143.2 Enter not into judgement with thy Servant The very servants of God cannot stand in judgement by their own righteousness 4 Paul after conversion desires to be found Having Christs righteousness upon him and not his own at the day of judgement Phil. 3.9 The dangers of those who seek to be righteous by their own righteousness are 1 So long as thou stablishes thy own righteousness thou wilt not submit to Christs righteousness Rom. 10.3 4. They being ignorant of Gods righteousness and going about to stablish their own righteousness have not submitted themselves to the righteousness of God In the world the Law and works are so to be urged as if there were no promise but Christians are so to be taught to live as if there were no Law Luth. By grace we are made heirs the works which follow do not make us heirs or sons but are done of heirs and sons to testifie thanksgiving and obedience Luth. in Psal 130. A person will not seek out for a Phisician till he feel himself sick Matth. 9.13 If thou puttest thy deliverance from sin and wrath upon the performance of that righteousness the Law commands as any cause thereof thou makes thine own righteousness as great an idol as can be because thou makes thy righteousness to be that which Gods righteousness onely is and as thy righteousness will speak thou wilt have peace or bitterness this is in effect to make our own righteousness our Mediator Suppose your righteousness were a fullfilling of the whole Law one point excepted that very failing makes you guilty of the breach of all the rest and when men stand guilty before God Jam. 2.10.11 shall they plead that which is guilty to finde acceptation In the business of justification no man can enough remove the Law out of his sight and behold the promise alone Luth. Tom. 4.103 Bernard and other Doctors when they are out of disputation teach Christ purely but when they go into the field of the Law they so dispute as if there were no Christ at all Luth. in Psalm 130. The best righteousness we ever performed is not able as a deserving cause to turn away the least sin or wrath or to procure the least favour from God Gen. 32.10 I am less then the least of thy mercies said Jacob onely God having promised these mercies of his free grace we are in the use of means to seek hope for and expect a conveyance of them Quest But doth not our righteousness move and melt the Lord and prevail with him to do this or that good for his people Answ No It was not Hezekiahs prayers and tears Cornelius his prayers and alms Daniel his prayer and fasting Dan. 9.17 That melted and moved God but his own son hence Daniel prayes Cause thy face to shine upon thy sanctuary which is desolate for the Lords sake vers 17. Obj. But if we get nothing by our righteousness then we had as good sit still and do nothing Answ I overthrow it onely in point of satisfaction to divine justice in point of merit If works alone be taught as it happens in the Papacy faith is lost if faith alone be taught presently carnal men dream works are not necessary without the cause of justification No man can enough commend good works Who can enough declare the profit of one good work which a Christian doth from and in faith It 's more pretious then heaven and earth therefore the whole world in this life cannot give a worthy reward for such a good work Luth. Tom. 4. fol. 109. But for righteousness as it is one with uprighness I establish it Psalm 32.11 Rejoyce in the Lord ye righteous and shout for joy all ye that are upright in heart See whom he calls righteous even them whom he calls upright Psalm 125.4 Do good to them that are good who are they even them who are upright in heart yea further God will crown the righteousness of his servants 2 Tim. 4.8 henceforth there is laid up for me a crown of righteousness and not to me onely but to them also who love his appearing yea the righteous shall shine in the Kingdom of their father Matth. 13.43 And God hath a special eye of providence over such 1 Pet. 3.12 The eyes of the Lord are over the righteous and his ear is open to their cry See Gods care of righteous Noah Gen. 6.8 9. and of Lot 2 Pet. 7.8 9. 2 Moreover we ought to look upon our performances of prayer fasting baptisme supper c. as the ordinances of God wherein the Lord hath appointed us to meet with him and wherein he will make good the things he hath promised therein Esa 64.5 Thou meetest him that rejoyceth and worketh righteousness He comes with his handfull and poures out that which his own freeness hath engaged him to do for us Good works are no other thing then thanksgiving they are not done for righteousness but for witness they please not God simply for themselves but for the person believing Luth. We do confess our sins to him but what is the ground of forgiveness not our confessions prayers or tears but his own free grace because he delights in mercy Mic. 7.19 3 It 's base selfishness when thou wilt do no righteousness but for thy own sake who if thou shouldest know before hand thy righteousness would get thee nothing wouldest sit still and do nothing quere whether such a man had not indeed as good sit still and do nothing 4 Righteousness of sanctification and uprightness is evidential in point of assurance 2 Pet. 1.6 7 8 9 10. 1 Tim. 6.17 18. 5 To testifie our thankfulness Rom. 12.1 2 Danger by establishing thy own righteousness thou unthrones Christ of the principal part of his Office which is to be the righteousness of his people Jer. 23.6 Rom. 5.17 18. By the obedience of one shall many be placed righteous It s Christs Office to place persons at his Judgement seat righteous hence some read it constituentur This mistery was shadowed Exod. 25.17 18 19. The Law or Testimony was to be put in the Ark and the Mercy-seat was to be set upon the Ark v. 21. Christ is this Propitiatory or Mercy-seat Rom 3.25 1 John 2.2 Let us not take the Law out of the Ark as our righteousness but cast our eye upon the Mercy-seat which covers the Ark and Testimony 2 Use Consolation to the Saints that though made infamous by the world God counts them righteous our Principal comfort is that Christ takes away our filthy garments and gives us the righteousness of his Son Zach. 3.4 That all accusations that Satan can put
innocent blood The Jews scrupled to give Paul one stripe above the Law the Law was Deut. 25.3 that the Judge determine him forty stripes but not exceed now the Jews whipt Paul five times and they scrupled so to transgress the Law herein that they gave him but thirty nine stripes but they scrupled not to whip an innocent person Saul would not eat with the blood he scrupled it yet would he not scruple to take away the lives of fourscore of the Lords Priests at one time 15 Still urge thy soul to give a reason of thy scruple So David Psal 43.5 Why art thou cast down O my soul and why art thou disquieted within me If the soul cannot render a reason of it be sure it comes either from Satan or melancholy or some such cause or its some injected temptation such as the devil cast into Christs minde to make him scruple whether God was his father 16 Answer the scruples When thou seest them manifest fallacies in grace though true consequences in nature for example Satan saith thou art a sinner God is just therefore he hates thee therefore inflicts punishment therefore he hears thee not this consequence cannot be denied in nature The consequence of grace is thou art a sinner therefore believe and when Satan opposes thy sins say What is that to thee Satan I have not sinn'd against thee but against my God I am not thy sinner what power hast thou over me Satan if it be truly a sin whereof thou accusest me Satan sometimes terrifies the minde also with those things which are not sins but he alledges them to be sins as Christ will not quench smoaking flax no more will I quench it in my self FINIS An Alphabetical Table of some of the Common places which are handled in these first Ten Chapters of MATTHEW A. ADultery Matth. 5.27 Five disswasions from it Ten remedies against it Alms. Grounds thereof Properties therein Helps thereto Objections answered Matth. 5.42 And the manner of doing it Matth. 6.1 2. Anger Matth. 5.22 Holy Six properties Fifteen remedies against sinfull Anger Apparel Matth. 6.26 Grounds of moderation herein Astrology Judicial the vanity of it in Matth. 2.2 Assurance Eight reasons that it may be had it breeds not security Matth. 6.12 B. THe point of Baptism handled Matth. 3.6 Eight Reasons why Christ was Baptized though he had no sin Matth. 3.13 What is meant by fulfilling all righteousness in six particulars Matth. 3.15 C. CArking Cares Matth. 6.25 26. Thirty four helps against them Cross to be taken up Seventeen grounds Matth. 10.38 Companying with wicked men how far lawfull how far unlawfull Eight helps how to carry our selves when cast among them Seven means to get rid of them Eleven grounds thereto Confession and Denial of Christ in Matth. 10.32 33. Contentions about Religion Matth. 10.34 D. OF Demoniacks Matth. 8.16 Of Divorce Matth. 5.30 Of doing as we would be don to Matth. 7.12 Of Dreams Matth. 1.20 Four sorts uses to be made of them E. ENemies to be loved Five grounds of it How the Prophets prayed against Enemies Six objections answered Seven means to love them Motives thereto Matth. 5.44 F. FAith weak and strong In what respects faith admits degrees in six particulars Six notes of a strong Faith Mat. 6.26 Fasting Matth. 6.16 Nine rules in Fasting Seven rocks to be shunn'd Fewness of saved ones Seven reasons of it Matth. 7.13 Fear of God Matth. 10.28 First the causes The degrees The necessity in six particulars Eleven trials Five means to it Five differences betwixt filial and slavish fear Ten motives Slavish Fear Matth. 8.26 1 Kindes Seven grounds against it Four motives to rid the heart of it Of Flight in persecution Matth. 10.23 Seven rules therein Forgiveness of sins as from God Matth. 6.12 Six comforts to drooping souls Nine grounds of begging pardon 11 signes to know whether our sins be pardoned Forgiveness of sins to men Matth. 5.25 Where 1 The manner of forgiveness 2 The order of forgiveness 3 The Motives thereto See chap. 6.14 15. Following Christ Matth. 10.38 Six grounds thereof Four means Seven hinderances Five motives H. HUnger and thirst after righteousness Five reasons Eleven grounds Four motives on Matth. 5.6 Hearing and doing must go together Matth. 7.24 Eleven grounds thereof Who are right Hearers Fifteen rules in right hearing Matth. 7.26 Twelve causes of unprofitable hearing ibid. on Matth. 7.26 Hell the punishment of the damned therein Matth. 8.12 There is material fire therein or that which is worse Matth. 10.28 Hypocrisie First the kindes 2 What it is Seven cautions before trial of our selves Twelve marks of an Hypocrite Ten remedies against Hypocrisie Matth. 10.42 I. INvocation of Saints Seven grounds against it Infirmities Matth. 8.17 Four trials whether thy sins be Infirmities Seven grounds to bear with others Infirmities Matth. 8.17 Judgement Rash First what it is Eleven grounds to take us from it Six sorts of rash judgement condemned on Matth. 7.1 2. K. OF the Kingdome of Christ 1 Of Grace which comes six ways 2 Of Glory in which 3 things 1 The beginning of it 2 The end of it 3 The gloriousness of it Set down 1 By similitudes 2 By plain Scriptures 3 By the excellent things therein which are 1 In general 8 In particular Seven evils Saints shall be delivered from Four goods they shall enjoy therein Matth. 6.12 L. LAying on of hands after Baptism Three kindes of Laying on of hands Matth. 10.18 depraved by three sorts of men Seven Arguments to prove it an Apostolical institution Seven objections against it answered Labourers in Gods harvest Matth. 9.38 Their duty The causes why so few Of the Law and fulfilling thereof by Christ Matth. 5.17 A large discourse of spiritual Life and death Matth. 8.22 Seven trials of dead men Seven trials of men alive Three means to life Eleven motives to it Love of the world Six grounds of conviction herein Thirteen grounds of disswasion from it Eleven remedies against it Four grounds of the reign of this sin Six grounds it reigns not Matth. 6.24 Lust of the heart Matth. 5.28 Six remedies against it M. MEekness The grounds of it Properties of it Six Means to obtain it Mercifulness Three reasons Eight grounds Nine rules therein on Matth. 5.7 Murther and cruelty Matth. 5.21 The kindes of it Five objections answered Lawfull War no Murther Mourning spiritual Six grounds of it Nine trials Nine Means thereto Matth. 5.4 O. OAths Several cases about them Matth. 5.33 Outward things how promised by God Matth. 6.33 P. OF Peace and Peace-making Seven means to Peace Three means to Peace-making Eight motives in the last whereof are seven benefits Matth. 5.9 Perfection in God Matth. 5.48 Six grounds of it Seven Uses Perfection in Saints how it is taken Four trials of it Persecution for righteousness sake Nine grounds of suffering it Twelve means thereto Four consolations under it Poverty spiritual Matth. 5.2 What it is Eight trials Seven means thereto Power of God Matth. 6.14 Twofold Eight grounds setting forth Gods power Prayer Six questions handled Matth. 6.7 1 About repetitions 2 About long Prayer 3 Also v. 9. About meltings in Prayer wherein twelve things considerable 4 About delaying Prayer 5 About distractions in Prayer 6 About straitnings and enlargements in Prayer Fourteen rules in Praying 18 Motives to stir us up to Prayer Nine things concerning the object the Trinity we eye in Prayer and of the manner herein Prophets false Mat. 7.15 Four grounds why to be shunn'd Their resemblance to Wolves in six particulars Fourteen signs of them with a large answer to three Scriptures abused by the deluders of the times Preachers maintenance the manner of it the right they have to it wherein certain proposals as to the Magistrates maintenance are soberly offered not peremptorily determined with many objections on both sides largely handled on Mat. 10.9 Providence of God on Mat. 10.29 30. Nine grounds asserting it four uses made of it Powerless profession on Mat. 7.21 Five reasons of it Five remedies against it Six trials herein Of Prophesie on Mat. 10.41 Two kinds of it Nine helps thereto Of the Pharisees and Saduces what they were Mat. 3.7 Of Purity of heart Mat. 5.8 what it is Six means to it R REpentance on Mat. 3.1 Replies in publique Congregations lawful but apt to be abused Eight benefits hereby Nine rules to be observed herein on Mat. 7.26 Revilings on Mat. 5.12 Nine Consolations herein when they are for Christ Revenge private on Mat. 5.38 Reproof on Mat. 7.6 to whom to be given Eight rules in giving it Righteousness of Christians two fold where many questions are handled about Gods righteousness and mans righteousness on Mat. 10.41 Reward of Saints what it is to whom given and when on Mat. 10.42 S. SAvory life on Mat. 5.13 Eight resemblances of a Christians Life and Salt Seven disswasions from unsavoriness six helps to a savory life Sanctification of Gods name on Mat. 6.9 Six ways of Sanctifying it Self-destruction on Mat. 4.6 Thirteen helps against it Secret actions seen by God Mat. 6.3 Sight of God on Mat. 5.8 the kinds of it the happiness of a glorified sight in six particulars with answer to some objections Souls sleep not nor are annihilated till the day of the Resurrection Sincerity Mat. 10.42 Twelve grounds to it Six comforts in it Twelve trials of it Scruples their kinds nature Twelve rules about scruples on Mat. 10.14 T TEmptation of Christ on Mat. 4.1 Temptations of Christians Mat. 6.13 where 1 the kinds of it God hath five ends therein Nineteen remedies herein Thoughts the causes of evil thoughts Four ways they become evil objections answered five trials of thy thoughts seven remedies against bad thoughts seven motives to look to the thoughts on Matth. 9.4 Treasure heavenly Eleven notes of it Mat. 6.19 Teaching with authority seen in eight particulars Mat. 7.29 V USury on Matth. 5.42 what it is It s usually falsely described Understanding inlightned Matth. 6.22 23. W OF the Will of God Mat. 6.11 There are divers other common places but these belonging to the practical and savory part of Christianity I have pickt out for the benefit of some Readers who may be straitned in time to peruse the whole I would have made a larger Table but being farre from the Press it could not so well be done by me FINIS
might help their faith Whereunto some apply those prophetical Scriptures Ezek. 36.25 I will powr or sprinkle clean waters upon you and you shall be cleansed and Zach. 13.1 In that day there shall be a fountain set open for sin and for uncleanness This was called the baptism of repentance to show that none of right ought to take it up but those that repented first and those that believed first Act. 19.4 John there taught that they that were to be baptized should believe on Christ and hence his baptism was called baptism for forgiveness of sins for this John in his ministry made known Luk. 1.77 All Judaea That is persons of all age condition and sex not every individual person And all the region round about Jordan That is from all places of both sides of the river of Jordan Were baptized of him in Jordan confessing their sins That is they first confessing their sins were baptized of him together with the confession of their sins they profest a belief of the doctrine which he preached Tertul. in his book of repentance saith We are not therefore washed that we should cease to sin but because we have ceased because we are already washt in heart This very baptism in the manner of it Apol. to Antoninus was continued in Justin Martyrs time Whosoever are perswaded and believe those things to be true that are taught and spoken by us and have received that they can so live they are taught to pray fasting and to beg of God the forgiveness of their former sins we praying and fasting together with them then are they brought thither of us where there is water and with the same manner of regeneration that we our selves are regenerated are they regenerate in the name of the Father of all things and Lord God and of our Saviour Jesus Christ and of the Holy spirit then they are made a sacrifice in the water Tertul. to Quintilla cap. 1. Happy is the Sacrament of our water because the offences of old blindeness being washt away we are freed into an eternal life For the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take it out of Grotius The propriety of the word showes that this rite was wont to be done by dipping or covering all over with water not by sprinkling Also the places chosen for that rite prove it Joh. 3.23 John was baptizing in Aenon near to Salim because there was much water there Act. 8.38 39. The Eunuch and Philips going into the water and coming out of it and many allusions of the Apostles which cannot be referrd to sprinkling Rom. 6.3 4 5. We are buried with him by baptism into death that like as Christ was raised from the dead by the glory of the Father so we should walk in newness of life Paul proves they should not live in sin because they were dead he proves they were dead because they were buried in baptism Heb. 10.22 We finde the dipping of the body our bodies washed in pure water not the sprinkling of the brow So that it appears that sprinkling was not the baptism of John or Christ 1 From the subject of baptism It was not a part but the whole body 2 From the form It was not sprinkling but burying Col. 2.12 Buried with him in baptism wherein ye are also risen again 3 From the matter or element It was much water Joh 3.23 which needed not if sprinkling had been enough 4 From the adjuncts of going into the water and coming out practised by Christ Matth. 3. and by the Eunuch Acts 8.38 39. Magnus writing to know Cyprians judgment of them that were baptized onely by sprinkling in sickness answers in the end of his 66 Epistle 1 That divine benefits in nothing should be either lamed or weakned 2 Necessity compelling and God pardoning divine abridgements bestow the whole benefit on believers 3 He mentions that those so baptized were called Clinici or bed Christians 4 If any man thought they had got nothing because they were sprinkled he saith If they escape their sickness let them be baptized Whereby we may gather first That the right way of baptizing was by burying 2 Because the opinion of those times was that baptism took away sin and therefore many put off their baptism till near the time as they thought of their death but death coming upon them suddenly they took sprinkling of a little water in their beds instead of baptism with an intention to be buried in water in case they recovered Moreover the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drown dip or plunge as Scapula in his Lexicon interprets it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle Mar. 1.9 John baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan which he could not have said had not the word baptize signified an application of the subject to the water not of the water to the subject Pareus on the 6th of the Romans saith The ancient rite in the Apostolical Church was this the persons baptized were dipped all over in a River with some tarriance under the water then they rose up again Dipping shewed crucifying and death because it was not without terrour and coming up out of the water signified resurrection with Christ Par. in Rom. 6. Mr. Fox saith Augustine and Paulinus baptized persons in rivers and not in hallowed fonts as witnesseth Fabianus cap. 119 120. Acts and Monuments Part. 1. pag. 138. After speaking of Austin he saith He departed after he had baptized ten thousand Saxons or Angles in the West River that is called Swale besides York on a Christmas day where note by the way Christian Reader saith Mr. Fox That whereas Austin baptized then in Rivers it followed then there was no use of Fonts See Acts and Mon. Part. 1. pag. 154. Also pag. 156. he saith During the life of King Edwin Paulinus christened continually in the Rivers of Gwenye and Swala in both Provinces of Deira and Bernitia Confessing their sins That is professed themselves guilty of sinful purposes and sinful customs and many sinful actions and that now they repented for them all Acts 2.37 38. Peter's hearers professed their faith and repentance for killing the Lord of life and were instantly baptized With this confession there went an holy hatred of their sins as the Ephesians shewed their wicked deeds so they burnt their conjuring books Acts 19.17 18. and if the confession of the sins of persons in these times baptized were more particular and with more grief it would come nearer the Apostolical practise Truly it argues a great change of heart when persons formerly proud unclean intemperate and unrighteous shall not onely confess themselves sinners but also such kinde of sinners Moreover they profest they fear'd the anger of God and desired to escape it at the day of judgement Also they confessed other believables that they believed on the Messias that was to come after and begin his preaching Act. 19.4 Also no doubt they made professions of their self-denial
accompanied his Baptism which were three 1 The opening or cleaving of the Heavens so that something might be beheld above the Stars and Planets 2 The Spirit of God descending like a Dove and lighting upon him v. 16. 3 A Voice from Heaven testifying that Christ was the welbeloved Son of the Father in whom he was well pleased V. 13. Then cometh Jesus from Galilee to Jordan to John to be baptized of him To be baptized Quest Why doth Christ come to be baptized seeing he had no sin and John's Baptism was a Baptism of Remission of sins Answ 1 For the fulfilling of all Righteousness that is all the righteous promises of God Matth. 3.15 2 To allow of John's Baptism as instituted by God which was cavilled at by many 3 That in Baptism Christ might have the testimony of the Holy Ghost in the shape of a Dove that he was the Son of God and therefore to be believed on 4 Because Christ took our sins upon him and therefore as a guilty person and a penitent he offers himself to John's Baptism that being baptized by him he might as it were wash away our sins in himself he did as it were bury the old Adam under Water in his Burying and rising up from under the Water he did as it were lift up the World of Believers that were drowned 5 That for as much as baptized ones were the Subjects of his Kingdom that he might be like his Brethren in all things hence he took up Baptism to be imbodied with his People that he and they might be one Body 6 To bring in credit such a hazardous and contemptible Ordinance 7 That as God had instituted Circumcision the sign of the old Church so Christ would ordain Baptism as the sign of the new Church and that not onely by word but also by deed 8 That the Baptist might then declare unto the Multitude that this baptized person was the Messias so long hoped for John 1.29 30 31 32 33 34. Then When the Baptist had been a while preaching and baptizing and preparing the People for Christ and had told them that the Messias was speedily to be manifested to them and the people were on fire to have him manifested and as the people were in expectation and all men mused in their hearts whether John were the Christ then comes Jesus to Jordan where not onely signs from Heaven manifested him to be the Messias but John also openly declared him partly because the people were apt to think John the Messias to clear himself thereof and partly to make the Messias known being it was fully revealed to him John 1.33 The people being therefore instant that he would shew the Messias whom he preacht to come after him John answers that he had not seen him by face but onely had received this answer from God That he should in his Baptism be manifested to Israel and in this manner that the Holy Ghost in the bodily shape of a Dove should descend upon him See John 1.29 to v. 35. From Galilee The 2 thing is the circumstance of place Christ comes from Nazareth in Galilee least any should think the business was carried politickly betwixt John and Christ therefore providence orders it that till the 30th year of their age they live and are brought up in diverse places that John could say I knew him not Joh. 1.32 and when John began his ministry about Jordan Jesus did not adjoyn himself to him but abode in Galilee that John might know and preach this that the Messias was come into the world but was not yet made manifest and that he knew him not by face but that he should be manifested in his Baptism Moreover Christ when he comes to John doth not talk familiarly with him before he desires Baptism but then when he desired baptism he came out of Nazareth of Galilee Neither was Christ baptised in secret but when all the multitude were baptized Christ was Baptized Now it appears when Jesus was Baptized all the multitude was baptized Luke 3.21 It was the providence of God that a great concourse of people should be Baptized when Jesus was Baptized that so besides Johns testimony they might see the visible signs confirming him to be the Messias all which did so clearly confirm it that this was called his manifestation unto Israel Joh. 1 3â— In Jordan Christs Baptism is set down from the place viz Jordan It was that River through which the people were brought into the Land of Promise Not as if Baptism were confined to a River but that it may be adminstred in a Pond or Lake or Sea or Brook or in any other water wherein there may be burying V. 14 But John forbad him saying I have need to be Baptized of thee and comest thou to me But John forbad him saying I have need to be Baptized of thee as if he should say if one of us must be Baptized I have more need to be Baptized of thee as the most worthy person then thou of me Quest But how doth this agree with that Joh. 1.31 33. I knew him not but he that sent me said unto me upon whom thou shalt see the Spirit descending like a Dove and remaining on him the same is he that baptizeth with the holy Ghost Ans That phrase of I knew him not must be limited to that circumstance of time before his coming out of Galilee when it was that the spirit revealed Christ to John I have need to be Baptized of thee as if he should say I le give reason of my refusal 1 My Baptism is a Baptism of Remission of sins but thou hast no sin therefore thou hast no need of Repentance nor no need of Baptism and I am afraid of prophaning Baptism if I should dispense it otherwise then it is appointed 2 Thou art not onely without sin but thou takest away the sin of others and into the Faith of thee others are Baptized for Remission of sins 3 It 's thy spirit onely that applies the Grace given in Baptism and I of my self cannot deserve it and therefore I have need to be Baptized of thee with the spirit and thou hâ—st no need to be Baptized of me with water Obs Holy Persons are sensible of their own corruption yea the more holy the more sensible 2 Obs The holiest Persons have need to be Baptized of Christ that is to be washed from their sins with the bloud and Spirit of Christ Joh. 3.5 3 Obs Though water Baptism must be but once yet the Baptism of the Spirit ought to be repeated again and again 2 Cor. 4.16 V. 15. And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness then he suffered him Suffer it to be so now We have here Christs Reply acknowledging Johns arguments to be true in respect of his person but in respect of his office it being a state of emptying and abasement and humiliation therefore I
be afraid of her discovering of him to have insolent carriage towards him what a slavery is this 5 The dignity of Christians their bodies are for the Lord 1 Cor. 6.13 are members of Christ v. 15. Temples of the holy Ghost v. 19. bought with a price v. 20. Remedies against Adultery 1 Let every man keep to his own wife 1 Cor. 7.1 compared with v. 9. this is the way to prevent burning Prov. 5.15 Drink waters out of thine own Cistern and running waters out of thine own well as if he should say When burning lust fires a man there is need of water to quench it the remedy which must quench it is compared to a cistern and a pit Now as every man had rather have waters within doors then fetch it abroad so let every man have his own wife to quench the burnings of his desires Whereas he nameth running waters he showes that remedy of quenching lusts by strumpets is like muddy water which is trodden with the feet of many beasts but the other is clear the effect hereof is ver 16. Let thy fountains be dispersed abroad and rivers of water in the street By fountains and rivers he means children flowing from his wife as a fountain or spring Besides ver 16. Thy children thou hast by her shall be thine own and not straugers whereas children begotten on strumpets are children of the people 2 Get a dear love to thy wife Pov. 5.19 20. q.d. If thy wife shall be as the loving Hind and pleasant Roe thou shalt never go after strumpets erre thou in her love how by overlooking a squint eye a hard visage a dull understanding which may seem deformities to others do thou overlook them 3 Believe the al-seeing eye of God beholds thee in every place Prov. 15.3 The eyes of the Lord are in every place beholding the evil and good Prov. 5.21 Heb. 4.13 This kept Job from this sin Job 31.4 and Joseph Gen. 39.10 This thought that God sees not emboldens many to this sin Job 24.15 The eye of the adulterer waiteth for the twilight saying No eye shall see me The more secretly thou doest this sin the more abhorred it is of God 2 Sam. 12.12 2 Kings 17.9 Many persons when they are in strange countries and secret places venture to commit this sin as I have known some who through horrour of conscience have confest adulteries committed far from home 4 Beware of venturing upon this sin upon hope of future repentance for few have repented of this sin Eccles 7.28 and those who have repented have had exceeding horrour in their consciences for this sin as we see in David Psal 51.8 None that go into her return again Prov. 2.19 Neither take they hold of the paths of life That is very few do return 5 Shun all occasions and provocations to this sin as dalliance wanton touches and embraces Prov. 6.27 28 29. As he that takes fire in his bosome must needs burn his garments so the wanton touching of a strange woman must needs fire the body and mind and as he that goes barefoot upon hot coals must needs burn his feet so he that goes in to his neighbours wife though not in away of adultery but in a way of private converse as walking talking together in secret especially if there be any kind of touchings without prayer and watchfulness will be apt to be fired in his fancy memory mind and will as Tow presently takes fire if the fire do but touch it so whosoever wantonly toucheth a woman shall not be innocent Women are to be honoured but there is danger in their company let us consider their endeavours in secret to swallow up their neighbours they judge of themselves whether they can make war against chastity Justin Martyr ad Zenam Joseph shun'd all occasions as being in private with his Mistress To accompany with persons noted for this sin is an occasion Psal 26.4 5. the attire of an harlot is an occasion also why women may be tempted to this sin Prov. 7.10 Hos 2.2 Let her take away her fornications from before her face and her adulteries from between her breasts The meaning is she wore the attire of an harlot in those parts There is a chastity of habit which much preserves the person that wears it from the assaults of aculterers a sign of wantonness held forth in apparrel or gesture emboldens laseivious persons 6 Beware of filthy talke as scurrilous jeasts filthy talking argues a filthy heart Matth. 12.34 35. rotten communication is condemned Ephes 4.29 Ephes 5.4 many make their tongues which should be their glory to be their shame If so much uncleanness come out of the tongue how much more is there in the heart An angry displeasing countenance though there were no other reproof were enough to silence such wicked tongues 7 Take heed of idleness it was the cause of Davids sin 2 Sam. 11.1 2. As the land until'd grows full of weeds and the standing pool of frogs and toads so will the idle soul corrupt it self When the mind is intent on business it hath no leasure to wander about lascivious objects 8 Read and study Gods word it s a preservative against this sin Prov. 2.10 11 15 16. Prov. 6.23 24. It preserves thee from her flatteries when she shall profess she loves none like thee and if it were not to thee she would not prostitute her self to any This word hid in the heart preserves the young man whose lust is strongest Psal 119.9 11. For persons that fare daintily live idly and pray and read rarely it s a rare thing for them to be preserved from this sin 9 Restrain thy thoughts from uncleanness Job 31.4 Job would not think upon a maid in any lascivious way But of the heart proceeds adultery Matth. 15.18 19. Ob. But there 's sweetness in this sin Answ The more present sweetness the more the future bitterness 2 Consider how much more sweet is peace of conscience Labour then to give an absolute denial to this sin when it is in the first motion if we cannot put it out when it is but a spark how can we put it out when it is in a flame 10 Take heed of an adulterous eye 2 Peter 2.14 Having Eys full of Adultery that cannot cease from sin When a City is besieged care must be had of the Walls and Gates Prov. 6.25 Let her not take thee with her Ey-lids as if he should say if thou wouldst not lust after her do not look upon her V. 28. But I say unto you whosoever looketh upon a Woman to lust after her hath committed Adultery with her already in his heart But I say unto you Christ here comes to correct the depravement of the Pharisees that they vvhich kept themselves from bodily Adultery vvere free from all guilt thereof But I say that whosoever looks upon a Woman to lust after her hath already committed Adultery with her in his heart Whosoever looks upon a Woman Not
our pains and care is nothing unless God give a blessing Psal 127.1 2. 6 To bridle our immoderate covetousness 7 That we should not take that which is anothers but that which is our own either left us or got with honest labour Psal 128.2 8 To acknowledge our own beggery and want Psal 104.27 28. Acts 14.17 and that what we have becomes ours by Gods gift Jam. 1.17 9 To put us in minde of our frailty in that every day we are a new to beg for bread Obj. But I am rich what need I ask daily bread A. The greatest heaps you have without Gods blessing will not profit Deut. 8.3 Man doth not live by bread onely but by Gods word In vain put we meat into our stomacks unless God give meat power to nourish and the stomack ability to digest 10 In that we are onely to pray for bread we are to learn contentment in any little that the Lord shall send Phil. 4.12.13 and not greedily to pray for wanton abundance Onely know that this bread is to be measured according to mens several callings and charges as if a man be a publike person a Magistrate or Preacher a beggerly maintenance makes their callings contemptible so where there is great charge of children there is need of more and the reason why abundance is not to be prayed for is because in abundance we are apt to forget God Deut. 8.12 13 14. See it in Hezekiah 2 Chron. 32.26 David 2 Sam. 24.1 1 Tim. 6.17 In respect of our proneness to abuse plenty a competency is the safest estate to pass through this world 11 It denoteth to us that we must pray every day for the good things we want if God give us good things this day for to morrow let us to morrow pray for supplies for the 3d. day Give us He saith not me but us 1 To show that we must not onely regard our selves in our estates but be also mindful of others many covetous persons instead of praying for a supply of their brethrens wants cry give me all give them none 2 We are hereby taught so to use our portion that others may have part with us God makes rich men Stewards for the poor Eat the fat and drink the sweet and send portions for them for whom nothing is prepared Neh. 8.10 Stewards receive sometimes the wages of the whole family not to keep them but to distribute them Job 31.17 Job did not eat his morsels himself alone but the fatherless did eat with him also v. 19. And forgive us our trespasses By trespasses Christ means sins Luk. 11.4 Because sin is the greatest debt Hence no man is without sin contrary to the Pelagians who said righteous men pray for pardon of sin for others not for themselves or if they said so for themselves it was not in truth but out of humility and modesty but to say that which is false is not humility but Hypocrisie Now we see there 's none so holy but needs pardon and pardon of sins from Christs advocation and intercession is a continued act in God This word Forgive is a metaphor taken from creditours who upon occasion forgive debts And though God in the new covenant forgive our sins Heb. 8.12 and hath promised so to do yet would he not deliver us from eternal death but upon these terms that whiles we are in this life we should humbly acknowledge before God our sins past and persevere in asking pardon for them The Lords prayer teaches us that we are daily sinners and alwayes sin and that our whole life is a repentance Luth. Tom. 1.301 Under sins Christ means original and actual sins Obj. But these are all forgiven to Gods children Rom. 8.1 There 's no condemnation to them that are in Christ Why then should they ask pardon Answ Because there is not a justified person that sins not Psal 130.3.143.2 Enter not into judgement with thy servant David committed Adultery and Murther after justification and Peter denyed Christ This petition is put next to the former of begging daily bread that after we have got a natural life we should seek for a life of justification when God pardons our sins we are thus alive as malefactors that have obtained pardon from the Prince are then said to be alive Besides we could not begg pardon of sin if God should not continue our natural life and this petition is joyned to the former to show that all the bread or outward things in the world are no comfort to us if together with them we obtain not pardon of sin In desiring forgivenness we see 1 There must be an acknowledgement of our sins Psal 32.5 I said I will confess my transgressions and thou forgavest the iniquity of my sin David first confessed saying I have sinned and then Nathan saith the Lord hath put away thy sin 2 Sam. 12 13. He that confesses and forsakes shall find mercy Prov. 28.13 1 Joh. 1.8 If we confess our sins he is faithful and just to forgive us them The sick sinner Job 33 26. confesses I have sinned and perverted that which was right and it profited me not then follows ver 58. he will deliver his soul from going into the pit And this according to Christs preaching Mar. 1.15 Repent ye and believe the Gospel To preach remission of sins to faith without repentance is a dangerous doctrine seeing both of them are together in the soul Zach. 12.10 They shall look on the Lord as crucified and mourn and in that day when there is such mourning which alwayes includes confession of sins in it there is a Fountain set open for sin and for uncleanness 1 As to obtain pardon there must be the blood of Christ Heb. 9.22 without shedding of blood there 's no remission and with the blood of Christ the whole Church is purchased Act. 20.28 Rev. 1.5 Rev. 7.14 so must this blood be applyed to every individual soul that hath the power of believing this blood washes white yet must there be washing before whiteness Pardon must be had not onely from bloodshed but from blood sprinkled See Esa 52.15 Ezek. 36.25 Heb. 9.13 14.10.22.12.24 1 Pet. 1.2 Yet as the Spirit must besprinkle thee and apply this blood to thee so must thou by faith wash and besprinkle thy self Rev. 7.14 They have washed their robes and made them white in the blood of the Lamb. God hath fore-appointed Christ to be the propitiation for our sins yet is it not before believing but through faith in his blood Rom. 3.25 Faith is the hand of the soul and the soul by faith puts her hand into Christs blood and so washes off its guilt Zach. 13.1 Christs blood is resembled to a Fountain opened for sin and uncleanness but it s not standing by the Fountain but the washing with the water thereof that will cleanse hence Luk. 7.49 50. Thy faith hath saved thee go in peace 2 To obtain pardon there must be repentance As there is a faith unto
resemble God than in forgiveness of offences and so much more when we do it readily Psal 86.5 4 See a motive to pray to God for pardon with confidence because we finde our hearts inclining to pardon others who have damnified us in our Bodies goods and Reputation 5 This word As doth not denote the cause degree price or equâ—lity but onely the kinde of remission as Faius well observes or it 's a Law whereto he will have all men bound that 〈◊〉 for pardon from God For Christ is the cause of remission It 's a qualification wherewith the children of God must come before God in Prayer if they would have pardon of God they must bring a minde to pardon others 6 We may see our natural proneness to revenge in that as often as we desire forgiveness of God we must bring forgiveness of our Brother 7 It 's a way to true peace to obtain forgiveness of God and to forgive others there is therefore a necessity of union among Christians without which we can never open our mouths to God 8 That there must be universal forgiveness of all wrongs how great soever for if we keep some one wrong in the corner of our hearts we desire that God would do the same against us which if he should how wofull would it be for us It 's to be feared by the carriages of many that many who profess to forgive and shake hands wait onely for an opportunity to vent their malice hereby calling for the vengeance of God to fall upon them Quest But are we absolutely commanded to forgive all wrongs Answ As Christ in the fifth of Matthew commanding to give like for like informs his Disciples of their private duty so here he doth not bid us forgive civil or natural Debts If a man take away my goods or the life of my friend I may prosecute against him laying aside private and club-like revenge except when publick good or right reason require it Quest Whether are Suits in Law here condemned Answ 1 Such as proceed from malice and private revenge Rom. 12.19 20. 2 Such as tend to scandal as to go to Law for trifles 1 Cor. 6.1 Contrarily we may go to Law 1 In Justice and Charity to get our own right provided it be not for trifles We reade of Zenas a Lawyer a good man who was never bid to change his calling 2 That the party offending may be chastized and brought to repentance for his fault 3 Law must be the last remedy as Physicians use desperate Physick when weaker will not serve or as War is the last Refuge in a State 4 If Paul appealed unto Caesar who was a wicked Tyrant much more may we to Judges who though not so good yet perhaps not so bad as he Use For application Learn heartily forgiveness of offences done against you for 1 It 's a matter of great difficulty hence when Christ proposes this duty Luke 17.13 to forgive trespassing brethren the Disciples pray Lord increase our Faith As if they should say without faith we can never do it 2 All the Ordinances are profaned unto thee if thou come to them with a revengefull heart The Corinthians having strife among them came together for the worse 1 Cor. 11.17 Wrath and Revenge in Prayer condemned 1 Tim. 2.8 hence Christ saith When you stand praying forgive Mark 11.25 3 There can be no forgiveness with God unless we forgive our Brother Matth. 6.14 15. Matth. 18.24 28 29 33. q. d. if thou forgives I will forgive if thou dost not forgive I will not forgive 4 Our selves stand in need of daily forgiveness both from God and men from God for we sin against him daily from men Col. 3.13 Forgiving one another as he stands need of thy forgiveness so dost thou of thy Brothers 5 Unless thy forgiveness of thy Brother be from thy heart God respects it not Matth. 18.35 so likewise shall my heavenly Father do if ye from your heart forgive not every man his Brother his trespasses Neither will it serve the turn that perhaps thou never usest this Petition in any of thy Prayers for fear of calling vengeance upon thine own head yet still the Sentence of God remains firm that if ye forgive not men their trespasses your heavenly Father will not forgive you Object But who are my Debtours whom I am to forgive Answ Any one in the World thou hast a quarrel against that is a just cause of complaint as Paul tells us Col. 3.13 yea even civil Debts when men ow us Money if they cannot be required without the destruction of our Neighbour we are to forgive them and so much more readily when the Debtour is cast into this poor condition not through sloth prodigality or vicious practices but meerly by the Lords hand Cursed is that speech when the Creditour shall say he will make Dice of such a Debtours bones 6 It 's a victory of an high nature to forgive offences Many think they are bound to revenge themselves in point of honour whiles they study to retain the name of Gentlemen they fear not by God to be branded for Murderers being ready to revenge even wrongs of a small nature by Duels c. V. 13. And lead us not into temptation but deliver us from evil And lead us not into temptation In this Petition Christ teaches us to pray 1 That we may not be brought into temptation we know not what weakness we may shew therein God leads into temptation 1 By bringing us where there are occasions of sin and objects through the corruptions of our hearts that become temptations Deut. 13.1 2 3. A false Prophet works a sign to draw to strange gods but thou shalt not hearken to him for herein the Lord thy God proves thee The Lord set Wine before the Rechabites to try whether they would obey their fathers command Jer. 35.5 2 God removes Impediments that kept from sin so he removes such a friend that was an example of good or a reprover to disswade us from sin such a Magistrate such a Father Obj. But James c. 1.13 saith Let no man say I am tempted of God for God tempteth not any man Answ It 's one thing to tempt another thing to be led into temptation God tempts not to evil For 1 it 's our own lusts that tempt us v. 14. 2 Every good gift comes from God therefore no evil v. 17. Now to counsel perswade or advise to evil were sin neither doth God tempt us by powring in wicked thoughts nor by inclining our hearts to wickedness 2 To be lead into temptation is an act of God whereby he by his providence leads us where there are objects and occasions of sin without any sollicitation from God thereto so that Gods leading into temptation is nothing else but a proof whether we will stand in our obedience or no. So God tempted Abraham whether he would part with his dearest comfort for God Gen. 22.1 of this Exod. 16.4
power in God whereby he is able to do whatsoever he will as to beget a Son equal to himself in all things and could he not do this he were not omnipotent this he doth 1 Immediately Psalm 115.3 2 Mediately using the means of his own appointing Use For application 1 To blame our darkness that cannot conceive this power of God Object But if there be such a power in God why do we not perceive it as we do bodily force Answ Because it works invisibly as the influence of the Heavens doth upon the bodies of men and beasts 2 The brightest Light while it shineth in a thick Cloud is not beheld so the power of God whiles it worketh in our weakness is not beheld so powerfull as it is in it self 2 To tax them who limit this power Psalm 78.18 19 20. Israel angred God saying Can God prepare a Table in the Wilderness Can he give Bread Can he provide Flesh They did not say he could not but onely questioned his power They limited the Holy One of Israel v. 41. This was Moses sin Num. 11.19 to 24. when God said he would feed 600000 men with flesh a whole moneth he could not believe it Martha could not believe Christ was able to raise up Lazarus being dead four days John 11.39 So when Elisha prophesied of such a plenty next day the Noble-man said If the Lord would make Windows in Heaven might this thing be 2 Kings 7.19 20. 2 Information 1 That there 's nothing too hard for God Gen. 18.14 He hath brought Light out of Darkness 2 Cor. 4.6 Good out of Evil Gen. 50.20 Men may make good out of natural evil as out of poysonous Ingredients but not out of moral evil We are too apt to draw a scantling of God by our selves 3 Consolation to Gods people 1 In straits Gen. 22.10 When Abraham was ready to slay Isaac God appears to him out of Heaven and bids him hold his hand Gen. 22.14 When Esau came against Jacob Gods power was seen in turning his heart to Jacob Gen. 33.10 I have seen thy face as the face of God that is I have seen God in thy loving looks So in Queen Hesters time God still puts forth his power in behalf of upright men 2 Chron. 16.9 2 In sad and forlorn conditions Are you in danger He is a present help Psalm 46.1 Are you indisposed to good He that can bring beautifull flowers out of ground seemingly sapless in Winter can do so in grace Are lusts strong God can subdue them Mic. 7.18 Are Enemies potent God can make them Friends Prov. 16.7 4 Terrour to wicked men that have such a powerfull God against them God can arm all creatures against thee Worms to eat up Herod Acts 12.23 Flies and Lice to infest Pharaoh Though hand joyn in hand the wicked shall not be unpunished Prov. 11.21 See Judges 2.15 Whither soever they went the hand of God was against them for evil but especially in another World Rom 9.17 22. There God will make his powerfull wrath known Psalm 90.11 5 Exhortation 1 To make this powerfull God thy Friend Men strive to make powerfull men their Friends make God thy Friend Psalm 27.1 Isai 51.12 13. and fear to offend him We are affraid to offend men of power much more fear to offend this powerfull God See a notable place Josh 4.23 24. 2 To go about all your actions in the power of God In this power Asa went against a million of men 2 Chron. 14.11 It 's all one with thee to save whether with many or few Jehosaphat 2 Chron. 20.12 We know not what to do but our eys are upon thee against spiritual Enemies also be strong in the power of his might Ephes 6.10 Phil. 4.13 Psalm 71.16 3 Labour to know this power We love to know the strength of persons or things to which we trust 2 Tim. 1.12 I know whom I have trusted 4 Believe this power without belief hereof we cannot believe the Creation of the World the forgiveness of sins Resurrection of the Body His power is seen 1 In that he can do whatsoever is possible to be done An Angel can do what belongs to an Angel an Ox or Horse what belongs to them but they cannot do the works of a man but God can do what is possible 2 He can do what he will Psalm 115.3 Whatsoever the Lord pleased that did he Isai 46.10 Matth 8.2 3 He can put forth his power more in one than in another as he puts forth his power more in scalding Oyl that it burns more strongly than scalding Water the Fire is more in the Oyl than in the Water so the power of God is more in Saints than wicked men more in one Saint at one time than another more in Paul than in the rest of the Apostles more in some part of a duty than another part of it 4 His power is not tyed to means He works without means at the blowing of Rams horns the Walls of Jericho fell Josh 6.20 Judges 6.12 Gideon by three hundred men overcame an Army of above an hundred and twenty thousand yea he works against means bringing his people through the Red Sea Exod. 14.21 5 Whatsoever he doth he doth it without labour or weariness Isai 40.28 The Creatour of the ends of the Earth fainteth not neither is weary 6 He is always powerfull Princes are powerfull but they may die or their power be diminished or resisted not so with God Deut. 32.39 None can deliver out of his hands 7 All the power that any Creature hath is in God whether power of authority or power of force John 19.11 Thou couldst have no power neither of authority nor force unless it were given thee from above said Christ to Pilate When an Enemy lifts up his hand to hurt us he hath the power of his strength from God if we saw a Bear or Lion in the hand of our father we need not be affraid 8 His power can frustrate and annihilate all other power as the Babel-builders The Egyptians God took off their Charet-wheels Exod. 14.25 and the Sea over-whelmed them v. 26. Haman's combination against the Church all power coming against God his cause and people is as if a Pitcher should rise against a stone-wall or as if the Thorns and Briars should put themselves in arms against the Fire Isai 27.4 Job 9.4 1 Cor. 10.21 Object But I doubt not of his power but of his will Answ His will is seen in his promise If we be confirmed of his power and believe his promise you need not be troubled Object But if this power be so comfortable how should I know it Answ Believe it Christ would not shew miraculous power where unbelief hindered Matth. 13.58 2 See God in the Glass of his Word Jer. 32.17 and works as in making the World Rom. 1.20 in binding in the Sea Jer. 5.22 by the Sand. 3 Pray God to open thine eys to behold it as Elisha prayed for his
our brother be a condition of our forgiveness with God then the merits of Christ are not the alone condition upon which forgiveness depends Answ There is a two-fold condition 1 Antecedent which goes before justification Christs merits are this condition 2 Consequent which followes after justification Joh. 15.14 Ye are my friends if ye do whatsoever I command you Or 2 there 's a two-fold condition 1 For which we are forgiven this onely is Christs righteousness and thus we say neither repentance restitution forgiveness of men nor universal obedience are conditions that for these we do obtain pardon 2 There is a condition without which so Christ saith not you shall live for your repentance but Unless you repent you shall dye Luk. 13.5 If a King offer to thee both a poor man and his enemy both his grace and Kingdome for a gift requiring some things of thee viz. that thou wilt be sorry for the wrongs which thou hast done to him and that thou wouldest forgive others which have offended thee and if thou hast offended any one that thou ask them forgiveness will you say that this King hath forgiven you your offences and given you this Kingdome for your deserts or of his meer grace surely of grace So is it in this case To conclude we must consider forgiveness two ways 1 As it was a secret agreement betwixt the Trinity that Christ his atonement should be for the sins of such and such persons this is before our forgiveness 2 There is the forgiveness in our conscience before this our forgiveness may go But I rather incline to the first that pardon of sin is held to us upon condition of repentance now that person that hath an absolute purpose of revenge against his neighbour doth not repent because he goes on in a purpose of sin and so no pardon can belong to him neither is there any true faith in any such soul where there is a purpose of sin V. 16. Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear unto men to fast Here Christ reforms a third corruption of the Pharisees wherein 1 A reprehension of their fasting 2 A direction to a right fasting Christ here treats not of publick fasts but of private Grotius observes that some of the Pharisees fasted two days in a week some four dayes and did not eat any thing till the setting of the Sun and then they onely fed upon hearbs or eggs they lay hard in their beds Now forasmuch as they aim'd at the glory and praise of men herein Christ doth not disallow their fasting but onely the vain-glory therein sought for That is not fasting when a person out of poverty suffers hunger or by reason of sickness cannot eat nor to refrain from flesh is fasting But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fasting is derived of the privative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to eat so that to fast is not to take meat or to refrain from meat that we may serve God in spiritual services Without which holy end or the like as the weakning of the flesh c. it comes under the kinde of bodily services which profit not 1 Tim. 4.7 8. So that Christ condemns not fasting as a Levitical cereremony being several times practised in the New Testament Matth. 17.21 Acts 14.23 1 Cor. 7.5 2 Cor. 11.26 but onely taxes the superstition and hypocrisie of the Pharisees who did not refer fasting to its right end but either rested in it as counting godliness to consist in pinching and pining the body and referring it to their ambitious ends to gain an opinion of holiness and not to stir up fervency in prayer or to chasten the flesh When ye fast Christ establishes fasting Christians that prayer may be more fervent may and ought to use fasting Be ye not as the hypocrites of a sad countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sad and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in countenance Fasting dryes up the body and makes men melancholick but eating makes men sweet and pleasant therefore they that would perswade hard things to others do not go to them fasting but after dinner because then they are pleasant and merry now these hypocritical Pharisees would put on a sad countenance that they might seemto have fasted but Christ warnes them to lay aside all such disfiguring whether by bending their brows hanging down their eyes or blacking their faces and that they would show pleasant countenances which was a token of mirth The word used for disfigure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English they darken by affecting severity paleness and grief in their countenances Carnal men wil give much bodily service to God yet wil they not part with their sins so they may but retain their sins they will do any thing So that Christ his meaning is not that on a fasting day we should carry our selves as on a feasting day Esa 22.12 13. Neither means he that in private fasts we should carry the matter so closely that none of the family should know it for that can hardly be but Christ means that when God calls to fasting we should be far from seeking praise of men herein as if we were not at all about such a business V. 17. But thou when thou fastest anoint thy head and wash thy face that thou appear not unto men to fast but unto thy father which is in secret and thy father which seeth in secret shall reward thee openly But thou when thou fastest anoint thy head and wash thy face Against the Pharisees boasting of their fasting Christ shows that our gestures in a private fast are so to be composed that men may not mark us to fast he names these gestures of anointing the head from the manner of that country Ruth 3 3. Ruth anointed her self when she went to Boaz Psal 23.5 Thou anointest my head with Oyl Luk. 7.46 My head with Oyl didst thou not anoint Much less must we think as if fasting under the New Testament consisted in pleasures and delights or as if pride could not lye hid under mean apparrel Not as if indeed we should anoint our head but that we should avoid all boasting in fasting and that we should do as they who anoint their head who rather hold forth mirth and gladness then grief and sadness The scope of Christ herein is to teach us to conceal our private fasts from men and to approve our hearts to God in our fasting and as all other exercises of devotion betwixt God and us ought to be kept private so ought this Thy father which seeth in secret shall reward thee openly These words are a reason of the performance of the duty i. e. thy Father sees in secret and will one day acknowledge thy sincerity Esa 38.3 5. He saw Ezekiahs tears and Cornelius his prayers Act. 10.4 2 As he sees thy
Arguments fight who hereby give offence and justifie Pride of Apparel by their proud Examples and are hereby much disabled from works of mercy 1 But these Arguments seem not to me to take away my Assertion which is that Apparel is made not onely to fence us from the cold but for distinction of Degrees and that persons may wear Apparel sutable to their degree provided they be not proud of it and that it be not to the disablement of them to any work of mercy onely in case of scandal I incline to think that Ornaments and fine Apparel are to give place and I much desire all Christians to shew much moderation herein that they may not become offensive neither to those that are within or without for the abuse herein my soul is grieved as well as the souls of others 2 The excess of Apparel in Christians hath given advantage to the deluding Quakers 1 By having so visible an evil to reprove as there is in too many Professours 2 By a seeming mortification of Apparel to delude ignorant people whiles the pride of their words and carriages declares to judicious Christians the unmortified pride of their hearts Object But what are the Superfluities you would perswade to Answ The abatements of Superfluities as to Ribbons silver Laces c. Obs 1 God hath as great a care to cloath us as to feed us 2 For immoderate thought-taking for earthly things we cannot comfortably give a Reason to the Lord. 3 It 's an Argument that our Faith is but small to be very sollicitous and anxiously carefull for outward things 4 That there are degrees of faith little and great Matth. 8.10 26. Matth. 15.26 Matth. 16.8 1 Little or weak faith which is when a man goes out of himself to lay hold on Christ's righteousness yet not without some doubtings about remission of sins and outward things Mark 9.24 As there are differences of bodily stature some are big some little so in the stature of grace This weakness arises 1 From weakness of knowledg Rom. 14.2 Some from weakness of knowledg feed upon herbs onely 2 From a weak apprehension of promises of forgiveness Mark 9.24 Lord I believe help my unbelief 3 From infancy in Christianity or conversion A Babe cannot be strong as a grown person 4 Want of experiences of Gods dealings for experience breeds confidence 2 Cor. 1.10 2 Great or strong faith is when a man is full of knowledg of the Scriptures and strong to apprehend Gods love and to resist temptations and to cleave unto God in difficulties 2 Chron. 14.10 11. Hester 4.14 Dan. 3.17 Psalm 23.4.27.1 Matth. 8.10 Matth. 15.28 Rom. 4.20.8.9 The growth of this strong faith is like the growth of a strong man which is by degrees after a good continuance and use of the means after frequent witnessing of the Spirit after many experiences of the truth of our own hearts to God in resisting pleasing and profitable sins and doing painfull and costly duties constantly and such as oft we had no thanks for of men The least degree of faith is that which makes us willing to take Christ notwithstanding all crosses losses and persecutions Now if a man stand questioning whether he had best take Christ or no this is not faith Now faith admits of degrees in six respects 1 In further perswasions of truths I have Reasons to perswade such things are truths and these overcome me yet may I be further perswaded by more Reasons We see an object by the light of one candle but when more candles come we see it the plainlier 2 In the difficulty of things to be believed As for Abraham to believe he should have a Son and after to believe that God was able to raise him up from the grave as from a dead womb Martha could believe the general Resurrection but not the particular Resurrection of Lazarus 3 In respect of means when a man hath but little means and yet believes much so the Centurion Matth. 8.10 and Nathaniel John 1.48 4 In respect of things revealed The Apostles when Christ was on earth had a degree of faith but when Christ was ascended they grew to an higher not onely because the habit was then more increased but because the revelations and objects were more 5 In the the fruits of it as sense of Gods love power to subdue passions patience and joy in tribulations conquests over temptations 6 In respect of assent and consent in closing with Christ as in the act of Mariage two Women take two Husbands yet one takes an Husband with greater greediness according as her understanding closes with his proportionable fitness Use Exhortation to grow from a weak faith to a strong Nicodemus first came to Christ secretly after witnessed truth openly The least degree of Faith is Faith as a little man is a man as well as the greatest a little water is water as well as the Ocean the least bud drawes sap from the root as well as the greatest branch so doth weak Faith as well as strong draw sap from Christ It 's not the strength of Faith that saves but the truth of it nor the weakness of Faith that damns but the want of it We are not saved by the worth or quantity of our Faith but by Christ who is laid hold upon by a weak Faith as well as a strong All that looked on the Brazen Serpent were healed yet some lookt with a strong eye some with a weak in like manner do we behold Christ John 3.14 15 16. Obs But if a little Faith be so good what matters it for a great Answ Though none are rejected for it yet some are reproved It 's a blemish to have little faith after great means A weak faith gets to Heaven but it 's with difficulty especially if God send great trials Two men go up an hill one of them in a Consumption goes up pantingly the other without panting two ships come into a haven one tatter'd and weather-beaten ready to sink the other with full sail so weak faith brings to Heaven but with many doubts and fears Besides we may have greater temptations than yet we have had even fiery trials What then will a weak faith do Finally the more we grow in faith the more we shall grow in peace and joy Rom. 15.13 and have a fuller audience in Heaven 2 Use Labour after a strong faith Weak faith is a precious Jewel 1 Peter 1.7 but strong faith carries a man through the World as a Conquerour Quest What notes of it Answ 1 It contemns the temptations of multitudes customes and examples Let never so many be contrary-minded it moves not him Eliah stood against four hundred 2 Strong faith is not shaken with the apostasie of great men though Professours Preachers Paul was not moved from the faith a jot though all they of Asia turned away from him 2 Tim. 1.15 and though at his first answer before Nero all men forsook him 3 Holy boldness in time
of time thou hast lived in them Hosea 8.3 4 Upon what small temptations thou hast committed them 5 That thou hast been instrumental to carry persons to Hell by thine evils Acts 26.11 6 That thou hast caused persons to turn away from the way of truth by thine evils 2 Peter 2.1 2. and caused them to turn to evil by thy example as Jeroboam who made Israel to sin 7 The sore punishments God hath inflicted upon persons for committing such sins as thou hast been guilty of 1 Cor. 10.7 8 9 10 11. Quest But how must we cast out this beam Answ 1 Believe that there 's pardon for great sins in Christ and bathe thy soul in Christ's bloud Do as they that were stung with fiery Serpents John 3.14 1 John 1.7 2 Repent and turn to God with all thy heart Joel 2.12 Let thy repentance appear in the three parts of it 1 Confession 1 John 1.8 2 Humiliation Jerem. 13.17 18. 3 Reformation Hosea 14.2 Take away all iniquity Prov. 28.13 And then thou shalt see clearly to cast out the Mote out of thy Brothers eye See who is to be admonished even a Brother Lev. 19.18 Matth. 18.15 16 17. 1 Cor. 5.11 2 Thess 3.6 whether he be of our own or of another Church if our Brothers Ox or Ass straying are to be brought home by us Deut. 22.1 2 3 4. much more himself yet may others that are not Brethren be reproved because reproof is a kinde of spiritual alms that ought to be given to all as well as bodily alms where there 's hope of amending V. 6. Give not that which is holy to Dogs neither cast ye your Pearls before Swine lest they trample them under their feet and turn again and rend you Clemens Alexandrinus mentions that among the Chaldees Egyptians and Hebrews their Professours were wont to deliver their Precepts in Proverbs and so doth Christ as before so here and elsewhere it is a demonstrative kinde of teaching practised by Solomon Eccles 12.10 In the words two things 1 A Precept Give not that which is holy to Dogs 2 The Reasons 1 Lest they trample them under their feet 2 Lest they turn again and rend you 1 The Precept Give not that which is holy to Dogs Some by Dogs understand Unbelievers as if the Word Baptism and Supper should not be given to them For Baptism and the Supper it appears they ought not to be given as being not converting Ordinances but signs and declaratives of conversion already wrought Were they converting Ordinances they should actively effectively and operatively produce the grace of Regeneration and after a physical manner work upon the soul whereas they work onely in by and through the understanding and therefore must be administred on those believers that have understanding to receive them but for the Word it being Gods means to bring persons from darkness to light and from the power of Satan to Gods Kingdom Acts 18.26 it ought to be offered to all Therefore by Dogs is meant the stubborn and professed Enemies of the Gospel who having formerly been convinced of the truth of it are now apostatized and cease not to rail and persecute that truth Acts 19.9 when divers spake evil of the way of God before the multitude Paul departed from them Others more pertinently restrain that which is holy to admonition whereof he had spoke this ought not to be given to Dogs and Swine of which Prov. 9.8 Reprove not a Scorner lest he hate thee reprove a wise man and he will love thee Prov. 23.9 Speak not in the ears of a fool for he will despise the wisdom of thy words onely we must not forbear the duty of admonition to them that it may do some good to upon this pretence as if they were Dogs or Hogs when we perceive no such thing by them for our hearts are but too backward to perform this duty because we see it so unwelcome to most men By dogs Christ means contradictors and blasphemers against admonition whether publickly in the ministry of the Word as the Jews of Antioch did Acts 13.46 who hereby adjudged themselves unworthy of everlasting life and the Apostles upon their contradiction turned to the Gentiles See Matth. 10.14 15. so did Paul in the like case Act. 19.9 depart into the school of Tyrannus upon the contradiction the Jews made against his doctrine Such were those circumcision teachers whom Paul calls dogs Phil. 3.2 Beware of dogs and perhaps those Rev. 22.15 without are dogs are here meant and also Christ means private admonition Prov. 23.9 When persons shall rage against it the Lord provides for the safety of his servants least for their good will they be rent in pieces by the ungodly By holy things and pearls then Christ means publick and private admonition they are called holy because the persons that give it are holy and because the subject matter even the admonition is holy and because of the end which is the sanctification of souls They are called Pearls for their preciousness and excellency Psal 141.5 Admonition is compared to an excellent Oyl By hogs Christ means they do not contradict but by the uncleanness of their lives they show their contempt of your admonitions It s one thing to tread holy admonitions under our feet as hogs do and those that wallow in their sins and another thing to bite and rend him that reaches holy admonitions to us as dogs do such an one was Crescens the Cynick Philosopher from whom Justin Martyr expected his death As Christ would not have publick and private admonition to be given for their sake so would he not have it altogether kept silent for their sake Of this sort of dogs are many who stir up not onely Magistrates but the common people against the professors of truth because the truth such hold forth is contrary to their profit and praise as we see in Christ and the Apostles The reasons of this are 1 The unprofitableness and unworthiness Your labour will be spent in vain they will trample these precious things under their feet Things that are slighted and counted nothing worth are trod in the mire as pearles c. to them that know not their worth 2 Your own safety they will turn again and rend you they will prepare fire sword prisons and banishment against you and therefore as no man will meddle with a mad Dog for fear he be bit by him so should we beware of such Dogs There are some wicked men though they be not cured yet are they curable to these admonitions may be given but some are incurable to whom they are not to be given And though we are to give a reason of the hope in us to every man yet is it onely to them that ask a reason thereof which Hogs and Dogs do not So that as in the former Verse Christ showes who and what kinde the reprovers should be such as were free from beams or gross evils so here in this
could faithfulliest retain or of their eloquence who could roundliest discourse but of their wills who would most obediently do them this being his chief honour to have his throne and command not in the head and brains but in the strong hold of their hearts and lives David did not onely delight in Gods commands but he lifted up his hands to them Psal 119.47 48. for to do them I will liken him unto a wise man which built his house upon the rock That is upon a rocky ground taking away all the loose mold that covered the rock A Christian when he builds digs deep and casts out the loose earth to denote that believers knowing there is much falshood and hollowness in their hearts therefore when they have heard the Word they suspect their own hypocrisie and formall receiving of the Word hence they dig up their hearts by soul-searching humiliation to finde out the prevailing iniquity of their hearts which keeps them from an even and constant walking with God How much greater weight of building any man intends to build so much deeper he digs the foundation and the fabrick when it is built rises on high but he that digs the foundation is prest down below therefore the fabrick is made low before the height and the top is rais'd up after the humiliation Aug. de verb. Dom. Ser. 11. Carnall professors on the contrary have all their building above ground and therefore he thinks he hath done enough if he do onely talk a little of good things he spends no time in digging and searching that is in grieving and lamenting for his corruptions nor in reforming what 's amiss Hence Luke adds these words which Matthew omits viz. He digged deep and laid the foundation on a rock Luke 6.47 48. By the building the house upon the rock is meant the placing our faith upon Christ as the prop of our salvation for Christ is called a rock 1 Cor. 10.4 As an house built upon the sand is an hypocritical formal profession or temporary faith so the house built upon the rock is saving justifying faith which as it pitcheth on Jesus Christ so it shews it self by all gracious fruits and universal observations of all Christs commands It pitches on Christ as the foundation See Ephes 2.20 21. Acts 4.12 1 Cor. 3.11 1 Pet. 2.5 V. 25. And the rain descended and the floods came and the windes blew and beat upon that house and it fell not for it was founded upon a rock The words seem to be taken out of Prov. 10.25 As the whirlewinde passeth so is the wicked no more but the righteous is an everlasting foundation By the rain floods and windes are meant inward and outward temptations which true and sound faith will be able to endure upon this rock Christ builds his Church and the gates of hell shall not prevail against it Matth. 16.18 much less shall any of Satans temptations of blasphemy self-murther c. which Satan darts into the soul nor any persecutions banishments or imprisonments which the instruments of Satan stir up against true believers prevail against them This Advocate on whom the faith of believers pitcheth prayed for us when he was on earth Luk. 22.31 Satan hath desired to have You that he may sift You but I have prayed for thee and consequently for other believers that your faith fail not and now he intercedes for us in heaven No other foundation save Christ 1 Cor. 3.11 can any man lay without believing on whom we must look to die in our sins John 8.24 other foundations of wealth honour and earthly greatness will not be able to make us bear up against the stream of temptations Interest in God through Jesus Christ is that which keeps up the soul in the midst of greatest storms See Psal 3.5 6.27.1 2 3.46.1 2. Dan. 3.17 18. Acts 27.23 24 25. Prov. 18.11 Psal 112.7.125.1 Christ doth not say that believers shall be without trials and temptations nay these above all other must look for storms and tempests Acts 14.22 but they do not fall by them See Heb. 11.35 Whosoever will live godly in Christ Jesus must suffer persecution 2 Tim. 3.12 Trial and temptation showes what men are Every man is that in truth out of temptation which he sheweth himself to be in temptation A wise builder is wise before stormes come but how will that be known by the standing of his house in the time of a storm Professors generally seem to stick alike to Christ till a temptation come but unsound men in time of temptation fall away Luke 8.13 The carnal Professor is like Orpah to her mother Naomi the sincere Professor like Ruth Unsound Professors are usually drawn aside by earthly enjoyments on the one hand as the young man or by storms of persecution and suffering on the other hand contrarily Moses Heb. 11.25 26. We may judge of our patience what it is when we have a wrong offered us of our temperance what it is when we are at a great feast of our love to God what it is when some great thing is to be left for a good conscience of our sincerity what it is by what we do when no man sees us of our liberality what it is when God presents an object of mercy to us It was sweetly instanced by a reverend Preacher Peter was a good house Judas was an ill house When a storm came Peter lost a slate or two as the best house may yet the foundation and the side walls stood firm but Judas when Christ rebuked him he was full of wrath and when the Priests offered him money he was full of covetousness so thinking to gain more by selling Christ then by serving him he betrayed him to his adversaries and Joseph being good under his fathers government continued good under the government of Infidels where he had all means of damnation but none of salvation The same he was in his fathers house he was in Potiphars house and in the prison and after in Pharaohs Court which was the most dangerous temptation of all being a young man a ruler and a rich man in which three considerations there were many snares as appears from that young rich Ruler Luke 18.18 who left Christ rather then his enjoyments Obs It 's a great point of wisedome to joyn doing to our hearing Christ likens such to a wise man A Sermon is but half heard when it is heard from the Preachers mouth Be ye like Johns hearers desirous to know your own duty with intention to do it Luke 3.10 11 12 13 14 15. Deut. 4.6 2 Sooner or later Professors must be exposed to the storms and tempest of great and violent inward and outward temptations Use 1 In times of peace prepare for storms do as Mariners who in calm weather make all their tacklings firm Means 1 Clear up all scruples till the conscience hath nothing to say against thee so David 1 Kings 2.5 he had some scruple on his conscience for not
by our prayers Psal 93.3 4. And there was a great calm See the obedience of the mightiest creatures to God how will this condemn our disobedience See how windes yield obedience Psal 107.26 compared with 29. See the seas obedience Jer. 5.22 Let not the winde and sea overcome you in overcoming the storms of the minde V. 27. But the men marvelled saying What manner of man is this that even the wind and sea obey him Here 's a fifth circumstance they reason thus He whom winds and seas obey must be greater then all mortalls but they obey this man therefore he is greater then all men This should stir us up to confidence in the Son Joh. 14.1 Let not your hearts be troubled ye believe in God believe also in me q. d. I am God as well as my Father therefore believe on me So that as it is said of the Lord Psal 89.9 Thou rulest the raging of the sea when the waves thereof arise thou stillest them so also doth Christ at this time The creatures are Gods executioners to punish man for sin when they exceed herein the Lord reproves them as a father doth a schoolmaster when he sees him unmeasurably to chastise his son The greatness of which miracle which made it more admirable was that whereas usually in storms when the wind ceases the sea is not calm till a good while after but here both wind ceases and the sea is calm together in an instant showing it came from a miracle not from nature For the calm was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to laugh to note that the weather and sea smiled on them with a clear countenance All expositors make the Church an arbitrary Antitype of this tossed ship as this ship was poor a mean fisher boat not to be compared to the great Merchant ships and men of war so the poor Church is not to be compared for outward glory with the kingdoms of the world And as when the proud Scribe leaves Christ the poor disciples accompany Christ through the sea so when rich and great men leave Christ the poor disciples accompany Christ through the troublesome sea of this world Again as this ship was in danger so hath the Church been oft in Egypt Babylon in the ten persecutions and Popish Tyranny ready to be swallowed up of waves but the Lord seasonably appears either by cutting off Tyrants as he did Pharaoh Exod. 14.25 and Herod Act. 12.23 Or by putting a hook in their nostrils as he did to Sennacherib 2 King 19.28 or by turning the hearts of persecutors whereby the Churches have rest as he did Paul Act. 9.31 This Church so tossed is not the Roman Church as the Papists paint the Pope to be the steers-man sitting at the helm and the Cardinals Bishops and Priests to be the Mariners but it s a company of Saints who because they will live godly suffer persecution 2 Tim. 3.12 With these it is that Christ is present in the signes of the covenant and in the word of promise and with his supporting presence in time of storms they pretend they have no schismes nor contentions but perfect unity but this proves them not to be the true Church because the ship wherein Christ was was exposed to storms and Christ came not to bring peace but a sword Matth. 10.34 And if unity among them might prove them a Church then might it prove the Turks and Jews to be Churches who have more of unity then they V. 28. And when he was come to the other side into the country of the Gergesenes there met him two possessed with devils coming out of the tombes exceeding fierce so that no man might pass by that way In these words to the end of the Chapter is set down what befell Christ when he was gone from Capernaum over the lake of Genezareth into the country of the Gerasens 1 He is met with two men possessed with devils The devils are described 1 That they came out of the tombes 2 By their exceeding fierceness that no man might pass that way 2 The complaint they make which is twofold 1 Disclaiming their interest in Christ What have we to do with thee Jesus thou son of God ver 29. Thou art the saviour of men not our Saviour 2 Their fear of a present torment Art thou come to torment us before the time ver 29. 3 Their petition If thou cast us out suffer us to go into the herd of swine v. 31. 4 Here 's Christ permission of them to enter the hogs he said unto them Go v. 32. 5 Here 's the devils execution of their mischief having once obtained a permission the devils entering into the swine the whole herd went down a steep place and perished in the waters v. 32. 6 The report hereof that was brought to the city v. 33. 7 The issue and effect the Gadarens being offended for the loss of their hogs desired him to depart out of their coasts And when he had come to the other side into the country of the Gergasens Matthew calls them Gergafens Mark and Luke Gadarens but there 's no difficulty for Gergessa or Gerasa and Gedara were towns near thereto Joseph lib. 2. de bello cap. 2. mentions both Gerasens and Gadarens These were the remainders of the Canaanites as Grotius writes and as it appears Gen. 10.16 The remainders of the people whose Land was given to Israel Deut. 7.1 supposed to be the Geshurites and Maacathites Jos 13.13 There met him two possessed with devils Mark and Luke mention onely one but the answer is easie the one was more famous then the other being possessed of a whole legion of devils Mar. 5.9 Luk. 8.30 and so was more cruel Mark and Luke prosecuting the history of the man possessed with a legion of devils do omit the mentioning the other Demoniak Coming out of the tombes They came out thence and abode there to affright men with fear of death their abode and dwelling was among the tombs Mark 5.3 Luk. 8.27 Now they might easily dwell in the tombs because they were hollow places digged out of a rock as Christs Sepulchre was Matth. 27.60 whereinto John and Peter entered Joh. 20.6 and those three women that brought spices Luk. 24.3 or else they were made of stone or brick and covered over Now if it be askt why they dwelt there it was because one of the Demoniaks being possest with a cruel devil or rather a legion of them no man would receive them to their house they being excluded from humane society resided in old Sepulchres One of these Demoniocks ware no clothes and was bound with chains and sometimes broke them Luk. 8.27 29. Matthew addes they were exceeding fierce and that they were so troublesome to passengers that no man might pass by that way Mark addes that no man could tame him and that he was day and night in the mountains and tombs crying and cutting himself with stones
draw out some words that shall be against the Governours or the Laws of the place where you live Matth. 22.15 16 17. 2 Take heed of feigned and treacherous men who shall bring you to Councils Psal 55.12 13 14. 3 Of enticing men who shall perswade you by flatteries to deny the faith Dan. 11.32 34. 4 Take heed of all natural men indefinitely It behoves Christians to stand upon their guard seeing all men naturally have an hatred unto them therefore must we beware of them though they be civil and courteous For they will deliver you up to the Councils Not onely unto the Council of three and twenty but also to the great Synedrium or the Council of 70. of which mention was made cap. 5.23 so was Peter and John Acts 4.7.5.27 and Stephen Acts 6.12 And they will scourge you in their Synagogues Acts 5.40 Peter and John were so scourged Heb. 11.36 For even by Synagogues civil Courts were meant 1 Machab. 7.12 Of this mention is made Acts 5.21 The high Priest came and they that were with him and called the Council together and all the Senate of the children of Israel The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Eldership of the children of Israel Because the things they acted against the Apostles seemed to be dangerous to the Commonwealth they took the voices and advices of the chief men herein they joyned the Senate of the City with the Senate of the people This was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Synagogue So that Christ his speech ascends higher then before so that his meaning is You shall not only be brought before ordinary Consistories but extraordinary Conventions and Assemblies shall be called together to try you Before this extraordinary Convention the Apostles were beaten with rods V. 18. And ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles And ye shall be brought before Governours and Kings Christ still ascends higher in his speech to wit that for the witness of his truth they should be brought before Governours and Kings By Governors he means Vice roys and Governors of Nations Provinces and also before Kings that depute such Governours For the distinction of Governours from Kings see 1 Pet. 2.13 Submit your selves to every Ordinance of man whether unto the King as excelling the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unto Governours as to those that are sent of him Besides when Christians have been condemned by Councils the execution of them hath been by secular powers as in Queen Maries raign and now under the Spanish inquisition Yea many times Princes have themselves sate in judgment against Christians as the Emperour Sigismond c. When Christians shall thus be brought before Kings and Governours Christ would have his Disciples not to be dazled with the glister of earthly Majesty but to be of undanted spirits when they come before them as Paul was before Nero 2 Tim. 4.17 Thus Paul was brought prisoner to Faelix and Festus Acts 23.24 Peter and James to King Herod Agrippa Under pretence of Law civil judicatories condemn and execute Christians For my sake Because ye preach me to be the Messias and that through faith in me all that believe shall obtain remission of sins We should look to the cause why we suffer even that we suffer for Christ Hence Peter and John rejoyced that they were counted worthy to suffer shame for his name 1 Pet. 4.14 15 16. If any man suffer as a Christian let him not be ashamed Rom 8.36 For thy sake we are killed all the day long Meaning in one place or other either actually or by way of sympathy Indeed the Princes and Councils of the world have other pretences for their malice against Christians but the true cause is for the sake of Christ But if we be brought before Kings and Governours let it be onely for the sake of Christ Let none of you suffer as thieves and murtherers and busie-bodies c. 1 Pet. 4 15. For a testimony against them and the Gentiles That is to witness against the Council and the great Convention of the Jews and to witness for me against the Rulers and Kings of the earth Your imprisonment whipping and death shall witness both to Jew and Gentile Qu. But how or wherein Answ 1 That you have witnessed the truth before them and therefore that you are free from their blood 2 They shall witness your ingratitude in the day of Christ and their faithfulness 3 They shall be inexcusable in the day of judgement when they shall alledge they knew not Christ Moses went to Pharaoh Exod. 7.3 and Isai to a stubborn people c. 6.9 so Ezekiel c. 2.2 to v. 8. That they might be without excuse 4 They shall be witness against you for not believing their Message The Lord will call out Peter and say Didst not thou warn the Jews and to Paul Didst not thou warn the Gentiles the Romans and Faelix and Agrippa he will say Yes Lord but they would not believe but instead of receiving our Message they whipt and imprisoned us Was it so will the Lord say and the unbeliever will then be speechless What follows Christ will say Depart thou cursed into everlasting fire 5 As wounds and scars testifie the constancy valour and faithfulness of Souldiers to their Prince or General so Prisons whippings torments shall testifie the faithfulness of Christians to Christ Luke 21.13 V. 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that hour what ye shall speak Here is a consolation when they should be brought to answer before Kings and Governours that the Spirit should pour into their mindes what they should speak Take no thought how or what ye shall speak Not as if we were in this case to be careless stupid or negligent but Christ means we should not be carkingly carefull or over fearfull The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 21.14 Settle it in your hearts before hand not to meditate what you shall answer in which Christ doth not forbid all foregoing meditation but that which hath a distrust of the providence and help of Christ And all laborious preparation such as is used in speeches and oratory and therefore Mark hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like sense Christ forbad carefulness for the morrow Matth. 6.25 that is perplexing and distracting carking Therefore those who are daily in expectation of suffering in their questions and torments should be much in prayer that God would give them wisdom to answer and courage to suffer For it shall be given you in that hour what ye shall speak That is if any thing be wanting in you the Spirit shall supply it and suggest it to you Acts 6.10 The Libertines were not able to resist the Spirit by which Stephen spake Luke 21.15 I will give you a
he hath an implicite liking to the sin If inclining to pride in apparel wear plain cloaths if to vain-glory speak not any thing that may redound to your praise if to lying tell no doubtfull stories if to whispering speak sparingly of other mens actions especially of your Enemies 10 When we are affraid of sinning in secret Lev. 19.14 Thou shalt not curse the deaf nor put a stumbling block before the blinde but shalt fear the Lord thy God The deaf man could not hear the curse the blinde man cannot see the block thou layest Oh! but God sees and his fear must keep thee and me from secret iniquities See Job 31.22 23 26 27 29 30. 11 A reverend carriage both outward and inward in the worship of God Psalm 5.7 In thy fear will I worship towards thy holy Temple Eccles 5.2 God is in Heaven and thou on Earth therefore let thy words be few and as in prayer so in hearing Eccles 5.1 Look to thy foot when thou goest into the house of God Gods fear in Cornelius made him reverend in hearing Peter Acts 10.2 compared with v. 33. We are all here present before God to hear all things commanded us from God Jacob saith Gen. 28.16 17. The Lord is in this place and I was not aware of it how dreadfull is this place Deut. 6.13 Thou shalt fear the Lord thy God and serve him as if he should say The fear of the Lord is the best spur to holy service Heb. 12.27 28. Psalm 5.7 3 Exhortation to labour after Gods fear Where wicked men are most fearless Saints are most fearfull to wit in sin and where Saints are most fearless as in calamitous times wicked men are most fearfull Most men are like little children that fear and cry at things not to be feared as at Bull-beggars c. but do not fear things that are to be feared to wit Water Fire Knives c. so most men fear those things which are shadows of grief as Poverty Disgrace but do not fear that which will bring astonishment and endless misery if not repented of Means to Gods fear 1 God must put it into our hearts Jer. 32.40 and man must teach it Psalm 34.11 Come ye children hearken unto me I will teach you the fear of the Lord. We are ready to scatter our fear as well as other affections where it ought not to be as on great persons Prov. 29.25 on worldly troubles hence it's Gods work to place our fear on a right object hence David prays Psalm 86.10 Unite my heart to fear thy Name 2 Apprehend Gods love to thy soul and thou wilt be affraid to offend him Hosea 3.5 They shall fear the Lord and his goodness Psal 130.3 4. There is mercy with thee that thou mayst be feared 1 Pet. 1.17 If you call upon the Father that is look upon him as your Father see that you spend the time of your sojourning here in fear 2 Cor. 6.17 18. Touch not the unclean thing and I will be a Father unto you 3 Be perswaded of Gods Omniscience and Omnipresence We would fear to do evil if the eye of a man were upon us much more when Gods eye beholds us Psalm 44.17 18. Though God smote his people into the place of Dragons and covered them with the shadow of death yet they apprehending and believing God to search into the secrets of the heart they durst not lift up their hands to a strange God v. 20 21. What made Job fear to sin See cap. 31.4 Doth not he see all my ways and count all my steps 4 Look upon and believe the greatness of his power Isai 40.12 Who hath measured the waters in the hollow of his hand and meted out Heaven with the span and comprehended the dust of the earth in a measure and weighed the mountains in scales and the hills in a ballance All Nations compared with him are as a drop of a Bucket compared with the Ocean or as the small dust in a ballance compared with the greatest weights put therein all Nations are before him as nothing v. 11 17. Hence the Lord saith Jer. 5.22 Fear ye not me will ye not tremble at my presence who have placed the sand for the bound of the sea c. Psalm 76. v. 5. to v. 10. Thou even thou art to be feared thou didst cause judgment to be heard from Heaven the earth feared and was still Especially behold Gods power in casting the soul into Hell Job 41.10 Leviathan or the Whale is set down to be a terrible creature Job saith Shall not even one be cast down at the sight of him v. 9. also v. 10. None is so fierce that dares stir him up who then can stand before me If thou art notable to stand against one of Gods creatures in thy sins how wilt thou be able to stand before God himself Besides all other he hath one power to convey an invisible Horrour into thy Conscience to make thee a terrour to thy self and others Jer. 20.4 See it in Judas Matth. 27.4 5. if thou wilt venture to go on in sin 5 Believe Gods threatnings against sin Who would venture upon such a sin did he believe the threatnings against it Heb. 11.7 Noah by faith being moved with fear to wit of Gods drowning the World prepared an Ark c. Eve contrarily mincing the threatning Gen. 3.3 when God had said In the day that thou eatest of it thou shalt surely dy Gen. 2.16 17. she changed it thus God hath said Ye shall not eat of it neither shall ye touch it lest ye dy The threatning being thus lessened she was drawn away to ruine her self and posterity There are terrible threats against sinners See Deut. 29.18 19 20 21. Psalm 11.6 Col. 3.6 1 Thes 4.6 2 Thes 1.8 9. 1 Pet. 4.17 These and many more unless they be believed they will not preserve us from sin Quest But seeing there is a filial and son-like fear and a servile or slavish fear of God how shall we know what our fear is Answ 1 Slavish fear drives from God Gen. 3.8 Adam and Eve when they heard the voice of the Lord hid themselves from the presence of the Lord. The reason is rendered v. 10. because they were affraid Is 33.14 The sinners in Sion are affraid they look upon God as devouring fire and as everlasting burnings So the Devils believe and tremble James 2.19 Contrarily filial fear brings us nearer to God Psalm 86.11 2 Slavish fear leaves the nature filthy as in the Devils James 2.19 and wicked men Heb. 2.15 through fear of death they are all their life subject to bondage Contrarily filial fear cleanseth Psalm 19.4 The fear of the Lord is clean 2 Cor. 7.1 Let us cleanse our selves from all filthiness both of flesh and spirit perfecting holiness in the fear of God Holy persons serve without slavish fear in holiness and righteousness all their life Luke 1.74 75. 3 Slavish fear hath torment of heart 1 John 4.17
18. We see it in Devils who believe and tremble Matth. 8.29 Contrarily filial fear hath quiet of heart joyned with it The heart is never in so good a temper as when it is most fearfull of sin Acts 9.31 The Churches walking in the fear of the Lord walked also in the comfort of the Holy Ghost Mal. 4.2 Unto you that fear my Name shall the Sun of Righteousness appear 4 Those that have slavish fear would fain be rid of it 1 Kings 22.26 Zedekiah goes from chamber to chamber to hide himself the wicked in fear of Gods judgment call to mountains and hills to hide themselves Revel 6.16 Contrarily Saints would still have the fear of God continue upon them nay if they finde it decaying they complain Isai 63.17 Lord why hast thou hardened my heart from thy fear 5 Slavish fear is from 1 The sting of a guilty conscience Deut. 28.65 66. The Lord shall give thee a trembling heart and thou shalt fear day and night Saul 1 Sam. 13.7 when he was near the battle all the people followed him trembling Hypocrites in Sion looking on God as devouring fire fearfulness surprized them Isai 33.15 Paul preaching to Faelix of righteousness temperance and judgement to come he living an unrighteous and an intemperate life trembled to think of the judgement to come and was so stung with it that he was driven to make Paul leave off his preaching 2 From the expectation of future wrath Heb. 10.27 they have a certain fearfull looking for of judgement and fiery indignation Contrarily filial fear 1 Ariseth from faith Heb. 11.7 By faith Noah was moved with fear Isai 50.10 Or 2 From godly sorrow 2 Cor. 7.11 Fear was one effect that godly sorrow wrought in the repenting Corinthians the soul having felt much inward sorrow for the evils it hath done is affraid to do the like evils again 3 From love to God we are affraid to offend those whom we love an husband fears to offend his wife a good childe fears to offend his father so the soul that loves God fears to offend him Motives to this Godly fear 1 Gods fear is a perpetual duty Some duties are but for a time and then at an end but this is perpetual Prov. 23.17 Be thou in the fear of the Lord all the day long Yea We are to pass the time of our sojourning here in fear 1 Pet 1.17 Psal 19.9 The fear of the Lord endureth for ever Hence this duty is practised by glorified Saints who in heaven know evil as well as good but by the fear of God in them their wills are eternally determined to the choice of good 2 It 's a principal duty lying upon Saints above all people in the world Psal 34 11. Fear the Lord ye his Saints for God is wont to punish them more sorely then other men in this world when they sin against him Exod. 23.21 Provoke him not for he will not pardon your iniquities Deut. 32.19 Amos 3.2 As men that have more to lose then others are affraid to offend Princes so the Saints that have more to lose then the rest of the world should be affraid to offend the King of heaven they may in case they sin lose Gods face Isai 50.10 the peace of their consciences and be smitten with temporal strokes 1 Cor. 11.32 3 It 's an honourable Character to be a man fearing God 1 Kings 18.12 It 's said of Obadiah That he feared the Lord from his youth Job 1.1 Job was a man fearing God and eschewing evil Hananiah Neh. 7.2 Cornelius feared God and all his house feared God Yea a woman that feareth the Lord she shall be praised Prov. 31.30 4 The children of God have found much comfort in this grace Neh. 1.11 Let thine ear be attentive to thy servants that desire to fear thy Name Yea when they finde no other grace in their hearts but this grace yet are they commanded to stay their hearts herein Isai 50 10. Contrarily they have been much troubled if they have found either a want or a decay of this grace 5 Gods fear as at other times so especially in evil times is a principal treasure to good men Isai 33.6 The fear of the Lord is his treasure The meaning of the place is from Gods fear arises all prosperity to supply us as out of a treasure arises money to supply our needs 6 Gods fear is the most watchfull affection as being conversant about danger How often would temptations captivate us were it not for this in-dwelling grace in Saints Jer. 32.40 This grace doth as it were stand Centry for the soul Psal 119.11 7 The attributes wherein God stands related to us 1 His power and justice Job 37.23 24. He is excellent in power and judgement and plenty of justice men do therefore fear him 2 The pitifull affection or disposition God bears to them that fear him Psal 103.13 As a father pities his children so the Lord pitieth them that fear him Psal 147.11 The Lord taketh pleasure in them that fear him in what ever Nation such Saints be God being no respecter of persons they are accepted of God with a favourable respect Acts 10.35 8 The relations wherein we stand ingaged to the Lord 1 Of servants If earthly servants must have a fear of their masters according to the flesh Eph. 6.5 ought not we to the Lord Hence the Lord expostulates Mal. 1.6 If I be a master where is my fear 2 Of children What dutifull child stands not in fear of offending his father Heb. 12.9 We gave earthly parents reverence shall we not much rather be in subjection to the Father of Spirits and live 9 Gods fear sweetens a low condition Prov. 15.16 Better is a little with the fear of the Lord then great revenues and trouble therewith that is then great revenues got with a wounded and troubled conscience Psal 37.16 10 Such men as fear God are blessed Prov. 28.14 Blessed is the man that feareth alwayes They are often blessed in this world especially when a delight in Gods law is joyned therewith Psal 112.1 Blessed is the man that feareth the Lord his seed shall be mighty upon earth wealth and riches shall be in his house c. Also in the world to come they are blessed Rev. 11.19 When the time comes that the dead shall be judged there is a reward to be given to all that fear Gods Name both small and great Come we to the second thing viz. The true fear of God where it is eats out the fear of men we see it in Moses parents Moses himself in the Mid-wives Exod. 1.19 in Shadrach Meshech and Abednego Psal 27.1 3 The third point is God is able to destroy soul and body in hell This is called the second death Rev. 20.6 called a double destruction Jer. 17.18 The bodies of all that are in the graves shall come forth John 5.28 They that have done evil to the resurrection of damnation death and grave gives them
in preaching the receiver shall have the same degree of glory the Prophet had For the measure of glory hereafter will answer to our measure of love here for as in humane Laws the Receiver of a Thief and Robber and Traitour incurs the same punishment with the Thief so the receiver of a Prophet shall receive the same reward with the Prophet The Elm that upholds the Vine is respected of us as well as the Vine without which the Vine could not bring forth fruit he that tarried with the stuff and he that went down to the battel did alike share in the spoil 1 Sam. 30.24 so he that nourishes a Prophet for to preach when by reason of poverty else he could not shall receive the same reward with the Prophet according to the proportion of assistance and love wherewith he assists that Prophet And some think in like manner they that receive comfort and nourish the Martyrs of Christ shall receive the same Crown with them that suffer Martyrdom such as were companions of those who were made gazing-stocks for Christ are taken notice of Heb. 10.33 We may hence see how much God esteems his Prophets in that he promises not onely a reward but such a reward to them that receive them as of old he valued Prophets and righteous men Psalm 105.15 Touch not mine Anointed and do my Prophets no harm so doth he now not onely forbid harming them but commands to do them good with a promise of reward And he that receiveth a righteous man By this Christ means godly men Obs The Saints of God are truly and properly righteous men There is a twofold Righteousness 1 Imputative Righteousness of Justification Psalm 32.1 2. Blessed is the man to whom the Lord imputeth not iniquity This consists in having Christs righteousness imputed unto us and our sins imputed unto him 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Paul knew that at the day of Christ he was to be found in a righteousness or else he was undone and therefore he saith May be found in him not having mine own righteousness which is of the Law but the righteousness of Christ by faith that I may know him and the power of his Death and Resurrection c. This is one of the first Articles of the Faith wherein the Jews being ignorant did endeavour to make their own righteousness to stand The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it was no otherwise than if we should set a dead man upon his legs who presently falls down Rom. 10.3 4. 2 There is a righteousness of sanctification or the righteousness of uprightness whereby there is a bent or inclination of soul to all the commandments of God without reserving any way of wickedness Deut. 6.25 It shall be our righteousness if we observe to do all these commandments as he hath commanded us This because it is wrought in our own persons is called inherent Job 27.5 6. Till I dy I will not remove my integrity from me my righteousness I hold fast and will not let it go Integrity consisting in an universal bent of heart to all Gods commands is here called by the name of righteousness Luke 1.6 it 's said Zachary and Elizabeth were both righteous before God But how did it appear why they walked in all the commandments and ordinances of the Lord blameless Of this Job 29.14 I put on righteousness and it cloathed me my judgment was as a robe and a diadem Godly walking or the Righteousness of Sanctification did adorn him before men as brave Apparel doth those that put it on Revel 19.8 The fine Linnen are the righteousnesses in the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Saints he means as the righteousness of him who is the Lord our Righteousness Jer. 23.6 adorns us in the sight of God and answers divine Justice Gal. 3.10 1◠so doth the Righteousness of Sanctification adorn us in the sight of God Rom. 4.1.2 and of men Moses his mouth is full of wormwood the beginning of salvation is that that thou believe for that a new life ought to follow that belongs not to satisfaction but to obedience Luth. Tom. 4.198 As there is a two-fold righteousness so there is a two-fold acception of justification 1 For an absolution in judgement in opposition to condemnation Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are alike abomination in the sight of God Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned so that by considering what condemnation is we may know what justification is Condemnation is the sentence of a righteous Judge adjudging a malefactor to death for some capital crime whereof he is found guilty in judgement Absolution is the sentence of a righteous Judge acquitting an innocent person his righteousness appearing in judgement Thus we are justified by Christs righteousness Rom. 8.33 34. Who shall lay any thing to the charge of Gods elect or frame an inditement against them the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it is God that justifieth who shall condemn It s Christ that dyed yea rather that is risen again who is even at the right hand of God As if he should say through Christ his dying and rising we are acquitted from all guilt and punishment we believing on him 2 Justification is taken for the infusion of habitual righteousness whereby there is not onely a throwing down of the reign of sin in the soul but there is also a setting up of a new frame of grace in the purpose and intentions of the heart Dan. 12.3 They that justifie many shall shine as the stars as Junius reads it they that turn many to righteousness This is nothing else but sanctification if we take the word in a grammatical sence of justus and facio Seldom is the word thus taken and when it is so taken it doth not alwayes signifie an habitual effect in the subject of that quantity or quality the epithite denotes with the driving away of the contrary as in glorifie magnifie sanctifie c. vve glorifie and sanctifie God not by making him of vile and prophane to become glorious and holy but by declaring him to be such Mary magnifies the Lord not by making him of little to become great but by declaring him to be great The Peripatetics say that by doing just and temperate things vve are made just and temperate but it s not so for being made just and temperate vve do just and temperate things Luth. Tom. 2 lat Now the justification in the Court of heaven vvhereby vve stand righteous must be a righteousness vvhereby vve stand perfect in all parts and degrees This is two-fold 1 The Righteousness of the lavv so if vve perfectly fulfill the Lavv in every point vve are saved from hell by it Rom. 10.5 Moses describeth the righteousness of the Law that the man that
in against thee are non-suted Rom. 8.33 Who shall lay any thing to the charge of Gods elect When God would comfort his people wherewith doth he comfort them he tells them their iniquities are pardoned Esa 40.22 Obj. But my Sins are many my guilts haynous how can I take comfort Answ 1 God was in Christ Reconciling the world unto himself not imputing their trespasses unto them and delivered from the curse all that believe on him John 3.36 1 Thess 1.10 2 We must look on Christs death as able to drown Mountains as Mole-hills All the fiery stingings how great soever were taken away when they lookt on the Brazen Serpent John 3.14 15. God did not onely save just Abraham Isaac and Jacob but unrighteous Thamar Reuben Simeon Levi that no man should presume of his righteousness or wisdom nor that any man should be discouraged because of his sins Luth. in Gen. 38. 3 The Fountain of Christs Bloud is set open for all bleeding and believing souls Zach. 12.10 compared with cap. 13.1 In that day they believe and repent the Fountain is open 4 All hand-writings of Ordinances of what kinde soever that might testifie a believers guilt is taken away as to the accusatory and damnatory power thereof Col. 2.14 If the Jews rejoyced at the revoking Ahazuerus sentence let us much more at this 5 All the power of Hell is led in triumph by Christ to the faith of the believer Col. 2.15 Having spoiled principalities and powers he made a shew of them openly viz. to the faith of the believer triumphing over them on the Cross 6 In his Redemption Christ had in his eye all the sins that should fall out to the end of the world and he paid not onely for sins that were at present but for those which should come after though one sin be committed to day another to morrow and another the third day yet the travel of Christs soul gave the Father full satisfaction Isai 53.11 Object Could I believe or repent I could take comfort but alas I cannot saith many a poor soul Answ All the promises of remission of sins are belonging and so consequently to be tendered unto those who believe and repent not to believing without repenting nor to repenting without believing Luke 24.47 Mark 1.15 Acts 20.21 Paul preached Repentance towards God and Faith towards our Lord Jesus Christ but the promises are to be tendered to both together Thus we comfort the afflicted Brother It 's impossible thou shouldest be so righteous in this life that thou shouldest feel no sin and that thy body should be clear without spots as the Sun but thou hast yet spots are in thee yet art thou holy but thou sayest How can I be holy seeing I have and feel sin That thou feelest sin and acknowledges it give thanks to God despair not It 's a step to health when the sick person acknowledges his Disease But how shall I be delivered from my sin run to Christ the Physician who heals the broken in heart thy reason being sacrificed believe in him Luth. Tom. 4.76 2 Mourning under unbelief and impenitency and hardness of heart doth usually argue there is some measure of these graces in thy soul for whence could a soul mourn for the want of these graces but because it hath some measure of these already those that mourn under wants and hunger and thirst for supplies are under the promise of blessedness John 7.37 If any man thirst let him come unto me and drink 2 Every thirsting soul is invited to Christ Revel 22.17 Let him that is a thirst come and whosoever will let him come and take of the water of life freely 3 Cast thy thy self upon Christ resolving if thou perishest thou wilt perish in his arms Job 13.15 2 Use Righteous persons may draw comfort from the righteousness of uprightness though not by way of satisfaction yet by way of evidence 1 Chron. 29.9 The People rejoyced because they offered willingly because with perfect heart they offered willingly 2 Cor. 1.12 Our rejoycing is the testimony of our conscience Doing judgment is accompanied with joy Prov. 21.15 Men persecute for righteousness Matth. 5.10 Devils rage at it but Saints must walk in it Luke 1.75 Those Heb. 11. first wrought Righteousness then obtained promises v. 35. In the name of a righteous man Not because he is a kinsman or friend or because we hope to receive like for like or shall get some gain thereby or ingratiate our self thereby unto some men we would be in favour with but as before he had spoken because he was a Prophet so here because he is a righteous man Gal. 6.10 We should principally look to the moving cause that moveth us to do good to Gods Saints even because we see Christ in them though all other considerations were taken away as of neighbourhood meekness love to us Shall receive a righteous mans Reward That is they shall not onely receive the examples of those holy men they receive and their edifying speeches usually holy either for matter or manner of speaking and sometimes their powerfull prayers for them but they shall also receive the same reward of eternal glory which the righteous man himself shall receive for the just shall live by faith Heb. 2.4 V. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his Reward Here 's a third ground against fear of not being received which the Disciples and other Christians might expect for the cause of Christ to wit that the smallest kindness done to any of Christs little ones shall not go without a reward Whosoever shall give to drink unto one of these little ones a cup of cold water That is being able to give no more for if we can give a cup of wine and shall put the matter off with a cup of water Christ will think this but cold entertainment The meanness of the benefit shall not make the kindness less respected with Christ 2 Cor. 8.12 If there be first a willing minde it is accepted according to that a man hath He names cold water as Augustine supposes lest any man should excuse himself that he wanted fire or a vessel to heat it By little ones Christ means those who are base and vile in their own eys from the sense of their Infirmities and despised by the proud men of the world Against offending and despising these little ones Christ warns Matth. 18.6 1 Saying It were better a man had a Mill-stone hanged about his neck and he be cast into the Sea as the Jews were wont to punish some Malefactours than offend such little ones 2 The Angels of these little ones do always behold the face of God therefore take heed how ye despise them God dignifies them with attendance of Angels therefore do not ye despise them If not despise them then must you