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
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
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 Creatures by natural instinct are shy of the Snare laid for them so should all persons take heed that when a Scandal falls out there be not a Wo to them The unholy carriage of Eli his sons made people abhor the offerings of the Lord 1 Sam 2.17 6 Nothing so darkens the glory of the Church as the spots and unsavoury Life of those that pretend to Christianity What hath kept people from joyning to us Was it Prisons Banishment hazards Perhaps so in some but that which in likelihood hath hindered many hath been our not walking up to our Profession Fire and Fagot though it may scare some yet it cannot make them think in their consciences such and such Tenents to be Errours but scandalous practices of headiness pride and passion worldly mindedness makes them think in their consciences we are in an errour and so may in time hearten them to persecute us Moreover hereby blurs and reproaches are cast upon the Church If it be so great an offence to bring a scandal on one Israelite that he that did it was amerced in an hundred Shekels of Silver for bringing up an evil name upon a Virgin in Israel Deut. 22.19 then what shall be done to them that bring a Reproach upon all the Israel of God 7 The great triumphs and outcries wicked men make when any of Gods children fall into scandalous sin I say Gods children for properly a scandal cannot be given but by Gods children or by them that profess the truth when such are overtaken though the wicked themselves be a thousand times worse they are apt to triumph Psalm 38.16 When my foot slippeth though I did not actually fall they magnifie themselves against me As things that fall from on high make a great sound so the falls of persons that are high in profession are heard afar off Wicked men hunger and thirst after the falls of godly men and if at any time they fall into evil like hungry Dogs they muzzle in their Excrements like Horse-Flies that passing by many precious Flowers fasten upon Dung. The wicked pass by the graces of Saints and fasten upon their infirmities Means to live savoury Lives free from Scandall 1 Make conscience of sinning in secret if not thou maist look when God may give thee up to scandalous sin Prov. 26.26 Whose hatred is covered by deceit his wickedness shall be revealed before the whole congregation Because David made little conscience of sinning in secret 2 Sam. 12.12 in that he so cunningly slew Uriah and took his wife hence the Lord says Thou didst it secretly but I will do this thing openly I will reveal thy scandalous sins in their punishments to all Israel 2 Take heed of such sins as are wont to spot Christians as 1 Worldly mindedness Phil. 3.19 1 Cor. 7.29 2 Censoriousness It s sawciness in us to judge another mans servant Rom. 14.4 3 Janglings 1 Cor. 1.11.3.3 4 Telling uncertainties for truths Psal 119.29 5 Rents and divisions because of difference of judgement This evil age hath added this new sin not known in the Apostles times 6 Detraction James 4.12 Speak not evil one of another brethren 7 Denial of the truth Jude 4. new ashamed are they that have denyed the truth either in doctrine or practice to look other men in the face 8 Venturing upon things that are not expedient they ask Is the thing lawful then presently they do it an action may be lawful yet varied with some circumstance of calling age c. it may be inexpedient 1 Cor. 10.23 all things are lawful but all things are not expedient 9 Unpeaceableness and strife such was the differences betwixt strong and weak Rom. 14.13 3 Look upon the falls of others and tremble at them as Lot Aaron David Peter the incestuous person Let us then do as Marriners who steer off from that rock where others have suffered shipwrack 4 Look upon the miseries that follow the scandalous sins of Christians as 1 Horrour the incestuous person was so troubled for the offence he had given that he was like to have been swallowed up with too much sorrow 2 Cor. 2.7 2 Punishment 2 Sam. 12.14 Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child that is born unto thee shall surely dye So reproach is another punishment all sins are called by the name of reproaches how much more are scandalous sins reproaches Rom. 15.3 5 Nourish Gods fear Levit. 19.14 Thou shalt not lay a stumbling block before the blinde but shalt fear the Lord thy God Nehem. 5.9 Ought we not to walk in the fear of God because of the heathen that are round about us q. d. Gods fear is a special preservative from scandalous sins The fear of the Lord is clean Psal 19.9 Hence Abraham would not contend Gen. 13.6 7. 1 Cor. 6.1 6 Mourn for other mens scandals He that can truly mourn for scandalous evils in others will hardly venture upon them himself Ezra 9.1 2 3 4. Ezra when he heard that the Priests and Levites had taken of the daughters of the heathen to wife and that the Princes and Rulers were chief in this trespass he rent his garment and sat astonied Besides thy mourning for another mans scandal may occasion the scandalous person to mourn for his own sin And so much the more should we mourn for such scandals because often they are spiritual judgements to punish unprofitableness under spiritual blessings that they who would not be won by the holy examples of some might be hardned by the evil examples of others V. 14. Ye are the light of the world a city that is set on an hill cannot be hid Here is another Metaphor whereby the Lord commends unto us an holy example viz. to shine before others by life and doctrine There would be much fewer wicked men then are in likelyhood if we would be such Christians as we ought to be if we would do good for evil if we would patiently bear revilements One Paul drew many to the faith if all the Saints were such how many would be converted For application 1 It taxes them who having such holy examples remain in darkness and love darkness more then light Phil. 2.19 2 To shine forth in holy example 1 Thess 5.5 We are all children of the light therefore let us not sleep as do others but let us watch and be sober v. 6. Be like John a burning and shining light Joh. 5.25 to shine as lights in the world holding forth in your practise the word of life Phil. 2.15 the Apostle alludes unto those fires and candles that are lightned and fet up on high near unto some rocks and quicksands that Marriners and Seamen that sail that way may escape such rocks and sands A city that is set on an hill A third Metaphor to commend to Christians an holy example Look as a city built upon an hill is visible to all so are the virtues and
of his humane Nature for his divine Nature is unspeakable Isai 53.8 3. For as much as Generation is taken for Life Gen. 6.9 Noah was perfect in his Generation that is in all parts of his Life hence Matthew intends to set down the Life of Christ Of Jesus Christ that is here is the Generation not of a common man or an ordinary Noble-man but of Jesus Christ Jesus signifies a Saviour Christ signifies Anointed for he was anointed King Priest and Prophet of his Church Heb. 1.9 The Son of David the son of Abraham the Evangelist names two of the most excellent Progenitours of Christ because the Promises of the Messiah were especially made to these for the Jews knew that the Messias they were to believe on was to descend from the Linage of Abraham and David David is set before Abraham not because he was before him in Faith but in kingly Dignity and though the Jews were counted the children of Abraham yet the Messias was called the Son of David Matth. 15.22 V. 2. Abraham begat Isaak and Isaak begat Jacob and Jacob begat Judas and his Brethren Here is a Description of Christ's Genealogy from Abraham to Christ in a direct Line Abraham begat Isaak Isaak begat Jacob Jacob begat Judas and his Brethren that is Jacob begat not onely Judah but the other eleven Patriarchs who were in a collateral Line the Evangelist goes no higher than Abraham to derive Christ's Pedigree because he counted it sufficient to shew that Christ according to the flesh was the Son of Abraham and David to whole Families the Promise of the Messias was bound Gen. 22.18 In thy Seed shall all the Nations of the earth be blessed 2 Sam. 7.12 13. When thou shall sleep with thy Fathers I will set up thy Seed after thee and I will establish the Throne of his Kingdom for ever V. 3. And Judas begat Pharez and Zara of Thamar and Pharez begat Ezrom and Ezrom begat Aram. The Evangelist goes on in the Line of Christ shewing Judah begat Pharez and Zara of Thamar he names four Women that were great Sinners as Thamar Bathsheba and Rahab and Ruth that was a Moabitess or Gentile because these Women were not joyned to their Husbands in an ordinary manner but an extraordinary Thamar deceitfully prostituted her self to Judah Gen. 38.10 to v. 27. Bathshâ—ba was first joyned to David by Adultery and then by Wedlock Salmon maried Rahab because she received the Spies Ruth maried Boas who had been a stranger in the Land of Moab and came back poor into Judea Christ that came to put away sin was born of Sinners to teach us what a vanity there is in Pedegrees in any Pedegree should we look some Generations past there are some wicked and scandalous Judah begat Pharez and Zara Gen. 38.28 29 30. Pharez begat Ezrom called also Hezron Ruth 4.18 1 Chron. 2 5. Ezrom begat Aram called Ram Ruth 4.18 V. 4. And Aram begat Aminadab and Aminadab begat Naasson and Naasson begat Salmon and Salmon begat Boas of Rachab and Boas begat Obed of Ruth and Obed begat Jesse These Generations are fetcht out of Ruth 4.18 Qu. How could Salmon mary Rahab being a Harlot and a Stranger seeing it 's said Deut. 7.3 Thou shalt make no Mariages with them Also Deut. 23.17 There shall be no Whore of the Daughters of Israel Answ She had been a Harlot but now was not Secondly it was not unlawfull to mary Strangers because they were Strangers but because they were Idolaters which she now was not Josh 2.11 Exod. 34.16 Take not of their Daughters to thy Sons lest they make thy Sons go a whoring after their Gods The same we may say of Ruth though a Moabitess Thy People shall be my People and thy God my God Ruth 1.16 Obed begat Jesse Maldonate moves another Question Quest How it could be that betwixt Salmon and David there could come betwixt them onely three men 1 Kings 6.1 when 366. years came betwixt for the Temple began to be built in the 480 year after the People came out of Egypt and the fourth year of Solomon's Reign so that take out the four years of Solomon's Reign and the seventy years of David's Life and the forty years the People were in the Wilderness before they past over Jordan to take Jericho the remainder will be 366. years Answ It 's not incredible that four men of that time wherein man's life was so extended by nature and temperance should live 366. years for Salmon marying young with Rahab they might all live under an hundred years and at the same time Moses though much spent in labour lived 120. years Deut. 34.7 V. 6. And Jesse begat David the King and David the King begat Solomon of her that had been the Wife of Urias Jesse was of low condition 1 Sam. 20.27 Saul called David the Son of Jesse by contempt yet was he the Root from which Christ sprang Isai 11.1 Begat David the King this word added for honour sake of her that was the Wife of Uriah to signifie that God did not repent of his Promise made to David because of his Adultery with Bathsheba V. 7 8. And Solomon begat Roboam and Roboam begat Abia and Abia begat Asa and Asa begat Jehosaphat and Jehosaphat begat Joram and Joram begat Ozias Joram begat Ozias three Generations coming betwixt 1 Chron 3.11 which were Ahaziah Joas and Amaziah who begat Ozias called also Uzziah 2 Chron. 26. and Azariah If you ask why these three were omitted It may be answered because Jehoram joyned himself to the house of Ahab and Jezabel taking Ahab's Daughter to Wife 2 Chron. 21.6 Now God had threatened to make Ahab's posterity like Jeroboam's 1 Kings 21.22 that is utterly to extinguish them Now a wicked man's Posterity is reckoned to the third or fourth Generation Exod. 20.5 If these three had been reckoned there had been seventeen Generations they are excluded because born of the seed of Ahab V. 9 10. And Ozias begat Joatham and Joatham begat Achas and Achas begat Ezekias and Ezekias begat Manasses and Manasses begat Amon and Amon begat Josias Ozias begat Joatham he is said to become mighty because he prepared his ways before the Lord his God 2 Chron. 27.6 Jotham begat Achas he was an horrible Idolater 2 Chron. 28.2 3. He made molten Images for Baalim and burnt his Children in the Fire and sacrificed under every green Tree Achas begat Hezekias he was a Prince of strong confidence in God none of the Kings of Judah equalled him in this grace 2 Kings 18.5 6. and of much sincerity and brokenness of heart Isai 38.3 5. Ezekias begat Manasses who did after the abomination of the Heathen 2 Kings 21.2 build the high places which Hezekiah destroyed and worshipped all the Host of Heaven v. 3. and made his Sons pass through the fire and dealt with Familiar Spirits v. 6. but he humbled himself greatly for these and other evils 2 Chron. 33.12 13.
fleet he would not joyn with his son Ahaziah though sollicited When a man hath had a fall from a resty horse which had like to have broke his neck he will hardly come upon his back again 2 He will not be hired for any gain of sin against God he will not sell himself as Balaam did Tryals of thy Mourning 1 True mourning that comes from the spirit of grace looks at God who hath been dishonoured and at Christ who hath been crucified Psal 51.3 4. Mine iniquitie is ever before me against thee thee onely have I sinned Hos 6.1 Come let us return unto the Lord for he hath torn us and he will heal us Luke 15.18 Father I have sinned against heaven and before thee so it looks on Christ as crucified Zach. 12.10 They shall look upon him whom they have pierced In opposition to this there is a mourning flowing from the spirit of bondage which is a forced work this differs from the other as the motion of a clock from the motion of a living creature the one is moved from a principle of life the other from weights in the one a man is humbled in the other he humbles himself 2 True mourning hath a change of heart going with it Jer. 4 14. Luke 7.38 those eys that had been employd in wanton glancings now they weep those hairs that had been laid out to entangle now wipes Christs feet those lips that had kist wantonly now kiss Christs feet Hypocritical mourners have no change of heart they are like thievs who forbear stealing while in prison onely 3 If thy mourning for sin be right outward contents will not take it off David had the delights of a Court yet did not this take off his mourning Psalm 51.3.38.6 4 If thy mourning for sin be right it will be on this ground because it turnes away the face of God 2 Chron. 7.12 13. 5 Thou wilt mourn for secret sins as well as for open Psalm 19.12 Cleanse me from my secret sins as vain thoughts Jer. 4.14 c. 6 Thou wilt mourn especially for thy great sins as David doth for his adultery and murder Psalm 51 14. and Paul for his blasphemy 1 Timothy 1.13 7 Thy mourning will be especially for thy master sin Psalm 32.4 5. All Davids mourning was nothing till he came to touch upon this sin of murder to mourn for it 8 Thou wilt mourn for it not onely in times of extremity as Pharaoh Exod. 9.27 and Judas Matth. 27.4 but likewise in times of prosperity 9 True mourning looks at Gods face and favour 1 Sam. 7.3 Psalm 51.8 12. Ezek. 7.16 Hypocrites mourning is to have temporal judgements removed 1 Kings 21.27 and so Jehoram 2 Kings 6.29 30. and those who howled upon their beds for Corn and Wine Hos 7.14 Means to mourning 1 Urge the Lord with his Promise of taking away thy stony heart Ezek. 36.26 Zach. 12.10 God promises to pour upon the house of David and the Hierusalem of Jew and Gentile a spirit of grace and supplication and they shall mourn c. 2 Be frequent in self-examination Psalm 22.28 They shall remember themselves and turn to the Lord Lam. 3.39 Jer. 31.19 after Ephraim was brought to know himself he lamented 3 Keep thy heart under the powerfull dispensation of the Word Jer. 23.29 The Word is a Fire and Hammer Acts 2.37 4 Look often on Christ crucified Hard is thy heart if it mourns not when thou remembrest the dying of Christ Zach. 12.10 looking on him they pierced they mourned 5 Pray for the Spirit of grace to be poured upon thy soul Isai 32.15 When the Spirit is poured from on high the Wilderness will be a fruitfull Field that is those hearts that were like Wildernesses and Forests when the spirit was poured from on high became fruitfull Fields 6 Get assurance of thy interest in Christ crucified A man cannot mourn heartily for sinning against the Lord so long as he knows not but God may damn him in time to come but when Gods love is manifested there will be great sorrow 7 Mournfull considerations as that thou hast broken an holy Law thou hast offended a tender Father that thou hast lived an unprofitable life that thou hast sadded righteous men and gladded wicked men that thou hast been partaker with other men in their sins that thou hast often slidden back from God that thou hast been so dead-hearted in thy secret approaches to God 8 Consider the benefits of holy mourning as 1 Joy is wont to follow it Psalm 97.11.126.6 7. as a joyfull Harvest follows a weeping Seed-time when the poor Farmer mourns to cast away his precious Seed which his Family so much wants Luke 6.25 Isai 57.18 Isai 6.1 2 3. 2 Such persons are marked in an evil time Ezek. 9.4 Job 5.11 3 Such persons are not without blessedness though they be without comfort for Blessed are they that mourn Yea a time is coming when the Lord shall be thy everlasting Light and the days of thy mourning shall be ended Isai 60.20 4 This is one of the effects of Repentance 2 Cor. 7.7 Joel 2.12 5 Godly mourning is a special means to compose the dissoluteness and loosness of our affections which are apt to be scattered too much among carnal joys James 4.9 10. Be afflicted and mourn let your laughter be turned into mourning and your joy into heaviness 9 Practise duties as 1 Private admonition 2 Sam. 12.7 Psalm 141.5 2 Take a fit season for plowing up thy heart Jer. 4.3 when softened by outward trouble 3 Get a particular knowledg of thy evils 1 Sam. 12.19 We have sinned in asking us a King 2 The Reason why mourners are blessed For they shall be comforted here in part 2 Cor. 1.4 and hereafter fully in Heaven James 1.12 Apoc. 7.17 V. 4. Blessed are the meek for they shall inherit the earth Obs Meek persons are blessed 1 What meekness is 2 Why the meek are blessed 1 What it is it is a certain moderation of minde speech and gesture whereby a man becomes gentle and tractable towards those with whom he converses so that he is not sharpened unjustly at their follies and frowardness and smaller offences they commit against him 2 Why meek persons are blessed 1 Because Christ pronounces them blessed Psalm 149.4 The Lord taketh pleasure in his people he will beautifie the meek with salvation Psalm 147.6 The Lord lifts up the meek The meek shall increase their joy in the Lord Isai 29.19 2 Christ promises such persons rest Matth. 11.29 Learn of me for I am meek and ye shall finde rest for your souls Now what rest is this save the rest of grace and glory 3 A meek spirit is of high price in the sight of God 1 Peter 3 4. God exalts such souls in blessedness Hence Preachers are sent to preach good tidings to the meek Isai 61.1 Psalm 76.9 4 Let us learn this duty 1 We have the example of Christ herein Matth. 21.5 Behold thy
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
Luke 9.53 yet he brought grace to their doors Joh. 4.10 Also from the example of Saints How kinde was Joseph to his brethren that sold him into Egypt Gen. 50.20 Stephen prayed for his persecutors Acts 7.59 Jeremy did not desire the wofull day against those that went about to take away his life Jeremy 17.16 How oft had David Saul in his power yet would he not hurt him It 's related of Bishop Cranmer that he so loved his enemies that it became a Proverb That the readiest way to get a good turn from him was to do him an injury 2 There may be some good in an enemy His created nature is good as being from God he hath or may have many good parts in him which if malice did not blinde us we might see now goodness wherever it is ought to be an object of love Thy love to thy enemy may be a mean to overcome his enmity Rom. 12.19 As coals of fire melt hard mettals so will thy kindness melt him 4 Though at present he may be an enemy yet he may in time become both thy friend and Gods friend Though now for the present he do thee wrong he may come to relent Prov. 16.7 When a mans ways please the Lord he makes even his enemies to be at peace with him He that turned the hearts of the Egyptians to lend his people their jewels can turn thine enemies hearts Paul once an enemy to God and his people after conversion a true friend to both The Jews though at present enemies for your sakes yet are they beloved for the fathers sake and shall be friends to Christianity Rom. 11.28 Esau's heart was turn'd to Jacob Gen. 33.10 5 The mischiefs which come from hatred of our enemies 1 Hereby we do more hart to our own souls then our enemies can do filling our souls with malicious distempers 2 We multiply contentions farther and farther There 's no way to overcome the evil of an enemy but by doing good to him Rom. 12.21 We should be glad when God puts an opportunity in our hand to overcome the malice of our enemies that we may see the uprightness of our heart herein Miriam had spoken against Moses in a way of detraction Numb 12.1 God smites her for so doing with leprosie Moses prayes for her healing with much earnestness v. 13. So doth Samuel pray for the people when they had cast off him and his government 1 Sam. 12.18 Obj. Papists say it 's matter of counsel to love enemies but no command A. It 's well if it be so yet no sin if it be omitted do it thou hast more reward omit it thou hast no punishment Counsels are onely given to some few that can receive them Matth. 19.11 12. but this command is given to all as the other duties commanded in this Chapter are precepts as Let your light shine forth v. 16. also v. 24.28 29 c. are all precepts and not counsels so is this Besides the reasons in the Text and v. 45. show that it is not left as an arbitrary thing Yea we finde it conjoyn'd with the most precise precepts Rom. 12.18 Col. 3.13 1 Thes 5.15 Obj. But David oft prayes against his enemies Answ 1 It may be conceived he means the enemies of the Church not his own personal enemies 2 He did this rather by a Prophetical spirit as rather denouncing what will come then desiring what may come 3 It was not out of any revengefull desire as if he took pleasure in the destruction of wicked men as out of a desire that the truth and justice of God may be made glorious in the destruction of wicked men 4 The Prophets pray for the destruction of wicked men not of their persons but of their Kingdome which being destroyed the Kingdome of Christ is inlarged 5 The Prophets wish for temporal evils upon wicked men that they may be corrected and amended Ps 83.16 Fill their faces with shame that they may seek thy name O Lord. But if this cannot by prayer be obtained then that the Church may be freed from them and the justice of God glorified 6 If none of these take place which we may in most Scriptures suppose then we must think that either David and others sinned herein or that the Law of the new Testament tends more to charity then the old and is a more perfect law Obj. But it 's a rule in justice to give like for like he hates me why should not I hate him Answ Like for like is not a rule alwayes to go by for it takes place onely in just things The contrary is commanded 1 Pet. 2.23 1 Pet. 3.9 Render to no man evil for evil or rayling for rayling 2 Revenge is an act of Gods Psal 94.1 Vengeance is mine not thine Deut. 32.15 Also it 's an act of the Magistrate who is a revenger to execute wrath on them that do evil Rom. 13.4 Obj. But he is my enemy and hates me causelesly Answ 1 Lay aside thy hatred towards him that he may love thee 2 Thou wilt have great comfort in thy conscience when thou canst love a causeless enemy Psal 7.4 Yea I have delivered him that without cause was mine enemy Obj. But he is a wicked man and the Prophet David saith Psal 139.21 Do not I hate them that hate thee Answ It 's one thing to hate a wicked man another thing to hate the wickedness in a man If you hate his wickedness you will hate the same wickedness in others even in your friends which you do not therefore your hatred against the person makes you hate the sin When David hated his enemies it was with a perfect hatred now perfect hatred is that which hates not the person for the sin nor loves the sin for the person Object But if we must pray for our enemies we must pray for the Devil and his Angels Answ Christ means onely such enemies for whom there is revealed a possibility of hearing for if a man sin against the holy Ghost we are not to pray for him 1 Joh. 5.16 God hath revealed the irrevocable damnation of the devils Jude 6. in that they are reserved in everlasting chains Object But we read of particular men that curst Noah curst Canaan Gen. 9.25 Cursed be Canaan a servant of servants Joshua curst them that built Jericho Jos 6.10 compared with 1 Kin. 16. â—4 Peter curst Magus thy mony perish with thee Act 18.20 Paul wisht They were cut off that troubled the Galatians Gal. 5.12 Elisha cursed the forty and two children 2 King 2.24 Paul cursed Alexander 2 Tim. 4.14 Answ When the Saints desired these things it was made evident to them from God that they should come to pass they did not do it out of any spirit of enmity Object But is this commandement of loving our enemies possible Answ It s possible according to the tenour of the Gospel though not according to the law when we consent to the law of God herein and have
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
deliver our selves in temptation but Gods grace is sufficient for us 2 Cor. 12.9 10. For his strength is made perfect in our weakness 3 To learn watchfulness against Satans temptations and against all temptations 1 Cor. 16.13 Watch ye stand fast in the faith quit you like men be strong 4 See the providence bridling tempters and temptations that though they come never so violently upon us they cannot prevail further then God permits for Satans temptations see Luk. 22.30 31. Satan hath desired to have you that he may sift you but I have prayed for thee Job 1.12 Rev. 2.10 And as Gods providence bridles Satans temptations so doth it the temptations of wicked men 1 Cor. 10.13 5 We do not onely pray against Satan who is the great artificer of temptations and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one 1 Joh. 2. 1 Joh. 5. but also against every thing that may either draw us to sin or hinders us from godliness Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Burgomaster of Hell 6 We are here taught that we are not yet in that estate wherein we shall be free from all temptations it will be the happiness of Heaven that we shall neither have Devil nor lust to combat with 7 That God would temper all temptations according to the strength we receive either by increasing our strength or lessening the force of the temptation Rev. 3.10 I will keep thee from the hour of temptation 2 Pet. 2.9 The Lord knowes how to deliver the godly in time of temptation for want of which assistance unsound men in time of temptation fall away Luke 8.13 8 See who are most apt to be tempted even Gods children who call him Father The devil hath carnal men sure and so never tempts them Luke 11.21 When a strong man armed keepeth his palace his goods are in peace 9 See what a filthy nature we have which is ready to betray us to every temptation If God withdraw his grace we are presently ready to fall as the staffe doth when it is forsaken of the hand that held it We see it in Gods children Sampson David Solomon Hezekiah Peter Noah Lot Nay they forsaken of God not onely fall into sin but lye in it how much more wicked men 10 That as we desire to be delivered by God from the evil of temptation so it should be our care not to run into provocations and occasions Joseph Gen. 39.10 though Potiphars wife tempted him from day to day yet he hearkened not to lye by or to be with her so not to go into houses hanted with the devil upon any pretence of the strength of our faith This is as if we should go within the reach of a Lion or mad Dog Remember the sons of Sceva Acts 19.14 16. who going in the devils reach without a call the devil both tore off their cloaths and wounded their bodies and therefore if godly people shall be invited to pray in such a place let them know they have no call to it 11 We desire not onely to be delivered from evils of wicked things but that even good things as riches strength health beauty friends may not become a snare to us For thine is the Kingdome the power and the glory for ever and ever These words are the conclusion not expressed by Luke It contains three motives or encouragements to come to God in prayer as 1 Thine is the Kingdome that is all Kingdomes are thine the Kingdome of providence or government of the world the Kingdome of grace and glory as if it were said Thou O Lord hast all Kingdomes in thy own hand and therefore thou art able to give all good things to thy subjects whether grace or glory even all things necessary for soul and body and to deliver them from all evils and to bring them to eternal redemption Under the name of Kingdome is meant the power of right Now the Kingdomes are Gods 1 Proprietarily that none can lay claim to it in this manner but himself also efficiently Psal 95.3 4. 2 Derivatively or hereditarily so the Kingdoms of the world are given to carnal men Dan. 4.25 and the Kingdomes of grace and glory to Saints so Satan is called the Prince of the power of the ayr Eph. 2.2 because devils are suffered there to rule and tempt and to speak to our spirits but yet with subordination to the Lords providence The power Here 's another argument to strengthen our faith in prayer as his fatherly affection on the one hand so his kingly power on the other may assure us that he is both willing and able to grant our requests There is such power in God that there is nothing too hard for him thou hast not onely potestas or authority of all things as a King but thou hast power that is a working power thou alone canst grant us these things and no other can grant them thou hindering them therefore we come to thee for them Also saying Thine is the power we learn that his power is not derived from any other the power of creation is thine and the power of sustentation of all things Heb. 1.3 and in particular the power whereby he sustains his Church 1 Chr. 29.11 12. Thine O Lord is the greatness and power thou raignest over all and in thy hand is power The power of God is seen in these things 1 In making Heaven and Earth Psalm 124.8 2 In that he made it without matter Man cannot work without matter God made the World of no matter that doth appear Heb. 11.3 3 In making them so easily even by the word of his mouth Gen. 1. 4 This power in God is seen in raising up the Body of Christ and the bodies of Saints which rose with him and the bodies of Saints which shall arise John 5.28 Ephes 1. 5 In bringing over a soul to believe Ephes 1.19 God inclines our wills whither he willeth having them more in his power than we our selves A man may sit under Ordinances all his life and not be converted if this power put not forth it self This power in God is twofold 1 Absolute and that is twofold 1 Independent in that none hath power to call him to account Job 33.13 He giveth not account of any of his matters None hath power to ask him why he makes one crooked another straight why he calls one and passes by another why he gifts one and not another why one is a King and another a Slave this power is authority 2 Infinite and unlimited whereby God is able to do more than he doth he never so puts forth his power but he could put it forth further if he pleased Matth. 9. God is able of stones to raise up children to Abraham he hath made a World and could make more if he pleased Matth. 26.55 Thinkest thou not that I could have prayed to my Father and he would have given me more than twelve Legions of Angels 2 There is an actual
the detraction from another mans reputation is an addition to their own but Christ here tells them the contrary Use Caution against rash judgement Beware we neither lessen things well done or well spoken nor interpret doubtfull things in the worse part nor aggravate light infirmities nor be ready to receive scattered reproaches Obj. But is all judging here condemned Answ No to judge a tree by the fruits is lawfull It 's not the minde of Christ that his Disciples should be blinde towards the evils of others and not to censure and punish them but that we bridle the corruption of our hearts which is much inclining to rash judgement Our hearts are like crooked rules that are ready to pervert straight things Neither is credulity here commended such as was in Jacob who erred in too much charity thinking the wild beasts had devoured Joseph when his sons onely shewed him a blooded Coat which Joseph wore Neither the judging in Churches 1 Cor. 5.4 5 12. or in Commonwealths 2 Chron. 19.6 is forbid Neither the judging of private persons betwixt brethren 1 Cor. 6.5 is forbid But that judging is here condemned which arises 1 From pride and domination Jam. 3.1 2 From spleen discontent envy passion and hatred whence mens narrow inspection ariseth 3 From hypocrisie when men endeavour to cover their own vicious practises by judging others so the Pharisee Luke 18.12 13. 4 To judge finally of any mans reprobation having not committed the sin against the Holy Ghost 5 To be Lord and Law-giver to and of another mans conscience Jam. 4.12 13. There is one Law-giver who is able to save and to destroy who art thou that judgest another thus the strong and weak did Rom. 14.3 4. Thou art onely a fellow servant therefore not a judge 6 That judging which is used to get an opinion of holiness Obj. But we finde even godly men and professors to judge others Answ It 's possible even for godly men to judge amiss as Abraham Gen. 20.10 11. and Eli 1 Sam. 1.14 and to insult too much over unregenerate men but usually either 1 They judge themselves or 2 To preserve themselves from being accessary to other mens sins by a secret invisible allowance of them 3 Lest Knaves should go for honest men 4 When men merely civil or formal or such as live in some sin are cried up by some time-serving flatterer for good men here a godly man may pass his judgement of this wicked man lest ignorant persons hearing him so commended might gather such a dangerous principle viz. That a man may be a good man and yet live in some way of wickedness That silence is no less sinfull which suffers a profane man to carry away the repute of a godly man then that silence which suffers a godly man to be charged with hypocrisie provided there be time and place for a wise and charitable contradiction V. 2. For with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again The second reason why we must not rashly judge others because God by his providence will afford us the like V. 3. And why beholdest thou the mote that is in thy brothers eye and considerest not the beam that is in thine own eye Here 's a third reason against rash judging taken from the adjunct Such persons have beams or gross sins in themselves who are prone to censure motes or infirmities in others Self love blindes many that they cannot see gross sins in themselves but can see supposed sins in others V. 4. Or how wilt thou say to thy brother Let me pull out the mote out of thine eye and behold a beam is in thine own eye A fourth reason taken from unprofitableness and dishonesty such judgings do not tend to the amending but to the hardening of the sinner He that will judg others had need examine himself Quest Whether may not a Judg condemn those sins in another which he knows himself to have committed or at present knows he liveth in Answ Yes because every Judg is bound to judg according to Law where evils are prosecuted and witnessed in any outward Court of men but not where they are prosecuted and witnessed in the inner Court of conscience for that Court onely belongs to God and though the Apostle Rom. 2.1 say that such men are inexcusable who judg others for those things themselves do it 's meant onely in the Court of conscience or the Court of Heaven not in the Courts of men which looks upon all men as innocent against whom there is no witness of guilt Besides how wilt thou say to thy Brother that is with what face upon what ground of conscience or honesty wilt thou say Let me pull out thy Mote when thou hast the Beam of a reigning sin in thee Luke 13.14 15. Obs All sins are not equal some are reigning sins some are sins of infirmity 2 Many persons though guilty of great sins yet are not sensible of them some have beams yet see it not 3 Men that would reform small sins in others must first reform great sins in themselves V 5. Thou Hypocrite first cast out the Beam out of thine own Eye and then thou shalt clearly see to cast out the Mote out of thy Brothers Eye The words are an Answer to an Objection It seems then I need not care how my Brother lives whether well or ill Answ Yes thou must Hence Christ adds v. 5. that we should perform towards them the duty of admonition See Levit. 19.17 But Hypocrites upon pretence of admonition sometimes exercise a masterly power of judging contrary to the Rule of Charity which requires with all tenderness that we inquire into and deal with the weaknesses of our Brethren with a desire of healing of them but this cannot he do who hath greater faults of his own Thy Brother whom thou reproves cannot learn a better amendment by thee than that he sees in thee Reproof is so to be ordered that not onely the faults of our Brother be blamed but that reproof may attain the true end thereof to wit the amendment of the sinner which will be brought about the better when thy life reproves him as well as thy words As it 's impossible for him that hath a beam in his eye to pull out a mote out of another mans because the beam blindes him that he cannot see the mote so a man blinded with any reigning sin he cannot see infirmities in others to amend them Object But what Beam is it that is to be cast out Answ 1 Reigning sin Rom. 6.12 2 The beam of scandalous sin This was in Davids eye when he so severely judged him to death that took the the Ew-lamb 2 Sam. 12.5 6. Quest But how shall we come to see the greatness of our sins that they are beams 1 Consider the infinite majesty against whom committed 2 Consider the great knowledg thou hast sinned against 3 The length
Verse he showes who the persons to be reproved must be not Dogs nor Hogs but such as will receive an admonition Q. How may we give admonitions that they may be received A. Something must be done by the reprover something by the reproved 1 The reprover must reprove in love It s horrible wickedness if any should cover hatred or revenge under such a duty 1 Thes 2.11 12. We charged you as a father doth his children that ye would walk worthy of God Never set upon reproof unless your conscience tell you you do it out of love 2 Be sure there be a fault committed If you take up groundless reports you your self will come under reproof 1 Cor. 1.11 12. 1 Cor. 5.1 3 Let reproof be applied to the quality of the person reproved if an inferior more boldly if a superiour more modestly so Nathan to David 1 Tim. 5.1 and to the quantity or quality of the sin Tit. 1.13 Rebuke them sharply If a person be so high that because of his greatness he will not be reproved he is to be reproved because he will not be reproved 4 With observation of fit time and place so Abigail to Nabal when the drink was out of his head 1 Sam. 25.36 37. Prov. 25.11 5 With zeal that so the sinner may see his sin and Gods wrath due for it not as Eli to his sons but as John Baptist Matth. 3.7 8 9. Matth. 14.4 6 With meekness considering thy self mayest be tempted Gal. 6.1 7 To give it to a person hopefull not incorrigible not a Dog or Hog Prov 23.9 8 With patience If a person be admonished and repents not yet wait a while if he still mend not take one or two that may be helpfull either to bring him to repentance or to witness his stubbornness Matth. 18.15 2 Something must be done by the reproved as 1 To pray for honest reprovers Psal 141.4 5. Let the righteous reprove me it shall be an excellent oyl 2 Take the reproof with humility and patience and not to storm saying as that Israelite to Moses Who made thee a Ruler and a Judge over me Exod. 2.14 3 Judge that it comes from love till the contrary appear and so it will be better digested We are not offended at him that showes us the spots on our clothes why should we be at him that shews us the spots of our life 4 Amend by thy reproof whether it be a sin thou hast been guilty of or a duty thou hast faln short in if not guilty let it caution thee for time to come Prov. 9.9 If thou after reproofs amend not thou art near destruction Prov. 29.1 Motive 1. He that rebuketh a man shall finde more favour afterward then he that flattereth with his tongue Prov. 28.23 else we are in danger to partake with others mens sins Eph. 5.11 V. 7. Ask and it shall be given you seek and ye shall finde knock and it shall be opened unto you V. 8. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened In this command Christ stirs us up to prayer There are two things that hinder prayer to wit sloth and unbelief against sloth Christ bids us ask seek knock and against unbelief Christ saith whosoever asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Nothing more stirs up a soul to prayer then a confidence of being heard and nothing makes a man more heartless then the contrary Now for the things believers should ask they are the Spirit Luk. 11.13 heavenly wisedome Jam. 1.5 both which Paul conjoyns and bids us pray for the spirit of wisedome Eph. 1.17 18. also increases of grace These three ask seek and knock signifie most fervent begging of God or a begging with perseverance they signifie we should pray believingly diligently fervently and perseverantly If men use to give being so importuned how much more will God As Christ showes in the following verses For every one that asketh receiveth Psal 81.7 Thou calledst in trouble and I delivered thee Psal 50.15 The words seem to be taken out of Jer. 29.12 13. Then shall ye call upon me and I will hearken unto you and ye shall seek me and find me when ye shall search for me with all your heart See Luke 15.4 This promise is to be understood that we ask according to the qualifications before laid down as that we ask in faith c Use It 's incouragement to us to come to God in all our wants While they speak I will hear Esa 65.24 Every believer may say of himself and others as Moses said of the Jews Deut. 4.7 What Nation is there that hath God so nigh unto them as the Lord our God is in all things that we call unto him for Onely you must ask things that God hath promised or at least commanded us to ask for not hurtfull things as to ask riches to spend them upon our lusts not curious things The mother of Zebedees sons desiring that her sons might sit one at Christs right hand the other at Christs left hand in his Kingdome was repulsed 2 Exhort to patient waiting if God answer not at first Luke 18.1 God long waited for us Song 5.1 Revel 3.20 V. 9 For what man is there among you which if his son ask him bread would give him a stone V. 10 Or if he ask a fish will he give him a Serpent V. 11. If ye then that are evil know how to give good things to your children how much more shall your father which is in heaven give good things to them that ask him The words are an argument from the less to the greater Fathers though bad men will give good things to their children much more will God being a good father give good things to his children when they ask them of him Mark Christ argues onely for giving good things to Gods children not to others to his children God will give and more liberally then men will to theirs When a son asks bread if the father should give him a stone it would be unprofitable for him and if he should ask fish and the father should give him a serpent that is like a fish he would give him that which is hurtfull and would poyson him surely then God will not give his children those things which are either unprofitable for them or hurtfull unto them God in mercy sometimes hears us not but denies us that which we ask that he may give us that which may do us more good If ye being evil know how to give good things The Apostles and holy men are said to be evil 1 Comparatively in respect of God Job 15.14 15 16. the heavens are not pure in his sight as the Moon is dark in comparison of the Sun or 2 Because of the unregenerate part remaining in godly men Rom. 7.18 I know that in my flesh dwels no good thing He doth not mean his flesh
putting Joab to death who had murthered two or three persons he could not well do it being Joab was General of Davids Army hence he gives Salomon command concerning him 2 Buckle on all thy Christian armour Eph. 6.10 especially uprightness of heart and so shalt not thou be afraid of evil tydings Psal 112.4 6 7. 3 Be clear in the assurance of remission of sins Psal 32.6 4 Go to God to hide thee Psal 27.5.32.7 He hath chambers to hide in Esai 26.20 Come my people enter into thy chambers 5 Build upon the rock even on Christ resolving in Gods strength that no storms and tempests shall separate betwixt Christ and thee neither sin nor suffering Rom. 8.33 to the end of the Chapter 6 Get looseness of affection to earthly enjoyments so those worthies Heb. 10.34 that took joyfully the spoiling of their goods in a storm of persecution 7 Get patience hereby Job's heart was quieted when storms took away his children stock and servants Job 1.21 8 Store up the witness of a good conscience against such a time See Paul Acts 16.25 27.23.24 3 Obs That man that means to stand amidst the storms and tempests of inward and outward temptations must be sure to lay a good foundation Sooner or later God will discover the hypocrisie of unsound men 1 Tim. 5.24 25. They that are otherwise cannot be hid Q. But what foundation must we lay A. There 's a threefold foundation 1 The foundation of satisfaction Esai 28.16 1 Cor. 3.12 Acts 4.12 Secondly the foundation of revelation or publication or manifestation so the doctrine of the Apostles is called a foundation Eph. 2.20 Rev. 1.14 Heb. 6.1 1 Cor. 3.10 3 The foundation of evidence 1 Cor. 2.12 1 Tim. 6.19 Use 1 Comfort for thee against Storms when thou hast laid a good Foundation and built upon a Rock Storms and Temptations do not make those that are good to become bad but onely tries what every one is Fire doth not make Gold leave the purity but onely tries it When David built upon a Rock see how comfortable Psalm 23.4 27.1 46.1 2 3. 61.2 so will it be with thee What if a Nation be ready to go together by the ears What if Invasions come What if thy Family be afflicted with infectious Diseases What if the Pilots of the Common-wealth be at their wits end What if Exilement for Religion what if sudden fears come yet to those that build upon a Rock it shall be well with them Isai 3.10 What if Devils rage they cannot pluck such out of Christs arms John 10.28 29 30. 2 Trial whether thou builds upon the Rock 1 Some time or other God will try thee with Storms 2 Tim. 3.12 but in what kinde thou knowest not 2 In such times of trouble the conscience is apt to be awakened so Josephs brethren when in Egypt Gen. 42.21 3 How wofull will thy condition then be to be without Christ Isai 10.3 Hos 9.5 6 7. Being without Christ and being without hope are put together Ephes 2.12 Properties or if you will Trials of a man that builds upon a Rock 1 The Gates of Hell or Death or Courts of men which were kept in the Gates cannot prevail against such a man habitually to make a false confession of Christs truth Matth. 16.18 Upon this Rock I will build my Church and the Gates of Hell shall not prevail against it 2 He that builds on a Rock cannot be undermined nor blown up so a Christian that builds on Christ will not be blown up with preferments and proffers that shall be made to him in secret Act. 8.20 Thy money perish with thee said Peter to Magus 3 A Rock is a sure foundation to build upon so is Christ Esa 28.16 1 Pet. 2.6 For trials of a Christians estate to Godward see at large in my Catechism 4 When no weight or pressure of the fabrick will make the foundation to give way Let Christians have never so many pressures lying upon them yet doth the Rock Christ uphold them Eph. 3.16 Phil. 4.13 Where the foundation is a Rock the building in every part is held up V. 26. And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Here are the second sort of hearers such which hear and do not which is the formalist who builds upon the sandy foundation of an outward profession An outward powerless profession is like unto sand 1 As sand is moveable so such a profession 2 Tim. 1.15 4.16 2 As sand is scattered with the wind so such a profession both by the wind of Hereticks Eph. 4.14 Carried about with every wind of doctrine and the wind of persecution Matth. 13.21 In general also is meant all confidence in creatures whether Princes Honour Riches which are not props to uphold the soul in trouble Psal 146.3 Psal 62.8 Obs There are some hearers that hear the Word unprofitably they hear but they do not Causes hereof are 1 Carelesness of what is spoken Mark 4.24 Take heed what you hear 2 Forgetfulness of the word Jam. 1.24 25. in hearing full as a sieve in the water but after all is forgot 3 Unbelief Heb. 4.2 The Word profited not because not mixed with faith 4 Want of meditations Meditation doth as it were cover the seed that the fowls pick it not up Prov. 6.21 Bind them continually upon thy heart Deut. 32.46 5 The badness of the ground Where the ground is not good let the best seed be sown it comes not to any good where the ground was good there the seed grew up and brought forth fruit Luk. 8.15 6 Want of preparation of heart there must be preparation of the ground before seed be sown Jer. 4.3 Break up your fallow grounds and sow not among thorns 7 Want of rain from heaven and want of the Lords blessing Esa 53.1 Lord who hath believed our report to whom is the arm of the Lord revealed One profits not another because God manifests himself to him Joh. 14.22 and not to the other 1 Cor. 3.5 6 7. Act. 11.21 When the unbeliever was convinced God was in the Prophets 1 Cor. 14.24 25. 8 Misapplication We apply that to others which belongs to our selves This is as if we should apply the food and Physick which is given to us to another Johns hearers did otherwise who cryed What shall we do Luk. 3.13 13. 9 The not heeding God in the preacher but looking onely on the weak instrument Act. 10.33 Cornelius tells Peter We are all here before God to hear all things that are commanded us from God Cornelius to breed awful reverence in himself and other his fellow hearers looks upon all the commands as coming from God and so must we do not onely with the commands but with the promises and threatnings The Thessalonians received the Word of God not as the word of men but as the Word of God 1 Thess 2.13 10 The not
his own power Matth. 8.3 4. but the Apostles did what they did by the power of Christ Acts 16.18 2 Christ had this power at all times to heal whensoever he would so had not they Heb. 2.4 for then would not Paul have left Trophimus sick at Miletum 2 Tim. 4.20 3 The miracles the Apostles did were sometimes for the hurt of men as Peter in the destruction of Ananias and Sapphira and Paul in the smiting Elymas with blindness but all Christs miracles and cures tended to the benefit of men Obj. But Christ bade the devils go into the Gadarens Hogs Answ It was onely a permission whereby Christ kept back the power that was able to hinder them not a command This should embolden us in all our maladies to come to Christ He that had such bowels on earth is not without bowels in heaven he that would do so much for Malchus one of them that came to take him Luk. 22.51 who set on his ear and healed him when Peter cut it off will he not do as much or more for his children in their maladies V. 17. That it might be fulfilled which was spoken by Esaias the Prophet saying himself took our infirmities and bare our sicknesses Here is the final cause to wit the fulfilling the prophesie of Esaias He took our infirmities and bare our sicknesses 1 The diseases of our soul to which Esaias hath respect Esai 53.4 He bore our griefs and carried our sorrows 1 Pet. 2.24 He himself bore our sins in his own body on the tree Esai 53.6 John 1.29 He takes away the sins of the world Col. 2.14 2 The diseases of our body which flow from sin Christ bore these not by taking them upon him for Christ was never sick he took not the passions which were proper to this or that man but those which were common to the whole nature Christ was never sick sicknesse arises from the unfit or unequal temperature of the humours or from intemperance of labour study but none of these were in Christ he had no sin and therefore no sickness so that Christ took not our sins by taking them upon him but out of compassion he took them away and restored the sick to health The end why Christ cured the bodily diseases of persons as Matth. 9.2 was that they might seek to him for the healing of their souls as in the blinde man John 9.5 6. So that as the living Goat had the sins of the children of Israel laid upon him and carried them into a Wilderness and land not inhabited Levit. 16.21 22. So Christ took our sins and the punishments flowing from them and carries them into a Land of forgetfulnesse In that Christ took our weaknesses learn 1 To bear the weaknesses of others 1 As in journeys strong Travellers bear the burthens of the weak so should we Rom. 15.1 We that are strong ought to bear the infirmities of the weak 2 All infirmities are burthens to a gracious heart Gal. 6.2 let them be part of thy burthen also 3 Many infirmities may be in a dear childe of God Cant. 5.2 Mark 9.23 as passion in Jonas unbelief in Thomas fearfulnesse in Peter to keep us from admiration of their persons 4 As thy brother is overtaken to day so mayest thou be to morrow Gal. 6.1 As often as we behold sinners we had need to bewail our selves in them because we have fallen or may fall into the like if God leave us God hath suffered many great men to fall from Adam to this day to shew mans weaknesse and that they might not become lovers of their name 5 If envy did not blinde thee thou mightest see many good things in him as well as infirmities 6 If any man shall raise his comfort from other mens failings to seem to himself holy because he sees imperfections in his brethren this will be no true comfort in a day of trial Gal. 6.4 7 Beware of having a mean and base esteem of any of the Saints of God because of their infirmities so as to set them at nought Rom. 14.10 No man casts away his nose because it abounds with impure flegme and is as it were the sink of the brain so the weak in time of weakness are part of Christ's Kingdom who therefore are not to be cast away but to be healed and raised up Luth. in Psalm 90. 2 See the goodness and mercy of Christ that took our infirmities Psalm 130.3 If thou Lord shouldest be extreme to mark what is done amiss who should stand but there is compassion that he may be feared Matth. 12.20 He will not break the bruised Reed nor quench smoaking Flax. The Principle of grace in the soul doth not waste corruption all at once but by degrees John 15.2 2 Cor. 4.16 Hence God is gracious in purging the soul to bring forth more grace and less sin and renewing the inward man every day 3 Trial whether thy sins be Infirmities as 1 When they are committed against the purpose of the heart so Peter in his denial of Christ what hope had we if Peter had not denied Christ and all the Apostles been offended if Moses Aaron David had not fallen by these Examples God comforts sinners If thou hast fallen return the gate of mercy is open for thee thou that knowest no evil by thy self do not presume but let both trust in my grace and mercy Luth. in Gen. 38. 2 When we disallow the evil we do and groan under it Rom. 7.15 when others hearts are hardened under evil thine is sensible 3 When though thou fallest into sin thou walkest not in any sinfull course Rom. 8.4 though there be many Imperfections in holy Duties and sudden breakings out of the heart into evil yet is it not allowed 4 When a soul is fallen into sin and hath lost Gods countenance he cannot be quiet untill the Lord return with the sense of his love Psalm 51.8 12. there can be no sins of infirmity properly but where grace is for the sins of unregenerate men are Presumptions Good men having tasted the sweetness in God they will not change their portion nor rest content without God Saints infirmities as Davids sins complaints fears more comfort me than their heroical actions as his killing Goliath the Bear and Lion I cannot imitate these but the other greatly comfort me Luth. in Gen. 28. 4 Comfort to Saints under Infirmities There are some invincible Infirmities cleaving unto Saints in this World as dulness forgetfulness privy pride self-seeking unprofitableness wandrings in duty backwardness to Christian provocation inordinate care hardness of heart vain fears slightness in Gods service Saints partly from divine light shining in them which like the light of the Sun shews the smallest mote partly from tenderness of conscience renewed smiting them for the smallest sin are upon sight of their infirmities apt to be discouraged Now to comfort thee remember Christ took thy infirmities all thy self-sufficiency crookedness of heart failing in holy