thou didst not seek after him Even then when he saw thee lying and living in thy sins he drew thee out of them Ezek. 16. 6. When thou wast polluted in thy bloud He said to thee Live c. Though thou were'st as vile and corrupt as others by nature yet he hath passed by many others and hath freely called thee and taken thee out of thy sinfull Estate Consider this and let thy Heart be inlarged to thankfulness and be carefull to shew it in thy obedience to the will of God all the dayes of thy life Observ 2 Observ 2. Further in that this Levi a Publican and a covetous extortioner in all likelyhood was called of Christ to be a believer in him We learn That it pleaseth God sometimes to call home to himself great sinners and offenders to give them repentance and upon their Repentance to shew mercy in pardoning them Of this we have sundry examples as in Rahab the Harlot Manasseh a most wicked King yet upon his Repentance he was received to mercy 2 Chron. 33. 13. So Paul a Blasphemer and Persecuter of the Church yet was called to repentance and found Mercy 1 Tim. 1. So Mary Magdalen a sinfull Woman yet received to Mercy So Zachaeus a Publican and a covetous oppressor Luke 19. Reas Reas By this means the Lord doth the more magnify and set forth his Grace and mercy in calling great Offenders to Repentance and Faith and in pardoning their sins Use 1 Use 1. None therefore should be discouraged or afraid to come to God for pardon because of their great sins but rather they should make the more haste unto him by true Repentance and earnest suing for mercy in Christ The deepness of a wound or dangerousness of a Disease in the body doth not keep the party wounded and Diseased from seeking to the Surgeon or Physitian but causeth them rather to make the more haste to them So let the greatness of thy sins hasten thee to God by true Humiliation Remember That God hath called some great Offenders and upon their true Repentance received them to mercy Esay 1. 18. Though your Sins be as Scarlet or Crimson c. It is not the greatness of sin simply but continuance in sin that condemns the sinner Therefore though thy sins have bin many or great yet cast not away hope of mercy but seek to God through Christ for pardon and mercy onely see that thy Repentance and Humiliation be answerable to the greatness of thy sins c. Majora crimina majoribus abluuntur fletibus Ambros Use 2 Use 2. Teacheth us not utterly to cast off such as are great Offenders and foul sinners but to use all good means to reclaim them and to bring them to repentance that they may be saved 2 Tim. 2. 25. God may in time call them home to him for ought we know they may belong to his Election of Grace Let us not neglect any good means to draw them to Repentance be ready to admonish reprove instruct them c. Observ 3 Observ 3. This Levi being a Publican or Tribute-gatherer it is likely he was rich and wealthy for such were the Publicans no doubt for the most part men of great Wealth which they much increased by their covetous and unjust practises See Luke 13. 4. Yet this Rich and Covetous Publican is here called of Christ to be a Believer in him and he yielded obedience to this Calling in embracing Christ and following him Hence we may gather That although it be very hard for a covetous rich man to be saved as our Saviour affirmeth Matth. 19. 23 24. yet it is not impossible with God to call such a one and to reclaim him from his Covetousness yet withall we must here note that a covetous rich man cannot be saved so long as he remains still covetous but he must first forsake his sin of covetousness and his covetous and unjust practises as this Levi the Publican did or else he cannot be partaker of Gods Kingdome Let all Covetous Rich men think well of this and let it move them to repent truly of their sin of Covetousness and to forsake it that they may be saved Though a Rich man may be saved and many such have bin saved as Abraham Lot Solomon Job Zachaeus yet a covetous Rich man in whom that sin Reigneth remaining so cannot be saved Mark 2. 14. And as he passed by he saw Levithe Son of Alpheus sitting at the receipt of Custome and said unto May 30. 1619. him Follow me And he arose and followed him Observ 4 OBserv 4. Our Saviour Christ onely by speaking the word bidding Levi follow him did so work upon his Heart that he caused him readily to go after him yea to believe in him and to forsake his sins of Extortion and covetousness this teacheth us the wonderfull power and Efficacy of the word of Christ it is able to alter and change the Heart of a sinner yea of the vilest sinner It is able to work Faith and Repentance where it was not before The same word of Christ which was powerfull at first to create the World of nothing is still most powerfull to work Grace where it was not and to convert sinners to God That which David saith of the Law of God Psal 19. It Converteth the Soul is true of the word of Christ His lively Word uttered with his own mouth whilst he lived on earth was powerfull in changing the Heart and converting sinners as we see not onely in this Conversion of Levi but also in other examples as of Zachaeus Luke 19. and of Philip Joh. 1. 44. c. See also Joh. 6. 63. The words that I speak are Spirit c. And as the word of his own mouth on Earth was of great power so now his written Word is of no less power to work upon the Heart and to convert sinners especially when it is opened and applyed in the publick Ministry Hebr. 4. 12. The Word of God is quick and powerfull c. Rom. 1. 16. The Gospel of Christ is the power of God to Salvation c. Quest Quest Whence hath Christ's Word such power Answ Answ Not from the bare sound nor from the externall Letter but from the Divine Spirit of Christ accompanying it and giving vertue to it Use 1 Vse 1. See what they must do that lye yet in their sins and in their naturall condition if they would be drawn out of this miserable Estate they must diligently attend to the powerfull word of Christ Though he do not now speak to us himself on Earth yet still he speaketh to us by his Ministers who bring his word to us Hearken to this word on all occasions be swift to hear it this word is able to renew and change thy Heart able to cast down the holds of sin in thee 2 Cor. 10. able to quicken thee though thou be yet dead in sins and Trespasses Joh. 5. 25. It is as a fire to purge out
put to death in the Flesh but quickned by the Spirit and 1 Tim. 3. 16. Justified in the Spirit c. Why reason ye c. This he speaks in way of reproving and rebuking them for their evill and uncharitable thoughts conceived against him Matth. 9. 4. Wherefore think ye evill in your hearts Whether is it easier c. to say Arise c. That is to speak it effectually so as to give power to the sick to arise c. Object Object Sin is more infectious and dangerous to the soul then any Disease or sickness to the body therefore it is a harder matter to cure the soul of sin then Miraculously to cure the body of the Palsy or of any other incurable Disease by speaking the word Answ Answ 1. True If we respect the object of these cures that is the things themselves that are cured or taken away for so it is harder to cure sin by forgiving it then it is to cure the most dangerous disease of the body Miraculously and without means But if we respect the Divine power of God or of Christ by which both these cures are effected so they may be said to be of equall difficulty because neither of them can be effected without the Divine power of God and to this power of God they are alike easy and alike difficult one is not more difficult then the other and therefore our Saviour thus inferreth That if he have power to do the one that is to Cure the Palsy by his word onely then he hath also power to Forgive sinnes 2. It may be further answered That our Saviour here speaketh according to outward sense and appearance because in the Miraculous curing of the Palsy the effect of his Divine power did sensibly appear to the Scribes so as they might most plainly perceive it whereas it was not so in pronouncing forgivenesse of sins for there although his power were as much shewed and more then in the other work yet so that in regard of outward sense and appearance the work of curing the Palsy Miraculously seemed as great and difficult yea more difficult then the act of Forgiving sins So much in way of clearing the words in the 8 9. Verses Now to gather some Instructions from them Observ 1 Observ 1. In that it is said our Saviour perceived in his Spirit that the Scribes reasoned against him hence we learn that our Saviour Christ doth by his Divine Spirit know and perfectly discern and take notice of the Heart and inward thoughts of men yea of all men whatsoever 1 Joh. 2. 24 25. Jesus did not commit himself to them because he knew all men and needed not that any should testify of man for he knew what was in man So Joh. 1. 47. He knew the Heart of Nathaniel that it was without Guil He knew the Heart of Judas that it was treacherous towards him Joh. 6. 64. He knew the Heart of Peter better then Peter himself knew it for he perceived in it an inclinableness to deny and forwear him which Peter saw not in himself Vse 1 Use 1. This proves the truth of Christ's divine Nature because it is proper to God alone to know the Hearts of Men directly and of himself So Christ knew mens Hearts while he lived on earth and so he knoweth them still therefore he was and is true and very God Act 1. 24. 2 Chron. 6. 30. Use 2 Vse 2. Terrour to all Hypocrites which profess Christ outwardly and make fair shew of Religion but in their Hearts deny Christ and want the inward power of Godliness These are like the Pharisee painted Tombs which outwardly make a fair shew but within are full of rottenness and dead mens bones Many such we have in these times who make great outward shews of Religion in their words and outward Conversation but their Heart and affections go after the World and after the profits and pleasures of it Such Hypocrites were those mentioned Ezek. 33. 31. But let such know that Christ Jesus is the searcher of all Hearts and therefore takes notice of that Hypocrisy that lurketh in them and he will one day judge and punish them for their Hypocrisy if they repent not of it See Luke 16. 15. 1 Joh. 3. 20. Vse 3 Vse 3. A comfort to the faithfull whose Hearts are upright before Christ He takes speciall notice of all inward Graces that are in them though in never so small measure Joh. 21. 17. as Peter said to him Thou knowest that I Love thee c. But of this point I spake before ver 5. 1 Joh. 3. 21. Use 4 Vse 4. Look carefully to our Hearts and be exceeding watchfull over them Prov. 4. 23. Keep thy Heart with all diligence See that we harbour no sinfull thoughts or wicked lusts and Affections within us Remember Christ Jesus by his Divine Spirit searcheth and tryeth thy Heart and all the thoughts of it he understands them afar off therefore above all purge thy Heart from the Love of all sin and approve it unto Christ Jer. 4. 14. Thoughts are not free c. Observ 2 Observ 2. Why reason ye c He reproveth their malicious thoughts which he perceived to be in their hearts Hence we learn that when we know and are privy to the sins of others we are not to wink at them or approve of them but to shew our dislike by reproving them Though we cannot know others thoughts as Christ yet we may know their words and actions Lev. 19. 17. Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him Ephes 5. 11. Have no fellowship with the unfruitfull works of Darkness but rather reprove them Luke 17. 3. If thy Brother trespass against thee rebuke him c. Quest Quest Are all men bound at all times to reprove sin in others when they know of it Answ Answ Not so but onely then when they are called of God to do it Now we have a Calling from God to do it 1. If we have special charge of others committed to us So have Ministers of the Word especially So also have Parents and Masters c. 2. Whensoever we see or can conceive hope that our Reproof may do good or take some good effect in the parties reproved as if they be tractable for ought we know to the contrary For otherwise if they shew themselves to be obstinately wicked and open Scorners of Religion then to give a Christian Reproof to such is but to cast Pearls before Swine c. forbidden Mat. 7. Quest Quest How must sin be reproved in others Answ Answ 1. In Love and Compassion c. not to wreck our Malice upon the Person 2. With Discretion and Wisdom putting difference between Offenders reproving gently such as offend of Ignorance or Infirmity and such as are tractable but dealing more sharply with such as offend maliciously and obstinately See Jud. 22 23. Vide infra in Cap. 8. Ver. 12. Reasons why we must reprove
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
the outward and inward callings are joyned together When Christ doth not onely call Men outwardly by the Ministery of the Word but doth also by the inward and effectuall work of his Spirit incline and move their Hearts to obey that outward calling in forsaking their sins and turning to Christ by true Repentance And this is an effectuall calling which is here meant The Righteous Such as think themselves Righteous Luke 18 9. and Holy as the Scribes and Pharises did for otherwise there are none that are indeed perfectly Just or Holy or free from sin Quest Quest Did not Christ come to call the Scribes and Pharisees and other such who think themselves Righteous when they are not Answ Answ Yes He came to call them outwardly and therefore he used means by his Preaching and conference to convert them if they would have bin reformed yet he is said not to come to call them because they being puffed up with a proud conceit of their own Righteousness obstinately refused to obey Christs calling though he called them with an outward calling yet because they were not obedient to this calling but continued still in their sins thinking themselves Holy enough already therefore he is said not to come to call them because he did not come to call them effectually Sinners Such especially as do in some measure feel their sins and are humbled for them and desirous to be freed from them Repentance True Conversion or turning from sin unto God Not to call the Righteous Observ So long as men are puffed up with Spirituall pride and with a vain Opinion of their own goodness and Righteousness they are altogether unfit to yield obedience to the calling of Christ whereby he calls them out of their sins This over-weening conceipt of their own Righteousness was a main hinderance that kept the Scribes and Pharisees from being effectually called of Christ they were such as thought themselves so good and Holy already that they had no need of Repentance Therefore though our Saviour used means to reclaim them yet were they never the better In which respect it is said here That he came not to call such as they were who thought themselves Righteous enough because though he called them outwardly by his Ministry yet this proud conceit of their own Righteousness hindred them from being obedient to his calling Luke 16. 14. when our Saviour reproved the sin of covetousness yet the Pharisees who were covetors were so far from being reclaimed by that reproof that they derided him the reason was because they were such as justifyed themselves as our Saviour tells them ver 15. To this purpose is that Rom. 10. 3. where the Apostle saith The Jews going about to establish their own Righteousness did not submit themselves to the Righteousness of God Use Vse See a main reason why many though they have an outward calling by the Ministry of the Word yet are never the better for it though Christ call to them by his Ministers admonishing and perswading them to Repent and leave their sins yet they go on in them still and are not reformed the reason is because they think themselves Holy and Righteous enough already and that they have no need of Reformation Many such Pharisees we have in these times such must deny themselves and renounce their own Righteousnesse c. Mark 2. 17. But sinners to Repentance July 4. 1619. Observ 1 OBserv 1. Sinners in their naturall Estate have need of Repentance Christ would not come to call to it if the practise of it were not necessary for them Therefore this Duty is in Scripture often urged and pressed upon sinners as a matter of necessity Esay 55. 7. Let the Wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. So Matth. 3. 8. John Baptist enjoyns it to the Pharisees and Act. 2. 38. When the Jews being pricked in Heart at Peters Sermon cryed out What shall we do He enjoyns them the practise of Repentance Reas Reas Without the practice of Repentance it is impossible for any sinner to be saved Luke 13. 3. Except ye Repent ye shall all likewise Perish By Nature every sinner is polluted and unclean in the sight of God by reason of his sins in which he lyeth Now no unclean thing shall ever enter into that Holy City the new Jerusalem Revel 21. ult Therefore the sinner must be washed from the pollution of his sins by Repentance else he cannot be saved Use Use To admonish all sinners that lye yet in their sins what to do if they would be saved even speedily to lay hold upon true Repentance and to set themselves seriously about the practise of it whilst the day of Grace lasteth Esay 55. Seek the Lord while he may be found c. Examine thy own Heart to find out thy particular sins and labour to work thy heart to Godly sorrow for them then lay them open to God in an humble Confession of them then crave and sue earnestly for pardon of them in Christ with purpose to forsake them In these things chiefly stands the practise of Repentance Thou must set apart a speciall time to do these things and do it without delay it is in vain to put off work that must of necessity be done Such is this practise of Repentance therefore delay it not if ever thou wilt repent and if thou do not there is no Salvation for thee I say if ever thou mean to Repent why not now this very day while God giveth thee space to Repent the longer thou deferrest it the harder will the work be besides life is uncertain and wofull and fearfull will be thy Condition after death if thou dye in thy sins Observ 2 Observ 2. In that our Saviour sayes he came to call sinners c. we may observe further that sinners cannot Repent of themselves till they be called unto it of Christ He must call them to it by the Ministery of his Word ordinarily and by the inward operation of his Spirit else they will never truly Repent and forsake their sins Luke 15. The lost sheep will never return of it self if Christ seek it not up and bring it home upon his shoulder Zachaeus would never have Repented if Christ had not called him no more would Levi the Publican of whose calling we have heard before in this Chapter The like may be said of Paul who had never bin Converted and bin brought to Repentance if Christ had not Called him by his own voice from Heaven Reas Reas Every sinner by Nature is dead in Trespasses and sins Ephes 2. 1. Now the dead cannot raise themselves to life no more can sinners raise themselves out of the death of sin unto spirituall life by their own power but they must first hear the voice of the Son of God calling them out of their sins Joh. 5. 25. This voice of Christ is the
some who can see their children and Servants dangerously sick and diseased in their Souls and Consciences with sins of ignorance stubbornness lying c. yea stark dead in such sins and yet use no means to recover them c. It followeth And she shall live These words testify his Faith that he was perswaded our Saviour was able to heal and restore his Daughter to life And this perswasion of Christ's power was a special ground of his hope and confidence to be heard in his Suit Observ Observ Such as come to God in Prayer to sue for any favour or blessing for themselves or others must come with this perswasion and assurance that the Lord is able to grant their Petitions and to give the things which they crave at his hands Without this perswasion of Gods power to grant our requests we can have no hope or confidence to be heard in them Therefore in the Lords Prayer after all the Petitions ended we are taught to conclude with a Profession and acknowledgment of Gods power Thine is the Kingdome Power c. So Ephes 3. 20. The Apostle having prayed for them concludeth with an acknowledgment of Gods Almighty power able to do above all that we can ask or think So the Leper which came to Christ to be healed was perswaded of his power Mark 1. 40. If thou wilt thou canst make me clean Use Use Labour then to be fully perswaded and assured of the Almighty power and All-sufficiency of God when we come to Pray to him This will help and strengthen our Faith in Prayer We must first be perswaded of his power and ability to hear us before we can be perswaded that he will hear us Yet rest not onely in the perswasion of his power but withall strive by Faith to apply to our selves those Merciful promises whereby he hath assured us that he will hear us and grant the things we ask so far as he seeth them good for us Ver. 24. And Jesus went with him c. Though his Faith was but weak yet our Saviour doth not reject him or his sute and request but doth readily yield unto it and goeth with him to raise his Daughter from death Observ Observ Here then we learn that our Saviour Christ is ready and forward to hear and help such as seek unto him in their necessities and afflictions though their Faith be but weak yet he doth not for this reject them but is ready to hear and help them if they seek to him in sincerity of heart To this purpose is that Prophecy of him Esay 42. 3. A bruised Reed shall he not break nor quench the smoaking Flax that is He shall not reject or despise such as are weak in Faith Thus Joh. 4. he was ready to hear and help that Noble-man who came to him for his sick Son though his Faith was but weak So Mark 9. 23. he was ready to hear the Father of that Child that was possessed with the dumb and deaf spirit though his Faith was but weak Object Object Matth. 15. He put off the Woman of Canaan Answ Answ To try her Faith c. Vse 1 Use 1. This should incourage us to come to Christ by Prayer in all our necessities and distresses notwithstanding the weakness of our Faith Know and remember that he doth not cast out such as come to him for help in their troubles and miseries though their Faith be weak It is not the measure of thy Faith but the sincerity and soundness of it which he respecteth in thy Prayers which thou makest to him He is near to such as call upon him in truth and sincerity of Heart though their Faith be but weak and Feeble for the measure of it Use 2 Use 2. We must imitate this mercifull nature and disposition of our Saviour Christ in being ready and forward to help and relieve such as are in necessity or distress when they seek to us and make their case known to us yea though they do not seek to us yet if we see and take notice that they stand in need of our help we ought to be ready to help and succour them for this the good Samaritane is commended Luk. 10. 33. See Prov. 3. 27. and Job 31. 16. And much People followed him c. Out of a desire to see Christ's Miracles every one strove to be foremost and next unto Christ and this was the cause of so great a throng and Press of people about him at this time Now although many followed for sinister ends either out of a vain curiosity to see novelties and strange things done by our Saviour Christ or else to cavill and take exception against him and his Miracles yet some no doubt followed him for a good end namely to profit by his Miracles and to have thir Faith confirmed by means of them and of this number were his Disciples who followed him among the rest Matth. 9. 19. Observ 1 Observ 1. We are to imitate the zeal and forwardness of this people in following Christ striving every one who shall be foremost in following him as they did Quest Quest How shall we follow Christ seeing he is not now upon Earth but in Heaven Answ Answ Yet we are still to follow him sundry wayes 1. By Faith Believing in him and imbracing him as our onely Saviour and Redeemer 2. By Obedience to his will and Word in all things conforming our selves to the rule of it in the whole course of our lives 3. By a sincere and constant Profession of the name of Christ that is of his Gospell and true Christian Religion All these wayes we are to follow Christ and not onely to follow him but to be zealous and forward in following him striving who shall be foremost herein Matth. 11. 12. From the dayes of John Baptist untill the time of Christ's Preaching the Kingdoms of Heaven suffered violence and the violent took it by force Luke 16. 16. The Kingdome of God was Preached and every man Pressed into it So should it be with us in these times we should be so forward to follow Christ by Faith and obedience and by Profession of the Gospell that we should strive every one who should be foremost in these duties and even violently Presse unto them Use Use This condemneth the great backwardness of the most in our times in following Christ How far short come we of the zeal of those in John Baptist's time who were so forward to believe and imbrace the Gospel that they even violently pressed to it every one desiring to be foremost in following Christ and the Gospell But alas it is now far otherwise the most do now rather draw back and care not who go before them in following Christ they are loath to seem forwarder then the common sort are yea some stick not to reproach and speak evill of those that are zealous and forward in following Christ and in Professing the Gospel Observ 2 Observ 2. They thronged him Here we
119. 51. Use Vse Let us Arm our selves before-hand to bear reproaches and scoffs at the hands of the ignorant and profane for well-doing that so we may not be daunted with them when we meet with them The rather because we must look for such reproaches and scoffs more or less in the world for speaking and doing well Heb. 11. 36. There will still be some Ismaels to scoff at Isaac If the Drunkards made songs of David and if the Prophets and Apostles and Christ himself were mocked at by the profane Then look not thou wholly to escape this kind of persecution as Paul calleth it Gal. 4. 29. But so long as thou art scoffed or scorned of the profane and ignorant for well-doing be not discouraged at all therewith but learn by the example of Christ and of the Prophets and Apostles and other Saints to despise and not regard such taunts and reproaches 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Such reproaches and scoffs are but an easie and gentle Tryall and persecution in comparison of fire and faggot and sword which the holy Martyrs suffered If thou canst not bear the former how wouldst thou bear the latter if thou shouldst be put to it So much of the Antecedents of the Miracle Now followeth the Miracle it self Verse 41 42. Where consider 1. The manner of working it or the outward gesture and words used by our Saviour He took the Damosel by the hand and said unto her Talitha Cumi c. 2. The Effect which followed upon those words Straightway the Damsell arose and walked c. The Effect was the restoring of her to life which appeared by the outward signs of life 1. Arising 2. Walking And the reason of this walking is alledged because she was of the age of 12 years and therefore fit and able to walk He took the damsell by the hand He could have raised her to life only by his Divine power without using any such outward gesture and without speaking to her but he rather took her by the hand and spake to her thereby to testifie his Power and Will to restore her to life and that the Miracle might be the more apparently wrought and the more special notice taken of it Talitha Cumi The Evangelist doth mention the very words which our Saviour used thereby to confirm the truth and certainty of the Miracle And herein St. Mark is very accurate in setting down the very words used by our Saviour to those on whom he wrought Miracles as Mark 7. 34. he mentioneth the word Ephphatha which he used at the curing of him that was deaf and stammered in his speech The word Talitha is a Syriack word which was the Language in which our Saviour spake and the ordinary Language then in use among the Jews for they did not speak pure Hebrew but mixed with the Syrian or Chaldean Tongue And this word Talitha signifieth a young Maid or Damosel The other word Cumi is an Hebrew word or both Hebrew and Syrian as some think signifying Arise And the Evangelist mentioneth these Hebrew and Syriac words used by our Saviour not as if there had been any vertue in the words of themselves to raise the dead but to shew the wonderful Divine power of our Saviour being able to raise the dead only by speaking these words The words themselves did not work this by the bare sound of them but our Saviour accompanying them with his Divine power did make them effectual to raise the dead So much of the words which is by Interpretation This shews that the Evangelist wrote in Greek Observ 1 Observ 1. See here how powerful the Word of Christ is to work great and mighty Effects whensoever he pleaseth to shew and manifest his Divine power by it able to raise the dead yea those that are dead in sin See Joh. 5. 25. See this handled before Chap. 4. 39. Observ 2 Observ 2. In that our Saviour by his Divine power did raise up from death this young Damosel we learn That he is absolute Lord over life and death Act. 3. 15. He is called the Author or Prince of life to shew that he hath power to give life and restore life to the dead when it hath been taken away by death Therefore also he is said to be a quickening Spirit 1 Cor. 15. 45. He is also Lord over death being able to vanquish and to abolish it both for himself as he did when he raised up himself from death as also for all the faithful for whom he hath vanquished death and swallowed it up in victory as the Apostle sheweth 1 Cor. 15. 57. Object Object Yet bodily death seizeth upon the faithful as well as others Answ Answ 1. Not upon their whole man but only upon their bodies as for their souls they live in and after death with God 2. Though their bodies be subject to death yet it is but for a time only till the day of Judgment for then Christ shall raise them up to life and abolish death altogether so as it shall never have any more power over them Revel 21. 4. Then there shall be no more death c. Use Use This is matter of great comfort to the faithful Christ their Head being absolute Lord of life he can and will so order and dispose of life and death that both shall work together for good to them and help to further their happiness 1 Cor. 3. 22. Life and death are yours and ye are Christs c. So Paul Phil. 1. 21. To me Christ is life and death is gain Again this may comfort the faithful in midst of the greatest danger unto which their bodily life is subject for Christ having power over life and death is well able to keep them and to preserve their lives in greatest danger of death though they should be brought even to the graves mouth or into the valley of the shadow of death yet need they not fear for Christ Jesus their Lord is Lord of life and death able to deliver and save them from the greatest danger of death and he will do it if it be good for them Lastly this may comfort them even in death it self to consider That though death seize upon them as well as upon the wicked and unbelievers yet they shall not alwayes be holden under the power of death but shall at the last day be delivered from it and raised to life again Christ is able to do it as being absolute Lord of life and death and he will do it in due time Object Object The bodies of the wicked also shall be then raised to life Answ Answ Not to be partakers of eternal life as the godly shall but to the end that both their souls and bodies may be for ever separated from God and punished in Hell-Torments which is the second death Observ 3 Observ 3. Further in that it is said That the Damosel being raised to life did
horrour and fear in Judas his conscience after he had betrayed him the very remembrance of it was most terrible to him to think upon Matth. 27. 4. Reason Reason The consideration of the innocency of God's servants doth greatly aggravate the haynousness of their sin who any way wrong them or hurt them and so striketh their conscience with the more terrour Use 1 Use 1. See how God's Servants may dismay their enemies The best way to daunt and discourage them is to walk in holiness and innocency of life Labour to shew forth this innocency Nothing is so terrible to the wicked as the innocent and holy lives of Gods Saints whom they maliciously oppose and persecute Use 2 Use 2. Beware of offering wrong to any innocent and holy Servant of God lest thy conscience terrifie thee for it Their innocency will be terrible to thee to think on whether they be living or dead Mark 6. 14 c. And he said that John the Baptist was risen c. Jun. 3. 1621. Observ 2 Observ 2. IN that Herod's guilty Conscience maketh him to fear that John whom he had put to death is risen again we may observe that this is one effect and property of a guilty Conscience to disquiet and vex the Heart with great terrors and fears yea of tentimes with vain fears when there is no cause so to fear There is a spirit of servile fear accompanying every guilty Conscience Job 15. 21. A dreadfull sound or a sound of fears is in his ears that is in the ears of the wicked Isai 57. 20. The wicked are like the troubled Sea when it cannot rest c. No peace to them c. Deut. 28. 65. The Lord threatneth to give the wicked a trembling Heart And Levit. 26. 36. to send faintness into their Hearts that the sound of a shaken leaf should chase them Thus it was with Cain his guilty Conscience made him fear lest every one that met him should slay him Gen. 4. 14. So Prov. 28. 1. The wicked flee when no man pursueth Reason Reason The Conscience guilty of sin doth apprehend God's wrath and just Judgment due unto sin and this cannot but breed great terrours in the Heart See this in Adam Gen. 3. See it also in Foelix Act. 24 25. Use 1 Use 1. See the miserable and uncomfortable estate of all wicked ones living in the guilt of their sins without Repentance They can have no true peace or comfort in their Consciences but must needs be from time to time pursued and vexed with great terrours and fears And though all the wicked do not for the present feel these terrours because the Consciences of some are asleep or dead and benummed so as they have no feeling of the guilt of sin yet hereafter when God shall awake their Consciences they shall feel grievous terrours and even a Hell in their Consciences Think of Cain what a Hell he lived in by reason of his guilty Conscience continually terrifying and tormenting him What comfort could he take in any thing in the World See then that the estate of the wicked in this life is not to be envyed but pittied rather though they enjoy all outward prosperity and live in never so much outward mirth and jollity yet so long as they feel inwardly the terrours of a guilty Conscience they are miserable Vse 2 Vse 2. See the cursed fruit of sin which maketh the Conscience of the sinner guilty and so breedeth and bringeth forth such fearfull terrours which are the beginnings of Hell in the Conscience Let this make all sin odious unto us Had Cain known what terrours his sin would breed in him he would have feared to commit it So Herod c. Use 3 Use 3. See what to do if we would be freed from such servile fears and terrours of Conscience as the wicked are vexed and pursued with This will never be till the Conscience be cased of the guilt of sin and be at peace with God Never rest then till this be done To this end 1. Labour truly to feel thy sins and the hainousnes of them and to have thy Heart broken with godly sorrow for them 2. Then acknowledg them to God and earnestly sue for pardon of them in Christ 3. Labour by Faith to apply the merit of Christ's bloud to purge thy Conscience from the guilt of thy sins for this onely will do it Then being justified by Faith thou shalt have peace towards God and Peace in thy Conscience Observ 3 Observ 3. Herod having put John to death wrongfully his Conscience did accuse and trouble him for this sin after he had committed it even after the death of John and it may be this was some good space of time after his death though it is uncertain how long Hence then we learn That sin once committed doth lye heavy upon the Conscience of the sinner accusing and troubling it yea long after it is committed Gen. 4. 7. The Lords tells Cain thus If thou do not well sin lyeth at the door that is the guilt of sin will lye at the door of thy Conscience to accuse and trouble thee afterward Gen. 42. 21. The sin of Joseph's Brethren in selling him into Egypt troubled their Consciences long after Job in his elder years was troubled in Conscience for the sins of his youth chap. 13. ver 26. So David also Psal 25. 7. Remember not saith he the sins of my youth c. So the sin of Judas lay heavy on his Conscience after the committing of it even so heavy that it forced him to hang himself And the like fearfull effect it sometimes bringeth forth in others who have committed great and grievoussins Use 1 Use 1. See a great difference between sin as it offereth it self to the sinner in time of the temptation and as it commeth to the Conscience afterwards In time of Temptation it doth perswade and allure the sinner by profit and pleasure but afterward being once committed it doth accuse the Conscience and put in endictments against the sinner to condemn him before the bar of Gods Judgment See then the deceitfulness of sin and Satan in tempting us promising pleasures and profits to us when they sollicite us to yield to them but hiding from us the cursed fruit and effect which will follow namely the sting and torment which sin will leave behind it in the Conscience Think well of this when thou art tempted to sin that which now promiseth pleasure or profit will indeed accuse and trouble and torment thy Conscience afterward it will be bitterness in the end though for the present thou may think it sweet Prov. 23. 31. Look not on Wine red c. At last it biteth like a Serpent and stingeth like an Adder Believe not therefore the perswasions of Satan c. Use 2 Use 2. Take heed of committing sin though never so much tempted and allured to it by Satan or by the World or our own corrupt nature remembring this that the
guilt of it will lye at the door of thy Conscience afterward yea long time after the committing it will check and accuse thee from time to time night and day not giving thee rest when once thy guilty Conscience is awaked Sins of youth will accuse thee in old age as they did Job and David if they be not repented of yea sin committed will never cease accusing till it be repented of The action is momentary and the pleasure and profit but the sting and torment of Conscience perpetual till it be taken away by Repentance Vse 3 Use 3. See that we have truely repented of sins long ago committed even in youth if we have not already done it better late then never Otherwise never look to have sound and lasting peace in thy Conscience but inward gripes and stings in it from time to time till thou hast truely repented of such sins Observ 4 Observ 4. Further from the particular kind of sin which troubled Herod's Conscience in that it was for beheading John Baptist as his own words imply ver 16. Hence we learn that Murder or shedding of Innocent bloud is such a sin as will lye heavy upon the Consciences of such as are guilty of it breeding great terrour in them How heavy lay it upon Cain's Conscience Gen. 4. 13. My Iniquity is greater then I can bear How heavy upon David's Psal 51. 14. Deliver me from bloud-guiltiness c. He nameth that above all his sins because it so exceedingly troubled his Conscience Vide Historiam Symmachi à Theodorico Gothorum rege occisi apud Baron Ann. 526. Num. 5. ex Procopio So heavy doth this sin lye upon the Consciences of some that they are forced even to accuse themselves Reason Reason Murder is a most hainous sin most odious unto God it is a defacing of his Image after which man is created therefore appointed to be punished with death Gen. 9. 6. Whoso sheddeth mans bloud by man shall his bloud be shed for in the Image of God made he man And Numb 35. 33. Bloud defileth the Land and the Land cannot be cleansed of the Bloud that is shed therein but by the bloud of him that shed it Yea if a Beast slew a man he was by the Law of God to dye for it Exod. 21. So hatefull is this sin of Murder unto God Use 1 Use 1. See the dead and seared Consciences of such as being guilty of this horrible crime yet are scarse sensible of it nor touched with remorse But whensoever God shall awake their Conscience oh how fearfull will this sin be unto them what inward terrours will it work in them in the mean time they are worse then Herod whose Conscience troubled him for this sin Vse 2 Use 2. Abhor and detest this foul sin of Murder and shedding bloud take heed of being any way accessary to it lest it lye heavy upon the Conscience afterward as it will do most certainly yea take heed of all occasions of this fearfull sin as quarrelling fighting malice envy desire of revenge c. Mark 6. 14 15 16. It is John whom I beheaded c. June 10. 1621. Observ 5 Observ 5. HErod's Conscience accuseth and terrifyeth him for his sin of murdering John Baptist and yet he doth not truely repent of it whence we may gather That inward terrours and gripings of Conscience for sin are no certain mark of true Repentance for these may be in such as never repent as here in Herod So also in Cain Saul Judas Their Consciences did accuse trouble and terrify them after their sins committed and yet no true Repentance followed thereupon Reas 1 Reas 1. In true Repentance there must be a Godly sorrow for sin But there may be gripings of Conscience and yet the Heart so hardned that it cannot be humbled with any such sorrow Reas 2 Reas 2. In true Repentance there must be a hatred of sin as it is sin that is in this respect chiefly because it is offensive to God and forbidden by his holy Law but this true hatred of sin doth not alwayes go with those inward gripings and terrours of Conscience which some do feel For the Conscience of the wicked doth sometimes accuse and terrify them for sin onely in regard of the punishment due unto it which they stand in fear of and not out of any true hatred of sin as it is offensive to God This appeareth in Cain who when his Conscience terrifyed him doth complain of the greatness of his punishment Gen. 4. 13. My punishment is greater then I can bear whereas on the contrary David a true Penitent Psal 51. 4. complaineth not of the punishment but of the greatness of his sin and offence against God Against thee saith he onely have I sinned c. Reas 3 Reas 3. In true Repentance there must be a turning from sin or forsaking of it in heart and life But there may be inward stings and terrours of Conscience in some and yet no forsaking of their sins Pharaoh's Conscience was smitten with terrour when God sent Plagues upon him yet he did not forsake his sin So Saul's Conscience accused and troubled him for persecuting David as appeareth by his tears and confession of his fault and of David's Innocency 1 Sam. 24. 16. yet he continued in his sin still Reas 4 Reas 4. A meer natural Conscience may and doth accuse for sin Rom. 2. 15. Therefore such accusations and checks of Conscience are no infallible marks of Repentance which is a work of Grace and cannot be in a natural man Use 1 Use 1. How much less is there true Repentance in such as are come not so far as to feel those inward gripings and terrours of Conscience for their sins but their Hearts remain so hardned and their Consciences so dead that they are not sensible of their great sins but even past feeling having Consciences seared with an hot Iron as the Apostle saith such Consciences as do not once check or accuse them nor strike them with any terrour or fear of Gods wrath against sin Or if they do at sometimes yet it is but seldome and when they feel such checks and terrours they labour presently to smother them These are worse then Herod Cain Judas c. But the less their sensless Conscience doth now trouble them the more it will hereafter Vse 2 Vse 2. Let none deceive themselves thinking they have truely Repented because their Conscience doth trouble and terrify them sometimes for their sins If thou go no further thou art yet as far from Repentance as Cain Judas Herod c. Rest not therefore in this that thou sometime feelest inward accusations and terrours and troubles in thy Conscience These may come onely from fear of Hell and punishment and they may be in a natural Conscience yea in a Reprobate Conscience But labour further for a Conscience which may be touched with godly sorrow for sin and with true hatred of it and may be purged from the
length told David plainly that he was the man Note that this plain and direct manner of reproving is then especially to be used when we are to deal with obstinate offenders which are much hardned in their sins and hard to be reclaimed such have most need to have their Consciences throughly convinced by such plain reproofs But on the other side if we be to deal with such whose Consciences are more tender and tractable we may use sometimes a more close and covert kind of admonishing and reproving as either by a general alledging of the words of Scripture whereby the sin is condemned and leaving them to the party himself to apply to his own Conscience or else framing our reproof in the manner of an exhortation or instruction thereby implying an oblique or indirect reproof which is the course prescribed by Paul in reproving an Elder 1 Tim. 5. 1. Rebuke not an Elder but intreat him as a Father Yet we must alwayes be careful to use so much plainness in reproving as may serve sufficiently to discover the sin reproved unto the Conscience of the offender and to convince him thereof by the Word of God Quest Quest Whether a Minister in publick reproof may speak personally Answ Answ Not so that should be done in private not in publick See Matth. 18. 15. Object Obâ—ect 1 Tim. 5. 20. Them that sin Rebuke before all c. Answ Answ He speaks of publick crimes whereof they were publickly convicted See Beza Use Use This shews the fault of such as deal not plainly enough in admonition and reproof of others Some are afraid of displeasing those whom they should reprove and therefore are loath to deal plainly They speak too generally and darkly and too far off as if they were not willing to touch the Conscience of the Offender Such must remember that Christian reproof is Spiritual Physick or Chyrurgery Now if the Physitian or Chyrurgion be afraid to come near or touch the Patient how should he cure him If he dare not touch the sore how shall he launce it and heal it So here c. We must therefore not go about the bush when we should admonish others of sin but in love and meekness tell them of it plainly so as to convince their Consciences especially being to deal with such as are hardned in their sins the more hard they are to be reclaimed the more plainly and throughly we should deal in reproving such Jude 23. Verse Others save with fear pulling them out of the fire If we see one in present danger of burning we do not think it enough to go round about him and look upon him as if we were afraid to touch him or speak to him but we go directly to him and pull him out of the fire So here c. So much of the Reproof Now followes the Effect which it wrought in Herodias Verse 19. Therefore Herodias had a quarrell against him c. Or Laid wait against him as some translate it but the other Translation is better for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to bear an inward grudg or quarrell against another See Beza on this place and Varinus in lexico And would have killed him Or desired to murder and put him to death by some means or other The cause of all this her malice and malicious practise against him was his plain reproof of Herod and her for their incestuous marriage which made her fear to be divorced c. Observ 1 Observ 1. Here we see that it is the property of the wicked and impenitent to be so far from repenting of their sins when they are reproved for them that they take occasion thereby to hate and persecute such as reprove them and oppose them in their sins Thus Ahab hated Michaiah because he did not prophesie good but evil concerning him 1 King 22. 8. So Ahab and Jezabel hated Elijah and persecuted him seeking his life because he plainly reproved their sins 1 King 19. Thus the Scribes and Pharisees and other Jews hated our Saviour Christ for reproving their sins Thus the Jews hated Stephen Act. 7. 54. See also Amos 5. 10. Reas 1 Reasons 1. Joh. 3. 20. Every one that doth evil hateth the light c. that is the light of the Word of God and consequently all such as hold out this light of the Word to discover and convince their sins Reas 2 Reas 2. They do love and delight in their sins Job 20. 12. Wickedness is sweet in their mouths they hide it under their tongues They spare it and forsake it not but keep it still within their mouth Ephes 4. 19. They give themselves to sin with greediness or with greedy desire And therefore they must needs hate such as reprove their sins or go about to hinder them in the practise of them Use 1 Use 1. See by this and take notice of the great corruption and miserable blindness that is in us by Nature causing us to hate and persecute such as would do us good even the greatest good that is to say save our souls by reproving our sins that we may repent and be saved What wretched unthankfulness is this What wilful blindness thus to be offended at those that would open our eyes This shews that we love darknesse more than light Joh. 3. 19. This shews that we are by Nature in a dead sleep of sin in that we are so unwilling to be awaked As it is with one that is very drowzie and heavy asleep he is angty at every thing that wakes him if one do but jogg him or hold the light of a candle before him c. So it is with a sinner by Nature sleeping in sin he is apt to be offended at such as would awake him by reproof and admonition yea apt to hate and persecute such most maliciously Let us bewail this great and fearful corruption of nature that is in men which makes them so to hate and persecute their best friends even such as seek their greatest good and are sent of God unto them to admonish and reprove them for their sins and to bring them to repentance and to pull them out of the snare of the Devil yea out of the fire of hell that they may be eternally saved Is not this wretched blindness and madness to hate and persecute such as would do them so much good It is the part of a frantick person to be so far from taking the Physick given him by the Physitian to cure him as to be angry at him that gives it and to overthrow and break the glass which holds it and not only so but to fly in the face of the Physitian and to lay violent hands upon him So it is a spiritual madness or frenzie thus to hate and persecute our spiritual Physitians the Lords faithful Ministers and others sent to cure us of our sins It is the manner of wild Beasts Lyons Bears c. to be ready to fly in the faces
is only in the regenerate and true Children of God For there is a kind of inward combat in them both before they yield to sin Quest Quest How to know the combat that is in the regenerate before they yield to sin from that which is in the wicked Answ Answ By the special differences between them 1. They differ in the Original cause and ground from which they arise For the conflict that is in the Regenerate ariseth from the sanctifying Grace of Gods Spirit in them which maketh resistance against sinfull temptations causing them to be troubled and grieved at them c. See Gal. 5. 17. But the combat and strife in the wicked ariseth from the light of naturall reason and of a naturall Conscience opposing against sinfull Temptations This light of reason and of the natural Conscience which is in the wicked doth discover unto them the unlawfullness and hainousness of some sins unto which they are tempted and doth check and reprove them for the same And hence doth arise the combat which they feel in themselves before the committing of sin 2. They differ in the moving cause For that which moveth the Regenerate or rather the Spirit of God in them to make resistance against sinfull Temptations and to be troubled and grieved for them is the true love and fear of God and a true hatred of sin as it is offensive to God and a breach of his holy Law as in Joseph Gen. 39. But that which moveth the wicked and unregenerate Conscience to resist sinfull motions and to check and reprove for them is onely or chiefly the servile fear of Gods wrath and of the punishments following sin as horrour of Conscience shame before men Hell-fire c. As for the love of God and the true hatred of sin these do not move or trouble them when they are tempted to sin Nay rather on the contrary they do love the sins unto which they are tempted and for which their naturall Conscience checks and troubles them and they hate the Law of God in their heart wishing that there were no such Law that so they might sin freely and without danger of punishment whereas the Regenerate on the other side do love the Law of God and hate the sins forbidden by it not wishing that there were no Law of God but that they had no corruption of sin rebelling against that Law By these marks of difference let us examine and try what manner of combat it is which we feel when we are tempted to sin And rest not in such a strife and conflict as may be in the wicked but look it be a true Spiritual combat between flesh and Spirit such as is in the Regenerate Vse 2 Vse 2. See what to think of such as feel no combat or strife at all in themselves when they are tempted unto sin no reluctation or resistance against sinfull motions and suggestions of Satan and of their own flesh but they easily and quickly yield and give consent to such sins without any resistance without any inward trouble grief fear c. They feel not these when they are tempted to sin they can yield to sin without any trouble or check of Conscience yea to great and grievous sins they can swallow such sins without any trouble or touch of Conscience they feel not so much as the check or sting of a naturall Conscience to trouble and vex them for sin much less the check of a renewed and sanctified Conscience These have dead Consciences so hardned in sin that they are even past all feeling of sin and therefore commit sin with greediness Ephes 4. 19. so far from being troubled or grieved when they are tempted to sin that they rejoyce and delight in sin and are glad when they are tempted to it and have occasion offered to practise it and to fulfill their wicked lusts c. Fearfull is the state of such worse then Herod Pilate c. Observ 2 Observ 2. Though the wicked do sometimes feel an inward combat and reluctation against sin in their Conscience when they are tempted to it yet they oftentimes yield to those sins unto which they are tempted contrary to the light of their Conscience and notwithstanding all the checks of it felt within them So did Herod as we see here So also Pilate So Judas though his Conscience told him that Christ was Innocent yet he yields to Satan tempting him to betray him even against his Conscience Reason Reas They are servants to sin and Satan c. Quest Quest Do not Gods Children also sometimes yield to the committing of some sins against their Conscience checking them Answ Answ Yes but not so as the wicked for the wicked do yield full consent of heart to the sins unto which they are tempted with love and delight notwithstanding the inward gripes and checks of Conscience But the godly do not so they do not give full consent of heart to any sin unto which they are tempted but onely in part and with some reluctation of Heart and Conscience against the sin yea with some hatred of it even then when they yield to it So it was with Paul Rom. 7. and with Peter denying Christ c. Quest Quest May not the wicked also feel some reluctation against sin in yielding to it or in committing of it Answ Answ Yes their naturall Conscience may check them for it and cause them to be troubled and grieved but yet there is no true hatred of the sin in their hearts but rather a love and liking to it and a desire to commit it Use Vse Beware of this yielding to sin against our Conscience after it hath checked and troubled us when we are tempted to it Take heed how we stop our ears against the voice and cry of our Conscience when it telleth us and cryeth aloud to us that this or that is a sin which we are about to commit or are tempted unto For this is a fearfull thing and the high way to great and fearfull hardness of Heart for no sins do so wound the Conscience and harden the Heart as those that are yielded to against our own knowledg and Conscience Take heed therefore of yielding to the temptations of sin or Satan against thy Conscience especially of giving full consent with love and delight in such sins as thy Conscience doth condemn c. So much of the manner of Herod's yielding to the Damsels sute In that he was much grieved for it Now it followes to speak of the Motives moving him to yield The first is his Oath For his Oaths sake Observ 1. It is the property of hypocrites under shew and pretence of Religion to practise sin and wickedness Herod under pretence of a Religious care to keep his Oath yields to the beheading of John For though there could be no true Religion in the keeping of an unlawfull oath yet in Herod's foolish and ignorant opinion this was a matter of Religion and so under colour hereof
2 Pet. 3. 12 13. Rev. 6. 14. The Heavens departed as a scroul rolled together and every Mountain and Island was moved out of their places Now Christ hath this power over the insensible Creatures by a two-fold right 1. Of Creation as he is God c. Col. 1. 16. By him were all things created c. 2. Of free donation or gift from God the Father as he is Mediator Matth. 28. 18. All power is given to me in Heaven and on Earth Use 1 Use 1. Terrour to the wicked Enemies of Christ and his Church Seeing he hath all Creatures at command even those without life and can use them as Instruments of his Vengeance against such wicked one how terrible will he shew himself to them if they repent not speedily Psal 2. He shall speak to them in his wrath c. He shall crush them with a Rod of Iron c. See before in the 39th Verse of Chap. 4. Use 2 Use 2. Great comfort to the Godly truly fearing God and believing in Christ these being Christ's Friends he will make all Creatures work and conspire together for their Good and Protection and Comfort c. Use 3 Use 3. Learn to fear him truly that is to fear offending him by sin who hath such Power even over the dead Creatures to command and use them at his pleasure Jer. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the Sand for the bound of the Sea by a perpetuall Decree that it cannot pass c. Here therefore remember that in Psal 4. Tremble and sin not It is a fearful thing to provoke Christ to wrath by sin seeing he is of such power to punish us seeing he can muster all Creatures in Heaven and Earth against us if he please Rather let us kiss the Son lest he be angry c. If his wrath be kindled but a little c. Psal 2. Vse 4. Seeing the very sensless Creatures are all under the Power of Christ being at his Command to do his Will Let this move us much more to submit our selves to His Power and VVill in all things by doing and suffering all that he will have us to do or suffer yea though it be against Nature and natural Reason c. The dead Creatures obey Christ even contrary to their Nature And shall not we c. Use 5 Use 5. Hence gather that he hath also power over mens Hearts and Consciences which are by nature dead in sin to give them life even the life of Grace by the Power of his Spirit He can also work on our hearts to make them obedient and pliable to his Will in all things Pray him therefore to do this more and more Observ 3 Observ 3. Further from Christ's walking on the Sea we learn That as he is in general Lord of all insensible Creature so in particular he is absolute Lord over the Sea and all other waters having power to command and to use them at his pleasure Revel 10. 2. John saw another mighty Angel come down from Heaven cloathed with a Cloud and a Rain-bow upon his Head c. And he set his right foot upon the Sea and his left on the Earth This Angel was Christ himself and by setting his foot on the Sea he shewed his power over it c. Psal 72. 8. His Dominton shall be from Sea to Sea This Power he manifested by dividing the red Sea and the River jordan whilst the Israelites passed over as we read Exod. 14. and Josh 3. So also by stilling the Waves of the Sea when they were rough Chap. 4. and in this place now in hand This Power also he shewed at another time by causing such a multitude of Fish in the waters to come into the Apostles Net Luke 5. This shewed him to be Lord of the Sea and of all Creatures in it Therefore also before his second coming the Sea shall roar Luke 21. 25. The Reason of this Power of Christ over the Sea is because he created it at first and set the due bounds of it shutting it up with doors and barrs as it is Job 38. that it should not overflow the Earth Psal 95. The Sea is his and he made it c. See Prov. 8. 27. Use 1 Use 1. See whom they sin against who any way abuse the Seas as Pirates and Robbers by Sea and all that use the Seas and make Voyages over them for evill and wicked ends as the Pharisees compassing Sea and Land to make Proselytes c. Matth. 23. And the Jesuites at this day also covetous Merchants c. These sin against Christ the Lord High-Admiral of the Seas and He will punish them Use 2 Use 2. Comfort to such as have a lawful Calling to use the Seas and to live upon them as Marriners Souldiers Merchants c. If they serve Christ conscionably in those Callings and seek his honour he being Lord of the Seas will make them serviceable unto them as they are unto him and he will bless and protect them in those Callings upon the Sea as well as on the Land And this may comfort them and all good Christians against dangers which they are subject to upon the Sea or other Waters when they have a Calling to travel or pass over them Christ the Lord of the Sea and Waters is able to protect them and will protect them so far as shall be good for them He that kept Paul and his Company in that dangerous Voyage to Rome Act. 27. He will also keep us in greatest dangers by Sea and Water yet so as we beware of casting our selves upon Danger and of committing our selves to the Sea or other Waters without a lawfull Calling Use 3 Vse 3. Admonition for all that have a Calling to use the Seas and to travel by Water above all things to seek Christ's favour and protection and his Blessing to guide and prosper them in their Voyages and businesses by Sea that they may have good success in them As Marriners and Sea-men desire the Lord Admiral 's Letters for their Protection and safe Passage by Sea so much more should they seek and sue to Christ the High-Admiral of all the Seas in the World for his Protection in their Voyages The rather because all Travel and business by Sea is so full of hazard c. Use 4 Use 4. Such as have been preserved from drowning or any danger by Water ought to be thankful to Christ the Lord of the Water He that kept himself from sinking into the Waters and saved Peter and the other Disciples from drowning the same it is that saveth us and ours in like danger Therefore be thankful to him and look not at the means but at Christ's Power and Providence So much of our Saviour's miraculous walking on the Sea Now follows the manner of his walking and coming toward his Disciples in that he so came toward them as if he would have passed by
God unto it This teacheth us not to undertake any Office or Function in Church and Common-wealth nor to thrust our selves into any weighty Action or Business whatsoever without a calling from God Hebr. 5. 4. No man takes this honour to himself that is the Office of Priest-hood in time of the Law but he that is called of God as Aaron So in these Times none may take upon him the weighty Office of the Ministery nor thrust himself into it under any pretence whatsoever without a calling from God None may run before he is sent Rom. 10. 15. How shall they preach except they be sent The like may be said of the Office of Magistracy and of all other weighty Offices Functions or Actions in Church and Common-wealth not any of them to be undertaken without a calling from God If our Saviour Christ waited for his Calling from God to the Office of a Mediatour much more ought we every one to wait for a calling from God to every Office Function and weighty Action we take in hand Now that we may be sure we have a calling from God Where two things are especially to be seen unto 1. That the Office Function or Action we take upon us be in it self lawfull and warrantable by the Word of God for else God doth not call us to it unlesse it be such as tend some way to his Glory or to the good of others and our selves c. 2. That we find our selves furnished in some measure with such Gifts and Graces as are needfull for the discharge of such Offices or performance of such Actions as we take in hand So he that takes upon him or enters into the Function of the Ministery must first feel this inward calling from God that he iâ— qualified with competent Gifts of Knowledge Utterance c. So in undertaking any other Office Function or Action c. Then may we have comfort and expect God's blessing and protection c. Use 2 Vse 2. Christ being called and anointed of God to the Office of Mediatour Hence we may gather That all that he hath done and suffered for us in the execution of his Office is pleasing and acceptable to God and by consequent effectuall for our Salvation in as much as it was done by vertue of his Calling and in way of obedience to the Will of God who ordained him to this Office Ephes 5. 2. He hath given himself for us an Offering and Sacrifice to God for a sweet smelling savour Phil. 2. 8. He became obedient unto Death c. which is a matter of great comfort to true Believers that Christ hath not only dyed and suffered for our Sins and fulfilled the Law for us and wrought all things needfull for our Salvation but that he being called and ordained of God to do and suffer all these things for us therefore God cannot but accept them as done in obedience to his Will This makes the Death and Sufferings of Christ and all his Obedience acceptable to God his Father and available for us This makes it effectuall to procure pardon of Sins Justification and Salvation for us because all that He did and suffered was in obedience to the Will of God and to his Decree and Purpose who from everlasting ordained him to this Office of a Mediatour and sent Him in time into the World to execute the same Otherwise if Christ had taken upon Him to be our Mediatour without a calling from God if He had not dyed and suffered for us in way of obedience to his Father's Will his Death had not been accepted as a Sacrifice propitiatory for our Sins neither could we have been justified or saved by it Use 3 Use 3. In that our Saviour is called the Christ or anointed of God not onely in regard of his being consecrated to the Office of Mediatour but also in regard of being furnished with perfection of all Graces needfull for execution of that Office This further reacheth us That Christ Jesus is a most able sufficient and perfit Saviour unto all his faithfull People being furnished with all sufficiency of Gifts and Graces needfull to make Him a perfit Saviour Hebr. 7. 25. He is able to save to the utmost those that come unto God by Him c. He is able not only to begin but to finish and accomplish the work of our Salvation Able to merit and purchase our Salvation not onely by dying and suffering the Curse due to our Sins but also by overcoming Death and the Curse of God which he declared by rising again from the Dead Able to fulfill the Law for us as being perfitly righteous and holy in his own person Able to vanquish Satan and to tread him under our feet Able to strengthen us against his Temptations to kill and crucifie the Power of Sin in us c. In a word able to give us eternall Life and to bring us to it through all difficulties and impediments whatsoever Joh. 10. 10. I am come that they might have Life and that they might have it abundantly that is fully and perfitly Therefore Col. 2. 10. the Faithfull are said to be compleat in Him c. This also is matter of great comfort to us against our own weaknesse and unability to save our selves or to do any thing at all towards our own Salvation This is enough That Christ being anointed of God with perfection of all Graces fit for a Mediatour is able perfitly to save us Therefore let us deny our selves and renounce all that is in our selves and seek Salvation in Him alone who is the anointed of God and a perfit and compleat Saviour Strive by Faith to lay hold on Him and to trust perfectly on Him for our Salvation and all the degrees and means of it Now here I might further take occasion to speak of the particular parts of Christ's Office as He is Mediatour namely of His Priest-hood and of his Propheticall and Kingly Office all which are implyed under this Name and Title of Christ which is here given unto Him But I have not long since handled these parts of Christ's Office upon the Creed therefore I will not here insist upon them Now followeth Verse 30. And he charged them that they should tell no man c Here is set down the Issue or Consequent of the former Conference between Christ and his Disciples and of that confession which they made of Him They Consequent is this That our Saviour straitghly charged them to tell no man of Him That is not to make known to others this Truth which they had confessed of Him namely That He was the Son of God and true Messiah Matth. 16. 20. He charged them that they should tell no man that He was Jesus the Christ Now this is not so to be understood as if he would have this truth wholly concealed and not to be made known at all but that they should not divulge or make it commonly and openly known at this time Quest
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
to be understood of his humane Nature for his God-head could neither dye nor rise again Therefore as he dyed according to his humane Nature as we heard before so he rose from Death according to the same Nature Neither is it to be understood of his whole humane Nature but of his Body For his Soul dyed not and therefore did not rise from Death Now for the further opening of the words and of the Doctrine of Christ's Resurrection certain Questions are to be Answered Quest 1 Quest 1. By what power Christ's Body was to be raised from Death Answ Answ By the power of his God-head 1 Pet. 3. 18. Quickened by the Spirit that is by his God-head Joh. 10. 18. I have power to lay down my Life and power to take it up again This was the power of his God-head Object Object God the Father is said to have raised up Christ Ephes 1. 20. Answ Answ It is the same Divine Power which is in the Father and Son by which Christ was raised Joh. 5. 19. Whatsoever the Father doth the same doth the Son also The raising of Christ is the Joynt-work of all three Persons though sometimes attributed to the Father as being the first Person in order of Beeing and Working Quest 2 Quest 2. With what Body was Christ to be raised from Death Answ Answ With the same Body for substance which died and was buried Luke 24. 39. Behold my Hands and my Feet that it is I my self c. I say with the same Body for substance because it was alâ—ered in quality from what it was before For whereas before it was a meer natural Body now it was become a spiritual Body as the Apostle calleth the bodies of the Saints in the Resurrection 1 Cor. 15. 44. that is a supernaturall or heavenly Body which was now freed from all naturall Infirmities as from pain weariness hâ—â—ger and thirst c. and was withall endued with more heavenly qualities and properties than before yet so as it was still a true Body c. Object Object Acts 10. 41. He did Eat and Drink with his Disciples after his Resurrection Answ Answ Not for the necessity of Nature but to confirm the Faith of his Disciples and Us in the Truth of his Resurrection Quest 3 Quest 3. Why was it needfull for Christ to rise again from the Dead Answ Answ For these Reasons 1. That the Scripture might be fulfilled which foretold this 1 Cor. 15. 4. He rose again according to the Scriptures His Resurrection was foretold Psal 16. 9. My Flesh shall rest in hope For thou wilt not leave my Soul in Hell or in the Grave or among the Dead c. That as by his Death and Sufferings he made satisfaction to God for our sins and so freed us from the guilt and punishment of them and from the power of Satan So by his rising again he might openly declare and manifest the vertue of his Death that by it he had fully satisfied for our sins and procured pardon and reconciliation with God for us Rom. 4. ult He was delivered for our sins and rose again for our justification that is to declare that we were justified and reconciled to God by his Death Therefore Contra 1 Cor. 15. 17. If Christ be not raised we are yet in our Sins 3. To declare himself to be the Son of God Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead 4. That his Resurrection might make way to those other degrees of his Glorification which followed namely to his ascension and sitting at God's right hand c. Use 1 Use 1. To prove unto us the Truth of Christ's God-head and to confirm our Faith therein Rom. 1. 4. He was declared to be the Son of God with Power by the Resurrection from the dead To this very end our Saviour here foretelleth his Resurrection to confirm the Faith of his Disciples touching his God-head Ut suprà dictum Use 2 Use 2. To be matter of unspeakable comfort to the faithful having part in Christ's Death and Resurrection in that He was not onely to dy and suffer for them but also to rise again by the Power of his Godhead thereby to declare and manifest the vertue and efficacy of his Death and Sufferings that thereby He had made full satisfaction to God for all their sins and so freed them from the Guilt and Punishment of the same As if one be Surety for another's debt and be cast into Prison for it if afterward he be let out of Prison this argues that he hath paid the debt or some way made satisfaction to the Creditor So here Christ being our Surety and being cast into the Prison of Death and the Grave for our debt of Sin and Punishment when afterwards He came out of this Prison by rising again the third day hereby He declared and shewed to all the World that he had fully discharged our whole debt to God by his Death and Sufferings even to the uttermost Farthing and so had fully satisfied for our sins and freed us from the Guilt and Punishment of them all For if any one of the sins of the Elect had not been satisfied for Christ could not have risen again but must still have been holden in the Prison of Death and the Grave But now by coming out of this Prison He declared that all our sins are taken away and we justified from them and reconciled to God so that now we need not fear the Guilt of our sins or the Wrath of God due to them nor the sting of bodily death nor the Power of Satan c. but in Christ's Resurrection we may triumph over all these Enemies of our Salvation as the Apostle doth Rom. 8. 33. Who shall lay any thing to the charge of God's Elect It is God that justifieth Who is he that condemneth It is Christ that dyed yea rather that is risen again c. Use 3 Use 3. To confirm our Faith touching the certainty of our own Resurrection unto life eternal at the last day to assure us that though our bodies dy and come to the Grave and to dust and rottenness yet shall they be raised again to life yea to a better life which is everlasting in Heaven and that by vertue of Christ's Resurrection For as he that is our Head was not onely to dy but to rise again from death for us so we that are his Members though we dy yet shall we at the last day be most certainly raised to life again by vertue of Christ's Resurrection He was to be raised as the first-fruits of the dead 1 Cor. 15. 20. therefore He being now actually risen we and all the whole Harvest of God's Elect and faithful People shall follow in our time For Christ did not rise again as a private but as a publick Person as our common Head and Saviour to draw all us up from the Grave after him at the last
up and provoking Peter to this rashnesse and presumption and therefore our Saviour might also call him Satan to shew that herein he was an Instrument of Satan being set on work or stirred up by him to give him this pernicious Counsel Observ 1 Observ 1. That good intentions and meanings will not serve to justify or excuse unlawful Actions Peter's intent and meaning was good in rebuking Christ and disswading him from his purpose of Suffering yet for all that our Saviour sharply reproveth his Fact Saul's intention was good in taking upon him to offer Sacrifice in Samuel's absence yet this excuse served him not but he is sharply reproved by Samuel for that Action 1 Sam. 13. 13. Thou hast done foolishly thou hast not kept c. So Chap. 15. ver 21. he pretended a good meaning in himself and the People for the justifying of his Sin in sparing the best of the Amalekites Cattel for Sacrifice yet that excuse served not So Uzzah had a good intention in staying the Ark when the Oxen did shake it yet that excuse him not for notwithstanding his good meaning the Lord smote him with present death for that sin 2 Sam. 6. 7. So those that rashly did publish the Miracles of Christ wrought upon them contrary to his Commandment they might have a good meaning in it yet that excused them not from sin Reason Reason God requires that in all our Actions we do not onely aim at a good end but also have good warrant from his Word for the Action it self we must not follow our good meaning but his Will Deut. 12. 8 32. Rom. 12. 2. Use 1 Use 1. To convince the folly of such as have nothing to plead for excuse of their unlawful and unwarrantable Actions or rash Speecheâ— but their good intention that they meant well and this they think sufficient to justify themselves Here we see the contrary That a good meaning is not enough to justify or make good our Actions further than we have ground and warrant for them out of the Word of God He will not be served with good meanings but by obedience to his Will revealed in his Word This is the Rule we are to walk by and not our own Will purpose or good intention There be many in Hell which had good meaning c. Vse 2 Use 2. For admonition not to rest in good intentions or meaning in our Actions as if this would bear us out in them but first to see that we have good ground from the Word of God for them otherwise we may sin grievously notwithstanding all good meanings We must in every action not onely aim at a right end but withal have a good ground and warrant for the lawfulness of the action it self else it is no action of Faith and so it must needs be a sin Rom. 14. at the last Verse We must not onely mean well but do well that is be sure our Actions be justifiable by the Word of God else we can have no comfort in them though our intention be never so good which shews also how needful it is for every one to have competent Knowledge of the Will of God revealed in his Word for the guiding of us in all the actions of our life and therefore to come duly to hear the Word and to search the Scriptures in private that we may prove what is the good and acceptable Will of God Rom. 12. 2. Mark 8. 33. And when He had turned about c. Sept. 4. 1625. Observ 2 Observ 2. THe duty of such as are in Authority over others and have charge of them not to let them alone in those sins or corruptions which they take notice of to be in them but to admonish and reprove them for the same Our Saviour here taking notice of the sin of Peter his Disciple doth not wink at it but plainly and sharply reprove it in him So at other times when He discerned either him or his other Disciples to be faulty He used to reprove them as we have often heard before See ver 17. hu us capitis So ought all that have Authority and Charge of others Souls to reprove such sins as they take notice of in those of their Charge Especially this concerneth Ministers of the Church not to wink at the sins of their People committed to their Charge but duly to admonish and reprove the same both in their publick Ministery and also in private as occasion is offered Touching our publick Ministery it is one main part of the execution of it to reprove sin in our People Esay 58. 1. Cry aloud c shew my People â—heir Transgression c. 2. Tim. 4. 2. Preach the Word reprove rebuke c. So also in private it is the duty of Ministers to admonish those of their Charge and reprove sin in them Acts 20. 20. Paul at Ephesus taught them not onely in publick but in private from House to House testifying Repentance both to â—ews and Greeks which he could not do without reproving their Sins Now as this Duty concerneth Ministers so also all others that are in place of Government and have Charge of others as Magistrates Parents Masters of Families c. Ephes 6. 4. Parents to bring up Children in admonition of the Lord. So also Masters to reprove sin in their Servants as Elisha did his lying Servant Gehazi 2 King 5. 26. Reas 1 Reas 1. Such as have Charâ—e of others are bound to use all good means to reform sin in those of their Charge Now admonition and reproof duly given is one speciall means sanctified of God to this end Matth. 8. 15. If thy Brother trespasse against thee go and tell him his fault c. If he hear thee thou hast gained thy Brother A means to bring the Offender to sight of his sin and to work remorse and repentance Reas 2 Reas 2. If such as have Charge of others do let them alone in their sins and not admonish them they become accessary to those sins and guilty of the blood of their Souls if they perish in them for want of admonition See Ezek. 3. 18. True not onely of Ministers but of Parents Masters c. who neglect to warn their Children and Servants of sin Use 1 Use 1. To condemn the great neglect of this necessary Duty in many that have Charge of others who are not careful to reprove sin in those of their Charge but let them alone to go on in them without Reformation c. The fault of many Ministers that they do not reprove sin in their People in publick and private but think it enough to instruct them in their Duties as if it were not as necessary a part of their Ministery also to reprove sin c. No marvail if the People living under such Pastors be profane and loose in Life given to swearing drunkennesse profanesse of the Sabbath A main cause hereof iâ— the Minister's neglect to reprove such sins in them How will such
c. And sinfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely tainted with corruption of sin but full of sin polluted with many and grosse sins and living in the same without Repentance This is added to explain the former Title Adulterous shewing why they were not the true spirituall Children of Abraham but rather a bastardly Brood because they were not holy and religious in Life as was Abraham but profane and wicked Observ 1 Observ 1. When we have occasion to speak or make mention of the sins of gross and notorious Offenders we are not to speak too favourably of them but rather to censure them sharply as they deserve Not to excuse or lessen but rather to aggravate them So our Saviour here being to speak of the wicked Jews speaks not favourably but calls them an Adulterous and sinfull Generation a wicked and bastardly Brood c. So at other times as Matth. 16. 4. So Matth. 7. 6. He calls them obstinate Contemners and Scoffers at Religion Doggs and Swine He calls Judas Devil See 2 Pet. 2. how sharply the Apostle censureth those wicked false Teachers and Seducers calling them brute Beasts Wells without water Clouds carryed with a Tempest c. So Jude Epist. ver 12. Fruitless Trees twice dead c. Raging Waves of the Sea foming out their own shame wandring Stars c. Thus when we have occasion and are called to speak of gross or notorious wicked persons we are not to favour or spare them but to censure their open and manifest sins as they deserve thereby to testifie our own detestation of them and make them odious to others Especially this concern Ministers of the Word in their publick Ministery when they have occasion to speak of the sins of grosse Offenders not to mention them or reprove them too favourably but sharply to censure them especially obstinate Offenders c. Use Use This condemns the practice of such as are wont to excuse minse or colour-over grosse and notorious sins of others when they have occasion to speak of them especially if the Offenders be their Friends c. Observ 2 Observ 2. It is a great occasion of sin to live amongst such People or Persons as are profane and wicked Living in midst of an Adulterous and sinfull Generation is mentioned here by our Saviour as one occasion of being ashamed to confess him and his word before men See Joh. 12. 42. True of all sins both of commission and omission Living and conversing amongst the wicked is a great occasion to move such as so live both to do that which is evil and also to neglect and omit good Duties Living in Sodom was afterward an occasion unto Lot's Daughters of committing the sin of incest with their Father Joseph's living among the profane Egyptians in Pharoah's Court was an occasion to him of using that profane Oath or asseveration By the life of Pharoah The Israelites living so long among the Idolatrous Egyptians was an occasion to them of making a Golden Calf c. Peter's coming into the High-Priests Hall and standing amongst that profane Company and warming him by the same fire was the occasion of his dangerous sin of denying Christ c. Reas 1 Reas 1. We are by Nature apt to follow and be led by evil example of others with whom we live and converse Prov. 22. 24. Go not with a furious man lest thou learn his wayes c. Reas 2 Reas 2. Sin is of a contagious Nature apt to spread the infection of it to those that live amongst the wicked like a Leprosie or other contagious Disease Like leaven 1 Cor. 5. 6. A little leaven leaveneth the whole Lump Use 1 Vse 1. See how dangerous for any to make choice to live and converse amongst the profane and wicked Thus do many young Gentlemen and others who travail beyond the Seas and live in forrain Countries among Papists and other profane Persons and People without a lawful Calling onely to see Fashions c. Hence is it That many of them return home infected with popery or profanesse Such also offend in this kind who being to choose a place for their Dwelling do willingly plant themselves in profane places where sin aboundeth and where they are like to have little or no company but of profane persons c. How dangerous is this experience teacheth For do we not see how by this means some that have been zealous and forward in Religion have fallen away and waxed cold or lukewarm in religious Duties and have also been drawn into the practice of gross sins c. Take heed therefore it is a tempting of God thus to cast thy self upon so great an occasion of sin David lamented his misery That he was forced to dwell among the profane Psal 120. 5. And wilt thou bring this misery and danger upon thy self willingly Use 2 Vse 2. See what need for such as are called to live amongst profane and wicked Persons or People to walk wisely and circumspectly in regard of this great occasion of sin that they be not drawn away by it Col. 4. 5. Walk in wisdom toward them that are without As those that live amongst such as are infected with the Plague or other contagious Diseases have need to walk warily lest they take the infection So here such as live amongst the profane that are infected with the Plague or Leprose of gross sins had need be watchfull over their wayes lest they be infected by the society of such and drawn away either to the love and liking of their sins or to the neglect and omission of good Duties He that walks among snares and pit-falls had need to look to his Feet so he that lives among the wicked c. Ezek. 2. 6. The Prophet compares them to Briars and Thorns which are so apt to lay hold and to prick such as come near them Also to Scorpions which will sting such as come near them Vse 3 Use 3. For admonition to all that profess to be God's Servants to shun the society of the profane and wicked of this World as much as is possible and to separate from the same lest their society be an occasion of sin unto them 2 Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing c. Revel 18. 4. Come out of her that is out of Babylon my People that ye be not partakers of her sins c. Not that we can wholly separate from the wicked for then we must go out of the World but as much as is possible so far that we do not willingly and without a calling use their company or live among them Observ 3 Observ 3. It is no sufficient excuse for Sin or for omission of good Duties that such as are guilty of the same do live amongst wicked and sinfull Persons or People No excuse for being ashamed of Christ and his Word though we live in an Adulterous and sinfull Generation No
Name of Christ happy are ye for the Spirit of Glory and of God resteth upon you c. Contrà Consider the danger of not professing Christ and the Gospel for fear of shame and disgrace in this World that this is the way to move Christ to be ashamed of us that is utterly to deny and renounce us for ever at the last Day yea to send us to Hell with that fearfull and irrevocable sentence Go ye cursed c. Think how fearfull a thing this will be and let it move us to contemn all wordly shame that may be cast upon us for the profession of Christ and his Word c. Better to endure all the shame in the World than to be denyed of Christ at the last Day Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 26. 1625. Observ 2 Observ 2. VVHen he cometh Hence we learn that there is a second coming of Christ in Glory to Judge the World which is hereafter to be fulfilled when he shall come to pass Sentence of absolution or of condemnation for ever upon all persons in the World and to execute the same accordingly Matth. 25. 31. When the Son of Man shall come in his Glory c. Then shall He sit upon the throne of his Glory Act. 1. 11. This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven This is an Article of our Faith which needs no further proof But for the opening of it some Questions are to be resolved Quest 1 Quest 1. From whence shall Christ Jesus come at the last day Answ Answ From the third Heaven where now he sits at the right hand of God in equall Glory with God the Father and the Holy Ghost So it is said in the Creed From thence he shall come c. that is from the right hand of God in Heaven where now he is Where note by the way also that this coming of Christ is properly to be understood of his humane Nature and not of his God-head His Humane Nature is said most properly to be now in Heaven because it is there onely and not any where else whereas his God-head being every where cannot be said to remove or to come or go from one place to another but filleth all places Yet he that cometh shall be God as well as Man in the same Person Quest 2 Quest 2. Whither or to what place shall Christ come and where shall he execute the last Judgment Answ Answ This is not particularly or expresly determined in Scripture and therefore we are not curiously to search after it This is sufficient that it is said Matth. 24. 30. that He shall be seen coming in the Clouds of heaven and 1 Thess 4. 17. the Elect shall be caught up to meet him in the Air whence it may probably be gathered that the place whither Christ shall come and where he shall fit in Judgment shall be in some part of the Air which is above us and where the Clouds are yet not so far from the Earth but that he may be seen and discerned of those that shall be upon the Earth Quest 3 Quest 3. When shall the time be of Christ's second coming to Judgment Answ Answ The particular time that is to say the Day Moneth Year or particular Age of Man is not revealed of God but is altogether uncertain and unknown to Men and Angels yea to Christ himself as He is Man though as God he cannot but know it Mark 13. 32. Of that day and hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father See Act. 1. 7. But the time is not like to be far off but rather near at hand because most of the Signs foretold in Scripture as fore-runners of it are already accomplished Use 1 Use 1. To convince such as deny or oppose this Truth and Doctrine of Christ's second coming to Judgment Some plainly and directly deny it in words 2 Pet. 3. 3. There shall come in the last daies Scoffers c. saying Where is the Promise of his coming c. Others deny it in heart not believing the Truth of it Others deny it in life and practice by walking after their wicked Lusts and living so as if there were no such coming of Christ unto Judgment to be expected How many such are there amongst us in these times who though in words they profess this Article of the Creed That Christ shall come from Heaven to judge the quick and dead yet in heart and life deny it by living and going on in their sins without Repentance as if they should never come unto Judgment like those Amos 6. 3. who put far off from them the evill day c. Vse 2 Use 2. Terrour to the wicked and impenitent living in their Sins without Repentance Swearers Drunkards Sabbath-breakers Contemners of Religion and Scoffers at it unclean Adulterers Enemies of Christ c. Christ shall come in flaming fire to render vengeance to such 2 Thess 1. 8. How shall they be able to stand before Christ at his coming to judge them and to pass Sentence of Condemnation upon them saying Go ye cursed c. Where shall the ungodly then appear Who shall plead for them before Christ the Judge of all the World How shall they stand in that Judgment Object Object That day of Christ's coming to Judgment may be far off and we hope to have time enough to repent hereafter Answ Answ Though the time of Christ's coming to general Judgment should be deferred which is uncertain to us yet how soon may he come to thee by death which shall be the day of particular Judgment to thee and as that leavs thee so shall the day of Judgment find thee Do we not see in experience of late in sundry Examples not far from us but hard by us and even amongst us how suddenly some are cut off by death c. I wish that our profane livers may duly lay it to heart and be warned to turn from their Sins while God gives them space to repent that they may stand before Christ at his coming Otherwise if God's Patience lead thee not to Repentance thou dost treasure up wrath to thy self against the day of Wrath c. Rom. 2. 4. Use 3 Use 3. Comfort to the godly and faithful in that there is a time in which Christ their Saviour shall come in Glory to judge them I say to judge them not with the Judgment of Condemnation as he shall the wicked but with the Judgment of Absolution acquitting them for ever from the Guilt and Punishment of their sins delivering them from all evils and miseries whatsoever which they were subject to in this life wiping away all tears from their eyes and giving unto them eternal Rest and Glory in his heavenly Kingdom 2 Thess 1. 6. It is a righteous thing with God
never so dear to thee thou must suffer as it were the cutting off thy hand foot c. Which being so that the practice of Christianity is so hard difficult and painfull it must not discourage any from setting about it but on the contrary encourage every one to labour and take pains about it Use 3 Use 3. For Exhortation To stir us up to the conscionable practice of this duty viz. to labour and strive to cut off and separate from our selves those things which are most near and dear to us in this world so far forth as they are or may be occasions of sin unto us First and principally let us labour in resisting and mortifying those sinful lusts and affections of our hearts which are most natural and most delightful and pleasing to us and which we are so loth to part with Use all means to cut off this near and dear occasion and cause of sin Pray unto God by the power of his Spirit to mortifie and crucifie in us these sinful lusts which are so dear to us and use all other means to resist and subdue them more and more to cut off those hands and feet of thy corrupt heart and to pluck out this eye of thy heart that it offend thee not So also thou must make conscience to cut off and separate from thee all outward occasions of sin which are never so dear to thee though as dear as thy hand foot yea as thy right hand c. And though it be as painful or grievous to thee to part with them as to part with thy right hand or right eye c. yet must thou rather part with them and utterly reject and forsake them than be occasioned by them to sin against God or to be hindered in obedience to his Will In this case thou must part with all profits and pleasures of this life though never so sweet unto thee Thou must resist even unto blood in striving against sin c. And to this end labour and pray for grace to deny thy self and thy corrupt Nature and all that is near or dear to thee in this world else thou wilt never be able to part with these as thou must do c. Vse 4 Use 4. If we must remove and separate from us those things which are so near and dear to us in this world and so necessary and useful to us as our hands feet eyes if they be occasions of sin to us then much more ought we to be willing to part with such things as are lesse dear to us and lesse necessary and useful c. such as we may better spare and be without as superfluous profits pleasures c. Observ 3 Observ 3. The practice of Mortification in resisting and refraining sin and the occasions of it is not an easie work but hard difficult and painful Compared here to the cutting off of a member of the body c. not done without great pain and grief called crucifying of the flesh dying to sinne circumcising of the heart c. Use 1 Use 1. See the cause why so few true mortified Christians are to be found so few truly dead to sin having the power of sinful lusts killed and crucified in them and shewing it in life by refraining sin and the occasions of it It is because it is so hard difficult and painfull a matter c. so contrary to Nature c. Use 2 Use 2. See the folly of such as think it easie to refrain sin and occasions and to resist their own lusts c. they think they can do this at any time when they will Therefore they defer Repentance c. But take heed of this for thou wilt not find it easie when it comes to point of practice but most hard and painful and even as the cutting off thy right hand c. Therefore set about it speedily The sooner the better and more easie to be done c. Mark 9. 43. It is better for thee to enter into life maimed c. Nov. 18. 1627. NOw followeth the second thing contained in the words viz. The reason of the Admonition whereby our Saviour inforceth it in these words It is better for thee to enter into life maimed c. The Reason is twofold or hath two branches The first is taken from the benefit and good that will come unto a Christian by cutting off and avoiding occasions of sin This will be a means to further him to the attainment of life everlasting the greatnesse of which benefit is amplified by comparison to the lesser good or benefit of enjoying those things which are dear to us in this life Better to enter into life maymed halt or having but one eye than to enjoy both hands feet c. and to come short of eternal life The second is taken from the contrary evil and danger which is like to ensue if a Christian be not careful to cut off such occasionâ— of sin in that by this means he shall be in danger of going to Hell after this life the greatnesse of which evil and danger is set forth by comparison to the lesser evill of being deprived of such things as are dear to us in this life Better it is to be maymed halt c. than to go to Hell that is it is a lesse evil to loâ—e or be deprived of such things as are as dear to us in this life as our hands feet c. than to go to Hell c. See the meaning of the words before explained Now follow the Instructions 1. From the first branch of the Reason Better to enter into life c. Observ 1 Observ 1. There is an eternal life and state of glory to be enjoyed by the Saints of God after this life in heaven This is presupposed here And it is an Article of our faith c. Vide infrà post 3. Observ Observ 2 Observ 2. The great benefit and good that cometh of being careful to keep our selves from sin and the occasions of it in that it is a means to further us toward the attainment of eternal life and salvation in God's Heavenly Kingdom Our Saviour doth upon this ground warn every Christian here to take heed of the occasions of sin because it is better by so doing to enter into life or into the Kingdom of Heaven as it is Verâ—e 47. than by not doing it to be in danger of Hell-fire Whereby he plainly implyeth That this carefull shunning of sin and avoiding occasions of it is a means to further Christians to the attainment of life eternal in God's heavenly Kingdom Though we do not by refraining sin or the occasions of it merit eternal life yet this is one means appointed of God whereby we are to come to eternal life viz. by a conscionable care to keep our selves from sin and the occasions of it Rom. 8. 13. If through the Spirit ye mortifie the deeds of the body ye shall live 1 Pet. 3. 10. He that will love life
think of such as are content to forgive some wrongs and some enemies but not all They can perhaps put up some small or petty inâ—uries but if greater injuries or indignities be offered them they will not forgive but bear malice and seek revenge c. This is no true forgiveness and so no true love but counterfeit Such must remember these words Forgive if ye have ought against any c. Observ 2 Observ 2. In that our Saviour presupposeth here that his Disciples should have enemies who should wrong and abuse them and against whom they should have just matter of complaint for such wrongs hence gather That Christians must make account to have enemies and to meet with wrongs and abuses at the hands of men yea with many wrongs and injuries They must make account sometimes yea oftentimes to have matter of just complaint against others for wrongs done unto them This is here taken for granted And if it were not so there should be no need of forgiveness and â—o this Exhortation of our Saviour should be in vain That which our Saviour speaketh Matth. 18. 7. touching those offences or scandals by which men do hinder others in the wayes of God and in the way of salvation is true of all offences and wrongs offered to the Saints and Servants of God that it must needs be that such offences shall come It cannot be avoided so long as there is a Devil and wicked men in the World it must needs be that the true servants of God shall be much wronged and abused in the World Joh. 16. ult In the world ye shall have tribulation So long as ye live in the world ye must look to have many enemies and to suffer much at the hands of wicked men Matth. 10. 17. Thus it hath been with the best of God's Saints and Servants in all times as with the Prophets Apostles Martyrs yea Christ himself How many enemies had they how many wrongs and abuses did they meet with at the hands of men in this World Vse 1 Vse 1. To comfort good Christians when they meet with many enemies and with many wrongs and abuses offered them by others especially if it be in way of well-doing and for the keeping of a good conscience c. It is no new thing but that which hath ever been the lot and portion of God's Saints and Servants in this World Therefore if it be so with thee be not discouraged but remember Matth. 5. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoyce c. For so persecuted they the Prophets before you Use 2 Use 2. It must teach us to prepare and arm our selves before-hand to meet with enemies and with wrong and offences at the hands of men especially of wicked men so long as we live in this World And therefore to pray and labour for Christian courage patience and meekness to bear such wrongs and abuses as shall be offered us seeing it cannot be avoided but we must have enemies and must be much wronged at the hands of men we have therefore need of patience and meekness to bear such wrongs and of courage to stand against all enemies opposing us especially for well-doing Some say They cannot endure to be wronged As much as to say Thou canst not be a good Christian or true Disciple of Christ for if thou wilt be such a one indeed thou must make account to have enemies and to be much wronged c. The Disciple is not above his Master c. Matth. 10. Mark 11. 25. And when ye stand praying forgive c. that your Father also which is in heaven c. May 2. 1630. OF our Saviour's Exhortation of his Disciples to the forgiving of enemies and wrongs when they come before God to pray we have heard before Now followeth the Reasons enforcing this Exhortation 1. From the benefit and good which is promised and should come to them by this means they should have their sins forgiven of God 2. From the contrary hurt and danger ensuing if they forgive not others then God will not forgive them Of the first That your Father That is God who is your Father not only by Creation c. but more especially by grace of Adoption in Christ c. Here note that these words That your Father may forgive c. are not so to be taken as if their forgiving of others were the cause of Gods forgiving them or the ground and motive of God's forgiveness but only a condition or qualification required in them as an effect of Gods forgiveness shewing them to be such as were forgiven of God and consequently a means by which they might know and be assured in conscience that they were indeed forgiven of God Which is in heaven Though God be every where present filling Heaven and Earth yet he is said to be in Heaven viz. the third Heavens after a peculiar manner because he doth there and from thence especially and most clearly manifest his presence by the effects of his Divine Power Wisdom Providence c. Therefore Heaven is called his Throne Esay 66. 1. May forgive you your Trespasses By Trespasses understand sins against God called trespasses because by tthem we break the holy Law of God and so offend his Divine Majesty Called also Debts Matth. 6. 13. in he fifth Petition of the Lord's Prayer because by them we make our selves guilty before God by breach of his Law and so we are bound to make satisfaction or else to suffer the punishment due as a man that is indebted to another c. More particularly by trespasses or sins here we are to understand 1. The fault or offence which is the breach of Gods Law 2. The guilt making us liable to punishment 3. The punishment it self due to sin by the Law May forgive you That is freely acquit and discharge you from the fault guilt and punishment of all your sins Quest Quest What need is there for true Believers such as Christ's Disciples were to desire forgiveness of sins seeing they having faith were already assured that their sins were forgiven Answ Answ 1. Their faith being weak and imperfect they had need to desire further and more assurance 2. They were apt through infirmity to fall into new sins which had need of a new act of forgivenesse and of faith to believe and apply the same In the words thus opened consider two things 1. The benefit promised to them if they forgive such as wrong them They shall be forgiven of God that is shall by this means have further assurance in their conscience of God's forgiving their sins 2. The Authour or efficient cause of this benefit of forgiveness of sins which is God himself Described here 1. By a relative title called their Father 2. By his special place of abode In Heaven Of the first The benefit promised Forgiveness of sins at the hands of
Quest Quest What to do that I may obtain this blessing of forgiveness of my sins c Answ Answ Practise true Repentance which consisteth in these Duties 1. Examine thy Conscience by the Law of God touching thy sins to find them out in particular especially those thou hast been most guilty of The first step to repentance is to come to see thy sins truly Lam. 3. 40. Let us search and try our wayes c. 2. Labour to have thy heart touched with godly sorrow for all thy sins especially for those by which thou hast most offended God not a small or sleight sorrow but to have thy heart broken and rent with this sorrow To mourn for thy sins as one that mourneth for the losse of his onely son Zach. 12. 10. 3. Confess thy sins yea thy particular sins to God in humble and feeling manner accusing and condemning thy self for them that God may acquit thee Prov. 28. 13. 4. Labour for true hatred dislike and utter detestation of thy sins in heart and to shew it in life and practice by turning from them yea from all thy sins and by turning to God by holinesse and newnesse of life Jer. 4. 14. Wash thy heart from wickednesse c. Abhor evill and cleave to that is good Rom. 12. 9. 5. Lastly sue to God in Jesus Christ most earnestly for pardon and forgivenesse of thy sins not praying but crying unto him for the same and that with hungring and thirsting as after the greatest good in the World Then thou hast a Promise Esay 44. 3. I will pour upon the thirsty c. And thou must not onely sue earnestly to God but constantly never ceasing or giving over thy suâ—e till God hear and have mercy upon thee and manifest his grace and mercy to thy soul in pardon of thy sins as he will do undoubtedly if thou thus seek and sue to him for the same For he hath promised it Esay 55. 7. and in many other places and he is true in his Word If we acknowledg our sins he is faithfull to forgive our sins 1 Joh. 1. and to cleanse us from all unrighteousness Yea though sins red as crimson c. Esay 1. 18. Mark 11. 25. And when ye stand praying forgive c. May 9. 1630. Observ 2 Observ 2. IN that our Saviour exhorts his Disciples to forgive such as wronged them that so they might be forgiven of God that is might by this as by a pledg and testimony in their own consciences be assured that God had forgiven and would still continue to forgive them their sins hence we learn That one special means whereby we may come to know and be assured in our consciences that God hath pardoned and will hereafter pardon our sins in Christ is freely to forgive our enemies and such as wrong or offend us This is the Doctrine of our Saviour here and Matth. 6. 14. Reas 1 Reason 1. This free forgiving of enemies is an infallible mark and property of true love to our brethren and Love is a fruit of Faith which worketh by it Gal. 5. 6. Now where Faith is there must needs be forgiveness of sins Therefore by this fruit of love in forgiving others being felt in our hearts we may gather assurance that we have Faith and so that our sins are forgiven of God Reas 2 Reas 2. True love to our brethren which is shewed in forgiving wrongs must needs come from love to God for we first love God and then our brother 1 Joh. 4. 21. Now we cannot love God till we first have felt his love to us in the pardon of our sins 1 Joh. 4. 19. we love him because he first loved us Therefore hence it followes That free forgiving of others is the way to be assured that God hath forgiven us and will forgive us still Use 1 Use 1. See what to do if we would not only be partakers of this excellent benefit of forgiveness of fins but also come to know and be assured hereof in our own Souls and Consciences we must then labour for the practice of love in forgiving such as offend and wrong us If thou canst attain to this it will be as aseal and pledg in thy own heart to assure thee that God hath forgiven thy sins and will also forgive thee for time to come so often as thou shalt fall through infirmity and shalt renew thy repentance Vse 2 Use 2. Comfort to such as feel this practice of love in their hearts that they can and do freely and from the heart forgive such as wrong them c. From this love shewed to thy brother thou mayst conclude thy love to God and consequently God's love to thee in forgiving thy sins See Luke 7. 47. Thou needst not go up to Heaven to know whether thy sins be forgiven but look into thy own heart whether thou canst and dost forgive such as wrong and offend thee c. If thou canst forgive and love thy enemies and do good to them that hate or wrong thee and all this of Conscience to God in obedience to his Will then mayst thou hence gather assured comfort to thy soul that thy sins are forgiven of God yea with this one argument thou mayst answer all contrary objections of Satan the world and thine own distrustful heart tempting thee to doubt of God's love and pardon of thy sins Observ 3 Observ 3. In that our Saviour useth this Motive or Reason to move his Disciples to forgive their enemies that so they might be forgiven of God and be assured hereof in their Consciences hence learn 〈◊〉 That the desire and hope of forgiveness at God's hand and to have assurance of it in our selves should be one forcible Motive moving us to forgive others which offend or wrong us Therefore also in the 5th Petition of the Lord's Prayer where we ask forgiveness of our own sins against God we are also taught to profess our readiness to forgive others which trespasse against us This is also taught us in that Paâ—â—ble Matth. 18. 23. But more of this in the Verse following Use Vse See what to do when we find in our selves a loathness or unwillingness to forgive such as offend or wrong us Think how much we desire and how glad we are to be forgiven of God and withall what need we have of this forgiveness being so much indebted to God as we are for manifold trespasses much more than any man is or can be indebted to us for any wrongs done against us God hath much more against thee than thou against thy Brother yet thou desirest forgiveness Oh let this move and perswade thee to forgive thy Brother yea to forgive all that wrong thee c. Think often of thy manifold and grievous against God in comparison of which all the wrongs done to thee by men though never so many are but as a a 100 pence in comparison of a 1000 Talents as it is in the Parable Mat. 18. Mark 11.