14. 3 The occason of this miracle this is ver 14. The original of this custome is from that which is written Deut. 14. 24. The Jewes were at this time scattered throughout almost all Nations now that they might not at their repairing to Jerusalem for worship be constrained to run up and downe to provide sacrifices it was agreed by the Priests and Scribes c. that those things which were necessary for sacrifice should be sold about the Temple This was their pretence but that which really caused this was the covetuousnesse of the Priests who made great gaine by these merchandizings 4 The manner of it ver 15. 5 The reason rendred ver 16. make not my Fathers house c. The Temple was a shadow and type of those things the lively Image whereof is in Christ therefore it was to be applyed onely to spirituall uses for this reason our Saviour denyes it to be lawfull to convert it to such a common use as a Market place 2 The effect or consequence of this miracle 1. The effect it wrought upon the Disciples ver 17. Not that they presently remembred this but afterwards when they had been better instructed then God brought this Scripture to their minds as the reason of this act of Christ with which they were satisfied 2. The effect it wrought upon the Jewes this is twofold 1 Some quarreld with him ver 28 19 20 c. 2 Others did seemingly professe faith and subjection to him ver 23 24 25. upon this and other miracles whom Christ did not trust The Text is the effect which this great Heroick act of Christ wrought on his Disciples They remembred c. This Scripture is Psal 69. 9. where David writing of himselfe as a Type of Christ hath these words The zeale c. I shall handle them distinctly as spoken of Christ In them we have two things 1 An excellent vertue or grace of Christ 1. Grace in the Habite the zeale of thy house 2 The operativenesse of this grace hath eaten me up the activity of it Grace in exercise Zeale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we consider the word it comes from a verbe that signifies to boyle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Whâ—t zeal is it signifies the hissing noyse of water when it boyles If we consider the Nature of the thing we find it used both in a good sense and in a bad sense There is a zeale which is a fruit of the Spirit And there is also a zeale which is a fruit of the flesh Gal. 5. 20. The fruits of the 2 Cor. 7. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flesh are manifest which are these Adulteries c. Emulations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When it is used in a bad sense it signifies 1 Envy Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Acts 7. 9. the Patriarchs moved with envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3. 14. If ye have bitter envying and strife in your hearts glory not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Bezam in textum de zelo distinguentem 2 For misguided blind zeale Phil. 3. 9. concerning zeale persecuting the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1. 14. being more exceedingly zealous of the Traditions of my Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 For contentiousness of spirit Jam. 3. 16. where strife and envying is there is confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 For pretended jealousie and affection towards another Gal. 4. 17. They zealously affect you but not well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When it is used in a good sense it signifieth 1 Godly jealousie 2 Cor. 11. 2. I am jealous over you with a godly jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 For a good Emulation when we desire to be followers and imitators of others in that which is good Gal. 4. 18. T is good to be zeâ—lous alwayes in a good matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 31. Covet earnestly tâ—e best gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 For the violent fervor of all the affection towards others whom we love Gal. 4. 13. I bear him record that he hath a great zeal for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so t is used here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some of the Schooâ—men there are who only place this in the affection of love others make it to be a mixture of love and anger but its clear that it hath place in every other affection as well as these and the heighth and intention of every affection is called zeal The heighth of anger is the zeal of anger the heighth of pitty is the zeal of pitty and the heighth of love is the zeal of love c. Of thy house This is the Object of Christ's 2. What Gods House is zeal the house of God which by a Synechdoche doth comprehend the whole worship and service of God appointed to be observed in the Temple All matters of Religion and Worship Hath eaten me up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 3. What to devour is shewes the fervor and heat of Christs zeal it was not any ordinary heat but an extraordinary and violent which put forth it self by such an heroical Act as this was Christ was even as if he had had fire in his bowels he could not refrain himself The Lesson which we may learn is this The Lord Jesus Christ was exceeding zealous Doct. against all manner of Corruptions and defilements in Religion in the worship of God He had in his breast a very hot zeal for his Fathers house and all the Ordinances and Services thereof As it was prophesied of him that he should come as a Refiner to his Temple and should be very hot for the worship of God so was his carriage from his taking upon him the publick Ministry to the day of his Death and crucifying There are three things wherein Christ manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proved 3. wayes his zeal this way 1 He did very zealously assert the purity of Religion and Gods worship in his publick Ministry and zealously defend it against the corrupters of it In the 5th 6th and 7th Chapters of Matth. in that excellent Sermon upon the Mount we shall finde many Instructions given by our Saviour both concerning matters of Doctrine and concerning matters of worship as Chap. 5. vers 21. ad finem and Chapter 6. concerning prayer fasting vid. Chap. 6. v. 5. ad 16. concerning prayer and v. 16. ad 19. concerning the right manner of fasting And Mat. 15. v. 1. ad 21 Christ preacheth against their Traditions which they had brought into the Church And Matth. 19. 3. ad 10. preacheth against the Doctrine of Divorce which they had introduced And Chap. 22. v. 23. he cleares the Doctrine of the Resurrection against the sadduces And he that reads seriously the Evangelists will finde that there was no corruption either in Doctrine or worship but Christ boldly and zealously refuted it in his Ministry 2 As he had zeal
Baal how zealous were they 1 Reg. 18. 28. The Ephesians for their Diana what extraordinarie zeal when they perceived that by Pauls preaching against gods made with hands was like to overthrow their Religion they cryed for the space of two Iudg. 6. 28 29 30. houres together Great is Diana of the Ephesians Acts 19. 34. Motive 6. If you will be zealous for the House of God God will be zealous for your houses vid. 2 Sam. 6. 10 11. Obed Edom he had a zeal for the Ark when others were afraid of it God blesses him vid. Hag. 2. 18 19. If you will be dead and cold for the matters of God God will be cold for your civil concernments Motive 7. It s one of the best wayes to take off and abate the heat of enemies against the House of God The colder you are the more hot will they be and the more zealous you are the more cold will they be in promoting their designes 2. Rules for zeal 1 Your Zeal must be universal and that 1. In respect of things you must be zealous for everie part of Gods House for all and everie part of Truth against all and everie kind of corruption in Worship some are zealous against Schisme and Heresie but they have no great Zeal against superstition and humane inventions others have a Zeal against Superstition but they have not against Heresie c. This is not right heat vid. Psal 119. 104. Josiah his Zeal was against everie Corruption 2 Reg. 23. 4. ad 20. God commands him vers 25. Such was the Zeal of Christ also He leaves nothing behinde Sacraments Preaching Prayer 2. In respect of persons he that hath a right zeal for Truth will oppose all is contrarie to Truth in one person as well as in another in great as well as in small c. in a Friend as well as in an Enemie Zeal is like God in this there is no respect of persons with it Whosoever defiles the House of God let his Profession his Power be what it will Zeal will oppose him Zeal doth not hate error in a Prelate and love it in another c. Christ will throw down the Tables of the Money-changers whosoever they be that fit there c. 3. In respect of times True Zeal for Gods House hath no winter it burns in one Age as well as in another Manie men were verie zealous against corruption in Worship and Doctrine in the raign of Prelacie which now are cold against the same or worse corruptions in the raign of Heresie These were never truly zealous for Gods House Corruption of Truth and Worship is as bad one year as another c. 2 Zeal must be joyned with prudence and knowledge Rom. 10. 2. God hath given to man an understanding as well as affection Zeal without Discretion is rashness like mettle in a blinde Horse or a sharp edged Sword in a mad mans hand Those 4. Beasts Rev. 4. 8. which represent the Churches of the Gospel they had 6. Wings and they were full of Eyes a Christian must have Eyes as well as Wings Knowledge as well as Zeal Zeal with Knowledge saith one is like an Unicorns Horn in the hand of an Artist verie precious but Zeal without Knowledge is as the Unicorns Horn in the Beasts Head verie dangerous Zeal without Knowledge is like Pegasus without a Bridle or like an Offering without an Eye which God accepts not Lev. 22. 22. Mal. 1. 8. It s like Phaeton in his Fathers Chariot may burn himself and the World too 3 Zeal for Gods House must be confined within the Compasse of our Calling The Minister in his place the Magistrate in his the private person in his place 'T is a good glosse which Calvin hath on this Text. All must imitate Christ all must as much as in them lyeth preserve the Temple of God from defilement yet everie man must take heed that he go not beyond his bounds Non omnibus protinus licet flagellum arripere ut vitia manu corrigamus neque enim eadem nobis potest as data est nec idem injunctum munus Zeal out of its place is like fire in the Thatch Private Christians they must express their zeal by Prayer Teares Dispute complaining to the Church to the Magistrates where they are if they be such as care for Religion He that should being a private person do as Phinehas did and pretend zeal would be a murtherer or as Christ here did would be seditious c. 4 Our zeal for Gods House must be for the glorie of God not either to get our selves a name or to oppose men or to please others c. but meerly discharge of duty respect to Gods Honour This was the ground of our Saviours zeal make not my Fathers House c. Jehu lost all his zeal for want of a right end vid. 2 Reg. 10. He did verie much and he calls it zeal for God vers 16. but the truth is it was meerly for his own house and therefore God threatens Hos 1. 4. to avenge the blood of Jezreel upon the House of Jehu c. look well to this 5 It must be put out against private corruptions in your own case 3. Meanes to get zeal for Gods House 1 Consider often the worth and excellency of Gods House Truth Worship they are glorious things beauties of holiness Psal 110. 3. the glorie of God the glorie is departed from Israel c. 1 Sam. 4. latter end the Tabernacle of God with men c. 2 Beg much of the Spirit of God that spirit of fire the fire of the Altar came down from Heaven so doth the fire of zeal get much of that fiery Baptisme of the Holy Ghost c. vid. Acts 2. 3. 3 Be much in the Company of zealous persons he that kisseth the lips of the Servants of God who are zealous will get heat from them 4 Take heed of too much carnal policie This will make you but cold and dead for the Worship of God He whose zeal is extreme hot for outward things will be extreme cold at least luke-warm for the Worship of God a little Earth cast on a hot fire puts it out Mary Wolâ—oth Septemb. 30th 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 19. 47. And He taught daily in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere are five principal Passages or Stories recorded of Jesus Christ in this Chapter which is the best division can be made of it viz. 1 The story of the Conversion of one Zacheus a Publican a little man but a very great sinner this we have from the first verse to the 11th He came out of curiosity to gaze upon Christs person having heard the fame of his works and he did not only behold his Person but was converted by his Power we may note from his conversion 1. It s good to be in the way in which Christ travels Zachâ—us being in Christs way was apprehended by Christs power and made partaker of
to be found only there In the volume of the Book it is written of me There are but three places where Christ is In Heaven corporally In the hearts of his people by his Spirit In the Gospel by his Example The Gospel is the Table wherein the lively picture of Christ is it reads us a Lecture of the life and death of Christ Here are vestigia Christi you may see the prints of his feet here here is the golden Sampler it s a rich Treasure the Gospel vid. Col. 3. 16. not to sojourn with us but to dwell c. What strange Families that want Bibles or having them read them not what strange work would Children make had they no Sampler 3. This is justification for a strict and circumspect life Many are ready to quarrel with the Servants of God for their preciseness because they will not run into the same excess of riot 1 Pet. 4. 4. Profaneness is not so much quarrel'd as Piety Gods Servants dare not swear dare not omit prayer c. wicked men reproach them for it but God commands it Eph. 5. 15. and Christs example calls for it Christ never sware never spake idle word c. He that reproaches them for their holiness reproacheth Christ As the Apostle saith in another case Jam. 4. 11. so 't is in this he speaks evill of Christ and judgeth Christ 4. It shewes us that many who live in the visible Church are far from true Christianity because they have so little of Christ upon them Swearers Blasphemers c. yea formall Professors c. Our Saviour argues well with such men shewes them their Pedigree by their works Joh. 6. 39. They claim Abraham for their Father because of their outward priviledges Circumcision c. yea v. 41. They claim God to be their Father our Saviour v. 44. tells them whose they are or if Christs Example must be the Standard of true Christianity we may complain Quam pauci c. Many hate his Example many only talk of it many follow it in one kind only few take up his whole Example c. Exhortation That we would be more careful Use 2. for time to come to do our duty A Christian should be alter Christus When you miscarry or are tempted to it say then Did Christ thus I might use many more viz. 1. 'T is the will of God 2. 'T is the end of your Calling 3. It will credit Religion 4. It will vex the spirit of Satan As sin grieves Gods Spirit so holiness grieves Satan 5. Christ will direct you if you desire to walk as he did he will shew his actions to him that would be like him 6. Christ will protect you when you act by his example 7. Christ will give you comfort in such Actions Matth. 11. 29. you shall find rest 8. Christ will be sure to walk with you if you take up his Copy 9. Else you shall have no benefit by his sufferings none have benefit by his Ransom but such as imitate his Example 1 Pet. 2. 21. A serious motive This shall suffice for the urging of this Doctrine in general I shall further press this necessary Subject by giving you a more large Table of Christs Actions severally which I shall gather out of the Gospel from other Texts and then I shall urge them upon your practise severally by this Text. And I shall begin with that grace which was very eminent in Christ viz. the grace of humility and lowliness of mind out of that Text Matth. 11. 29. And I shall urge it upon you in the words of this Text. He that saith he abides in Christ ought so to walk as he walked So much for this Text which is only a Preamble or Preface to those which follow Septemb. 10th 1648. Mary Wolnoth Matth. 11. 29. Lowly in heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere are in this Chapter several passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recorded for our instruction viz. 1. A Message sent by John Baptist now in prison to our Saviour wherein we have 1 The occasion of it viz. the report brought to him of the great works of Christ particularly that miracle of restoring the Widdowes Son Vers 2. of Naim from death to life so Luke sets it down Luk. 7. 18. 2 The Messengers sent two of Johns Disciples Vers 2. 3 The Message it self Art thou he that should come c. This Message he sent not for his own sake as though he were ignorant Vers 3. or doubtful but for the sake of his Disciples who it should seem were doubtful of Johns Testimony 4 The Answer returned which hath two branches 1. A Narrative of his works the blind receive Vers 4. 5 6. their sight c. 2. A positive Answer which is propounded by way of admonition blessed is he c. 2 The Testimony which is given by our Vers 7. ad 16. Saviour to John Baptist and his Ministery to the multitudes which were with him ver 7. ad 16. 3 A sad complaint of the obstinate carriage of the Jews both in the rejecting of John Baptist Vers 16. ad 20. and Christ vers 16. ad 20. Neither the retiredness and austerity of John nor the sociableness and affability of Christ did prevail with them but both of them were quarrel'd v. 18. 19. 4 A sharp reproof of Chorazim Bethsaida Vers 20. ad 25. and Capernaum Cities of Galilee for their impenitency unbelief and intractableness vers 20. ad 25. 5 The Argument used by our Saviour to Vers 25. ad 28. comfort himself and others against this obstinacy and incredulity of the Jews in rejecting him and his Doctrine viz. from the determination of God in giving effectual grace to some and denying it to others I thank thee O Father c. 6 A general Exhortation unto all wearied Vers 28. ad finem and penitent sinners v. 28. ad finem wherein we have 1. The matter of the Exhortation viz. 1. To come to Christ and submit to his yoak 2. To follow his Example 2. The Arguments urging both these which are three 1. From the nature of Christ meek and lowly 2. From the benefit and advantage find rest c. 3. From the Nature of Christ's Government my yoak is easie my burden is light That part of the Verse which I have read is a description or commendation which our Saviour gives of himself and for orders sake they have two parts 1. The excellent quality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Subject of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lowly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies one that is neere the ground quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavimentum solum as the Latine word Humilis doth ab Humo Quum de homine dicitur à corpore ejus ad animum translatum est It s opposed sometimes to rich Jam. 1. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually its â—pposed unto
proud Jam. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 1 Pet. 5. 5. Significat non tam humilem statum quà m demissum animum humilem affectum So 't is used in this Text therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Tongue sets it out sometimes in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the shrine of this Saint the princely Palace where this Queen inhabits Sin is sealed in the heart the sin of pride No Room but the best will serve Satan pride is in the heart Obad. 1. 3. so grace is planted in the heart vid. 1 Pet. 3 4. The Lesson which we learn hence is That the Lord Jesus Christ was very lowly Doct. and humble-hearted while he conversed with men upon the Earth he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all his actions and carriages he expressed very great humility 1. I shall demonstrate his humility 2. I shall give the grounds of it 3. I shall apply the point Sundry things testifie his humility viz. 1. His avoiding and declining earthly greatness upon all occasions 'T is a sign of a humble heart to contemn and reject worldly honours and promotions A man may perhaps seemingly decline such advancement either out of a desire to be accounted humble or that more importunity may be urged to prevail with them for acceptance or out of a Complement or to avoid trouble and charge or because of untiteness as Saul 1 Sam. 10. 22. A man of quality may take the lowest place and decline to sit in the highest Seat that it may with more solemnity be conferred upon him Visne Episcopari Nolo that Answer was given by the Bishop he must modestly shew himself unwilling though he had used both Cap and Purse to get the Chair But Jesus Christ did really avoid all earthly dignity and that out of humility of spirit vid Joh. 6. 15. he ran away for fear of a Crown not as Saul because of the care and the trouble but meerly out of a contempt of outward greatness 2. His concealing and suppressing his own prayses Proud persons will be alwayes stroaking their own heads and trumpetting out their own prayses but humility will cast a vail over that goodness and glory which is in it self vid. Prov. 20. 6. and thus did the Pharisees Luk. 16. 15. our Saviour he kept-under the glory of his own miracles 1. Sometimes by doing them in secret Mar. 5. 37. Pride loves to act upon an open Stage in the face of many spectators it would be seen of men but humility acts under Curtains And 2. Sometimes by charging those who were beholders and partakers of them not to make him known as Math. 17. 9. concerning the vision at his transfiguration Mar. 5. 43. when he restored to life the Daughter of the Ruler of the Synagogue and Mar. 7. 36. when he gave speech to the dumb man and so Luk. 5. 14. to the Leper His disciples we find did earnestly sollicit him to set up his Bills as it were and to practise his mighty works openly John 7. 4. And yet he declined it yea we find that he rather chose to be in the Desert when his miracles were noysed abroad than in the Cities as Luc. 5. 16. Sometimes indeed he commanded his miracles to be made known as Luk. 8. 39. that his Father might be glorified in the World and that there might be an accession of people to himself to receive his Doctrine and believe in him but we finde that for the most part he concealed them 3. He mixed and joyned himself to persons of the poorest and meanest condition he never declined converse with any either because of their low parts or mean condition Proud persons will not keep company with beggars and ragged persons they keep at a distance and shun their Company though perhaps nearly realted to them many a proud Child when once rich forgets his Parents or nearest friends Jesus Christ did otherwise he conversed freely with the poor Woman of Samaria who came with her Pitcher to draw water as freely as if she had been a royal person John 4. His Disciples we finde wondred at it when they saw their Master discoursing with a Woman as thinking it too low for him John 4. 27. their spirits were a little higher than their Masters A poor blinde beggar at the high-way side calls to him he straight commands him to be brought and discourses with him Luk. 18. 40. yea not only with mean persons but many times with lewd and vicious persons such as the Publicans and sinners were when he might do them any good Though his credit with men was blasted for his condescension that way called a friend of Publicans yet for their benefit he regards not that He even made himself equal with them of low degree Rom. 12. 6. yea he did not scorn to have even Children brought to him Matth. 19. 14. his Disciples they find fault with it vers 13. as thinking it too far below the dignity of his person to have any thing to do with them but Christ entertains them 4. He was ready and willing to do the meanest Offices for men he takes water and washes his Disciples feet John 13. 5. as though he had been their Servant and not their Master he was ready to go at every ones call Matth. 8. 7. I will come and heal him though it was but a Servant 5. He did bear with the weakness and ignorance of his Disciples in many things without scorn or derision We are exhorted to this Rom. 15. 1 2. When he preached to the multitude concerning the Parable of the Tares they come to him and he interprets without upbraiding them They dreamed of an earthly Kingdom though Christ had often told them that his Kingdom was not of this World yet he humbly informs them 6. He lived meanly in the World did not chuse Kings but mean persons for his Disciples was contented to lie hard and fare hard was of a mean Trade and employment in the World till he took him upon the work of the Ministry Mark 6. 3. If you trace him from the beginning of the Gospel to the end you will Zach. 8 9. find his humility 7. His miserable and cursed Death Phil. 2. 7 8. his patient sufferings from meanest persons 1 Pet. 2. 23. Second thing Why Christ was thus humble Not because he had nothing in him though he had all things in him which might have heightned his heart 1 Psal 2. 7. he was high born the Son of God 2 He had high Offices King Prophet Priest 3 He was rich Heir of all things Heb. 1. 2. greater than Solomon Mat. 12. 42. 4 He had all excellent parts he was wise He was beautiful Psal 45. 3. Cant. 5. 10. He was full of grace John 1. 14. He had Angels his Servants c. 5 He was appiauded by many yet was he lowly in heart which will appear by seven particulars 1.
from others for their good 5 Men of all Employments when they do meet together will be discoursing about the things which belong to their own Calling and kind of life Your Lawyers will be putting Cases Physitians about Cures c. Statesmen of Politicks c. Yea even wicked men when they come together will be reasoning consulting their wicked projects c. And should not a Christian be discoursing about his Trade 6 There is sometimes a greater liberty of speaking in private then in publique Christians have greater liberty in private then the Minister in the Pulpit 7 You will exercise your own Talents much by this meanes warm your own hearts There is that scattereth yet increaseth he that watereth shall be watered himself 8 By this meanes you may prevent much sinful speaking Grace and Piety hath a majesty in it even amongst wicked men a few who are godly and religious may by speaking of holiness stop the mouth of prophaneness 9 Consider how much hurt you have done in many Companies heretofore perhaps you have deaded many a heart c. 10 How greatly God hath blessed the endeavours of many of his Servants in matters of this nature Our Saviours Discourse in private was the first conversion of that Samaritan Woman c. John 4. and in this place vers 3 2. he sets his Disciples hearts on fire many have found a Reproof in private carried home by God and an Instruction brought to the heart c. The very presence of some good men hath restrained swearers c. and restrained sin Mark 6. 19 20. 11. All those Motives which moved Jesus Christ may be as goads in our sides Was it his work to convert men so should be ours did this argue grace in Christ that he was full of grace so it will argue thou hast grace this will evidence thy affections to the precious and immortal souls of the Brethren When thou hearest a swearer c. thou mayst die before thou see him again or death may snatch him away c. do all the good whilest you may When others get Play-books Newes-books into their hands or Sr. Philip Sidney c. Do you take Moses the Prophets and the Apostles and read them together c. This would recover the decayed power of godliness bring a new spring after a long winter and be very much to the honour of God and Religion The Trade of godliness would be driven on and prophaneness will wither and go down exceedingly The Trade of error is driven by peoples jangling and disputing this course would drive on the Trade of godlinesse You are to have a care of others as well as your selves Thy Brother is thy charge and thou art his charge c. Heb. 10. 24. Others have a share in your gifts c. A Minister in a private Family may do as much good sometime as in the Church It is a sad thing to consider that many a Christian Minister is very familiar with this or the other great man but the family gets no good by their comming c. Elijah did good in that Family where he lay in his sojourning Objection Let none put off this duty with this excuse I shall be but scorned and slighted and hated for my endeavour c. Sol. 1. He that observes the wind shall not sow Eccles 11. 4 5 6. Success belongs not to thee but to God meddle not you with that Duty is thy work every good work hath its difficulties 2. Whether they will hear or whether they forbear thou hast delivered thy soul and they shall be left without excuse Vid. Ezech. 2. 5. 7. Chap. 3. 11. 3. As our Saviour saith to his Disciples in another Case so say I Thy peace shall return into thine own bosom Matth. 10. 13. Vid. Psal 35. 13. 4. If some one get but benefit by thee if God incline but the heart of the meanest in the Company to hearken c. Thy labour is abundantly recompenced c. 5. Though they regard not for the present yet God may perhaps afterward awaken Conscience to remember and regard what thou hast said Prov. 28. 23. He that rebuketh a man afterwards shall finde more favour then he that flattereth with his lips FINIS Mary Wolnoth December the 10th 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53. 7. He was oppressed he was afflicted yet he opened not his mouth c. THis Prophet is well stiled by one of the Ancients the fifth Evangelist because there is so much Gospel in his Writings He that doth exactly consider these Sermons shall finde Jesus Christ in his Person Natures Offices Doctrines Sufferings Glory Benefits Effusion of his Spirit c. almost as clearly described as by those who had been Eye-witnesses of them all This Chapter is the Model and Compendium of the whole Gospel Here we have both the Humiliation and the Exaltation of Christ his low debasement and his high advancement The former is from Vers 1. ad 10. The latter is from vers 10. ad finem In the 〈◊〉 we have two things especially 1 A sad complaint of the Worlds rejection of Christ ver 1. Who hath believed c. or to whom the Arm of the Lord revealed i. e. the Gospel in the preaching of it Rom. 1. 16. Few of those who heart the Gospel do truly receive and embrace it The Arm of God is stretched out to many it s revealed effectually to a very few Many are called few are chosen It was so in the Apostles time in Christs time it will be so in our time It may be a support to the Ministry and Ministers when their labours prove succesless if the Ministry of Christ and his Apostles was fruitless to many why should we be dejected 2 The Reason of this Rejection viz. 1. The meanness of his person and Kingdom outwardly in the first Original of it vers 2. He shall grow up c. 2. His sufferings and afflictions vers 3. c. his Kingdom was but mean and his sufferings were great his crosse was a scandal to many The Exaltation vers 10. ad finem hath many things in it Christs exaltation in his seed v. 10 11. His exaltation in his person v. 12. In the Text we have two things 1. A Description of the great sufferings of Christ in these words Oppressed afflicted brought as a Lamb to the slaughter as a Sheep to the Shearer In voce Pecudis forte allusio est ad legales victimas quo sensu alibi vocatur Agnus Dei John 1. 29. 36. Calvin in Locum 2. His carriage under those sufferings He was dumb he opened not his mouth so he opened not his mouth Expressions of his patience and contentment which is amplified by the resemblance of a sheep Here are two Lessons in the words 1. Doct. The Lord Jesus did suffer very much of men while he was in the flesh 2d Doct. Jesus Christ did with great patience and contentedness bear those sufferings which he lay under
Pearles before swine Impatience is as bad a Scholler as a Master 3 It provokes God to smite harder to add to our misery As a father by a spiritfull angry child he will beate him into a calme Iona Psal 107. 17. got nothing by his contending and discontent cap. 4. 8. The bleak East wind blew but the harder had he been quiet he had kept his screen and not been exposed to that violent blast 4 It provokes God to deny or remove those inward comforts which might support us and sweeten our Crosse Iobs impatience lost him many a lightsome look which he might have had had he been calme A man's frowardness in sicknesse hinders himself of many a good word which friends present and of many a visit which absent friends would give were his spirit quiet 5 It will provoke God to keep on the burden longer No man ever got off his load by kicking it makes it the more snarld and intangled A wild Bull in a Net Esa 51 20. God doth not usually take off the burden till the spirits of men be willing to beare it when Iob was out of his heare then did the Lord remove his Crosse Iob. 42. 3 4 5. ad ver 10. Contentment of Spirit is the best way to get rid of any trouble many of Gods servants have found by experience both in the troubles of conscience and other griefes that when they have been brought to such a frame of spirit as to be contented to be in the dark then hath light shined forth when the wound is healed the plaister drops off of it self 6 Impatience will put the soul upon unworthy unwarrantable wayes of being freed and delivered An angry Spirit will not stick at any thing so he may remove the cause of his discontent If Rachel be impatient of barrenness she will not stick to give her Maid to her Husband so shee may have issue Gen. 30. 3. so ver 1. If the unjust Steward know not how to work or beg patiently he will steale Luk. 16. 3 4 5. If Eliah cannot beare persecution he will flee from his work and pray God to take away his life 1. Reg. 19. 4. so Moses Num. 11. 7. 15. If a man cannot beare sickness he will flee to Witches or any body or help 2 Reg. 1. 3. Ahaziah Or lay violent hands on himself with Saul 1 Sam. 31. 4. If Peter cannot be content to dye he will deny Christ Any Casement discontent will fly out at vid. 1 Tim. 6. 9. Will is opposed to Content ver 8. he that will have liberty health c. and not be content wirhout them is hurried into many and dangerous snares Three Directions or Helps unto Patience Take this medicine which consists of these ingredients 1 Get self-denyall Matth. 16. 24. Could we deny our selves in point of honour we would not storme at reproach So of Bondage c. He that cannot deny himself will deny Christ Self-love hinders from suffering or from patience Eccles 7. 8. self denyall is to lay self aside 2 Labour for humility consider the opposition patient in Spirit is opposed to pride of Spirit Price is the mother of murmuring and discontent Pride makes the Spirit furious vid. Pro. 13. 10. A proud man will contend with God Pride thinks all the good he hath too little all the evill he endures too much humility contrary 3 Labour for a life of Faith To make up all wants in God Phil. 3. 20. This quieted David psal 42. 11. This kept the Apostles from fainting under their trouble 2 Cor. 4. 18. This was that which kept David quiet under great afflictions 1 Sam. 30. 6. It was a very sore trouble that his own guard should now set upon him c. 4 Consider often the patience of Christ vid. 1 Pet. 2. 19. 20. 21 22. This if it were well studied would alone allay all discontents Afflictions had a sting in them to Christ and yet he was meek in induring They were full of Divine wrath Christs suffrings were scorpions yours are but rods of men Christs were unjust yours are just Christs were for others yours are for your selves we should not be such lions as we are if we could but get our hearts upon the meeknesse of this Lambe If this copy be out of our eyes our hearts will rise 5 Consider how many present comforts you yet enjoy If superfluities be gone you have conveniences still you have peace within still c. vid. 1 Sam. 1. 8. we have our eyes still poring upon what we want or upon what we desire This mercy is removed this mercy cannot be attained c. This heates the heart and makes it mutiny whereas if we would but set before our eyes our present enjoyments we would be quiet for we shall see that what is removed is justly taken away and what is denyed is not only justly denyed but in mercy we want nothing but that the presence whereof would be for our disadvantage neither do we lose any thing but that the presence whereof would annoy us We are like Haman in this respect All he had was nothing while Mordecai the Jew was at the Kings gate and would not bow to him vid. Est. 5. 13. one discontent deprives us of the sweetnesse of our comforts Rejoyce in what you have still 6 How little improvements you have made of any prosperous condition or of any mercy you have enjoyed vid. Neh. 9. 35. the misery was great ver 37. yet this quiets them They had long lived in a good land to no purpose He that shall well consider what little use he hath made of his health while he enjoyed it will not rage against God in a time of sicknesse so for strength in a time of weaknesse for liberty in a time of bondage what good use did you make of your liberty while you had it so for riches in a time of poverty Did not you use all these for Gods dishonour for your brethrens hurt for your own prejuddice 7 Consider the patience of Saints Their spirits were quiet under as great sufferings as yours can be Look upon Prophets look upon Apostles see their carriage This is the Apostles direction Iam. 5. 10. Thus were men highly honoured of God so much is intimated in that expression Who have spoken in the name of the Lord. They suffered much and they suffered quietly Now the argument is strong Shall a holy Prophet shall one who came in the name of the Lord to the world shall they be patient under their sufferings and will you speak Thou who art far behind the meanest of the Prophets in worth in grace in knowledge c. will you be unquiet Shall such as Esay Ieremiah Ezekiel Daniel and other great Prophets be so silent and will you rage Nay we may not onely take the Prophets for an example of patience but the Apostles too They suffered not onely silently but joyfully 8. Consider How much better it is with you then with
he will soon put to flight all opposers 2d Vse How unlike to Jesus Christ are the greatest part of Christians in our dayes we may take up sad complaints against sundry sorts of persons 1 There are some like Gallio that care for no such things as the worship of God They are Act. 18. 17. indifferent whether they have Religion amongst them or no if they have the worship of God they can be content and if the Tabernacle of God be removed they can bear it without grief it doth not much trouble their spirits though all the Synagogues of God in the Land be burnt up So they may enjoy their civil liberties have free Trading secure their Estates raise their Families fill their Treasuries with the good things of this life they are not much solicitous for the concernments of Religion or the worship of God They will not much dispute against Religion neither will they contend for it with any great life the presence of Religion is no great burden to them and the want of it is no great losse They will not repine if they have the Ark and they will not be greatly offended if they have it not if the Ordinances of God be in the Temple t is well and if the buyers and sellers there be t is not much amisse They stand in aequilibrio as to these matters if Religion dwell in their Coasts they will not thrust it out of doors and if it be removing they will not lament after it nor beg its continuance They are affected with these matters as some men are with their ordinary friends if they will stay with them they will not bid them be gone and if they have a minde to depart they will not desire their stay c. They are concerning Religion of that minde which Paul commands believing Husbands to be of towards their unbelieving Wives 1 Cor. 7. 13. 15. If she be pleased to dwell with him let him not put her away but if she will depart let her depart so they say and so they act concerning Religion and the Ordinances of God I have a few things to say to such They are not like the Gaderenes Matth. 8. 34. Nor are they like the two Disciples Luk. 24. 29. 1. Certainly they are not acted by the Spirit of Jesus Christ his was a fiery Spirit but theirs is a cold Spirit he had life they are dead 2. God hath threatned that he will spue such luke-warm Christians out of his mouth Rev. 3. 15 16. They are just between Heaven and Hell They are like Ephraim Hos 7. 8. Half-baked The Prophet Elijah chides such halters as these 1 Reg. 18. 21. 3. The Ordinances of God are not very like to do much good upon the Spirits of such Christians The Kingdom of Heaven suffers violence and the violent take it by force Mat. 11. 12. Heaven must be stormed or never entred 2 Others there are who are zealous against the worship of God and against Religion Some are very zealous for superstition the Traditions of their Fathers Unsawful and unwarranted Ceremonies and sinful Inventions of men in the worship of God such was Demetrius and his Associates Acts 19. 24. He was as hot for the golden shrines for Diana as if they had been the golden Plates of the Temple Great is Diana of the Ephesians Such were those old Idolaters with whom the Prophet Jeremiah had to do Jer. 44. 16 17. We will do as we have done We and our Fathers to burn incense to the Queen of Heaven They are grieved to see any endeavour to purge the waters of the Sanctuary from defilements Others are zealous for errors in Doctrine They would have an unlimited Toleration of all opinions and all kindes of worship in the Church of God The Woman Jezebel shall have liberty to vent her falsehoods as well as the Prophets of God to preach their Truths Antichrist shall have his Throne as well as Christ Altars shall be set up to the unknown God as well as to the true God the Ministers of Satan shall keep as free Markets as the Ministers of Christ the envious man shall have Field-room to scatter his Tares as well as the Seeds-men of the Gospel their wheat And if any of the Ministers of Christ out of zeal to Gods glory endeavour to whip out these abuses out of the Temple they are looked upon as firebrands Incendiaries by them who are the true Incendiaries They are reputed worse then Theeves because they disturb this Den of Theeves from nesting in the Temple of God They are looked upon as abominable because they would sweep out these abominations They are thought unworthy to have a liberty in the Kingdom because they will not proclaim a liberty to all these false wayes in the Church the Kingdom of Christ This zeal is certainly none of that which was in Christ It is Diabolical zeal like the unruly Tongue set on fire of Hell James 3. 6. Jesus Christ whipt the buyers and sellers out of the Temple and these lash such as would whip them out Jesus Christ was sore displeased with the Angel of Thyatira for suffering such corruptions Rev. 2. 20. and they are displeased with the Angels of the Churches because they will not tolerate such corruptions Jesus Christ would not have any bid God speed to such 2 Epist John 10 and they would have such embraced and encouraged Jesus Christ saith the mouthes of such as teach false Doctrines must be stopped Tit. 1. 11. And they are ready to stop the mouthes of such as would have these disturbed Jesus Christ layes a Command upon Ministers and Magistrates to apprehend these Foxes but they lay snares for such as would have them apprehended vid. Cant. 2. 15. Take us the Foxes the little Foxes c. Answ By Foxes there we are to understand Hereticks and false Prophets as Ezech. 13. 4. they are Foxes for their subtilty therefore the Apostle calls them deceitful workers transforming themseâ—ves into the Apostles of Christ 2 Cor. 11. 23. Now Christ would have these taken and rooted out The Church is to take them by censuring confuting and casting them out of the Church and the godly Magistrate is to take them by penal lawes civil punishments c. vid. Deut. 13. 6 7 8 9. which is again Zech. 13. 3. applyed to Gospel-times And that Law was given by Jesus Christ the Mr. Cotton Bloody Tenet washed c. p. 66. 67. Angel of Gods presence whom God promised to send with his People Exod. 33. 2 3. And that Angel was Christ whom they tempted in the Wilderness 1 Cor. 10. 9. Therefore Jesus Christ appointed the civil Sword for a Remedy in such a case and hath not repealed it in the Gospel And accordingly the good Kings of Judah exercised this power Asa Joash Josiah and are commended for so doing Nor are only the greater and the worser sort of Foxes to be taken but even the little Foxes the lesser sort of errors
of compassion Pitty moved him to it He looked upon them as a company of ignorant people that were doing they knew not what and his soul is troubled for them Therefore he desires it might not be imputed Illis compatitur á quibus patitur Aust 3 That he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an example and patterne to us That we might all learne to be willing to forgive them who have done us injury This is the reason which the Apostle renders 1 Pet. 2. 21 23. Christ would not onely give us a precept but a patterne too to this great duty 4 That he might instruct them for what cause his blood was shed viz. that it might be a propitiation for the sins of man that it was powred out to purchase pardon and attonement for all them who should by faith apply it to themselves vid. 1 Joh. 2. 2. Explica This Christ hinted by this prayer better things then Abels blood Heb. 12. 24. Ill is petebat veniam à quibus adhûc acci piebat injuriam non enim attendebat quòd abipsis mordebatur sed quòd pro eis moriebatur Aust. Tract 111. in Joh. 5 To shew the willingness of his death he suffered without the least regret He had not so much as the least grudge in his heart against those who caused his Death he could embrace them in the arms of love c. Had he died involuntarily he would never have passed by the occasioners of his Death so freely 6 To signifie that the greatest of sinners are capable of pardon upon true Repentance and Humiliation Of all sinners those who committed this murtherous Act upon Christ are worthily accounted the greatest and yet there is place of pardon for them yea we read that even of these 3000 at one Sermon of Peter were upon their Repentance received to mercy vid. Acts 2. 37. 41. Multi ex populo qui sanguinem fuderunt postea fide biberunt 3 Whether they were all pardoned The Affirmative may seem to be held because God heard Christ in all things which he prayed for I know thou hearest me alwayes John 11. 42. And Christs intercession is effectual to save and procure acceptance with God for all thoâ—e for whom he intercedes Sol. We read that many of those who were guilty of Christs Death were afterwards converted and saved by that blood they shed as hath been said Acts 2. 37. 41. and is prophecied Zech. 12. 10. But that all those who were guilty of his blood were forgiven we have no reason to think yea the Scripture hints the contrary And yet the mediatorious Intercession is not in vain to any for whom t is made but all such for whom he intercedes as Mediator shall be saved Divines do very well distinguish of the Prayers of Christ There are two sorts of Prayers which Christ made Those which he made Ex officio mediatoris as he was Advocate and Mediator of the Covenant of Grace between God and Man such is that Prayer which is recorded John 17. Cap. that Prayer was instituted by Christ in order to his mediatory Office And all those for whom he thus intercedes shall certainly be saved Those which Christ made Ex Officio hominis privati Now this prayer in the Text belongs to this latter sort where Christ as a man made under the Law prayed for his enemies as other of the Servants of God have done Such was that Prayer which Christ made against Death Father if it be possible let this Cup passe from me c. Mat. 26. 39. 42. 44. 1. Use I shall only make this one use of it viz. That we would all learn to imitate our Saviour in this grace vid. 1 John 2. 6. He that saith he abideth in him ought himself so to walk as Christ walked T is a very difficult and hard Lesson but it is a very glorious Lesson to be willing to forgive them who have done us injuries Did Christ passe by such an Act as this and wilt not thou Obj. But may not a man in any case require reparation for injuries received from the hands of the Magistrate Sol. Yes certainly The Servants of God have done so and not blamed for it vid. Luk. 18. 3. And Magistracy is an Ordinance of God for this purpose vid. Rom. 13. 4. and Deut. 25. vers 1. only we must carefully observe these Rules in such cases viz. 1. We must not seek this remedy for every small and trivial offence we must not be litigious 2. This Remedy is not to be sought till all private meanes have first been used vid. 1 Cor. 6. init 3. This Remedy must be made use of at last not so much for the satisfying of our private wrongs as for other publick ends as 1. That God may receive honour 2. That the offender may be reclaimed amended c. 3. Out of love to justice 4. There must be all possible willingness to surcease from such impleadings upon the parties willingness to give reasonable satisfaction Nor doth this hinder the publike justice of the Magistrate against others So in lawful Warre a man may kill his Adversary and yet forgive him c. And a man may lawfully demand his debts c. 2 Reg. 4. 7. But from this Example of Christ we are bound to forgive our enemies so far forth as justice may not be prejudiced or offendors be not encouraged We must not have an Eye for an Eye and a Tooth for a Tooth we must study forgiveness and forgetfulness we must forgive I would give 1 Some Motives 2 Some helps Motive 1. Many of the Servants of God have attained to a very great measure of this grace Stephen the Protomartyr the first that followed his Master this way died with a Prayer in his mouth for the pardoning of his Persecutors Acts 7. 60. He suffered very innocently and very cruelly and yet he freely forgave them while they were casting stones at him he was casting up prayers for them he was pouring out petitions while they were powring out his guiltless blood Moses he forgives Miriam and when the hand of God was broken forth upon her for his sake he begs for a playster Heal her now O Lord I beseech thee Numb 12 13. Joseph he forgives his Brethren Gen. 50. 17. 21. and shewes much compassion to them Philemon he forgives the injurious dealing of Onesimus upon the intreaty of Paul and his submission These are rare examples Motive 2. This is one of the highest Acts of Christianity And it is one of the best evidences that our sins are forgiven of God vid. Mat. 6. 12. forgive us as we forgive Our forgiving of wrongs is not indeed a Cause of Gods forgiving us There 's no Cause of forgiveness besides Gods mercy and Christs merit but it s a sure fruit and consequence of it It s a Testimony that God hath been and will be very indulgent to our offences if we finde this disposition in our hearts and while we retain rancor
and enmity in our spirits towards others we can have no confidence or assurance to think that God will be propitious to us vid. Mat. 18. 23. ad finem Motive 3. T is the way to melt and mollifie the hearts of injurious dealers A soft tongue breaketh the bone Prov. 25. 15. A hard flint is sooner broken upon a soft Cushion then upon a hard Marble vid. Rom. 12. 20 21. This is Gods way of overcoming a wrong Doer Davids forgiving of Saul melted his rocky heart Thou art more righteous then I and he wept over him 1 Sam. 24. 16. Motive 4. The peaceableness and calmness which followes in a mans spirit that is able to forgive Your forgiving Christians are the quietest Christians Endeavours of revenge they torment the soul heat and boyl the heart many times more then the injury received When a man shall be studying how to satisfie his fury the very gathering together and sharpening these stones of Revenge they make more deep wounds in the spirit then 1000. offences received The envious and the revengeful man troubles his own flesh Injuriarum remedium oblivio He that hath but learned perfectly this Lesson of forgiving hath a salve against the greatest injuries Motive 5. T is a very honourable frame of heart He that can thus overcome his own spirit is better then he that overcommeth a City You know him of whom it is said That he never forgat any thing but injuries Anger may fall into a wise mans breast but it lodgeth in none but the bosom of fools Eccles 7. 9. You know who saith It s the glory of a man to passe by transgressions Prov. 19. 11. It s the brightest Crown a man can weare Helps are of two sorts 1 Negative 2 Positive 1. Negatively you must take heed of four things 1 Take heed of pride and haughtiness of spirit Pride of heart foments revenge Prov. 28. 25. Should such a one as I be so injuriously dealt with This keeps out thoughts of forgiveness and gives strength to animosities vid. Rom. 12. 16 17. 2 Take heed of passion and rash anger If anger lodge in the bosom forgiveness will not be suffered to enter vid. Rom. 12. 19. He that yields much to wrath will never yield to any motion of forgiveness The Apostle Eph. 4. 26. gives this direction Put away anger c. and then Forgive c. It is good Advice Rebeckah gives Jacob to this purpose Gen. 27. 45. 3 Take heed of envy and malice This is the Apostles Counsel Eph. 4 31 32. put away anger malice c. Malice is nothing else but festered Anger 4 Take heed of hearkning to the Counsel and advice of whisperers and Tale bearers These will put the Javelin into the hand these are the Devils bellows who go about to kindle sparks of variance 2 Positively Observe these Directions 1. Look upon all wrongs injuries violences oppressions c. done by men as comming out of the hand of God Messengers they bear no blame He that looks upon Gods hand drawing the Bow will be easily perswaded to forgive the Arrow which is but a dead Instrument in it self and could neither put it self upon the string nor make such violent impression if the hand of him that drew it had not been in it If thy name be unjustly blasted say God hath moved the tongue of such a one to reproach if violence be done to thy person say God hath given thee a blow by the hand of an Enemy Though he had no reason to smite thee yet God who lifted up his hand had c. The Executioner is but the Judges hand he should be forgiven though the Judge and witness have both done wrong c. This no doubt was one thing which moved Joseph to forgive his Brethren You sent me not but God Gen. 45. 8. Though they were cruel yet they were Gods Arrows 2 Consider this that if you belong to God good shall betide you for all injuries and from all injuries and offences done to you Will you not forgive a man who runs at you with a Sword to kill you and by that thrust only breaks an Impostume in the body which would destroy you Surely yes All the violence injuries men do to you are no other c. You may well forgive them therefore vid. 2 Cor. 12. 13. 3 Believe and be perswaded that God is indeed a God of Recompences God will requite if thou forgive but if thou forgive not God will not plead thy cause This was that consideration which was in our Saviour 1 Pet. 2. 23. he committed himself to him who judgeth righteously vid. Rom. 12. 19. 4 How much evil thou hast done to others vid. Eccles 7. 22. vid. Tit. 3. 2. 3. we are all habitually injurious and if thou hadst the temptations c. which others have thou wouldst do as they or worse 5 Meditate very much upon all the wrongs which God hath freely forgiven thee vid. Eph. 4. ult and Mat. 18. 28 29. ad finem This will answer all Objections thy heart can make against forgiving others If it be objected Object 1. He is a vile person c. Sol. Not so vile as thou art in respect of God Iob 19. 19. Obj. 2. I never did him hurt but much good c. Sol. Did God ever do thee any hurt Mich. 6. 3. Jer. 2. 31. Obj. 3. He hath multiplyed wrongs to me Sol. Not half so many as thou hast against God Obj. 4. He pretended friendship to me Sol. Didst not thou pretend friendship to God Obj. I have often threatned and yet forborn him Sol. Doth not God do so by thee Obj. My wrongs are publick Sol. And are not the wrongs thou dost to God as publick c 6 Get a Spirit of brotherly love Love will cover a multitude of sins vid. 1 Pet. 4. 8. This is a Gospel-grace labour for it But what manner of forgiveness must it be 1 It must be ex Animo Cordiall not complementall Mat. 18. ult from your hearts forgive not one another your Trespasses Such is Gods to us-ward 2 There must be forgetting as well as forgiving Those who forgive and will not forget do not forgive at all When God forgives he forgets God casts them behinde his back and blots them out c. 3 There must be a manifestation of all Acts of friendship afterwards as though the offence had never been committed God holds familiar correspondency with the sinner when he hath pardoned him so must we Thou shalt lift up thy face with joy Thou shalt not bear any grudge Lev. 18 19. I shall conclude with that of our Saviour Luk. 17. 3 4. 'T is the Duty of them who have done wrong to submit and repent and then though he offend often the injured is bound to forgive Quest But you will say What shall we do to Psal 140. 8. Ps 7. 9. the enemies of Christ and the Gospel may we not pray against them must they be forgiven Sol. 1.