with him so neither was he simply in Company but because men are not able to avoid disturbance when they are with others therefore he sets them the corporal way 4. To set us an Example that we should not content our selves with publick prayers only but should also be employed in the private also Use of this point is threefold 1 Consolation 2 Instruction 3 Exhortation 1. It s great comfort to a Christian that Christ prayed so much All his prayers both publick and private are for our consolation He prayed not so much for himself as for us The Incoms of his prayers are exceeding precious and advantagious to Christians we reap the benefit of his prayers on earth to this day and so shall all the servants of God to the end of the World Some of his prayers are recorded those are full of comfort as that in John 17. how much is there in that prayer others are only generally related the duty is mentioned the words are not mentioned It s a comfort to us 1. When we go to pray that our prayers shall be welcom to him He that prayed so much on Earth for us will gladly accept our Petitions when they are preferred and the rather because his work now in Heaven is to present our prayers to the Father We may come boldly therefore to the Throne of Grace Heb. 4. 16. He lives for ever to make intercession Heb. 7. 25. 2. It comforts us in the assurance of being taught and instructed by him how to pray He that was so oft speaking to God for us on Earth will not deny his spirit of prayer and supplication to us when we ask it and this the rather we may be perswaded of because of his word of promise that is gone out of his mouth He that is the spirit of prayer is the spirit of the Son God hath sent forth the spirit of his Son into their hearts Gal. 4. 6. He taught his Disciples to pray Luk. 11. 1 2. 3. When we are interrupted and taken off by any hand of God from this duty of prayer if sickness weakness be upon us c. T is our comfort that Christ was so frequent in this work for us the vertue of his prayers are in force to this very day T is a comfort when we are hindred in prayer that the Saints are a praying for us not the Saints in Heaven Abraham is ignorant of us Isa 63. 16. How much more that we have so many prayers of Christ on the file for us 4. Against the infirmity of our prayers it s a ground of comfort our prayers are much soyled many deformities are upon them but all the prayers Christ put up were pure and holy ours are smoak Christs were pure incense 5. When we are in trouble when the Disciples are rossed on the Sea Christ is a praying in the Text. 2d Vse Instruction teacheth that Jesus Christ was a very faithfull Mediator and High-Priest He was careful of both parts of his Priestly Office not only of satisfaction but of Intercession also He was the Churches Spokesman and he performed it faithfully for them Not a day passed over his head in which he did not make mention of his Church unto God by prayer He did constantly poure out teares breath out sighs and prayers for them There was not the least piece of his Office in any kind but he faithfully performed it 3d Vse Exhortation He that saith he abideth in Christ ought himself so to walk as Christ 1 Joh. 2. 6 walked Let us imitate his example in the duty of private prayer I fear this duty is much neglected by Christians in our dayes I fear the publick swallows up the private Shall our Master pray in private and shall we neglect it It is not enough that you pray in your Families with others or that you pray in the Church with the Congregation Christ did this and yet he had his private prayers besides The servants of God they have been careful of this Peter he goes to the house-top to prayer Acts 10. 9. Daniel he had his closet-prayers Dan. 6. 10. it had been his manner so to do So had David Psal 119. 164. Isaac Gen. 24. 63. Jonah he had his private prayer in the belly of the Whale Chap. 2. 1. and generally all the Saints Masters Parents Servants Children c. every one apart Vid. Zech. 12. 12 13. and Matth. 6. 6. 't is enjoyned Governours of Families must do it themselves and perswade and call upon their Children and Servants to do it particularly morning and evening I would urge this by some Motives Motive 1. The advantage of this secret prayer would be considered besides all the benefits of Prayer in general secret prayer hath these viz. 1. The soul hath more freedom and liberty than it hath in the publick many sins are to be confessed which cannot so well and conveniently be done in the publick It is not so convenient not is there such opportunity of ripping up the particular secret sins of the soul in publick but the Closet gives us conveniency to unbare all even the most secret sins The soul may without shame or fear c. discover all And so for the wants for soul and body they may more particularly and with greater freedom be represented to the Lord in secret then they can else-where In publick perhaps many a Petition is omitted and many a consession which is suitable to our private necessities The Minister in the Church and the Master in the Family cannot meet so particularly with all my necessities c. as I can do in private c. 2. Private prayer hath not so many occasions of distraction and interruption as the publick The heart can keep more close to God In publick there are many aversions c. many objects upon which the eye fastens Many noyses after which the eare too much runs c. the irreverence and vain carriage of others are a great cooling to the affections of those who are good many times in the publick c. one gazing eye disturbs many c. the demeanors of many is such in the publick that their presence is occasion of much hurt to those who would have their hearts fixed by their whisperings and talkings and wandrings c. they take off from the fervency of others or else by the garish attire c. 3. In private the duty may be performed when the heart is in the best frame for the publick it s not so much in our power to undertake it at this ro that instant when the heart is best turned and most elevated It is true we should alwayes have our hearts tuned for prayer c. but they are not c. for the publick you must pray when others call c. 4. In private prayer we have greater advantage of learning to pray for then we exercise our own gifts c. in publick we only hear others exercise their parts c. we are more
suffering his spirit Rom. 8. 37. is quite overcome whereas the patient Christian doth tryumph and gets the Victory over all distresses Iob by his patience did conquer all his troubles 3. It preserves and keeps a Christian from many snares and temptations which affliction and distress puts a man upon There is no condition but it hath its peculiar temptations Poverty reproach persecution c. As it is a hard thing so it is a happy thing to be preserved from these snares Not to steal in poverty not to apostatize in persecution c. Now patience is the best Antidote and Preservative to keep us from these The patient Christian will not think of any shifts which are sinful to deliver himself The faith and patience of the primitive Martyrs was that which kept them from accepting of deliverance upon sinful termes Heb. 11. 35. The answer of that Martyr to his friends when they would have had him to make an escape out of Prison was wrought by his patience No He would stay Gods time He would not come out when his friends desired then he should come out too soon nor when his enemies would have him then he should stay too long but when God would have him that was the best time So Paul and Silas Acts 16. 26. The Prison-doors were all open c. yet they would not stir Patience prevents many such Temptations It prevents sinful complyances c. 4. It fortifies the soul against the fear of troublous conditions when threatned or imminent T is a happy thing to be freed from fear of evil and t is promised to the godly Psal 111. 7 8. Now nothing is more likely to support the soul against the fear of such storms then this grace of patience The patient Christian is provided for the worst storm Patience is his Tower his Anchor c. It 's a setling grace 4th Motive Consider that the present condition is also simply the best condition for thee if thou art a true Christian Poverty is better then riches sickness then health bondage then freedom Winter then Summer c. T is best for thy self t is best for thy graces t is best to bring thee to Repentance t is best to humble thee c. T is best considering the distemper which is in thy heart Consider 1. Gods Wisdom that he knowes what is best 2. His goodness that he will not put any Child of his out of a better estate into a worse God sees thou hast a proud heart God knoweth thou hast an ambitious heart therefore disgrace is better then a state of honour A tender Father would never correct his Child but that he thinks that correction is better at that time then cockering and indulgence he would never deny him a meales meat but that he sees that fasting is better then food c. so God vid. Heb. 12. 10. The Apostle teacheth us that God doth aym at his Childrens profit and advantage in all his dispensations Now if one State or Dispensation were better then another and God should cast him into a worse out of a better then it could not be true that God in all his dealings aymes at their benefit 5th Motive Consider that there is a far greater good in patience and Christian silence then there is or can be hurt or evil in the forest Crosse For mans happiness lyeth not in comforts but in a complyance in his will to the will of God Patience is absolutely a grace affliction is not absolutely a curse Ergo. 6th Motive Consider that God will put a good issue to all your sad conditions The end will undoubtedly be good vid. Jam. 5. 11. The hopes and expectation of this prevailed upon the Church to be silent under all her long and tedious darkness vid. Mich. 7. 9. When I sit in darkness the Lord will be a light unto me therefore I will bear c. Your reproach shall end in honour your disgrace in glory Isa 61. 7. yea your glory shall exceed your shame yea it shall be double to your shame And your Crosse shall bring you to a Crown vid. Isa 66. 5. It may be in this World they who reproached you shall change their Language and blesse you It sometimes falls out so You have a promise of this made to the Church vid. Isa 60. 14. and Rev. 3. 9. We have examples and instances of this Haman and the confederates with him and so did Iobs friends Cap. ult Iob. However death will take away the remembrance of all your sadness vid. 1 Cor. 10. 13. There are three great Arguments in that one Text. Explain it 7th Motive Consider the evil of Impatience 1. 'T is a mighty torment to the soul 'T is a worm at the heart which gnaweth continually It weakens the Spirits and renders a man more unable to bear his crosse yea impatience and discontent is heavier then the burden it self The nayl in the yoak is much more oppressing then the yoak it self and galls more Impatience is as a nayl in the crosse What Solomon saith of the cruel man Prov. 11. 17. we may say of the impatient it s a degree of self-murther it wasts and exhausts the Spirits what the Apostle saith of worldly sorrow that it works death 2 Cor. 7. 10. is true of impatience 2. It doth exceedingly indispose the heart for those holy duties which an afflicted and distressed condition calls for There are four things calld for in a state of distresse 1. Prayer Jam. 5. 13. Psal 50. 15. Hos 5. ult Now a wrathfull impatient spirit is not fit to pray The heart must be composed in prayer One principall qualification in prayer is That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 8. See how Jonah prayes when he is angry vid. Iona. 4. in it a meer quarrelling and scolding with God 2 Accepting the punishment of our iniquity and lying low at the feet of God vid. Lev. 26. 41. Repentance selfe searching Impatience hinders all this the calme Spirit will see the cause and bewaile it when the discontented mutinous passionate soul passeth it by vid. Lam 3. 39. 40. Complaining hinders selfe-judging vid. Mic. 6. 9. This will not be done in an angry passion fury will not hear any message 3. Teaching and instrusting others in affliction This is a duty sick mens words have a sharp point Paul writes many excellent Epistles to the Churches in his bonds Gal. Eph. Phil. Col. 2 Tim. c. Philem c. He begat Onesimus in his bonds Philem. 10. we are to discover our supports our encouragements c. Now impatience will take us off from this duty Impatient and angry men are very bad Tutors men can aske them no questions Nabal 4. Hearing and receiving comfort from others This is a duty in affliction to have our eares opened to instruction c. Iob. 36. 9. 10. Now impatience hinders us from this Physitians will not give Physick in a fit The seed sowed in a storme is lost
It was suitable to his condition he having taken upon him the form of a Servant by taking our Nature upon him Phil. 2. 7. it was meet that he should be humble He came not to be ministred unto but to minister Mat. 20. 28. He was in statu humiliationis as he stood in our stead and it was necessary that his carriage should be suitable to his state 2. He was full of every grace John 1. 14. He was full of the Spirit 3. To teach his Disciples both the twelve 1 Pet. 2. 21. that followed him in the flesh and all others after them how they should carry themselves in the World John 13 14 15 16. Third thing is the Use I will only make one That we would all endeavour to walk as Christ walked in this regard We live in a proud age Christians were never swollen bigger either with corporal or spiritual pride than now they are as though they were not Disciples of Christ but Disciples of Lucifer Hardly is there a foolish garish fashion in the World but it s taken up if not invented by Professors of Religion The Apostle would not have Christians to be conformed unto the World Rom. 12. 2. but most Christians study nothing more than this comformity This flag of pride is not displayed any where larger then in the houses and hearts of those who would be accounted most eminent in Christianity Solomon speaks of such a generation Prov. 30. 13. if ever such a Generation lived upon Earth it lives in the present age The Servants of Christ in former ages walked in another posture they were little in their own eyes See what Abraham saith Lord I am but dust and ashes Gen. 18. 27. God calls him the great man Isa 41. 2. See what Jacob saith Gen. 32. 10. I am lesse c. See what Asaph saith Psal 73. 22. I am even as a Beast before thee Wise Agur what he saith of himself Prov. 30. 10. See what Paul saith I am lesse then the least of all the Apostles I am as one born out of due time 1 Cor. 15. 8 9. And in another place lesse then the least of all Saints Ephes 3. vers 8. In another place The chiefest of sinners 1 Tim. 1. 15. David 2 Sam. 7. 18. The Publican Luk. 18. Lord be merciful to me a sinner But what is the Language of Christians now just like that in Esay 65. 5. Stand by thy self come not near me I am holier then thou We may say as he did when he read the Gospel Aut hoc non est Evangelium aut nos non sumus Evangelici The Apostle foretells of the sins of the last days 2 Tim. 3. Pride and high-mindedness are two of those sins Surely that Prophesie is calculated for the meridian of our time They are the two sins of our age what else meanes the bleating of the sheep c. 1. Why else comes it to passe that there is such distance amongst the people of God why such with-drawings one from another Too much pride and too little love is the cause of Schisme Solomon tells us Only by pride comes contention Prov. 13. 10. If contention be the child of pride surely we are guilty 2. Why are Christians of low parts so much despised Is it not for want of humility vid. Phil. 2 3. 3. Why else do men thrust themselves from their private Callings into the Ministery Is it not because of pride They think too well of themselves certainly vid. Psal 131. 1. 4. Why do men sleight the plain wholsom truths of God 5. Why will not men come under the Government of Christ 'T is for want of lowliness of heart Our Saviour hints it in this Text where he puts lowliness of heart and the taking of his yoak together other things are pretended but pride is at the root Be instructed therefore as the Apostle exhorts Col. 3. 12. to put on humbleness of mind Be ye cloathed with humility 1 Pet. 5. 3. Consider your Master as in other respects so in this Phil. 2. 3 4. If you will not be like Christ in his humility you shall not be like him in his exaltation Having fallen upon this necessary subject I shall 1. Presse you by some Motives to this grace 2. I shall lay down some Directions or helps to attain to it 1. Motive From the mischief and danger of pride of heart The danger of high-mindedness will appear in two things 1. It brings men into many sins 2. It brings them into many punishments There are 11. mishapen births of Pride Pride of heart doth beget many sins viz. 1. It will not patiently suffer the word of rebuke neither private from Christian friends nor open rebuke from the publick Ministry Pride will not bear reproof but will rage at it It s a great mercy to be reproved and rebuked for sin Rebuke an Ordinance of God Lev. 19. 17. Pearles Matth. 7. 6. Prov. 10. 17. Ezech. 3. 26. Cap. 12. 1. Cap. 15. 10. David prayes for it Let the righteous smite me it shall be as precious balm Psal 141. 5. But Pride in the heart will make the spirit fret and rise against home-reproofs and against the reprover also Esa 29. 21. Reproofs are veritates mordaces and a proud heart cannot bear them Proud Ahab cannot bear the reproofs of Micajah 1 King 22. 8. Proud Amaziah storms at the rebukes of Amos the Land is not able to bear his words Amos 7. 10. The proud men were they who raged at the reproof of Jeremiah Cap. 43. 2. A humble heart lies open to rebukes for sin will pray for them and bless God when it comes home to his Conscience c. Prov. 9. 8. 2. Pride of heart it will incline them to envy the graces of God in other men A proud person hates and malignes every one who out-strips and out-shines himself he cannot bear either an equal or superior It s a duty to rejoyce in and to blesse God for the excellent gifts and graces of other men Moses did well Would all the Lords People were Prophets Numb 11. 29. Joshua he is a little troubled at it Moses rejoyceth high-minded men are very apt to sleight and grieve and repine at other mens eminency which is a very great sin A proud man is glad to see others eclipsed that he may shine the clearer Yea it s his ingeny and disposition to be blotting and disparaging others to make himself the more glorious Now what a fearful sin is this to hate and despise men for their goodness 3. It will incline a man to be glad at the sins and slips and miscarriages of others It s a very great sin to rejoyce in iniquity 1 Cor. 13. 6. 'T is a very diabolical thing to be delighted to see others fall into sin or into misery It cannot stand with grace 'T is Satans great work and design Now he that is proud in heart is easily tempted to this sin 4. It inclines a man to
passive in the publick more active in the private Motive 2. Private Prayer is an Argument of greater love to the duty A man may publickly pray who hath not love to it out of other respects as to gain credit and applause c. but to perform the duty in a corner when no eye sees us c. this evidenceth more affection And it s a greater Argument of sincerity c. That mans heart is not right in his publick devotion who is very seldom or never in private devotion Ille dolet verè qui sine teste c. He prayes but hypocritically in the Church or in the Family with others who neglects praying alone Vid. Matth. 6. 5 6. An hypocrite is all for the publick little for the private sincerity is equally for both A Christians heart is what it is when he is alone Motive 3. He that neglects private prayer shall be neglected in his publick prayer If thou wilt not call upon God in secret God will not hear thee in publick Want of private duties is the reason why the heart is so dead under the publick c. Ordinarily that man or womans heart is best in publick who is most frequent in private Private duties fit the heart for publick c. If thou wilt carefully call upon God in private God will enable thee to serve him in publick Motive 4. Private prayer is more our own then publick is its personal service It s true in some sense publick prayer is personal but private and secret is more personal A man in the publick tenders up Confessions and Pâ—titions and Thanksgivings by the mouth of another but in private by his own mouth Motive 5. God hath usually let out himself most to his people when they have been alone at the Throne of Grace There have been more meltings and greater manifestations of God Peter when he was alone on the house-top sees the vision c. Acts 10. 11 12. Daniel when he was alone a praying hath the Angel disparcht to him with a Message that he was greatly beloved c. Dan. 9. 20. 21 22 23. many Saints have had their assurance seal'd to them when they have been in their Closets a praying and meditating Motive 6. There is more of the power of godliness in private prayer the publick may be only in form the private is more in the power and life Let all these things move you to this duty Object 1. I have no time to pray I am a servant c. my time is not my own c. my Masters business will not allow me Sol. 1. I would not stay with such a Master if thou beest a servant that canst remove c. 2. 'T is no neglecting of thy Masters business to take a little time daily for prayer c. and other duties Its Gods not thy Masters 3. Rather take time from sleep then omit this duty God will I warrant thee blesse two houres sleep better to thee than 12. houres if thou takest it from thy sleep or recreation to give to him 2. Object I cannot pray Sol. 1. Beg of God to teach thee he hath promised his Spirit to them that ask 2. God doth not so much look for eloquence as sincerity in prayer Thou canst smite thy breast and say God be merciful to me a sinner c. 3. Make use of other helps of prayer till thou hast attained ability to pray 4. Thou canst mannage thy worldly calling as well as another why then canst thou not pray as well as others It is because thou dost not regard this so well as the other FINIS Mary Wolnoth October the 15. 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20. 34. init Jesus being moved with compassion touched their Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Chapter we have four things considerable 1. A Parable of Labourers sent forth into the Vineyard This Parable is 1. Propounded vers 1. ad 16. 2. Applyed vers 16. The scope of it is to overthrow the Doctrine of merit and to establish the gift of salvation and eternal life upon the meer mercie and free grace of God Eternal life is not given unto any for his working it doth not flow from any good in the person receiving but from the free love of God in Christ chusing unto holiness and salvation whom he pleaseth It is not of him that willeth nor of him that runneth but of God that sheweth mercy that 's the Apostles determination of this Question after a serious debate Rom. 9. 16. Eternal death that 's of merit but eternal life is of grace Rom. 6. ult 1. A premonition or Prediction of the Passion and sufferings of Christ at Jerusalem vers 17. ad 20. 2. And of his Resurrection from the dead the Doctrine of the Crosse is not easily submitted unto therefore there is necessity that it should be often preached Our Saviour ever and anon was preaching the Doctrine of his sufferings to his Disciples as Matth. 16. 21. Matth. 17. 22. and in this Chapter again he takes up the same Argument They dreamed of an Earthly Kingdom and earthly honours therefore our Saviour preacheth so frequently of his sufferings to take them off from such a conceit and to prepare them for Tryal And he doth not only foretell of his suffâ—rings but of his Conquest also his Resurrection vers 19. We shall finde ordinarily that when his death is mentioned his Resurrection also is spoken of as in those places before cited Matth. 16. 21. Mat. 17. 23. and here in this place Mark 8. 31. Mar. 9. 31. Mar. 10. 34. It s very profitable and necessary for the Ministers of Christ when they preach of sufferings to add something concerning the issue and consequence of sufferings when we speak of Death its good to mention the Resurrection also The Spirits of the best Christians will soon sink under sufferings if they be not acquainted with the victory they shall have over sufferings We finde in the Scripture that when the Apostle spake any thing of the Crosse there is usually mention made of the good issue of it as Heb. 12. 6 7 8 9. there is the Doctrine of the Crosse And vers 10 11. there is the Doctrine of the Resurrection So 1 Pet. 4. 12. there is the cross Vers 13 14. there you have the Crown also 3. A solemn charge given to the Disciples against affectation of Dominion and preheminencè one over another vers 20. ad 29. where you have 1. The occasion of it viz. A Request made by the Mother of Zebedees Children for her two Sons James and John vers 20. ad 25. It was their ignorance and fault that they would not be beatâ—n off from the thoughts of a worldly Kingdom c. This gave occasion to the other 10. Disciples to be angry with the two Brethren 2. The urging of the thing it self vers 25. ad 29. our Saviour solemnly calls them together and gives them a charge against any such ambition 4.
CHRIST THE Perfect Pattern OF A Christian's Practice Being the substance of severall Sermons about the Imitation of Christ PREACHED By the Reverend and faithfull Minister of Jesus Christ Mr. Ralph Robinson late Minister of Mary Wolnoth London Phil. 2. 5. Let this minde be in you which was also in Christ Jesus Eandem humilitatem eligeret servus quam sectatus est Dominus Leo. Quid vobis cum virtutibus qui virtutem Christi ignoratis Ubinam quaeso vera prudentia nisi in Christi Doctrina ubi vera temperantia nisi in Christi vita ubi vera fortitudo nisi in Christi passione Bern. Absonum est membrum superbum delicatum esse sub capite humili spinis coronato Davenantius Published by Sim. Ash Wil. Taylor Sam. Clarke London Printed by J. S. and are to be sold by John Sims at the Crosse-Keys in the new Buildings in Pauls Church-yard 1658. Christ the Perfect Pattern Christian Reader IT is not long since that a Book of Mr. Robinsons attested with Our Names was published the Subject whereof was this That Christ is All in All wherein were opened those Elegant Scripture Similitudes by which it pleased the wisdom of the Holie Ghost to illustrate unto us the Person Dignitie and Offices of our Lord Jesus Christ which Book as we are informed hath been verie acceptable to the People of God especially of those who still retain the fresh remembrance of Mr. Robinson's precious and profitable Ministrie It were to be wished that those Ministers who have leasure answerable to their great parts and abilities would inrich the Church of God with the fruits of their studies and experiences whilst God continues them in this life that so their Works might neither be neglected as posthumous nor suspected as spurious This little Treatise now put into thy hands thou mayst be assured is printed according to the Copy left written by the Authours own hand The subject here handled is most Noble viz. the imitation of Christ who is the grand Exemplar and Perfect Pattern to all Christians Though we dare not say that the onely or main end either of Christs Life and Death was to leave us an Example yet we say that one end thereof was to leave us an Example 1 Pet. 2. 21. We do not dare not press the imitation of Christ upon that design that some have done thereby to enervate the satisfaction propitiation by Christs death For we do abhorre both those opinions viz. that the first Adams sin and the second Adams righteousness are no otherwise ours then by imitation But yet we say that it concerns all Christians so to improve the Example of Christs humilitie meeknes mercifulnes obedience and zeal that they should walk even as Christ hath walked 1 Joh. 2. 6. who hath not onlie left us 1 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copie to write by but also Joh. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect example shewing us and guiding our hearts and hands to vvrite according to that incomparable Copy The Lord Jesus Christ by his Spirit lead thee Christian Reader into all truth So pray Thine in Christ Simeon Ash Sam. Clark Wil. Taylor London Jan. 27. 1657. Imprimatur Edm. Calamy CHRIST The perfect Pattern OF A Christians Practise Mary Wolnoth Aug. 27. 1648. 1 John 2. 6. He that saith he abideth in Christ ought himself so to walk as he walked THe Apostle having laid down the sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Doctrine of the Gospel in the former Chapter doth in this and the following Chapter make the application of it There are four principal duties to which he exhorts in this Chapter viz. 1. To sanctity and holiness of walking vers 1. ad finem vers 6. 2. To brotherly love ad finem 14. 3. To the contempt of the World vers 15. ad 18. 4. To shun seducers and to be constant in the faith v. 18. ad finem Each of these are urged by sundry Arguments The Arguments exciting us to holiness of life are 1. From the end of the Gospel v. 1. These things write I unto you that ye sin not 2. From the Mediation and intercession of Christ v. 1 2. 3. 'T is an Argument of the truth and sincerity of our Faith v. 3 4. To know Christ is to believe in him 4. 'T is an Argument of the sincerity of our love v. 5. 5. 'T is an Argument of our union with Christ v. 5. latter part which is amplified v. 6. So the Text is the amplification of one Argument pressing holness of life in which we may observe two things 1. A high Dignity 2. A special duty To abide in Christ is the same with that in v. 5. To be in Christ to have fellowship with Christ Chap. 1. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Scholiast The Phrase is further opened and illustrated Iohn 1. v. 4 5 6. Explication That great mystery of our union with Iesus Christ it is comprehended in this Phrase There is an external abiding in Christ by outward profession an internal by spiritual union To walk as he walked is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To tread in his steps to follow his Example to imitate him in his holy actions and vertues From the whole Text ariseth this Lesson That 't is the duty and should be the care Doct. of every one who pretends an interest in Jesus Christ to imitate the holy life and conversation of Christ 'T is laid down peremptorily and positively not as an Arbitrary thing but an act of debt he ought This is that which this Apostle enjoynes in other places also vid. Rom. 13. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the true putting on of Christ which we do not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in our Conversations put on his example Math. 11. 29. Col. 2. 6. To walk in Christ signifies two things To live the life of Christ to persevere in him Phil. 2. 5. There are three things to be done in the explication of this Doctrine 1. What it is to imitate 2. Wherein we must imitate Christ 3. Why we should do so 1. There are three things which must concurre to imitation viz. 1. There must be a performance of the same actions which are done by him whom we imitate Identity of practise 2. A performing of those actions out of a desire to imitate else though there be the same actions yet that is no imitation Children do the same actions which their Parents do viz. eat drink walk c. yet they are not said to imitate their Parents in them because they do them naturally not out of any desire of imitation 3. An endeavour to come as exactly as we can to the Copy So now to imitate Christ is 1. To do the like actions which Christ did 2. To do them out of a desire to be like him 3. To do them with all the care and exactness we can that if it were possible we would
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
distressed 1. Towards the souls of men he shewed compassion vid. Mat. 9. 36 37 38. He sets his Disciples a praying when he saw how they were necessitated and distressed for want of Preachers to open to them the way of life his soul was grieved for them They perhaps had no compassion towards themselves perhaps thought themselves better without a Preacher than with a Preacher as many Congregations in this City but Christ had compassion towards them and in the very next Chapter sends out his twelve Apostles to preach the word to them for their salvation This is the very first Commission which Christ gives them to preach His very bowels yearned within him to see souls perish for want of instruction Their ordinary Teachers which they had the Priests and Levites and the Pharisees were as good as no Shepherds therefore Christ out of meer compassion ordains another Ministry for them 1. The spiritual distempers of their hearts was a great grief to his spirit Mark 3. 5. He went up and down preaching in their Synagogues and teaching the Gospel of the Kingdom conferring privately upon occasion with persons about their souls 2. Towards their bodies he was full of compassion 1 Whensoever any came to him for any cure of any malady upon himself or any of his his bowels were moved he healed them as these blinde men in the Text the Leper comes to Christ Mark 1. 41. Christ is moved with compassion towards him We do not read of any that desired cure that were rejected Vid. Mat. 15. 30. 2 We finde many times that even undesired he did acts of mercy to the distressed Vid. Matth. 15. 32. he spreads a Table for them was loath they should faint by the way Luk. 7. 12 13. meeting with a Widdow of Naim following her only Son to the grave his bowels roll within him and without being desired he raiseth him up At the pool of Bethesda seeing a poor helpless Cripple who had layn long there 38. years for cure but could not prevail with any to throw him into the water when the Angel stir'd it he applies himself to him and heales him John 5. 5 6. So Luk. 10. 33. when he sees the wounded man by sprawling in his blood of his own accord he goes and takes him up and makes provision for him he is the compassionate Samaritan 3 We finde that he shed teares when men had incur'd irrevocable misery upon themselves That in Luk. 19. 41. c. Jerusalem had let slip the opportunities of her healing This pierced his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reasons of it are 1. Vinculum Naturae He was Goel our Kinsman bone of our bone and flesh of our flesh he being truly in our Nature had a condolency and sympathy towards our Nature There is another ground of that sympathy and compassion which Christ hath towards his own viz. the mystical union He is the head of the mystical body therefore he compassionates them Saul Saul why persecutest thou me Identity of Nature works this compassion All Creatures have a compassion towards their own Nature As the affections of Christ viz his joy sorrow c. argue the truth of his humanity so the truth of his humanity puts out these affections Heb. 2. 17. towards us 2. Vinculum officii It was suitable to that Office which Christ sustained and to that employment for which he came into the World He was that great Physitian which was sent fâ—om Heaven for the healing of men He was that Saviour who came to recover men out of their misery therefore requisite that he should be moved with their misery He came purposely to help fallen man out of the pit therefore he must reach his hand to them He was that Shepherd who came to seek that which was lost To binde up the broken hearted to appoint to them that mourn in Zion beauty for ashes c. Isa 61. 1 3. His work being to save to heal to comfort to restore he could not but shew compassion towards Creatures who wanted him 3. Vinculum Doctrinae To teach us compassion To take away that cruelty which we have in us To put us upon the practise of mercy Be ye merciful for I am merciful 4. Vinculum experientiae His own experience of misery Non ignara mali miseris succurrere disco He felt the weight and burden of many miseries All the infirmities of our Nature Christ was subject to not personal infirmities c. This the Apostle makes a ground of his compassion Heb. 4. 15. He was a man of sorrowes and acquainted with grief Isa 53. 3. 1. Use You who are the Servants of Christ you may expect much more compassion from him now Heaven and glory and the advancement of your head hath not dried up the bowels of his compassion nor made him mindful of your sorrows Though he be in glory and so not capable of any sufferings yet he hath a condolency towards them in their troubles In all their afflictions he was afflicted Isa 63. 9. vid. Heb. 4. 15. 'T is an exceeding great mystery how Christ in glory can be touched with a sense of his Saints Infirmities yet it is a truth He that did compassionate strangers will he not much more pitty his Brethren he that healed his enemies will he not much more tender his friends Quid si ipse amâsset Quid mihi hic faciet Patri when you seek to him in your tryals Temptations c. you may expect to have his very bowels melt over you He will not look disdainfully and strangely upon you who looked with such a compassionate countenance upon all who came to him when he was on earth He is a merciful High-Priest still Vid. Heb. 4. 15 16. He will not suffer you to lie for ever under your troubles he will not leave you without comfort while your affliction lasts Object I but he delayes and defers I have been long afflicted c. Sol. 'T is not for want of compassion but from abundance of compassion He would rather have you under trouble than under sin He is not so without compassion as to take away the Physick till the Disease be cured To remove the Plaster till the corruption be drawn out c. He is so compassionate that he will not let you be in sorrow one minute longer than need requires And in the mean time he stands weeping over you c. 1. It s an exceeding comfort under sorrow and a good preparative to prepare us for greater sufferings Though we must be tossed more and longer in the waves of affliction c. Jesus Christ will hold our head stroke our wounds strengthen our loines When the Disciples are upon the tempestuous Sea Jesus Christ is a praying for them Matth. 14. 23 24. And so is he continually while his Church is on this tempestuous Sea He that despised not the cries and sighs of men upon earth how should he despise their cries who are the
1 By endeavouring to convince them that are impenitent of their sins and perswading them to forsake their sins viz. by reproving counselling c. labouring for their conversion by all meanes It s an evident character of a true penitent and Convert to seek the conversion of others When thou art converted strengthen thy Brethren The Woman of Samaria John 4. calls all the City to Christ when she believed in him This was in Paul I could wish my self accursed from Christ for my Brethren c. Rom. 9. 3. Set out Christ in his beauty to their souls as you have occasion Andrew when he hath found Christ he brings Simon to him Philip he brings Nathaniel John 1. 40 41 45. Private Christians might be very instrumental in the conversion of men did they bear such tenderness as is meet to the souls of others 2 By mourning for the stubborn and obdurate who will not be reclaimed Thus did David Rivers of teares run down mine eyes c. I beheld the transgressors and was grieved Psal 119. 136. 158. Thus did Jeremiah If ye will not lay it to heart my soul shall mourn in secret for your pride Ier. 13. 17. Iesus Christ yee hear was grieved for the hardness of mens hearts Mark 3. 5. We can perhaps reproach scorn men for their blindness ignorance impiety stubbornness c. but where is he that mourns in secret for ir perhaps your teares might prevail with God for softning grace for the rocky hearts of others 3 By comforting the afflicted in spirit the troubled conscience powring in Oyl to supple c. holding out a light to them in the dark reaching the promises to their lips putting our arms under them c. Thus did Iesus Christ he had cordials for languishing souls Isay 61. 3. He would not break the bruised Reed c. when his Disciples were overwhelmed with sorrow for his absence how doth he revive them c. To Mary Magdalen Iohn 20. 15 16. vid. 2 Cor. 1. 4. 4 By endeavouring to reduce the erroneous into the right way again We generally complain against the Heresies errors which are taken up c. but what meanes do we use to reclaim them vid. Jam. 5. 19 20. 5 By helping up them who are fallen down Gal. 6. 1. giving them a hand to pluck them out of the ditch again To set the bones that are out of joynt in their right places again All this was eminent in our Master wherefore study the worth of a reasonable soul the soul hath more of God upon it them all the Creation besides It s the richest Iewel next to God Christ and the Spirit in all the World the Sun Moon and Stars are but a Dunghill to the reasonable soul 6 By endeavouring to underprop them who are wavering and staggering Many a one is fallen for want perhaps of our hand Jesus Christ stretched out his hand to keep Peter from sinking c. 7 By endeavouring to get and keep the means of salvation amongst others Mat. 9. 36. Cap. 10. init 2d Motive God will have honour by the souls which are saved You will have prayse Dan. 12. 3. You will be gainers by all you do for other's souls both in this life and hereafter 3. Let us shew compassion to Iesus Christ Christ stands in need of our compassion He is reproached in the World crucified afresh by sinners despised in his Government rejected in his Ordinances c. Much indignity is done to Chriâ—â— every where Where is our Sympathy who cares for the things of Christ whether he be exalted or no That which was of old complained of in the Jews is too true of us vid. Isa 53. 3. He suffers in his Sabbaths in his Ministers in his Ordinances in his truths c. Well This is an undutiful thing and 't is an unnatural thing too that we should see our Master thus used and not pitty him When Jesus Christ went to the place of execution the very Women followed him weeping c. Luk. 23. 27. Jesus Christ now goes to the place of crucifying and that without weeping c. Very little grief for his great sufferings Well for a conclusion I beseech you study and practise this grace Papists upbraid our Religion that it wants hands Pudet haec opprobria nobis Et dici potuisse non potuisse refelli Heathens and Infidels will rise up in judgement against Christians Pharaohs Daughter she is moved with compassion upon Moses his Teares c. Exod. 2. 6. We see Infants a weeping and their Mothers weeping and yet our bowels are not stirred Pharaohs Daughter will condemn many a Christian she wept for the poor Child though she knew not whose it was and we hardly weep for the miseries both of soul and body of many of our Brethren FINIS Mary Wolnoth October the 29. 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24. 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself IN the former Chapter we have the History of Christs death in this the story of his Resurrection His Death was not so ignominious as his rising again was glorious The Churches Head received no losse by sufferings no more shall any of the members The highest exaltation followes the lowest debasement entring into glory immediately succeeds suffering vers 26. The Crown of glory followes the Crown of Thorns We have in this Chapter 1 The Narrative of his Resurrection vers 1 2 3. 2 The several manifestations and proofs of it which are of two sorts 1 The Report of the Angels to the Women and of the Women to the Disciples vers 4 5. ad 11. 2 The Apparitions of our Saviour himself First to Mary Magdalen Mark 16. 9. Secondly To these two Disciples in this place Thirdly To the eleven as they were at meat vers 36. ad 49. where to put them out of doubt he eats with them vers 43. These are set down Mark 16. 9. 12. 14. Iohn 20. 26. Fourthly To Thomas 3 That which followes after the manifestation of his Resurrection vers 49. ad finem viz. The promise of the Holy Ghost v. 49. The sending of them to the work of the Ministry amongst all Nations Mat. 28. 19. Several instructions which he gives them for the ordering of the Church which is set down Acts 1. 3. Lastly His glorious Ascension in the sight of his Disciples vers 50 51 c. The words which I have read are apart of the conference which our Saviour hath by the way with the two Disciples who were reasoning together about the death of Christ and the report of his Resurrection which was made by the Women This Text is the Epitome and compendium of our Saviours discourse viz. A summary Collection out of the Scriptures of the old Testament of all those places which speak of the Doctrine of his sufferings and Resurrection These he alledgeth and expounds in order Wherein we have two Parts 1 The
Tyranni isti ad silentium omnes cogent compescent Doctores nunc conjicient in carceres nunc vero in exilia extrudent nunc etiam denunciabunt mortem nunc mulctabunt aliqua poena vel convitiis repudiabunt habebunt ludibrio ut sint contemptibiles This saith he is the meaning of the Prophet Esa 53. 7 2d Rule This silence or not opening of the mouth doth not exclude prayer or the use of lawful meanes to remove it e. g. A man may be dumb under a Disease and yet may keep dayes of prayer to deprecate it and send for the Physician to apply his skill to cure it vid. Psal 39. 9 10. This is a duty as well as patience Our Saviour prayed Father if it be possible let this Cup passe He indeed prayed with subordination to God and so must we And we must not use any indirect or unlawful meanes to remove it That 's worse than any affliction can be It excludes not complaining against unjust 3d Rule dealings in being Authours of our oppression Our Saviour complains of Judas Pilate c. Psal 69. 21. Psal 109. David complains of Doeg c. 2. Positively To be dumb and not to open the mouth c. implyeth these 4. things 1. A holy calmness of heart and spirit under Gods hand No inward frettings or quarrellings against Gods providence c. No heat of heart no distempered heat No anger in spirit against God Jonah was angry No boyling within Psal 39. 3. My heart was hot within me his spirit did boyl with impatience though his tongue was silent 2. Resignations surrendring and referring our selves to God to be yet further and longer afflicted if he please Thus David 2 Sam. 15. 26. God had put a heavy yoak upon his neck already yet if he please he shall add more weight to it So Eli 1 Sam. 3. 18. So David 2 Sam. 16. 10. Abishai would gladly have been about his eares No saith David Let him alone 3. Satisfaction of Spirit When a soul is well pleased in his heart with the affliction which God hath laid him under as Paul Acts 21. 13. He was not displeased but well satisfied with that Prophecy of Agabus He had never the worse thoughts of God for it or for any other of his sufferings 4. A patient waiting upon the Lord under his hand till deliverance come When a soul is willing to stay the Lords leasure and not surripere liberationem steal a deliverance before God would have him free vid. Psal 62. 5. Psal 37. 7. Thus the Church manifests her patience under troubles Mich. 7. 9. So in Lam. 3. 26. Contrary to this is that frame of Spirit which will not suffer a soul to wait but rather use any foul shift to be freed then wait till God call off the Disease vid. 2 Reg. 6. 33. vid. Heb. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not accepting of deliverance This is the first thing what it implies what this duty is The 2d thing is to give Motives to this patient and silent bearing for which consider these 1. Motive Consider that all conditions are ordered by and according to the will and providence of God vid. Matth. 10. 29. Iob 5. 6. This was that that silenced Iob under very heavy pressures Cap. 1. ult Not the Sabeans or Chaldeans but the hand of God This very consideration silenced Eli 1 Sam. 3. 18. and so David Psal 39. 9. and in another case 2 Sam. 16. 10. Abishai looks no farther then Shimei and therefore he is all on hot fire let me go and take away his head from him David sees a Commission in his hand from Heaven Ergo. Vid. Acts 21. 13. they took on very much at first hearing but when they were once perswaded that it was from God they did acquiesse the will of the Lord be done And the great Motive which kept our Saviour so silent under all his sufferings was this The Cup which my Father hath given me shall I not drink of it Consider 1. Gods Soveraignty and Regality He hath an absolute right to order of things as he pleaseth to set us higher or lower to bring us into bondage or freedom Ergo vid. Iob Cap. 38. per totum Cap. 39. Cap. 40. 5. There 's no man hath such power over his beast to put him to a fat or lean pasture as God hath over man vid. Iob 11. 10. Not to be silent is either to deny or at best to question and dispute Gods Dominion over him 'T is as much as to say He is his own not the Lords 2. Consider his wisdom All the works which God doth have rayes of Divine wisdom in them Psal 104. 24. Eccles 3. 11. Even the most confused and seemingly disordered wayes and works of God are wrought most wisely and artificially Now not to be silent is to lay to the charge of God folly bungling c. 2d Motive Consider that you have deserved many times more and heavier things from the hands of God Art thou in poverty thou hast deserved beggery Art thou in sickness thou hast deserved death Art thou in a prison Hell is not beyond thy demerits vid. Lam. 3. 39. Mich. 7. This consideration was that which did silence that good Thief upon the Crosse Luk. 23. 41. A Man who hath deserved hanging drawing and quartering may well be silent to undergo whipping or burning in the hand He who had confiscated all his Estate by some illegal Act hath no reason to speak because the Offcer comes to demand 6 d. or 12 d. for a fine Just thus it is with us we have deserved the losse of all and the Lord only takes twelve pence as it were from us The wages of sin is death Rom. 6. ult and that eternal And this is the wages of every sin Now we have committed an innumerable number of sins beside that unfathomed Fountain of corrupt nature which hath all sin in it in the principle And yet God comes but with small rods to whip us and that in measure too we may well hold our peace indeed 3d Motive Consider the great good of this silence and patience under our afflictions 1. T is in it self a very excellent and precious grace full of beauty and glory It renders us most like to Christ 2. T is very precious in the effects of it I will shew you these four effects of it 1. It renders the heaviest burden tolerable That which wil bruise the back of another will lye very light and easie upon the shoulders of a patient Christian Levius fit patientia Quicquid corrigere est nefas Yea it doth take away the whole weight of the burthen For when the spirit is in such a frame t is all one whether poverty or riches whether freedom or restraint c. A patient spirit hath the happiness and comfort of his condition still 2. It makes a soul Conqueror over all conditions The impatient complaining spirit is vanquished under every small
others Are there many above you well but there are more below you c. If thou wert the lowest of all the Sons of men it were thy duty to be quiet but there are 1000. above thee in grace in service in obedience who are yet very far below thee in misery in sufferings Art thou weak others there are that lye bed-rid art thou in fear of a prison There are better then thou in close bondage Dost thou drink thy teares others there are who drink blood Art thou in the fire of persecution There are many in the fire of Hell 'T is our fault we are alwayes looking to them who are above us such and such they have friends they have liberty they are in high places they have not my crosses they feel non of my pains c. well but are there none in the World thinkest thou that esteem thy condition as happy in respect of theirs 'T is very good counsel the Apostle gives us That we would make our selves equal with them of low degree vid. Rom. 12. 16. If we would do thus in this matter it would through God go very far to the quietting of us There is much difference between the comparing of our spiritual and our outward condition with others In comparing our spiritual condition we should measure with the highest that we may be excited to growth but in comparing of our outward condition we should measure with the lowest that we may be preserved from repining 9. Frequent Prayer He that is seldom in prayer will be frequent in repining and he who is much in prayer will be very little in murmuring Prayer will allay heates of spirit Prayer will expel the venom of impatience Davids Prayer to God made his soul so silent under his sufferings vid. Psal 39. 9 10. In Prayer the soul hath a view of God which doth much quiet In Prayer the soul hath an interview of it self and a view of sin Prayer layes the soul low in it self Prayer kindles faith c. which sees an issue out of trouble c. 10. Be much in the Duty of Thanksgiving It is the Duty of a Christian to give thanks in every condition 1 Thes 5. 18. Now he that abounds in Thanksgiving will be preserved from impatience Impatience will take us off from hearty giving of thanks and giving of thanks will drive away murmuring Doth a Fountain send forth sweet waters and bitter at one place out of the same mouth proceedeth there blessings and cursings Jam. 3. 10 11. He that sees cause why he should give thanks will see no reason why he should murmur and he that can finde in his heart to murmur will hardly ever blesse God so heartily as he should where there is much of due blessing of God there will be little or none at all of murmuring which indeed is no better then cursing and blaspheming 11. Consider the Divine Calling Christians are under no troubles or sufferings but if they can see that they are called thereunto by the Lord the very Call of God may quiet their hearts This Direction the Apostle giveth as a Help to patience 1 Pet. 2. 21. Obj. But when doth God call a man to suffer Sol. When a man is in this Dilemma that either he must suffer or sin then doth God call him Vid. Job 36. 21. 12. Consider That if you do not suffer patiently you will lose all the benefit of your sufferings No suffering is acceptable with God but the patient suffering Vid. 1 Pet. 2. 20. No Christian would undergo sufferings and yet lose the benefit and acceptance of them 13. Meditate much upon the day of Death and especially of the Day of Judgement This the Scripture makes a very great Argument to quiet our hearts especially in such sufferings as are for the Cause of God Vid. Heb. 10. 36 37. Vid. Jam. 5. 7 8. 14. Take heed of anger and passion Passion will set the tongue on fire Vid. Eccles 7 8. The help to patience is Vers 9. Be not hasty in thy spirit to be angry Anger is the bane of patience and such passionate ones are so far from this silent frame of heart that they are clamorous for anger and clamor are joyned together Eph. 4. 31. Object 1. But my afflictions are not single but many if it were but one affliction c. wave after wave Sol. 1. They are not so many as God could have layd 2. They are not so many as thy sins 3. They are not so many as the sufferings of Christ were c. 4. If they be many do not make them more by impatience This is the way to increase them 2d Object But I suffer from my friends from whom I have well deserved Sol. So did Jesus Christ. These are the wounds I received in the house of my friends 3d Object I know not how long they shall last Ergo. I cannot see to the further end of them c. Sol. 1. Let this the rather make thee silent Impatience doth but lengthen out your sufferings Every impatient Word or Act adds one link more to the Chain 2. Thy sufferings do not last so long as thy Glory that shall be eternal 2 Cor. 4. ult 3. Thy sufferings shall last no longer then shall be for thy good 4th Object But my affliction is in such a thing which is so dear and precious c. Any thing else I could have endured but this c. Sol. 1. If it were not in something very dear it would not amount to an affliction 2. Thy sins have been of the highest Nature Colour the deepest Dye Thy iniquity hath reached to the heart 3. All that God requires of us is to suffer what he inflicts We are not to choose our Crosse but to take up our Crosse That which God layes before us That is our crosse and we must bear it Jan. 21. 1648. Mary Wolnoth February the 11th 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3. 2. Who was faithfull to him that appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THis Epistle was written to the scattred Hebrews who through grace had beleeved in the Lord and were now scattered by reason of persecution so the inscription shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Author of it interpreters are of severall judgments some referring it to Luke others to Barnabas others to Clement others to some other of the Apostles The most generall and probable opinion is that it was written by Paul and that he suppresseth his name on purpose lest it should hinder the successe of his writing The Name of Paul was odious to the Jewes who were not converted they looked upon him as an Apostate from their Religion and he was also much suspected by some of the weaker beleeving Jewes who were yet too much addicted to the obâ—ervation of the ceremoniall law therefore he doth de industriâ conceale his Name Amongst other reasons which doe probably evince Paul to be the Author of this Epistle these two are cogent
1. He gave lawes according to which his people ought to live and demeane themselves both towards God and men He is the Churches Law-giver Esa 33. 22. yea he brings them into obedience to these Lawes by writing them in their hearts Ezech. 36. 27. 2 To gather together his elect which are his subjects out of the world into one body or Church This Christ hath done in part and doth daily by his word and spirit vid. Ioh. 12. 32. Ioh. 11. 52. Math. 28. 19. 3. To subdue and vanquish all the enimies of his Church Thus Christ hath done in his own person Col. 2. 14. Ioh. 12. 31. he hath overcome sin Satan the world and he doth continually repress them by his word and spirit 2 Cor. 10. 4 5. and will perfectly do it at last 1 Cor. 15. 25 26. 4. To communicate and convey unto his subjects all those good things which are necessary for them for this or another life This Christ hath done 5. To appoint and establish Governours and a setled Government in his Church whereby it might be rightly ordered according to his mind This Christ hath done vid. Acts. 1. 3. and Math. 28. 19. 20. vid. 1 Cor. 12. 28. 29. vid. Esa 9. 6. 7. 3. He was faithfull in his Priestly office There were two parts of this office Satisfaction Intercession 1 Satisfaction is that whereby Jesus Christ having taken our nature upon him did in that Nature make full satisfaction to divine justice for the sins of man paid all our debts and so set us free from the curse This was done two wayes By his perfect obedience By his sufferings for our guilt Now Jesus Christ did faithfully do both these 1. He did by his righteousnesse and obedience perfectly fullfill the Law He did fulfill all Righteousnesse Rom. 5. 19. 2. He did faithfully suffer and undergoe all that punishment which was due to our sins The Apostle speaks of both these parts of his satisfaction Phil. 2. 5 6 7 8. and Esa 53. 5 6. 2 Intercession is that part of Christs Priestly office whereby he appeares before the Father desiring that for the perpetuall vertue and merit of his sacrifice all his members may find acceptance with God and may enjoy the benefit of his obedience and sufferings Now this Christ faithfully began on earth Heb. 7. 5. Ioh. 17. per totum And is faithfully continued still in heaven Heb. 7. 25. and Heb. 9. 24. In the opening of this doctrine I shall shew you 1. That Christ was faithfull 2. Why he was so 1 That Christ was faithfull in performing what service was appointed him will appeare 1 By the many publicke Testimonies which God gave to him when he was on earth At his Baptisme at his Transfiguration This is my wellbeloved Son in whom I am well pleased Math. 3. 17. and Math. 17. 5. The Testimony of God is according to truth God would never thus have borne witnesse to Christ if there had been in him the least unfaithfullness He could not have been satisfied and well-pleased with him if there had been the least failure yea before his incarnation God beares him witnesse vid. Esa 42. 1. 2. 3. 4. 2 By the exaltation of Christ to the right hand of God in glory He should never have had either Crowne or Throne from God if he had not faithfully discharged every thing which he undertook for his glorification was upon that condition that he should faithfully discharge every part and parcell of what he undertook vid Esa 53. 12. The Apostle saith he was taken from prison Esa 53. 8. the prison of the grave Jesus Christ could never have risen out of the grave the prison-doores would never have opened the Jaylor Death would never have let his Prisoner out if he had not faithfully performed all The Heavens would never have opened to him or given him any entertainment had he been in the least unfaithfull Therefore our Saviour demands his glory from God upon the faithfull discharge of his duty as that which by compact and covenant was due to him vid Ioh. 17 5. When you read that Scripture 1 Tim. 3. 16. conclude that Paul was faithfull 3 By all those commands which are given by God to all sinners to beleeve in Christ And by all those promises which God himself hath made of acceptance of all those who receive Jesus Christ upon the Termes of the Gospell Many commands are given by God This is my beloved Son heare him This is the will of God that ye should beleeve in him whom he hath sent And for promises of acceptance of us in Christ how doth the Scripture abound vid. Ioh. 3. 16. Yea we know that all the Patriarchs before Christs incarnation they were accepted and saved by vertue of Christs satisfaction to be made God accepted of Christs intention There would have been no such thing as reconciliation between God and man or salvation if Christ had not been faithfull No promises of pardon c. or Adoption c. No giving of the Spirit c. if Christ had been unfaithfull 1. Consider the Father who imposed the trust 2. Why Christ was faithfull Consider 1. The person trusting 2. The trusted 3. The trustee 1 For the honouring of his Father who had intrusted him The work which he had to accomplish was a work which would bring great glory unto God It was a work with which God was marvellously delighted 'T is called the pleasure of the Lord Esa 53. 10. Therefore out of that respect which he had to Gods honour he would be faithful God would have been disappointed of his end if Christ had not been faithful He would promote his Fathers joy This is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 For the honouring of himself It s the honour 2. The Trustee of an Embassador to be faithful in the discharging of his trust unfaithfulness is one of the greatest stains and blots which can be fastned upon a person faithfulness is a Crown of glory Prov. 13. 17. The work was his own as well as his Fathers This is in the Text Heb. 3. 6. John 10 12 13 14. 3 From that love he bare to those for whom 3. Those for whom he was trusted he was intrusted and employed The work which was put into the hands of Christ was a work which exceedingly pleased him The saving of souls the reconciling of men to God the Redemp of his Elect from everlasting destruction c. The Scripture speaks very clearly of the affection of Christ to the work he undertook I have a Bapt. to be baptized with and how am I straitned c. Luk. 12. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was as it were in prison till the work was done he was in pain till he was delivered vid. Esa 53. 11. That travel of his soul pleased him Ergo. 1. Use Confutation and Reproof to all those Doctrine and opinions which deny faithfulness Christ and overthrow it 1 The Papists by
nor ambire any employment which was higher then his arme could well reach Psal 131. 1 2. It is impossible that that should be discharged faithfully which is beyond the strength of the undertaker Our Saviour gives this caution No man when he goes to war with a great King but will consider first whâ—ther he be able c. with 10000 to meet him that comes with 20000. Luc. 14. 31. Every arme is not fit for every worke nor every head for every employment every man who is fit to row is not able to steer the ship every Souldier who is fit to fight is not fit to command It s a very direct tempting of God for a Child to take upon his shoulders a heavy-burden vid. 1 Sa. 17. 32. If Phaeton will mount his fathers Chariot he may burn himself and the whole world In charity a man may not give beyond ability Deut. 16. 17. 1 Cor. 16. 2. much more in this 2 Undertake no charge or trust rashly and inconsiderately usually he that is rash and precipitate in undertaking is unfaithfull and tardy in fulfilling T is that expedient which Solomon propounds as a helpe to faithfulness in promises Eccles 5. 2 4 5 6. Consider well before hand all circumstances all conveniences inconveniences c. which afterwards may arise vid. Pro. 29. 20. vid. Pro. 25. 8. that which is said of striving holds as wel in al other matters of undertaking vid. 2 Sam. 18. 22 29. 3 Vndertake nothing against your will and judgement upon any sollicitation perswasion c. This will certainly lay a foundation of unfaithfulness in discharging that which is undertaken by an overruled and overpowred will cannot be carried on without a failer in execution There is an unwilling willingnesse vid. 1 Pet. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that which forced the will or the practise at least is taken off there will either be an utter cessation or a remissnesse in acting vid. Ro. 14. 5. 4 Nothing without a faire call Trust not your selves 2 There are things which must be observed 1 Be often times looking upon the matter of your undertaking Acquaint your selves duly and throughly with the matter of your trust what belongs to your office calling employment c. Many men are to seek what belongs to their office They do not know their charge c. Ger a Table of the particulars with which you are intrusted that ye may know your work without this it is impossible you should ever be faithfull in any place Masters what is your work to your Servants Servants what is your work towards your Masters Parents Children c. John Baptist's converts vid. Luc. 3. 10. 11. 12. 2 Be much in prayer for a faithfull and trusty heart beg this grace of God and he will not deny it you He gave Moses his faithfulness Num. 12. 7. He gave David Samuel their faithfulness Solomon first lookes upon the greatness of his charge and then begs for a wise and faithfull heart 2 Chr. 1. 9. 10. If you leane upon your own strength and neglect prayer you will warp and be faulty self-confidence is dangerous Pro. 3. 5 6 7. 3 Frequently remember the account you must give of all your Stewardship Thinke of that Text Give an account of thy Stewardship for thou mayest be no longer Steward Luc. 16. 2. We are but Stewards and it is required of a Steward that he be found faithfull 1 Cor. 4. 2. vid. Luc. 12. 42. 46. 47. 48. Consider that your Lord will come to cast over your accounts very shortly 4 Meditate much upon the faithfulnesse of Christ for thee in every thing he undertook he prayed faithfully and suffered faithfully and dyed faithfully c. and is still faithfull in interceding communicating of grace blessing of ordinances c. 5 Think upon the joy of thy Lord into which the faithfull servant shall enter Math. 25. 23. A faithfull Servant is a good Servant and that is accounted well done which is faithfully done though it be done with infirmity and frailty Faithfull and called and chosen are they which walk with the Lambe Rev. 17. 14. 6 Consider the eye of God upon thee in all thy actings he seeth thy fraudulency and falsehood c. his feare will make thee faithfull vid. Neh. 7. 2. Hanani 7 Take heed of and keep watch over thy own heart trust not thy self too far Pro. 28. 26. vid. Mal. 2. 14. 15. Watch over your Spirit 8 Desire thy Christian friends to have an eye to thee an over-seeing friend is a good help When you consider the gaine of unfaithfulnesse remember these things Gehezi may by his Treachery get two Talents of Silver and two suites of apparell but the leprosy shall goe along with his gaine 2 Reg. 5. 26. 27. I might urge this in particulars 1 Servants be you faithfull to your Masters in all your trust Do not wrong nor defraud them Remember good Eliezer Gen. 24. read that Chapter often and study it well And Jacob Gen. 31. 6. 40. read that Chapter well 1 You are your Masters goods The Civilians say a Servant is not persona but res You are his money Jobs Servants is reckoned amongst his estate Job 1. init 2 T is the way to be rich Jacob grew rich by his faithfulness Gen. 31. 8. 9. you may grow rich as Ziba but you will have a curse with it as he had and the brand of Treachery vid. 2 Sam. 16. init vid. 2 Reg. 5. 26 27. Gehazi got two Sutes and two Talents and the Leprosy with it 4 T is your honour Pro. 14. 35. the Kings favour is towards a wise Servant Do not think it enough to excuse you that your Masters deale deceitfully with you Laban dealt so by Jacob Gen. 31. 7. 3 T is the way to provaile with God for Servants to be faithfull to you 2. Masters be you faithfull to your Servants performe your Trust. You undertake to 1. Diligently instruct them in yuor Trade do this 2. Have care of their good education look after their souls Motives 1 You have a Master in Heaven 2. You are Loco parentum to them 3 It encourageth them in their duty to you your breach with them doth not excuse them of any unfaithfulnesse yet it will make you guilty of their sin 4 They are the spring of the City may do much good or hurt hereafter 5 You can never make them and your Parents recompence for the breach of this trust 3 Parents God hath intrusted you to see to the education of his Children Be faithfull in this trust Motives 1. Preciousnesse of souls would be considered 2. You have been instruments of conveying poyson into their Natures 3. It will be the renowne of your family when you are dead 4. You shall perish with them and for them if you fail this trust When God shall say What is become of the Childrens soules I gave thee what will you answer Mary Wolnoth April the 8. 1649. 〈◊〉 〈◊〉
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.
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