CHRIST THE Perfect Pattern, OF A Christian's Practice, Being the substance of several Sermons, about the Imitation of Christ. PREACHED, By the Reverend and faithful Minister of Jesus Christ, Mr. Ralph Robinson, late Minister of Mary Wolnoth London.  Phil. 2. 5. Let this mind 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 Paul's Churchyard, 1658.   

Christ the Perfect Pattern.   

Christian Reader,  
IT is not long since, that a Book of Mr. robinson's, 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 Holy Ghost, to illustrate unto us, the Person, Dignity, and Offices of our Lord Jesus Christ: which Book, (as we are informed,) hath been very acceptable to the People of God; especially, of those who still retain the fresh remembrance of Mr. Robinson's precious, and profitable Ministry.  
It were to be wished, that those Ministers, who have leisure, answerable to their great parts and abilities, would enrich 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 Authors 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 only or main end, either of Christ's 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 Christ's death: For we do abhor both those opinions, viz. that the first Adam's sin, and the second Adam's righteousness, are not otherwise ours, then by imitation. But yet we say, that it concerns all Christians, so to improve the Example of Christ's humility, meekness, mercifulness, obedience and zeal, that they should walk, even as Christ hath walked. 1 Joh. 2. 6. who hath not only left us, 1 Pet. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copy to write by; but also Joh. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a perfect example; showing us, and guiding our hearts and hands, to write 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 Practice.  

Marry 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 writ I unto you, that ye sin not.  
2. From the Mediation, and intercession of Christ, v. 1, 2.  
3. 'Tis an Argument of the truth and sincerity of our Faith, v. 3, 4.  
To know Christ, is to believe in him.  
4. 'Tis an Argument of the sincerity of our love, v. 5.  
5. 'Tis 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, john 1. v. 4, 5, 6.  
Explication.  
That great mystery of our union with jesus 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 virtues.  
From the whole Text ariseth this Lesson.  
That 'tis 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. 'Tis laid down peremptorily and positively, not as an Arbitrary thing, but an act of debt; he ought. This is that which this Apostle enjoins 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 concur to imitation, viz.  
1. There must be a performance of the same actions which are done by him, whom we imitate. Identity of practice.  
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, etc. 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 outstrip his example. A Christian should be, Alter Christus.   
2. Wherein we must imitate Christ. This is not unnecessary, because there are some actions of Christ, which are not imitable. There are three kind of actions which Christ did.  
1. Some things he did, quà Deus, his works of Divinity and Omnipotency: As his miraculous works of forgiving sins, raising the dead, casting out Devils, and curing Diseases by his word, walking upon the Sea, etc. 'Tis the pride of the Papists, to imitate Christ in these things, as their Quadragesimal Fasts, etc. These are for our admiration, not for our imitation.  
2. Some things he did, quà Mediator, his works of office. As his Dying to reconcile God and man, offering up himself a Sacrifice for sin. This is not for our imitation, only the mo●al of these is for us, That as Christ did, carefully, the works of his Calling, so should we of our particular Calling.  
3. Some things he did as he was made man, under the Law. And tehse were of two sorts: Some in obedience to the Ceremonial Law, as he was the Son of Abraham, according to the flesh. As his submitting to Circumcision, keeping the Jewish Feasts of Tabernacles, Pentecost, etc. these we are not bound unto: Others, in obedience to the moral Law, those moral actions of Christ, the works of piety, of charity, which he did: his virtues as they are called, 1 Pet. 2. 9 his humility, meekness, etc. And therefore 'tis observed in Matth. 11. 29. Learn of me, saith Christ: what? not to cast out Devils, raise the dead, etc. but learn meekness, lowliness, etc.  
These are the things which we are tied toimitate Christ in: The Reasons why; these are,  
1. Those Relations between Christ and a Christian, call for it, viz.  
1. Master and Servant, this is a Relation of Imitation, Matth. 10. 24, 25. 'tis there spoken, in regard of suffering: 'tis as forcible, in regard of doing. Our Saviour urgeth us in a particular case, upon this very ground, joh. 13. 13, 14. Other Masters cannot require imitation from their Servants in every thing, because they misled, but Christ may.  
2. That of Captain and Soldiers, that's a Relation of Imitation. Abimelech to his Soldiers, judg. 9 49. Christ is our General and Captain, Heb. 2. 10. Iosh. 5. 14.  
3. That of Father and Children, Children should imitate their Parents, not in every thing, many Parents would lead their Children to Hell, should they follow them. The Apostle argues upon this ground this duty, Eph. 5. 1.  
2. 'Tis one end of Christ's Incarnation. There are in reference to man, two principal ends of Christ's Incarnation; (for in reference to God, his main end was, Eph. 1. 6.) One was to reconcile God and man, by his obedience and suffering, and so to bring in everlasting righteousness. The other was, that he might set us an example for our Imitation, 1 Pet. 2. 21. that there might be found a perfect Pattern of grace and holiness in our natures. Now unless we imitate his example, we shall, as much as lieth in us, frustrate one end of his incarnation.  
3. 'Tis the highest pitch of spiritual perfection. 'Tis the duty of every Christian, to grow up to as great a height as he can in grace and holiness. Christians are as Trees, which from a small graft, grow up to a great stature, vid. Mat. 5. ult. 'Tis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of similitude, not of equality. Now the very top of this perfection, stands in this, that we be like Christ.  
There is a threefold likeness of Christ.  
A likeness of nature, so we are all like him.  
A likeness of glory, that is reserved for Heaven, of which the Apostle, 1 joh. 3. 2.  
A likeness of Grace, which consists in the renewing of the mind, and in walking after this holy Pattern. This is the very Apex of that poor imperfect perfection which we can reach to here. Greg. Nyssen defines Christianity to be Imitationem Divinae Naturae. Qui plus habet Christi, plus habet Christianitatis, so doth the Apostle also, Phil. 3. 10.  
4. There is no other perfect Pattern to walk by, while we are in this World. All men, either give us a bad example, or else an imperfect example. There are two things which make a perfect pattern,  
First, That it have exactness of every thing, which should be required.  
Secondly, That it have no blemish, or redundancy of any thing which should not be. Now there is no such Pattern, besides Christ's example. The Scripture indeed calls upon us, to follow the example of the Saints, the Apostle propounds his own example, Phil. 3. 17. but there are these limitations:  
1. We must not imitate them in all things, because they had graces in imperfection, and because they had obliquities and deformities, as well as graces. That which is said of Books, is as true as men in every thing else. Etiam in optimis Authoribus quaedam vitia. Moses was not without his murmuring. David had his Adultery, Peter his denial. These are recorded to be as Shelves of caution, not Copies of Imitation; we must follow these only in their reflections, and sparks of piety.  
2. We must not follow the example of any one of them alone, because there was in no one of them a complete Pattern of all grace. God scattered his graces among the Saints; one was more eminent in one grace, a second in another, etc. Moses for meekness, Job for patience, Paul for contentment, etc. This God did to preserve the Communion of Saints, as the Apostle speaks in another case, 1 Cor. 12. 8. but now we may follow Christ's example, without any of these limitations, for there is in him,  
1. A full concurrence of all graces completely, Cont. 5. 10, 11. ad finem. Col. 1. 19  
2. There is no obliquity in him. No spot, Cant. 5. 16. The Saints are like the Moon, the best of them have a dark side as well as a bright, who is she that looketh as the Moon? Cant. 6. 10. Christ is as the Sun, which is all light, without the least spot.  
5. The Saints are the Image of Christ, therefore they ought to walk as he walked. As the shadow followeth the substance, Christians are (as it were) the shadow of Christ. And the goodness of all the actions and works which we perform, doth not stand in the substance of the work, but in relation and conformity to the Rule and Example, by which they are done.  
Information 1. That 'tis the duty of every 
1. Use.  Christian, to know, and to be acquainted with the life of Christ: he that is ignorant of what Christ did, cannot possibly walk as he walked. What a sad condition are they in, who having but one Copy to write after, are altogether without the knowledge thereof.  
2. What a great blessing it is, that God hath given unto us the Gospel, and with what care and diligence, should we bend ourselves to the study of it; for Christ's Example is 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, etc. 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 quarrelled as Piety. God's Servants dare not swear, dare not omit prayer, etc. wicked men reproach them for it; but God commands it, Eph. 5. 15. and Christ's example calls for it. Christ never swore, never spoke idle word, etc. He that reproaches them for their holiness, reproacheth Christ. As the Apostle saith in another case, Jam. 4. 11. so 'tis in this; he speaks evil of Christ, and judgeth Christ.  
4. It shows 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, etc. yea, formal Professors, etc. Our Saviour argues well with such men, shows them their Pedigree by their works, Joh. 6. 39 They claim Abraham for their Father, because of their outward privileges, Circumcision, etc. yea, v. 41. They claim God to be their Father: our Saviour, v. 44. tells them whose they are, or if Christ's Example must be the Standard of true Christianity; we may complain, Quam pauci, etc. Many hate his Example, many only talk of it, many follow it in one kind only, few take up his whole Example, etc.  
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. 'Tis the will of God.  
2. 'Tis the end of your Calling.  
3. It will credit Religion.  
4. It will vex the spirit of Satan.   
As sin grieves God's Spirit, so holiness grieves Satan.  
5. Christ will direct you, if you desire to walk as he did, he will show 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 Christ's Actions severally, which I shall gather out of the Gospel, from other Texts, and then I shall urge them upon your practice, 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. Marry 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 Widow's Son 
Vers. 2.  of Naim from death to life, so Luke sets it down, Luk. 7. 18.  
(2) The Messengers sent; two of John's Disciples. 
Vers. 2.   
(3) The Message itself, Art thou he that should come? etc. 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 John's Testimony.  
(4) The Answer returned, which hath two branches.  
1. A Narrative of his works, the blind receive 
Vers. 4. 5, 6.  their sight, etc.  
2. A positive Answer, which is propounded by way of admonition; blessed is he, etc.  
(2) The Testimony which is given by our 
Vers. 7. ad 16.  Saviour, to John Baptist, and his Ministry, 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 quarrelled, 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, etc.  
(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 yoke.  
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, etc.  
3. From the Nature of Christ's Government, my yoke is easy, 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 order's sake, they have two parts.  

1. The excellent quality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. The Subject of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Lowly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, one that is near the ground, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pavimentum solum, as the Latin 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 ●pposed unto proud, Jam. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 1 Pet. 5. 5.  
Significat non tam humilem statum, quàm demissum animum & humilem affectum. So 'tis 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 testify his humility, viz.  
1. His avoiding and declining earthly greatness, upon all occasions. 'Tis 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 Compliment, 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 show 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 merely out of a contempt of outward greatness.  
2. His concealing and suppressing his own praises. Proud persons will be always stroking their own heads, and trumpetting out their own praises; but humility will cast a vail over that goodness and glory which is in itself, vid. Prov. 20. 6. and thus did the Pharisees, Luk. 16. 15. our Saviour he keptunder 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 solicit 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 noised 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 find, that for the most part he concealed them.  
3. He mixed and joined 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 find, wondered 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 blind beggar at the highway side, calls to him, he strait 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 dreamt 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 choose Kings, but mean persons for his Disciples; was contented to lie hard, and far 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 patiented 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 heightened 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, etc.  
(5) He was appiauded by many: yet was he lowly in heart: which will appear by seven particulars.  
1. 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 ministered 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 than 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 less, etc. 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 less than the least of all the Apostles, I am as one born out of due time, 1 Cor. 15. 8, 9 And in another place, less than 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 thyself, come not near me, I am holier than 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 Prophecy is calculated for the meridian of our time. They are the two sins of our age, what else means the bleating of the sheep, etc.  
1. Why else comes it to pass, that there is such distance amongst the people of God? why such with-drawing one from another? Too much pride, and too little love, is the cause of Schism. 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 Ministry? Is it not because of pride? They think too well of themselves certainly, vid. Psal. 131. 1.  
4. Why do men slight the plain wholesome truths of God?  
5. Why will not men come under the Government of Christ? 'Tis for want of lowliness of heart. Our Saviour hints it in this Text, where he puts lowliness of heart, and the taking of his yoke, 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 clothed 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. Press 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. misshapen 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 public Ministry. Pride will not bear reproof, but will rage's at it. It's a great mercy to be reproved and rebuked for sin, 
Rebuke an Ordinance of God. Leu. 19 17. Pearls Matth. 7. 6.  Prov. 10. 17. Ezech. 3. 26. Cap. 12. 1. Cap. 15. 10. David prays 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, etc. 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 maligns every one who outstrips and outshines himself: he cannot bear either an equal or superior. It's a duty to rejoice in, and to bless 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 rejoiceth: highminded men are very apt to sleight, and grieve, and repine at other men's 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 rejoice in iniquity, 1 Cor. 13. 6. 'Tis a very diabolical thing to be delighted to see others fall into sin, or into misery. It cannot stand with grace.  
'Tis Satan's great work and design. Now he that is proud in heart, is easily tempted to this sin.  
4. It inclines a man to sleight and contemn all other men, and to think very meanly of them, vid. Phil. 2, 3. there is a duty laid down, To esteem others better than ourselves, and there is the way to attain unto it, viz. lowliness of mind. Vid. Luk. 18. 11. proud Pharisee.  
5. Pride keeps a man from seeing or confessing his own sins, errors, etc. Yea, it will put a man upon the maintaining of them: it hinders a man from retreating, or retracting any evil which he hath done. Humility will make a man acknowledge what is amiss in himself, and recede from it presently. Pride keeps off conviction.  
Luther would have retracted his Doctrine of consubstantiation, but he was afraid all his other Doctrines would have been called in question. There was a little want of humility. Had David been proud, when Nathan told him, thou art the man, he had not confessed.  
6. Pride of heart will make a man content to arrogate to himself, or to have others ascribe to him, that which is not indeed in him. It is the voice of a God, and not of a man. Proud Herod will swallow and digest that flattery from the people, Acts 12. 22, 23. 'Tis a great sin for a man to think of himself better than he is, or to desire that others should do so. 'Tis a sin for a man to think himself something, when he is nothing. Magus. Acts 8. 9  
7. It will hinder a man from doing and performing those duties he owes to others, whether Superiors, Equals, or Inferiors. He will not honour his superiors, not condescend to do those offices to inferiors, which he ought. Should I stoop to such a one as he is? so mean, so poor?  
He will not make himself equal to men of low degree, Rom. 12. 6. In giving honours prevent one another.  
8. He will not bear the least indignity, or injury from another, but will revenge himself. Should I put up such a wrong from such a mean hand? etc. I will make him know who I am, vid. Col. 3. 12, 13. No forbearing one another, if there be not humbleness of mind. Haman will destroy Mordecai, if he give not Cap and knee.  
9 He will never be so thankful as he ought, for mercies received, either from God or man: A proud person judgeth all of debt, which comes in, either from God or man. Low thoughts of ourselves, is that which makes us thankful for mercies. Lord, what am I, etc. 2 Sam. 7. 18. this made him thankful, Gen. 32. 10. Psal. 8. 4, 5. Lord, what is man?  
10. It makes men contentious, Prov. 13. 10. It's ill living by a proud man.  
11. It will create discontent and rise of heart against God's hand upon him. Humility makes the heart quiet, Levit. 10. 9 Psal. 39 10. Pride thinks all cross providences injurious, & therefore frets and rageth, Paul's humility learned him contentment. Phil. 4. 11, 12.  
It brings upon men much anger, many judgements. Pride hath trouble.  
1. God hates them, Prov. 6. 16, 17.  
2. God resists and fights against the proud person, vid. Jam. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God hath determined, that every knee shall bow unto him, Isa. 45. 23. that all things and persons should be levelled and laid flat, that he alone may be exalted. Now the proud person will not stoop, therefore God is resolved to make war with him, to set himself in battle array, to bring his Armies against him, to constrain him to subjection; as the lightning doth break in pieces that which resists, so doth God. Vid. Esa. 2. 12, 13, & 11. 17.  
Explication. This is a sad judgement, to have God an adversary. Vid. Prov. 5. 25. God overthroweth the house of the proud. All men are enemies to the proud man: His hand is against every man, and every man's hand against him. Though all Creatures resisted him, yet if God take his part, his condition were safe; but God is more against him then man. God resists his person, and God resists his services, etc.  
2. Pride is the ready way to blast all your excellencies. It either removes, or brings a 
Absalon proud of his hair.  Cloud upon every precious thing which God hath given you. There is but a few steps between pride and destruction, Prov. 16. 18. It is 
Many have lost their wits and memories by pride. God strikes men, in that which they set highest, usually.  the grave of every thing which is precious, Isa. 3. 24. To be proud of beauty, of parts, of graces, is the way to lose them, etc. Vid. Ezek. 16. 10, 11, 12, 13, 14. see her sin, vers. 15. Pride, this stripped her of all. God hath resolved to slain, and mar the pride of all glory, Isa. 23. 9 Pride will moath-eat your Garments, and rust all your brightness.  
3. Pride, it is venenum omnium virtutum & recte factorum. It deprives a man of the benefit and comfort of every good thing which he doth or hath.  
Austin saith, Magis placet Deo humilitas in malis factis, quàm superbia in bonis. God would rather have Paul to be buffeted with Satan, than to be proud of his visions, 2 Cor. 12. 7. He that is humbled after an act of profaneness, is better than he that is proud of an act of piety. As our Saviour saith of the Hypocrite, He hath his reward, Matth. 6. 5, 6. his ostentation and pride, bereaves him of the wages he might have of his work. A Servant that is humble, though he do not his work so well, is better than he that is excellent at working, and puffed up with pride. Vid. Luk. 18. the proud Pharisee, and lowly Publican. Vid. vers. 14. Solomon prefers humility in a low condition before pride, in a higher condition. Prov. 16. 19  
2d Motive, From the excellency of Humility.  
1. It's an excellent grace in itself.  
2. Precious Promises are made to it.  
1. In itself its very excellent. It is a very choice part of the Image of Christ. Pride and self-admiring is the chief part of the Image of Satan. Initium Peccati, superbia: the Devil's sin was pride, he would be equal to God, Ye shall be as Gods, Gen. 3. 5. Diabolus superbus hominem superbientem produxit ad mortem. Humility is Christ's Image, I am lowly in heart. It is the Ornament of all other parts and graces, it's the varnish of graces, and the beauty of Christianity. A humble Christian is a lovely Christian. Pride brings contempt upon rich parts, humility casts glory upon them. It is the preserver and keeper of all other excellencies in a man, it's the basis which upholds all. A building set upon a good bottom, will stand, when high Turrets which stand upon Sand will fall. The Devil's pride destroyed all his excellency: had they been humble, they had saved all, as well as the other Angels. Humility is the lock and key of all the rest.  
Humility is the first, second, and third grace, as he said of elocution in Rhetoric. It's lovely to Men, to God. It makes a man do any thing, bear any thing. It makes men fear God's frowns, etc. Mich. 6. 8. It will carry a man through scorns, 2 Sam. 6. 22. 'Tis the totum postulatum of a Christian.  
2. God hath made many excellent promises to it.  
1. That he will teach them, Psal. 25.  
9 Humility is one necessary qualification for instruction. Proud men scorn to be learners. The Philosopher's Scholar must be Humilis. It's a great happiness when God undertakes to teach a man, he hath skill, and he hath ability, he can give men a heart to learn, Vid. Isa. 54. 13. The reason why men learn no more by God word, by his works, is, because God doth not teach them, and God refuseth to instruct them, because they are so proud. Men will not instruct proud persons, no more will God.  
2. God hath promised to hear their cries, Psal. 9 12. He forgetteth not the cry of the humble. Proud beggars are usually answered with scorn and denial, so are proud Christians. Proud person will not receive Commands from God, and God will not receive Petitions from them. 'Tis a certain Rule, God will receive prayers from none who will not receive Commands & Precepts from him. 'Tis a singular favour, to have our prayers granted, and a discouraging thing to have our suits rejected: what Complaints the people of God have made, when they have been refused, vid. Lam. 3. init. and many sad complaints in the Psalms to this purpose: and much gladness of heart, doth the receiving of our Petitions, create in our hearts, 
Psal. 66. 20.  in the saddest troubles. Humility prepares Audience, Pride puts a bar in the way; fasting and prayer are found together, fasting notes Humility.  
3. God hath promised to respect them, and to dwell with them. Vid. Psal. 138. 6. and Isa. 66. 2. God despises the proud, and looks upon them afar off.  
They look upon all others at a distance, and so God looks upon them, vid. 1 Sam. 15. 17. Gregory upon those words, Magnus mihi fuisti quia despectus tibi; at nunc quia magnus tibi es mihi despectus es. 'Tis a singular happiness to have respect and good looks from God, to have communion with him. This is our Heaven upon Earth. This the Servants of God have begged, and mourned for the want of it. Humility draws God's eye.  
4. God promiseth to fill them, Jam. 4. 6. Parisiensis calls Humility Vacuum Spirituale. 
Air will descend, water ascend to prevent a Vacuum.  Now Nature admits no Vacuum, but fills it presently. God will not suffer the humble heart to be unfilled, vid. Luk. 1. 52. The rain which falls upon the Mountains, falls down into the Valleys. Your Valleys and low grounds have the richest crops; your humble Christians have fullest souls, high Mounts are barren, etc.  
3d. Motive. In Nature we see humility; your fullest ear hangs lowest, and your fruitfullest boughs. Slicker ears stand highest etc.  
2d thing is, To lay down some directions or helps, to attain to this grace.  
A Medicine of these seven Ingredients.  
1. Often and serious reflecting upon our mean condition, we are but animated earth: we have a low Original, Houses of Clay, whose foundation is in the dust. Job 14. 17, 18. This weighed Abraham to the ground, Gen. 18. 27. If men would look to the hole of the pit, etc. 
Isa. 51. 1.  they would not sore so high. A piece of red clay, etc. Who am I Lord, and what is my Father's house? this kept David down, 2 Sam. 7. 18. We have black feet: The Peacock looks on her feet.  
2d Meditation of our base condition by sin. This hath put us lower than the dust; envenomed, poisoned, infected souls, full of all Diseases. This was that which made Paul humble, 1 Tim. 1. 13. I was a persecutor, etc. A Christian would say, I that have so many diseases upon me, and should I be proud?  
3d Meditation upon the condition which death will put us in. We must say to corruption, thou art my Father, Job 17. 13, 14. a moth-eaten Garment, a rotten thing, Job 13. 28. the body must breathe out to dust, etc. Charles the fifth had his Winding-sheet for a Standard to keep him humble. If that cry in Isa. 40. 6. were more in our ears, it would make us stoop.  
4th. The vain, frail nature of all outward things, Jam. 1. 10, 11. That is the receipt which he gives.  
5th Consideration, That all our good is imperfect: We want more than we have, maxima pars eorum quae scimus, est minima pars eorum quae nescimus. We have more deformity than beauty, etc. we have more worst then best, more chaff than wheat.  
6th Consideration, That all the good we have is received, 1 Cor. 4. 7. for a man to be proud of a borrowed suit, etc. is ridiculous, Rom. 11. 18. It grows not in our own Garden, we cannot say, Is not this great Babylon which I have builded, God hath found materials and tools to work also, Deut. 8. 14. 17, 18.  
7th Consideration, Of the account which must be given for what we have, what little improvement hath been made, either of riches health, strength, parts, graces, etc.  
8. That others have an equal share of all excellencies, and are instruments of God's honour, and the good of men, as well as we ourselves: we are not alone, other Stars shine as bright as we do.   

Marry Wolnoth, October the 8th, 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Matth. 14. 23. He went up into a Mountain apart to pray. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IN this Chapter we have several things considerable, viz.  
1. The History or Narrative of John Baptists death, by the hand of Herod, vers. 1. ad 13. wherein we have, 1. The occasion of this History, vers. 1. 2. Herod hearing the report of the mighty acts of Christ, his Conscience smites him presently with thoughts, that this was certainly John Baptist, whom he had lately executed.  
Note, Sins formerly committed, are oftentimes brought to sad remembrance, upon the awaking of conscience. Conscience, though it be long silent, yet will speak at last, and recoil upon men for sins, long since committed.  
2. The History itself largely set down, vers. 3. ad 13. wherein we have,  
1. The ground of Herod's opposition and persecution, vers. 4, 5. Herein is that of the Prophet fulfilled, Isa. 29. 21. John Baptist stood between Herod and his lust, this makes Herod incensed against him.  
2. The reason of the former forbearance of his execution, vers. 5.  
3. The proximate occasion of his death, vers. 6, 7, 8.  
4. The manner of his death, vers. 10, 11.  
5. The care of his Disciples, for his dead body, vers. 12.  
2. The miraculous feeding of 5000. men, besides Women and Children, with a small quantity of provision, vers. 13. ad 22. He had healed their bodies, and now he feeds their bodies.  
3. The great miracle of assuaging the tempestuous Sea, which had so much distressed his Disciples, vers. 2 2. ad 34. wherein we might observe many things.  
4. The miraculous healing of divers diseased persons in the Land of Gennesaret, by the touch of his Garment, vers. 34. ad finem.  
The words which I have read, fall within the third general part. And they are a discovering of the employment of our Saviour, in the absence of the multitudes of his Disciples. He went up into a Mountain apart to pray.  
In which we have two things.  
1. The Act of Devotion, prayer.  
2. The accommodation for this duty, He went up into a Mountain apart. Christ had several places of prayer, sometimes a Mountain, sometimes the desert, etc. Any place is fit for prayer, if the heart be in frame, 1 Tim. 2. 8. Put them together, and this is the lesson.  
Doct. That our Lord Jesus Christ was very frequent in the duty of private and solitary prayer.  
He was frequent in public prayer, and other public Ordinances, witness his frequent resorting to the Synagogues, Matth. 12. 9 Mar: 1. 21. insomuch, that Luk. 4. 16. its said, ●●at He went as his custom was, into the Synagogue on the Sabbath day. He did not neglect the public; nor did he omit the private neither, as will appear by several Texts of Scripture besides this, Mark 6. 46. where the same History is related, Luk. 5. 16. when the same of his miracles began to be noised abroad, he withdraws himself to private prayer, Luk. 6. 12. when he ordained his 12 Apostles, he spends the whole night before in private prayer. And before his passion, he was much in this duty, so all the Evangelists agree, Matth. 26. 36. 39 42. 44. Luk. 22. 32. 44, 45. John 17. per totum. His life was a life of prayer.  
In the prosecution of this Doctrine, I shall,  
1. Show why Christ prayed at all.  
2. Why he prayed privately?  
1. Christ did not pray in regard of want, as we do, we are always wanting something, therefore have constant need of prayer, but our Saviour wanted nothing, Col. 1. 19 all fullness was in him, fullness for himself, and fullness for others; fullness of the Vessel, and fullness of the Fountain. He indeed took our nature upon him, and so our wants. He did not pray, because he wanted; but because he would pray, therefore he would want.  
2. Christ prayed in reference unto precept and command Prayer is a duty enjoined of God unto all Christians. It's a special piece of God's worship. It's an Act of Adoration. Prayer gives unto God the glory of many of his Attributes, viz. of his wisdom, Power, Providence, Omniscience. And if we should be under no wants, yet we should pray. It's our sin, that we look more at necessity, then at duty. Now in this respect Christ prayed. He being made man under the Law, it was necessary, that he should stoop to every command thereof.  
3. Christ prayed to honour prayer. Prayer is a very great privilege, as well as a duty. Though there were neither necessity to move us, nor command to enforce us, yet the very dignity and Prerogative were enough, that dust and ashes should be admitted into such familiar acquaintance, and converse with God, this is a great advancement. Jesus Christ he honoured prayer by performing it, but we are exceedingly honoured by prayer. Christ therefore, to preach up the worth of this duty, was so frequent in it, to make us in love with it.  
4. Christ was, Os Ecclesiae, the Mediator of the Church, our intercessor and high Priest, ergo; prayer was a very principal part of his mediatorious office and work. He was no less meritorious, when he lay praying in the Garden, than when he hung upon the cross of his passion. There are two parts of Christ's Priestly Office; Satisfaction, Intercession. He began his Intercession on earth, he continues it still in Heaven. There is great difference between his prayer in Heaven, and his prayer on Earth. That is only the prayer of intercession, this was also the prayer of supplication, vid. John 17. I pray for them whom thou hast given me out of the World, etc.  
5. Christ prayed for our Imitation, ut Magister noster, that he might teach us to pray. Audis Christum orantem? saith Austin, Disce orare, Ideo Christus oravit, ut doceret te crare. As the Apostle speaks of his sufferings, that they were for our imitation, leaving us an example that we should follow his steps, 1 Pet. 2. 21. Hereupon, one well descants upon this; Orat miserecordia? Tacet miseria? Orat innocentia? silet impietas? Orat is qui non fecit peccatum? silet peccator? Orat medicus? cessat agrotus? Orat Judex ut parcat? & silet reus? The Physician prays, to teach the Patiented his duty: the Judge prays, that he may excite the guilty and condemned sinner, to do his duty. Mercy is upon her knees, to teach misery to bow. — Vid. Luk. 11. 1.  
6. Christ prayed, to sanctify his other performances, his preaching, his miracles. Our Saviour knew well, that its prayer which renders other things efficacious. Hence it is, that we find prayer following his preaching, and his miracles. His preaching, so it is in Luk. 5. 16. Vid. vers. 1. it was after his preaching, and so after his miracles; so in the Text, he had wrought a great work in the sight of the people, and afterward he betakes himself to prayer. Our Saviour would not have, either his Sermons, or miracles to fall to the ground, ergo, he prays, when he ordained his Disciples, and sent them abroad to preach the Gospel, he spends a whole night in prayer beforehand, Luk. 6. 12. Our Saviour was much in public works, Ergo, frequent in prayer. Every Creature of God is sanctified by the word and prayer, saith the Apostle. Christians miscarry in other performances ordinarily for want of this duty. The Seed sown, doth not prosper for want of the watering of prayer.  
2. Why Christ used private prayer.  
1. Obedience to divine Command. God hath enjoined Christians, not only the public, but the private also. Families apart, and their Wives apart, Zech. 12. 12, 13. Closer-prayer is commanded, as well as Church-prayer, Matth. 6. 6. Enter into thy Closet. As this made him pray, so it made him to pray privately, to honour private prayer.  
2. Christ goes apart to pray, that he might not be observed. He hath given others a Rule, and he walks by it himself, Matth. 6. 6. Our Saviour did earnestly despise and decline vain glory. He did many miracles in private, that they might not be known, and he prays in private, that he might not be seen of men, that he might avoid all ostentation, and shows of popular applause.  
3. That he might not be interrupted in the duty. Our Saviour would not be disturbed in prayer, therefore he go●s apart: secrecy is an advantage, in regard of distraction.  
It is granted, that our Saviour could prevent distractions, when he was in the greatest concourse of people. As he was never simply alone, because the Father was 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 ourselves with public 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 public 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 advantageous 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 welcome 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 persuaded 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, etc. 'tis our comfort, that Christ was so frequent in this work for us: the virtue of his prayers are in force to this very day. 'tis a comfort, when we are hindered 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 soiled, many deformities are upon them, but all the prayers Christ put up were pure and holy: ours are smoke, Christ's 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 Use, Instruction: teacheth, that Jesus Christ was a very faithful Mediator and Highpriest. He was careful of both parts of his Priestly Office, not only of satisfaction, but of Intercession also. He was the Church's 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 pour out tears, 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 Use. 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 days. I fear the public 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 housetop 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, etc. every one apart, Vid. Zech. 12. 12, 13. and Matth. 6. 6. 'tis enjoined. Governors of Families must do it themselves, and persuade 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 public; many sins are to be confessed, which cannot so well and conveniently be done in the public.  
It is not so convenient, not is there such opportunity of ripping up the particular secret sins of the soul in public, but the Closet gives us conveniency to unbare all, even the most secret sins. The soul may without shame or fear, etc. 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, than they can elsewhere. In public, perhaps many a Petition is omitted, and many a confession 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, etc. as I can do in private, etc.  
2. Private prayer hath not so many occasions of distraction and interruption as the public. The heart can keep more close to God. In public there are many aversions, etc. many objects upon which the eye fastens. Many noises after which the ear too much runs, etc. the irreverence and vain carriage of others, are a great cooling to the affections of those, who are good, many times in the public, etc. one gazing eye disturbs many, etc. the demeanours of many is such in the public, that their presence is occasion of much hurt to those, who would have their hearts fixed, by their whisper and talk, and wander, etc. they take off from the fervency of others; or else by the garish attire, etc.  
3. In private, the duty may be performed, when the heart is in the best frame; for the public, 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 always have our hearts tuned for prayer, etc. but they are not, etc. for the public you must pray, when others call, etc.  
4. In private prayer, we have greater advantage of learning to pray; for than we exercise our own gifts, etc. in public, we only hear others, exercise their parts, etc. we are more passive in the public, more active in the private.  
Motive 2. Private Prayer is an Argument of greater love to the duty. A man may publicly pray, who hath not love to it, out of other respects, as to gain credit and applause, etc. but to perform the duty in a corner, when no eye sees us, etc. this evidenceth more affection. And it's a greater Argument of sincerity, etc. That man's heart is not right in his public devotion, who is very seldom, or never in private devotion. Ille dolet verè qui sine teste, etc. He prays 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 public, 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 public prayer. If thou wilt not call upon God in secret, God will not hear thee in public. Want of private duties, is the reason why the heart is so dead under the public, etc. Ordinarily, that man or woman's heart is best in public, who is most frequent in private. Private duties fit the heart for public, etc. If thou wilt carefully call upon God in private, God will enable thee to serve him in public.  
Motive 4. Private prayer is more our own, then public is, its personal service. It's true, in some sense, public prayer is personal; but private and secret is more personal. A man in the public, tenders up Confessions and Petitions, 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 melt, and greater manifestations of God. Peter when he was alone on the housetop, sees the vision, etc. 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, etc. Dan. 9 20. 21, 22, 23. many Saints have had their assurance sealed 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 public 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, etc. my time is not my own, etc. my Master's business will not allow me.  
Sol. 1. I would not stay with such a Master, if thou be'st a servant that canst remove, etc.  
2. 'Tis no neglecting of thy Master's business, to take a little time daily for prayer, etc. and other duties. Its Gods, not thy Masters.  
3. Rather take time from sleep, then omit this duty. God will, I warrant thee, bless two hours sleep better to thee, than 12. hours, 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, etc.  
3. Make use of other helps of prayer, till thou hast attained ability to pray.  
4. Thou canst manage 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.   

Marry 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. Applied, 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 mere mercy 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, choosing unto holiness and salvation, whom he pleaseth. It is not of him that willeth, nor of him that runneth, but of God that showeth 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 Cross 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 dreamt 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 Trial. And he doth not only foretell of his sufferings, but of his Conquest also, his Resurrection, vers. 19 We shall find 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 find in the Scripture, that when the Apostle spoke any thing of the Cross, there is usually mention made of the good issue of it, as Heb. 12. 6, 7, 8, 9 there is the Doctrine of the Cross. 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 beat●n off from the thoughts of a worldly Kingdom, etc. This gave occasion to the other 10. Disciples, to be angry with the two Brethren.  
2. The urging of the thing itself, vers. 25. ad 29. our Saviour solemnly calls them together, and gives them a charge against any such ambition.  
4. A great miraculous Cure, wrought by our Saviour, upon two blind men, in the sight of a great multitude which followed him, vers. 29. ad finem. They hearing that Jesus, who had done so many miracles, passed by, send out their cries after him. The multitude rebuke them, that they should hold their peace: grace grows stronger by opposition, the more they are rebuked, the louder they cry. Their prayers and importunity stop the Lord Jesus in his way: he calls them to him, reasons with them, desires to know why they called him. And upon the hearing of their desire, grants their request, He had compassion on them, and touched their eyes, etc.  
In that part of the Verse which I have read, we have two things.  
1. An Act done, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that shows the miracle, Christ could heal with a touch of his hem sometimes, Matth. 14. 36.  
It shows his condescension, that he would touch them, mean persons, Mat. 8. 3. the Leper Mat. 8. 15. the Fever, Mat. 7. 33. deaf, and the impediment of speech, Luk. 22. 51. Malchus his ear.  
Note, The least touch of Christ's finger, will cure perfectly the greatest disease of soul, or of body. If Christ do but touch the hand, the fever is gone, the eyes are opened, etc. If the woman that had the bloody issue for twelve years, do but touch his Garment, she finds a present cure, Mark 5. 25. etc. when the Disciples are overwhelmed with fear at Christ's Transfiguration, a touch of their Master's hand revives them, Matth. 17. 7. When Daniel is in his Agony, overwhelmed, a very touch of the Son of man strengtheneth him, Dan. 10. 18, 19 The hard heart is broken with a touch of Christ's finger; the dead heart is quickened, if Christ doth but lay his hand upon it: the troubled conscience is pacified and quieted, if Christ put but his finger in at the hole of the door: the deaf ear is unstopped, the stammering tongue speaks plainly, the frozen heart is thawed, etc. If Christ do but touch the bier, the dead body is raised, Luk. 7. 14.  
Nay, Our Saviour cures with less than a touch. His very word healeth any Disease of soul or body. He cast out Devils with his word, a Legion out of one man, Thou unclean Spirit come out of him, Matth. 8. 16. He rebuked the fever with his word, Luk. 4. 39 The Nobleman's Son, who lay at point of death, labouring of a Fever, was healed with a word, speaking at a distance, John 4. 50. 52. He hath absolute power over all Diseases of body, and all spiritual maladies, and when he saith, Go, they go, when he saith, Be removed, they depart immediately.  
Nay, He can cure with the glance of his eye, which is less than his word. When Peter's heart was grown hard with sin: first denies, and then denies with Oaths and curses that he knew not the man: Christ did but cast his very eye upon him, and his heart relented presently, Luk. 22. 61. As the very look of Christ can make the Earth to tremble, and his enemies to languish, so the least glance of his eye cures all Diseases. As he can kill with his touch, so can he cure with his touch. All Job's troubles, was nothing but a touch of God's hand, Job 19 21. He did but touch Jacob's thigh, and it was out of joint presently, Gen. 32. 25.  
The touch of his hand sets the Hills a smoking, Psal. 104. 32. so his touch revives, comforts, strengtheners. He did but put his finger through the hole of the door, and the languishing lovesick Church was comforted, Cant. 5. 4, 5. He did but touch Jeremiahs' mouth, and he was emboldened against all the contradictions of men, jer. 1. 9 He did but touch the Prophet Esay's lips, and his iniquity was purged, and his guilt removed, Isay 6. 7.  
1. Use. We have here a notable and clear proof of Christ's Divinity from this passage. He that can open blind eyes with the touch of his finger, is no less than God undoubtedly, his touch is omnipotent.  
2d Use. It is a ground of exceeding great comfort and joy unto the Servants of Christ, who labour under many spiritual Infirmities. It's the condition of the Servants of God, to be exercised under many foul maladies; they have blind minds, dead hearts, cold affections, feavorish heats of inordinate and worldly love, they use many Medicines, and find not healing. Well, do not despait, do not despond, Christ hath a healing hand, his very touch can cure you prefectly of all; the very tip of his finger, the very breath of his mouth, the very glance of his eyes can make your flesh whole. Lord, if thou wilt, thou canst make me clean, saith the Leper. I will, saith Christ, be thou clean, and immediately, his Leprosy was cleansed, Matth. 8. 3. If he do but touch your eyes, they will be opened; if he touch your tongue, it will be untied; if he touch your hearts, they will relent; what though you have lain very long, and in your own thoughts, be ever at the point of death, yet his touch, his word can recover you. Jesus Christ never sent any diseased persons away, for want of power, he never said to any, the Disease is too far gone; no, though they lay gasping for life, yet he wrought their recovery.  
Be strengthened therefore, and you have the more reason to be so, if you consider, that he is not only able, but willing too; for he hath compassion in him toward those, who seek to him in their misery, which is the second part of the Text.  
2. The impulsive cause of this act, viz. his own goodness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the bowels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2. 1. bowels of mercies, hence comes the verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show compassion, Intima miserecordia tangor. It answers the Hebrew word, rachamim, which signifies mercy proceeding from the bowels. And indeed, that's true mercy, which springs out of this Fountain, it must be spun out of the bowels, or else it is not true charity. There may be hand-charity, where there is no heart-charity. Therefore ye have the expression, of drawing out of the soul to the hungry, Isay 58. 10. Though we do satisfy the soul of the afflicted, yet if that do not spring from our very soul, 'tis not mercy, but hypocrisy. The Apostle speaks of shutting up the bowels from the poor, Col. 3. 12. Though the doors be opened, to take in the wanderers, and the hand and purse opened to relieve the needy and distressed, yet unless the bowels also be opened, it falls short of true mercy.  
This is enough for the word. The Doctrine 
Doct.  is this: The Lord Jesus Christ, when he was upon the Earth, was exceeding compassionate towards those who stood in need of mercy. He had bowels of compassion towards those who were in misery. He was very pitiful and tender hearted towards the distressed.  
1. Towards the souls of men, he shown 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 mere 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 blind 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 find 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 Widow 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 lain long there 
38. years  for cure, but could not prevail with any to throw him into the water, when the Angel stirred it, he applies himself to him, and heals 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 find, that he shed tears, when men had incurred irrevocable misery upon themselves. That in Luk. 19 41. etc. 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, etc. 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 Physician which was sent f●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 bind up the broken hearted, to appoint to them that mourn in Zion beauty for ashes, etc. Isa. 61. 1, 3. His work being to save, to heal, to comfort, to restore, he could not but show 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 practice 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▪ etc. This the Apostle makes a ground of his compassion, Heb. 4. 15. He was a man of sorrows, 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. 'Tis 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 pity 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 trials, Temptations, etc. 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 Highpriest 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 delays and defers, I have been long afflicted, etc.  
Sol. 'Tis 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 Physic, till the Disease be cured. To remove the Plaster, till the corruption be drawn out, etc. 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, etc.  
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, etc. Jesus Christ will hold our head, struck our wounds, strengthen our loins: 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 beloved of his soul● you may come into as much affliction as any other, passing through the fire and water, Isa. 43. 2. but this is your comfort, Though you may want compassions from men, you shall have bowels of mercy from Christ. In the day of temptation and spiritual fear, then will he open his bowels to you, for he was tempted, that he might secure those who are tempted, Heb. 2. 18. In the hour of death, when you are struggling with those pains. He that prayed his Disciples when himself was in that case, to tarry with him and watch, Mark 14. 34. will show you the same compassion to watch with you. He was pitiful towards his Disciples; when he saw them bewailing his absence, see how his compassions roll, how his bowels work, John 14. init. you shall find him the same to daey and for ever. 2. It's a great ground of lifting up the head under all your troubles. He that commanded his Ministers to promise all the afflicted so much in his Name, and he will make it good, Isa. 35. 3, 4. He will help you to bear your burdens.  
2. It's an encouragement to you, when you go to beg any thing of him by prayer. A compassionate Saviour will not cast out the desires of the afflicted. The Apostle upon this very ground, invites you to come with boldness to his Throne, Vid. Heb. 4. 15, 16. He was pitiful towards those who never made request to him; healed many without a Petition, as you have heard; and will he be cruel, and hardhearted to those who cry after him? The prayer of the blind men here, put such an impression upon him, that he can go no farther, till he hath called them to him; And he hath now as much love to prayer as then, and is as sensible of all your burdens, as he was of theirs. He will speak to the Father for you.  
3. It gives you comfort to believe, that when you go to seek Reconciliation, after any provocations and fall out, that he will be easily entreated to show you respect, and to turn his countenance towards you, and shine upon you. Compassion will remove Clouds from his face, and forgive offences, Vid. Mat. 18. 27. his compassion moves him to remission, Vid. Psal. 78. 38. Harsh dispositions keep anger long, but candid and tenderhearted persons are persuaded.  
He would have us to be so courteous, and compassionate as not to sleep in anger: The Sun must not go down upon our wrath, Eph. 4. 26. He will observe it himself. Vid. Mich. 7. 18, 19  
2d Use. Exhortation.  
(1) It should be an invitement to all sinners to come unto him. Lay your diseased souls in the way of Christ, that when he travels, he may see them and heal them. The first part of man's misery is, That he is fallen from happiness to misery. The other is, that he is not willing to be helped out of his misery. God calls, Christ entreats, the spirit knocks, but man is deaf. Jesus Christ complains of man's untowardness, Ye will not come to me, that you may have life, John 5. 40. If Jesus Christ were harsh, cruel, rugged as men are, something might be said for your keeping off from him; but since he is so compassionate, and ready to accept, why do you stand at a distance? you cannot please him better, than to cast your distempered souls down at his feet. He will not send you away with harsh answers, but will touch your blind eyes, and recover them; your hard hearts, and soften them; your dead souls, and quicken them; he never did, never will send any away, that come to him. He is compassionate towards sinners, let not sinners be cruel to themselves. Try how tenderly he will deal with you.  
(2) Let us learn in this particular grace, to walk as Jesus Christ walked, 1 john 2. 6. Our Saviour was full of bowels; if we be truly his Disciples, let us walk in his steps, let his compassions move us to pity our distressed Brethren, who are plunged into misery. This is a duty recommended in the Scripture, in many places, Vid. 1 Pet. 3. 8. Col. 3. 12. Heb. 13. 3. And the Servants of Christ have followed their Master's steps in this grace. They did sympathise with others in their distress, job professeth it of himself, job 30. 25. Hanani was thus affected, Neh. 1. init. jeremiah, Cap. 9 1. Isa. Cap. 22. 4. and generally, all the servants of God, let us be like affected.  

1. Let us be compassionate to men's outward wants and miseries.  
2. To their inward and soul-miseries.   
(1) To the bodily afflictions of men, never had this Doctrine need of more serious urging, than in our days.  
(1) Objects of Compassion, were never more, the necessities of men are great: the Rod of God hath lain long and heavily upon the Land, and upon our Brethren abroad. It is the day of jacobs' trouble. Many rich Families impoverished. Those who were clothed in Scarlet, embrace the Dunghill; never so many lean cheeks and ragged bodies, etc. Poverty and want, as an armed man hath seized upon them, and sorrow as the pains of a travailing Woman, Prov. 6. 11. many constrained to receive from others, who have been able to contribute formerly.  
2. As Objects of pity are increased, so compassion and pity is much abated. men's bowels never more straitened than now. We have had a long winter of affliction, and our spirits are frozen up by reason of it. War hath made us cruel and hardhearted etc. Jehoram had a Disease in his bowels, 1 Chron. 21. 18. 'Tis an epidemical Disease in our times, never did men in affliction find such incompassionatenes generally: the last day's sin is, unnaturalness, or want of natural affection, etc. 2 Tim. 3. init. This Doctrine therefore is necessary.  
Two things I would speak to, in this Use.  
(1) Show you how Christian compassion is to be showed.  
(2) Give you some Motives to urge the practice.  
1. Would you know how you must show compassion.  

Consider these three things.  
1. Kind language and condoling Carriage.  
2. Fervent prayers, and Petitions for them.  
3. Actual relief and administering to their wants.   
1. We must give kind and comfortable Language to them. So did our Saviour. He condoles with them. jesus wept. John 11. 35. He washed their sores in his tears, when he sees the lame man lie at the pool, he hath friendly discourse with him about his trouble. When these blind men come to him, he doth friendly discourse with them. What will you, that I do for you. As the Lord answers the Angel that spoke to him about the troubles of the Church with good words, and comfortable, Zech. 1. 13. This is that which job blames his friends, and shows, that if they were in his condition, he would speak to them after another manner, job 16. 4, 5. Harsh, rigid, and biting language heaped up to men in distress, argues want of compassion. Good words are cordial, bitter speeches are as Vinegar and Wormwood. We must not answer men in distress with taunts & scorns, as Nabal answered David's Messengers, Vid. 1 Sam. 25. 10, 11. Be of good cheer, Weep not, that was our Saviour's word often.  
II. Compassion must not rest and determine in words, but the condition of the afflicted must be also recommended to God by hearty prayer: words are but dry charity. Our Saviour, he puts up requests to God, for the distresses of men. He is praying for the Disciples, when they are tossed, Matth. 14. 23, 24. And he taught this act of compassion to his Disciples, vid. Mat. 9 36, 37, 38. And Zech. 1. 12; we have his prayer for the Myrtle Trees in the bottom. Thus Daniel shown his compassion to the afflicted Jews, Dan. 9 per totum. And thus did Nehemiah testify his pittifulness, Neh. 1. 4, 5, 6, 7, 8. And this must be not only in the public, but in secret also. Nehemiahs and Daniel's were private prayers.  
III. We must actually administer supply to their wants. Good words and prayers are not sufficient without this. St. James tells us, how we must show compassion, Vid. Jam. 2. 15, 16. So did our Saviour, he doth not only look upon the wounded man, but binds up his wounds, and lays him upon his own beast, etc. takes care of him, makes provision for him, Luk. 10. 34, 35. Thus job shown his compassion, job 31. 17, 18, 19 He fed the hungry, and clothed the naked, and relieved the oppressed, and set at liberty the Captives, etc. Drawing out of the soul to the hungry, and satisfying the afflicted soul, are joined together, Isa. 58. 10. As Dorcas made Coats for the Widows which were naked, Acts 9 39 Bread must be broken to the hungry, and drink given to the thirsty in soul, etc. Plasters must be spread upon the sore, etc. And all this out of a fellow-feeling of others wants.  
Motives to this are very many, viz.  
(1) Consider the compassion that we have received from Christ, and from God. The bowels of Heaven have melted over us in our mi●ery. Christ yearned over us, when we were in our blood, Ezech. 16. init. we have lived upon God's compassion, ever since we were. This is our Saviour's Motive. Vid. Mat. 18. 27. 33.  
Explication. The Apostle makes this a strong Motive for brotherly love, 1 John 4. 9 10. see the inference, vers. 11. and our Saviour makes this very Application, of that Act of compassion of his, in washing his Disciples feet, John 13, 14. Consider it, Incompassionate men, forget God's compassions to them.  
(2) Consider what Relation there is between thyself, and every reasonable Creature. There is a fraternity between man and man, a double fraternity betwixt Christian and Christian; believers and believers, are fellow-members of one mystical body: therefore there should be compassion amongst them. This the Apostle presseth, 1 Cor. 12. 26. And man and man are related. There is Vinculum Naturae. We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 17. 26. By this Argument, the Holy Ghost enforceth this duty, Isa. 58. 7. I know the hand must be stretched out first to the Household of Faith, Gal. 6. 10. because there is Duplex Vinculum. They are not only one flesh, but one spirit also, 1 Cor. 12, 13. yet the relation betwixt man and man, is strong enough to unlock the bowels of compassion. All men are Consanguinei. Every man in misery, is our Neighbour, etc. So our Saviour teacheth, Luk. 10. 29, 30.  
(3) We are liable and obnoxious to the same sufferings and infirmities which others are under. Our lot may be to endure the same miseries of every kind. Quod cuidam cuivis. The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 10. 13. Thou mayst be as poor, as diseased, as dejected as any object thou beholdest, job in one day fell from the Throne to the Dunghill. Ergo, upon this consideration, this grace is enforced in the Scripture, vid. Gal. 6. 1. and Heb. 13. 3. and Eccles. 11. 2. And if trouble befall any of us, that compassion which we have extended to others, will be an Argument of singular comfort to us, in the evil day. job in his misery, draws exceeding consolation from this, job 31. 17, 18, 19 Now when he had scarce Clothes for his own back, his comfort was, that he had with his fleece clothed many. And as it will be our comfort in an evil day, so it will be a ground of comfort, that the bowels of others shall be turned towards us at such a time, vid. Psal. 41. 1, 2. job sound the return of all that compassion he had extended to others; The Lord made others to show mercy to him. Judgement without mercy, is threatened to him, who will show no mercy, Jam. 2. 13. Vid. Psal. 109. 12. 16. That's a very serious Text in Amos 6. 6, 7.  
(4) Incompassionateness argues want of love to God. Love to our Neighbour, is the fruit and testimony of our love to God: where the love of God dwells, there tenderness of heart to men dwelleth also. The Apostle is clear for this, 1 john 3. 17. i e. the love of God doth not dwell under that roof. Men may boast what they please of high affections to Christ, but he is a liar, who saith he loves God, who hates his Brother, 1 john 4. 20. Nay, he that hath not brotherly compassion, is a stranger to Religion, vid. jam. 1. ult. Jesus Christ tells Peter, how he should express his love to him, john 21. feed my sheep, feed my Lambs, Acts of compassion. 'Tis a sign of a converted man, vid. Acts 16. 33.  
(5) Incompassion is a worse condition than any sufferings: better far to be under the sorest trouble, than not to pity others in trouble, Hos. 9 14. dry breasts in this sense, is a sore judgement, unmercifulness is reckoned amongst the worst of sins, vid. Rom. 1. 31. Better to be in the sick man's condition, then to look upon him in his sickness, without bowels.  
(6) Compassionate persons are most fit for Church-employment, 1 Tim. 5. 10.  
(7) Denying compassion to men in trouble, is a very great heightening of their trouble, I may say, it is the sting which pricks them to the heart. job bewails as much the want of compassion in men, from whom he expected relief, as he did all his troubles. To him who is in trouble, pity should be showed from his friends, vid. Job 19 13, 14, 15, 16, 17, 21. Incompassionateness is as stripes to the naked body.  
(8) Consider what sentence will be pronounced at the last day against incompassion, vid. Mat. 25. ult. the mentioning of that sin is enough to show the haynousness of it. Cruelty towards the afflicted, will send men into eternal fire. Paul prays for One siphorus, that He may find mercy at the day of judgement, 2 Tim. 1. 18.  
(2) As, to men's bodies, compassion must be showed; so especially to the souls of men. Jesus Christ (as hath been said) was very tender towards men's souls, so should we. This should be manifested by every Christian.  
(1) By endeavouring to convince them that are impenitent of their sins, and persuading them to forsake their sins, viz. by reproving, counselling, etc. labouring for their conversion by all means. 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 myself accursed from Christ for my Brethren etc. 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 tears run down mine eyes, etc. 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. jer. 13. 17. jesus Christ, ye hear, was grieved for the hardness of men's hearts, Mark 3. 5. We can perhaps reproach, scorn men, for their blindness, ignorance, impiety, stubbornness, etc. but where is he that mourns in secret for it? perhaps your tears might prevail with God for softening grace, for the rocky hearts of others.  
(3) By comforting the afflicted in spirit, the troubled conscience, pouring in Oil to supple, etc. holding out a light to them in the dark, reaching the promises to their lips, putting our arms under them, etc. Thus did jesus Christ, he had cordials for languishing souls, Isay 61. 3. He would not break the bruised Reed, etc. when his Disciples were overwhelmed with sorrow for his absence, how doth he revive them, etc. To Marry Magdalen, john 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, etc. but what means 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 joint 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 jewel, 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, etc.  
(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 praise, Dan. 12. 3. You will be gainers by all you do for other's souls, both in this life, and hereafter.  
3. Let us show compassion to jesus 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, etc. Much indignity is done to Chri●● 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, etc.  
Well, This is an undutiful thing, and 'tis an unnatural thing too, that we should see our Master thus used, and not pity him. When Jesus Christ went to the place of execution, the very Women followed him weeping, etc. Luk. 23. 27. Jesus Christ now goes to the place of crucifying, and that without weeping, etc. 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 Tears, etc. Exod. 2. 6. We see Infants a weeping, and their Mother's 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.   

Marry 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 Christ's death, in this the story of his Resurrection. His Death was not so ignominious, as his rising again was glorious. The Church's Head received no loss by sufferings, no more shall any of the members. The highest exaltation follows the lowest debasement, entering into glory immediately succeeds suffering, vers. 26. The Crown of glory follows 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. john 20. 26. Fourthly, To Thomas.  
(3) That which follows 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, etc. 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 Saviour's 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 allegeth, and expounds in order. Wherein we have two Parts.  
(1) The matter of Christ's Discourse.  
(2) The Text from whence he urgeth this Doctrine, or matter. I might observe this Doctrine, That Moses and the Prophets have very much in them, john 5. 46. concerning Christ: Not any thing can be named concerning Christ; but Moses and the Prophets, have it in one place or another. Christ, never since the Scriptures were, left his Church without a Gospel. Moses was the Gospel veiled: the Gospel is Moses unridled, etc. Clearness. This is worthy to be noted, against those who reject Moses and the Prophets, Antinomians, etc. And 'tis worthy to be observed, to stir up Christians to the reading of Moses and the Prophets, Christ is there, as well as in the New Testament. His Birth, his Death, his Resurrection, Intercession, Ascention, etc. His Natures, Offices, merit, etc. are Doctrines, not unknown to the old Testament. Moses and the Prophets preach Christ as well as the Gospel; and the Gospel preaches Moses and the Prophets, obedience as well as Christ.  
But that which I would commend to you, is this, viz.  
That our Lord jesus Christ was very profitable and fruitful in those private communions and converses which he had with men, while he was upon the Earth. He overtakes two Travellers in the way, and see here what his discourse is, not vain and idle talk, not discourse about the things of this life, nor is it about novelties, in which many men spend their time; but it is about spiritual matters, its Scripture-Discourse, he doth here in a short space, run through, and interpret all the Scriptures in the old Testament, which had any thing concerning those excellent Doctrines of his death and exaltation. And as it was here, so we shall find his practice in every company. In the 4th of John, vers. 6. he, in his Travel, occasionally meets with a Samaritan Woman, and see what his conference with her is, vid. vers. 10. ad 29. not about things unprofitable, but about matters of salvation and eternal life: you may read what a glorious Sermon he makes to that poor Woman. In the 14th of Luke, he is invited to one of the chief Pharisees to a feast, vers. 1. what is his discourse there? not that frothy and sinful discourse which usually attends such meetings, but spiritual and heavenly talk.  
First, He preaches to the guests, an excellent Sermon of humility, vers. 7. ad 12. observing their ambition, how they affected the highest rooms, he puts forth a Parable to them, to teach them lowliness of mind. When he hath done that, he gins another Discourse with the Master of the house, and its the Doctrine of right feasting and invitations, vers. 12. ad 15. namely, to invite the poor and needy, etc. Not as though our Saviour would condemn, or disallow these friendly courtesies, showed to Allies, or rich Neighbours and Kinsfolks, but that he might hereby refute that error of the Pharisees, who thought by such acts, sufficiently to fulfil the Law of charity, whereas indeed this was not charity, which extends itself especially to those who are in want, but rather a covetous practice to bring in the like, or greater courtesies to ourselves, from others. Therefore our Saviour tells him, feasts should be made for the poor, as well as for rich Neighbours and friends. The Pharisees entertainment and good cheer, shall not stop our Saviour's mouth, but he will tell him of his duty. Christ is no Trencher-Chaplain, he will not smother any man's miscarriages for his great provision. Many would perhaps, think it rudeness or incivility in our Saviour, to fall thus bluntly upon guests and host too, yet he doth it freely. Shortly after, one of the Company gins to break forth into the admiration of the happiness of those, who should enjoy life eternal, vers. 15. hereupon, our Saviour, vers. 16. ad 25. by an apposite Parable shows unto him, and all the rest, how that happiness might be attained, viz. by laying hold on, and receiving the offer of Christ, made in the preaching of the Gospel, in which he doth set out the obstinacy of the Jews, in the refusing of this tender, and also lays down the great danger of such refusal. Here's the excellent Table-talk of our Saviour.  
And if you trace him from house to house, from Company to Company, you will find him always speaking to the good of those who were with him, vid. John 5. 14. when he meets with the man, whom he had cured at the pool of Bethesda. When he comes to the house of Mary and Martha, John 11. 25. Luk. 10. 39 Christ falls to work, as soon as he comes, his discourse is profitable, etc. When he was private with his Disciples, his discourse is always edifying etc. either he is expounding some Doctrine delivered in public, or else propounding some new discourse to them for their good. Would you know why? He hath commanded men, Eph. 4. 29. He obeys his own Rule.  
1. Resol. His work was to convert men to God, and to edify men converted. Therefore he took all opportunities for the accomplishing of this end. This is the reason he gives his Disciple for his conference with the Samaritan Woman, John 4. 34. He was the great Seedsman whom God had sent from Heaven, to sow the seed of grace in the hearts of men: therefore he would be scattering it abroad, both in public & in private. The wise man gives counsel, which is exceeding good, Eccles. 11. 6. Christ coming for this work, took all occasions to perform it. He came for spiritual and Heavenly ends, therefore his discourse looked that way.  
2d Resol. Jesus Christ was full of all grace and perfection: therefore he could not but overflow, wheresoever he came, vid. John 1. 14. Col. 1. 19 He was an overflowing Fountain, The Spirit was not given to him by measure, as it is to all his members, but above all measure, John 3. 34. The best of men have received but their scantling and proportion, God hath dealt to every man, the measure of Faith, Rom. 12. 3. and so of every other grace, they have but a measure, and a small measure too, therefore they cannot give out in such abundance; But Christ had an unmeasurable fullness, therefore in every Company he came, he could not but cause something to flow out. He was so richly perfumed, that his savour went abroad in every place where he set his feet—. He had a full Heaven within him. Ergo.  
3d Resol. His large affections to the souls of men, and his exceeding and abundant love to, and desire of, the honour of his Father. He valued souls at a high rate: his heart was set upon the glorifying of his Father. Therefore he is always labouring for the advancement of him, both publicly and privately, john 17. 4.  
4th Resol. He knew he had but a short time to continue amongst men on Earth. He was he knew within a very little while, to remove from whence he came: therefore will he neglect no opportunity, wherein he may be useful to men.  
This Consideration hath put forward the servants of Christ, to use all diligence, vid. 2 Pet. 1. 12, 13, 14. And this also made our Saviour so careful, vid. John 13. 1. 3, 4. etc. in a particular case.  
5th Resol. Our Saviour knew the worth and preciousness of time: therefore he would not lose one moment. He was acquainted with the rareness of opportunity: what a Jewel it is. 'Tis true, he could make opportunity whensoever he pleased. He was the Lord of time and opportunity. But being man as we are, he would teach us how to husband time, and how to lay hold upon, and improve opportunity when 'tis offered. He hath given men a Command, to redeem time, Eph. 5. 16. And by his own example, he will put us upon the work, and show us the worth of opportunity.  

Use of this Doctrine is two fold.  
Conviction.  
Exhortation.   
1. Use. Conviction and reproof.  
(1) To those who are not able patiently to bear any such discourse from others. Many there are, who are in a Prison, or little-ease, when they are in the company of such as would gladly speak something of God. They use all their endeavours to silence such language. The discourse of Christ and salvation, and grace, etc. these are as smoak to the eyes, and Gravel stones to the Teeth, unpleasant, bitter, undelightful. They are soon weary of such conference, either that must be laid asleep, or else they must be withdrawn. Vain and unprofitable discourse, merry stories, discourse about novelties, etc. in this they can willingly spend days, etc. but conference about things Heavenly, makes them very melancholy and heavy. There is nothing which discovers a heart more unlike to Christ, than this. He was never pleased better, nor so well, as when he was speaking of Heaven, etc. and they are never discontented more, than when they are hedged in with such Discourse. Such as these would have been marvellous unfit to have attended upon Christ, when he was on Earth, and they are as unfit, and more, for Heaven. There is nothing but the Language of Canaan, speaking of God, and admiring of him; discourse which their souls account very unsavoury.  
(2) Others there are, who not only neglect this duty, but on the contrary, are very destructive, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  corrupt in their private discourse: they speak but things as do putrify the hearts, heads, and lives of the hearers. The Apostle speaks of some words which are not only unprofitable, but also do subvert the hearers, 2 Tim. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle speaks 
2 Tim. 3. 6.  to some, who creep privily into houses, and by their private conference do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instead of edifying them in the faith, they lead them headlong to error, etc. Jesus Christ never came into any house, but all the Family were, or might have been better for him; others, their private conference is only to tempt men to sin and profaneness, etc. to quench their zeal, to take them off from godliness. These are not the members of Christ, they walk not like their Master. Christ's Discourse was of Heaven, and the Scriptures, etc. their discourse is about sin, and wickedness, etc. what the Apostle saith of some in his time, concerning their private actions, that they did such things as was even shame to speak of, Eph. 5. 12. we have cause enough to say, concerning many in our days, etc. every place, where they come, keeps some infection, receives prejudice from them.  
(3) It blames the best of us all, for our dissimilitude to Christ, in this respect: where is the Christian much regards this duty? How unprofitably are many hours spent in private Communion, even by the Servants of God, wherein there is scarce a word spoken for God, or which may edify? The Servants of God heretofore, were otherwise minded; They spoke much one to another, about the things of God, Mal. 3. latter end. God was set up in the hearts of 
Luk. 24. 14, 15.  one another, etc. But now even many of Gods own people, have as little of God, and Religion in their occasional conversings, as other men. This is one reason, why the power of godliness is so much abated, etc. to what, it was in former times. What's the reason of this neglect?  
1. Pride may be one hindrance: some have high parts, they will not stoop.  
2. Want of heavenliness of mind, and largeness of affection to spiritual things. Christians are grown more worldly, then heretofore.  
3. Want of affection one to another. There is not that care in Christians, one towards another, and one over another, which should be. Whatever the cause be, 'tis utterly a fault, and that which Satan rejoiceth at.  
2d Use. Exhortation. Let every one, who abideth in Christ, walk in this, as Christ walked, 1 John 2. 6. Improve your private converse with men for their good. Edify one another. Never meet together, but let something be said and done, that may tend to God's honour, and the good of men. Supporting words to the weak, reproving sin, etc. comforting words to the distressed, etc. set up God where you come, etc. I would I could say something to persuade you to it. Consider, two things are much omitted by the godly; frequent meetings, and, improvement of meetings.  
(1) The things of God and salvation, are of the greatest worth and moment. There is no other thing so absolutely necessary as these things. Indeed, there is nothing so deserving of your time, as the things of God are. One hours' time is of greater value than the World, time is too precious to be consumed with other discourses. If the worth of it were known, it would be improved. A Christians breath is too good to be wasted about other things. — vid. Luk. 10. 42. Mary gets to Christ's feet, resolves to have something out of him.  
(2) This is the only way to make society honourable and comfortable. This is the chief and principal end of Communion. Take away this, and there is not much difference between the society of Christians and Beasts.  
They can eat together, and drink, and they can walk together, etc. I am sure, take away this, and there is no advantage more from the society of Christians, then of other men. This sweetens society.  
(3) God takes notice, and especial regard of such discourse, vid. Mal. 3. 16. They lived in days of trouble and distress, when profaneness was promoted, etc. and they, when they met together, used to exhort, and comfort one another, etc. and God hearkens to them, and makes them a gracious promise. They shall be mine, etc. and I will spare them, as a man spareth his own Son that serveth him.  
(4) God will call all men to account, for the improving of their Communion with others. God never casts his people into any Company, or society, but he either sends them to deliver something from him to others, or to receive something 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. Physicians about Cures, etc. Statesmen of Politics, etc. Yea, even wicked men, when they come together, will be reasoning, consulting, their wicked projects, etc. And should not a Christian be discoursing about his Trade?  
(6) There is sometimes a greater liberty of speaking in private then in public. Christians have greater liberty in private, than the Minister in the Pulpit.  
(7) You will exercise your own Talents much by this means, warm your own hearts. There is that scattereth, yet increaseth; he that watereth, shall be watered himself.  
(8) By this means, 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 profaneness.  
(9) Consider how much hurt you have done in many Companies heretofore: perhaps you have deadened many a heart, etc.  
(10) How greatly God hath blessed the endeavours of many of his Servants, in matters of this nature. Our Saviour's Discourse in private, was the first conversion of that Samaritan Woman, etc. 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, etc.  
The very presence of some good men hath restrained swearers, etc. 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, etc. thou mayst die before thou see him again, or death may snatch him away, etc. do all the good whilst you may.  
When others get Playbooks, Newes-books into their hands, or Sr. Philip Sidney, etc. Do you take Moses, the Prophets, and the Apostles, and read them together, etc.  
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 profaneness will whither, and go down exceedingly.— The Trade of error is driven by people's jangling and disputing, this course would drive on the Trade of godliness.  
You are to have a care of others, as well as yourselves. Thy Brother is thy charge, and thou art his charge, etc. Heb. 10. 24.  
Others have a share in your gifts, etc.  
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 coming, etc. 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, etc.  
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, etc. Thy labour is abundantly recompensed, etc.  
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 find more favour, than he that flattereth with his lips.  
FINIS.   

Marry Wolnoth, December the 10th, 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Isa. 53. 7. He was oppressed, he was afflicted, yet he opened not his mouth, etc. 
THis Prophet is well styled 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 find Jesus Christ in his Person, Natures, Offices, Doctrines, Sufferings, Glory, Benefits, Effusion of his Spirit, etc. 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 World's rejection of Christ, ver. 1. Who hath believed, etc. 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 Christ's time, it will be so in our time. It may be a support to the Ministry and Ministers, when their labours prove successless: 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, etc.  
2. His sufferings and afflictions, vers. 3. etc. his Kingdom was but mean, and his sufferings were great; his cross was a scandal to many.  
The Exaltation, vers. 10. ad finem, hath many things in it. Christ's 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. I made choice of this Text, because of this second Doctrine, that I might speak to you of our Saviour's patience, which is another virtue for our Imitation. But because the former is very profitable, I shall spend this hour about that.  
1 Doct. The Lord Jesus did suffer very much while he was on Earth. He was a very great sufferer. He is called here, by this Prophet, vir Dolorum, peritus infirmitatis, vers. 3. We read here, of despising, rejected, stripes, smitings, wounds, sorrows, bruising, chastisement, oppression, affliction, cutting off, putting to grief, and pouring out his soul to death. Gather all these together, and they will make up a very great sufferer.  
I shall do two things for explication.  
1. What Christ suffered, the kinds of it.  
2. Why he suffered, the causes of it.  
1. For the Nature of his sufferings, he suffered every kind of way. He suffered from men. And he suffered from God. He suffered in his Body, in his Soul, in his Name, etc.  
1. He suffered Revile, and Reproaches, He was a scorn of men, and despised of the People, Psal. 22. 6, 7. How often shall you see him laughed to scorn in the Gospel? how often do you read of his deridings? Mark 5. 40. Luk. 16. 14. Luk. 23. 35. Friend of Publicans. He was called Belzebub, Deceiver, Matth. 27. 63. He suffered derision in every one of his Offces.  
1. In the Kingly Office. They put a Sceptre in his hand, a Crown on his Head, bowed their knee, saying, hail King of the Jews.  
2. In his Priestly Office. They put upon him a gorgeous white Robe, such as the Priests wear.  
3. In his Prophetical Office, when they had blindfolded him, Prophecy, say they, who it is that smiteth thee. Sometimes they said, Thou art a Samaritan, and he hath a Devil. Sometimes, He is beside himself, why hear ye him?  
2. He suffered stripes, spittings, buffet, Isa. 59 6.  
3. He suffered false accusations, from suborned witnesses. He said, Destroy the Temple of God, and in three days I will build it up, and 
Luk. 23. 2.  that He forbade men to give Tribute to Caesar.  
4. He suffered stoning, John 8. 59  
5. He suffered Death itself, a shameful, painful death, crucified between two Thiefs, as a malefactor.  
In his soul he suffered from God. Desertion, sweated blood, etc. Temptation, My God, my God, why hast thou forsaken me? In a word, he suffered the whole wrath of God. And then, He suffered from all sorts of men, from friends, as well as enemies, john 13. 18. Psal. 55. 14. Matth. 26. 47. From Military men, Luk. 23. 11. From them in the Ministry: From Magistrates.  
Why he suffered?  
1. That he might satisfy for our sins, and pay the price of our Redemption This is made by this Prophet, the main end of all he endured, Isa. 53. 4, 5, 6. He was our Surety, and he could neither satisfy for our sins, nor reconcile us to God, without these sufferings, etc. He endured nothing for himself; for he had no spot of sin upon him, etc. but the just for the unjust, vid. 1 Pet. 3. 18. This was the prime end.  
2d Subordinate ends were, That he might sanctify suffering to us, and take away the sting and curse of it. Therefore he underwent all kind of sufferings, that he might sweeten all: he was oppressed, that he might sweeten oppression.  
3. That he might be able experimentally to secure, comfort, sympathise with us in our sufferings, vid. Heb. 2. 17, 18.  
4. That he might be prepared for glory, vid. Luk. 24. 26.  
5. That he might be a Conqueror over sufferings. Conquest is one piece of Christ's. Honour. He could not have overcome, if he had not been a sufferer.  
1 Use. Information. These Corollaries follow hence.  
1. Take notice of the preciousness of our Salvation and Redemption. 'Tis called in Scripture, by all Names which intimate preciousness. A weight of glory, 1 Cor. 4. 17.  
An Inheritance incorruptible, immortal, undefiled, etc. 1 Pet. 1. 4. Every grace hath an unspeakable worth in it, Precious Faith, precious promises, 2 Pet 1. 4. The worth of things are known best by the price paid for them. I note this for two Reasons.  
1. Because these things are of so little value, so despicable to men, Justification, Sanctification, Heaven, the Promises, are undervalved, men reject them, as if they were trifles, as vile things.  
2. That those to whom they belong, may have them in higher esteem and value them the more. 'Tis an Argument which the Apostle useth to press careful inspection in the Elders over the Church, Acts 20. 28. He who despiseth any of these, despiseth the sufferings of Christ.  
2. Take notice of the haynousness of sin. There are many glasses, wherein the sinfulness of sin may be seen; as namely, the Judgements which it draws down upon the committers of it, look upon the old World, drowned in water: look upon the flames and ashes of Sodom, Gomorah: behold the Graves of the dead. See Angels and men in Chains of fire, etc. But this, above all, discovers its vileness, It could not be expiated without Christ's sufferings, and those deadly: the haynousness of Covenant-breaking in Israel, appears from the judgement inflicted for it, vid. 2 Sam. 21. 1, 2, 6. Our sins could not be done away, without Christ's sufferings, Heb. 9 12. Thy lying, swearing, cheating could not, without this, be done away.  
3. Take notice from hence of the exact Justice of God, and his perfect hatred of sin. Nothing in the World, can so clearly demonstrate this, as the sufferings of Christ. God loved his Son, with an entire affection, his very soul and heart was upon him, and yet when he had taken upon him the sins of men, the Father would not acquit him without sufferings. Justice would not forbear one stripe. Neither the prayers of Christ, Matth. 26. 31. nor the groans of Christ, nor his tears would prevail, till all were satisfied: That expression Isa. 53. 10. would be considered well, vid. Rom. 11. 21. You who doubt of God's justice and rigour against sin, look upon Christ's oppressions, and receive satisfaction.  
Object. But you will say, how could it stand with the Justice of God, to lay affliction upon Christ, who was an innocent person, that the just should suffer for the unjust?  
Sol. We are to consider two things in the guilt of sin.  
1. The Desert or merit of punishment. And this is always inseparable from sin, in this respect, The soul which sinneth, is liable to personal suffering.  
2. Designatio ad poenam. Now it is not absolutely necessary, that the same person which is liable to punishment, should be designed to suffer; but it may be inflicted upon another, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if these four things concur.  
1. If all parties be agreed, as they are here; for,  

1. God is well pleased; He gave his Son.  
2. Christ is well pleased, Psal. 40. 8.  
3. The sinner is well pleased, Psal. 110. 3.   
2. If all parties be glorified. Now it is so in this case.  
God is glorified, he hath the obedience of his Son, john 17. 4.  
Christ is glorified, he hath his purchase, john 17. 10.  
The sinner is glorified, john 17. 22.  
3. If the party which suffereth, have an absolute power, and Sovereignty over his own life: so had Christ. We cannot lay down our life for another, because we are not Lords of our lives.  
4. If the party who suffers, have ability to reassume that life again, and to raise it up to glory: so had Christ, john 10. 18.  
2d Use. Exhortation to the godly.  
1. Do not think it strange, when you are oppressed and afflicted, vid. 1 Pet. 4. 12. When burdens are laid on your backs, trouble upon your loins: you cannot be used so bad as Christ was. You do but fill up the sufferings of Christ in the flesh: vid. Col. 1. 24. The Apostle Peter, would have Christians rejoice in this respect, 1 Pet. 4. 13. vid. Phil. 3. 10.  
2. Arm yourselves for sufferings, 1 Pet. 4. 1. expect to be like Christ in this respect. It is the will of God, that all the members of Christ should be made conformable to their head in sufferings. So the Apostle, Rom. 8. 29. he speaks of sufferings. Christ's oppressions are a great comfort to Christians in their sufferings. He hath drank up all the bitterness of the Cup. We have but a few drops left for us. If you will be like him in glory, you must be like him in sufferings.  
2d Doct. That jesus Christ did with great patience, bear and undergo all the afflictions and oppressions which were laid upon him. As his sufferings were greater than any, so was his patience remarkable. He opened not his mouth, he was dumb, as a sheep before her shearer. As he was contented to do the will of God, Psal. 40. 8. so was he also contented to suffer his will. We do not read of a discontented word, of an angry look falling from his lips or eyes, in the greatest of his sufferings. Vid. 1 Pet. 2. 23. His Cross was very heavy, and yet he bore it with patience. He was mediis tranquillus in undis. When they buffeted him, when they spat upon him, when they reproached him, when they pierced him and crucified him; the worst word he uttered, was, Lord lay not this sin to their charge, Father forgive them, they know not what they do, Luk. 23. 34. When Peter in his heat and Zeal, drew out his Sword in his Master's defence, our Saviour presently commands him to sheathe it, Put up thy Sword, etc. Mark 14. 47. when they had arrested him, and were leading him to the High Priests Hall, he went with them patiently, made not the least resistance. When judas comes to betray him, he suffers him to kiss him, and saith nothing but this, Betrayest thou the Son of Man with a kiss? when they gave him Vinegar and Gall, etc. He was in all his sufferings, a mirror of patience.  

In this Doctrine, I shall show,  
1. Why he was so.  
2. What use we may make of it.   
(1) It was not for want of power, Mat. 26. 53. He could by his own hand have smitten them 
Neg.  dead, he made them fall to the ground, when they came to arrest him, john 18. 6.  
(2) Nor was it because he was insensible of his sufferings. He was true man, and no man in the World was ever more sensible of any sufferings than Christ was. My soul is exceeding sorrowful, even unto death, Mat. 26. 38. he was in an Agony, he felt all the pains, both of soul and body, My God, my God, why hast thou forsaken me?  
(3) Nor was it to move his oppressors to pity him, to moderate their fury, or to purchase his release. Our Saviour knew they would not abate one drop; he knew what was determined by the Lord, for him to undergo, and that that which was determined, must be done. It was not to procure favour, or for fear of their rage.  
(4) Nor was it from sense of any guilt; for he knew himself to be an innocent person, he knew all their accusations to be false and unjust, Which of you accuseth me of sin? John 8. 46. that which Samuel said, our Saviour could much more truly say, both in regard of the Act, and of the Principle, Whose Ass have I taken, etc. 1 Sam. 12. 3. Nay, he knew that his Accusers and Judges were convinced of his innocency. That their Objections were false and malicious, etc.  
(2) Positively.  
But (1) It was from Duty to God. A principle of obedience to his Fathers will. Our Saviour knew very well, that all his sufferings were ●●yd upon him by his Father, who had Authority over him, as he was Man; and as he was in all other things obedient and subject, so he would be in sufferings. This is that which we may clearly gather from his own words. The Cup which my Father hath given me, shall I not drink of it? John 18. 11. He was in all things, obedient to his Earthly Parents, Joseph and Mary, Luk. 2. 51. and he would not be disobedient to his Heavenly Father. God had not only enjoined him to suffer, but to suffer patiently. This is that which the Apostle lays down in Heb. 5. 8. his holy life and conversation, was a part of his obedience to the Father: but his obedience in suffering, was obedience in an higher degree, vid. Calvin. in locum.  
(2) It was from the consideration and certain knowledge of the benefit which would redound and accrue to his Elect, by his sufferings. He knew his sufferings would accomplish the Salvation and Redemption of his people, it would save them from their sins, and reconcile them to God, who were enemies by Nature. Ergo, he did it patiently, out of mere love to man's salvation. He considered the Seed which he should see, and be satisfied withal, Isa. 53. 11. He was in Travel for our salvation, etc. as a Woman in Travel, endures grief with patience, out of love to her fruit, which she hopes to see, etc. His imprisonment would let many out of prison; His oppression would be our Redemption; His death would be our life; His wounds our healing; and His bruising, our strengthening, etc. Ergo, He knew his being cast overboard, would calm the wrath of God to us ward: therefore he did silently throw himself into the Sea.  
(3) That he might set us a pattern of bearing our crosses with patience: our Saviour knew, that afflictions and troubles abide over all the Servants of God, while they are in this time. He knew that those whom his Father foreknew, them he predestinated to be conformable unto his Son, Rom. 8. 29. He oftentimes foretold his Disciples, what usage they must expect to find in the World. Ye shall be brought before Rulers and Counsels, etc. and ye shall be hated. And he knew also, how hard it is to flesh and blood, to be patiented at such a time. Therefore he would not only by his Command, but by his own example, teach them this lesson. This is that which the Apostle saith, 1 Pet. 2. 21, 22, 23. And hence it is, that the Apostle doth so often press this grace, from the patience of Christ.  

The use of this point is twofold.  
Reproof.  
Exhortation.   
1. Use. It is a just check to those, who in any affliction are filled with rage, murmuring discontents against God, like the raging Sea, they are ever casting forth mire and dirt, venting choler, spleen, the bitterness of their own hearts against God. The Servants of God have been much overtaken with this infirmity, Job a mirror of patience, jam. 5. 11. yet he is wonderfully discontent, vid. Job 3. init. and thou wilt find very many unsavoury speeches in that book. Moses, a very meek man, yet how doth he quarrel with God many times. Lord, why is it that thou hast sent me? Exod. 5. 22. and at another time, If thou deal thus with me, kill me, I beseech thee, Numb. 11. 15. And Jonah, he speaks nothing but thundering and lightning against God, vid. Jonah 4. per totum. This is not a Christ-like spirit, he was dumb in his sufferings, and wilt thou rage's? He opened not his mouth, and darest thou speak? This is a very sinful frame. 'tis a charging of God, and how sinful is it for Creatures to impeach their God? he that reproveth God, let him answer it, job 40. 2.  
1. It accuseth God's wisdom, that he knows not how to order things better.  
2. It accuseth his Justice, That his proceed are unequal, job 40. 8.  
3. It accuseth his holiness, It is in effect, as if we should say, God is wicked. And see what he saith to job, job 34. 18.  
4. It accuseth his mercy, That he is severe, harsh, rigorous, etc. that he delights to make his Creatures miserable, etc.  
2d Use. Exhortation, That we all of us would learn to be like Christ in this respect, 1 John 2. 6. This is a necessary lesson in these times, we are as a Sheep before the shearer, etc. as Christ was silent, and dumb, as he opened not his mouth, so let us be, etc. we may speak against the wickedness of men, etc. I shall show here,  
1. What this is to be dumb, and not to open our mouths in affliction.  
2. Give some Motives.  
3. Add some Directions how to attain to it.  
To be dumb under afflictions, etc.  
(1) It is not any sinful dumbness, or shutting 
3. Neg: Rules.  the mouth. There is a  sinful dumbness, viz.  
1. A sullen dumbness, a crabbed froward silence. When the perverseness of a man's spirit will not suffer him to speak, many men are of such harsh, rugged dispositions, that if any trouble be upon them, their dearest friend, or nearest relation, cannot procure one word. They are peevishly silent. If God should deal with such as he did with Zachary, Luke 1. strike them dumb, it would be just.  
2. There is a stupid dumbness. When a man, though he be sorely afflicted and oppressed, yet is like a stock or stone, stupidly dumb. God would not have our mouths shut in this manner, vid. Isa. 26. 11. Isa. 42. ult. for this Ephraim is reproved, Hos. 7. 9 This is like jonahs' silence, when he was asleep. Balaams' Ass reproves this dumbness, 2 Pet. 2, 16.  
3. There is an over-whelming despairing dumbness. This ariseth from infidelity. When men under some affliction apprehend it irreparable and past recovery, and so in an incredulous manner, give themselves to dumbnes & silence. This is sinful. To be swallowed up of affliction. This questions God's power, wisdom, etc. Of this, see Psal. 42. ult. Psal. 43. ult. A Christian should rather be as David, Psal. 27. 3. or as job, Though he kill me, etc. or as jonah, Chap. 4.  
4. There is a proud dumbness, when a man, though he be under great pressures, yet out of height and gallantry of spirit, scorns to complain; Thinks it too effeminate a thing, etc. to complain, when we have to do with God: this is a sinful silence. God would not have such worms as we are, to think to outbrave his judgements. Such Iron sinews, God both can, and will subdue, vid. Isa. 2. 12, 13, 14, 15. This is to harden the heart against God: and shall Iron break the Northern Iron; and that Steel? jer. 15. 12.  
5. A timorous silence, when men do not open their mouths under afflictions and oppressions, for fear lest their yokes should be made more heavy: an Issachars' silence. I grant, that every Christian should use all holy prudence to preserve himself from sufferings. No affliction is joyous, etc. and, Thou shalt not murder, commands all care and diligence, etc. for self-preservation, and it is not prudence to exasperate the spirits of men, etc. if it may be done without neglecting a duty. But if God's honour lie at stake, than the mouths of men, who have a Call, must be open, and let come what God will. Anathema est esse patientem, saith Luther, in such a case, 'tis a brave Heroic Resolution of Luther to this purpose, Inveniar Impius, homicida, avarus, etc. modo non impii silentii arguar, cum patitur Dominus. He cared not what he was reputed, what he suffered, so he might not be sinfully silent in God's dishonour.  
Object. What say you to that in Amos 5. 13. The prudent shall be silent, etc. The evil of that time, see vers. 10.  
Scorning of Magistrates. For those are they who reprove in the Gate, who used to keep their Courts by the gates of the Cities, 2 Sam. 15. 2.  
Scorning of Ministers. Those are they, who speak uprightly. And in such days its said, the prudent shall be silent, Ergo.  
Sol. Most Interpreters expound, that in respect of God, they shall be silent, i. e. not murmur against God; and in this respect, whatsoever troubles arise, we must be silent. It cannot be, to be silent at sin : vid. 2 Tim. 4. 1, 2, 3, 4.  
Calvin expounds it thus, Propheta hic non loquitur de prudentibus, quidnam facturi sint vel omissuri; Potius significat quoties loqui incipie●●, tantam fore superbiam judicum ut repellant omnes objurgationes. The meaning cannot be, that their sins shall not be reproved by the Ministers. Hoc enim non esset honimis cordati praeterire silentio tam gravia scelera; etiamsi Tyranni minitentur mortem centies, quibus tamen incumbit docendi ne●essitas, illi non debent obmutescere. And again, non intelligit sponte tacituros: quia turpis ignaviae esset ita prodere veritatem & bonas causas. Quid igitur? Nempe tantam fore improbitatem, ut ne finant quidem Tyranni verbum unum proferri à prudentibus. Tantam audaciam grassari, ut sublata sit prorsus omnis libertas cordatis viris. Coguntur ergo tacere quia nihil proficiunt loquendo; imò non est illis liberum loqui; & quanquaem praestare officium conantur, tamen statim compescit eos tyrannica violentia. 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 means to remove it, e. g. A man may be dumb under a Disease, and yet may keep days 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 pass. He indeed prayed with subordination to God, and so must we. And we must not use any indirect, or unlawful means to remove it. That's worse than any affliction can be.  
It excludes not complaining against unjust 
3d Rule.  deal, in being Authors of our oppression. Our Saviour complains of Judas, Pilate, etc. Psal. 69. 21. Psal. 109. David complains of Doeg, etc.  
2. Positively. To be dumb, and not to open the mouth, etc. implieth these 4. things.  
1. A holy calmness of heart and spirit under God's hand. No inward frettings or quarrelings against God's providence, etc. No heat of heart, no distempered heat. No anger in spirit against God. Jonah was angry. No boiling within Psal. 39 3. My heart was hot within me, his spirit did boil with impatience, though his tongue was silent.  
2. Resignations surrendering and referring ourselves to God, to be yet further and longer afflicted, if he please. Thus David, 2 Sam. 15. 26. God had put a heavy yoke 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 ears. 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 patiented waiting upon the Lord under his hand, till deliverance come. When a soul is willing to stay the Lords leisure, 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 patiented 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. job 5. 6. This was that that silenced job, 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 than 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 persuaded 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. God's Sovereignty 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. job 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. job 11. 10. Not to be silent, is either to deny, or at best, to question and dispute God's Dominion over him. 'Tis as much as to say, He is his own, not the Lords.  
2. Consider his wisdom. All the works which God doth, have rays of Divine wisdom in them, Psal. 104. 24. Eccles. 3. 11. Even the most confused and seemingly disordered ways 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, etc.  
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 beggary. 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 Cross, 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 loss 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. 'tis in itself, a very excellent and precious grace, full of beauty and glory. It renders us most like to Christ.  
2. 'tis very precious in the effects of it. I will show you these four effects of it.  
1. It renders the heaviest burden tolerable. That which will bruise the back of another, will lie very light and easy, upon the shoulders of a patiented Christian. Levius fit patientia Quicquid corrigere est nefas. Yea, it doth take away the whole weight of the burden. For when the spirit is in such a frame, 'tis all one, whether poverty or riches, whether freedom or restraint, etc. A patiented 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 suffering, his spirit 
Rom. 8. 37.  is quite overcome, whereas the patiented Christian doth triumph, and gets the Victory over all distresses. job 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, etc. 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 apostatise in persecution, etc. Now patience is the best Antidote and Preservative to keep us from these. The patiented 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 terms, 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 God's time. He would not come out when his friends desired, than he should come out too soon; nor when his enemies would have him, than 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, etc. yet they would not stir. Patience prevents many such Temptations. It prevents sinful compliances, etc.  
4. It fortifies the soul against the fear of troublous conditions, when threatened or imminent. 'tis a happy thing, to be freed from fear of evil, and 'tis promised to the godly, Psal. 111. 7, 8. Now nothing is more likely to support the soul against the fear of such storms, than this grace of patience. The patiented Christian is provided for the worst storm. Patience is his Tower, his Anchor, etc. It's a settling 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 than riches, sickness then health, bondage then freedom, Winter then Summer, etc.  
'tis best for thyself, 'tis best for thy graces, 'tis best to bring thee to Repentance, 'tis best to humble thee, etc. 'tis best, considering the distemper which is in thy heart.  
Consider 1. God's Wisdom, that he knows 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 than a state of honour. A tender Father would never correct his Child, but that he thinks that correction is better at that time, than cockering and indulgence: he would never deny him a meal's meat, but that he sees that fasting is better than food, etc. so God, vid. Heb. 12. 10. The Apostle teacheth us, that God doth aim at his children's profit, and advantage in all his dispensations. Now if one State or Dispensation, were better than another, and God should cast him into a worse, out of a better, than it could not be true, that God in all his deal, aims at their benefit.  
5th Motive. Consider, that there is a far greater good in patience and Christian silence, than there is, or can be hurt or evil in the forest Cross. For man's happiness, lieth not in comforts, but in a compliance 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, etc. 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 Cross, 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 bless 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 jobs friends. Cap. ult. job. 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. 'Tis a mighty torment to the soul. 'Tis a worm at the heart, which gnaweth continually. It weakens the Spirits, and renders a man more unable to bear his cross; yea, impatience and discontent, is heavier than the burden itself. The nail in the yoke is much more oppressing than the yoke itself, and galls more. Impatience is as a nail in the cross: What Solomon saith of the cruel man, Prov. 11. 17. we may say of the impatient, it's a degree of self-murder, it wastes 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 called for in a state of distress.  
1. Prayer, Jam. 5. 13. Psal. 50. 15. Hos. 5. ult. Now a wrathful impatient spirit is not fit to pray. The heart must be composed in prayer. One principal qualification in prayer is, That it be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 2. 8. See how Jonah prays when he is angry, vid. jona. 4. in it, a mere quarrelling and scolding with God.  
2, Accepting the punishment of our iniquity, and lying low at the feet of God, vid. Leu. 26. 41. Repentance, self searching. Impatience hinders all this, the calm Spirit will see the cause and bewail 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 men's words have a sharp point. Paul writes many excellent Epistles to the Churches in his bonds, Gal. Eph. Phil. Col. 2 Tim. etc. Philem, etc. He begat Onesimus in his bonds, Philem. 10. we are to discover our supports, our encouragements, etc. Now impatience will take us off from this duty. Impatient and angry men are very bad Tutors; men can ask them no questions, Nabal.  
4. Hearing and receiving comfort from others. This is a duty in affliction, to have our ears opened to instruction, etc. job. 36. 9 10. Now impatience hinders us from this. Physician's will not give Physic in a fit. The seed sowed in a storm is lost. Pearls before swine. Impatience is as bad a Scholar as a Master.  
(3) It provokes God to smite harder, to add to our misery. As a father by a spiritful angry child, he will beat him into a calm. jona 
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 Cross. jobs impatience lost him many a lightsome look, which he might have had, had he been calm. A man's frowardness in sickness 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 entangled. 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 bear it, when job was out of his hair, then did the Lord remove his Cross, job. 42. 3, 4, 5. ad ver. 10. Contentment of Spirit is the best way to get rid of any trouble, many of God's servants have found by experience, both in the troubles of conscience and other griefs, 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 plaster drops off of itself.  
(6) Impatience will put the soul upon unworthy unwarrantable ways 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 she may have issue, Gen. 30. 3. so ver. 1. If the unjust Steward know not how to work or beg patiently, he will steal, Luk. 16. 3, 4, 5. If Eliah cannot bear 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 bear 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 die, 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, etc. 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-denial, Matth. 16. 24. Can we deny ourselves in point of honour, we would not storm at reproach. So of Bondage, etc. He that cannot deny himself will deny Christ. Self-love hinders from suffering or from patience, Eccles. 7. 8. self denial is to lay self aside.  
(2) Labour for humility, consider the opposition patiented 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 evil 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, etc.  
(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 enduring. They were full of Divine wrath, Christ's sufferings were scorpions, yours are but rods of men; Christ's were unjust, yours are just; Christ's were for others, yours are for yourselves: we should not be such lions, as we are, if we could but get our hearts upon the meekness of this Lamb. 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, etc. 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, etc. This heats 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 denied, is not only justly denied, 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 King's gate, and would not bow to him, vid. Est. 5. 13. one discontent deprives us of the sweetness of our comforts. Rejoice 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's against God in a time of sickness, so for strength in a time of weakness, 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 God's dishonour, for your brethren's 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, jam. 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 patiented under their sufferings, and will you speak? Thou who art far behind the meanest of the Prophets in worth, in grace, in knowledge, etc. will you be unquiet? Shall such as Esay, jeremiah, Ezekiel, Daniel, and other great Prophets be so silent, and will you rage's? Nay, we may not only take the Prophets for an example of patience, but the Apostles too. They suffered not only silently, but joyfully.  
8. Consider, How much better it is with you, then with others. Are there many above you? well, but there are more below you, etc. 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 lie bedrid, art thou in fear of a prison? There are better than thou in close bondage? Dost thou drink thy tears? others there are, who drink blood. Art thou in the fire of persecution? There are many in the fire of Hell. 'Tis our fault, we are always 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 none of my pains, etc. well, but are there none in the World, thinkest thou, that esteem thy condition as happy in respect of theirs? 'Tis 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 heats of spirit. Prayer will expel the venom of impatience. David's 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 itself, and a view of sin.  
Prayer, lays the soul low in itself.  
Prayer, kindles faith, etc. which sees an issue out of trouble, etc.  
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 curse? 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 find in his heart to murmur, will hardly ever bless God so hearty 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 than 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 patiented 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 clamour are joined together, Eph. 4. 31.  
Object. 1. But my afflictions are not single, but many: if it were but one affliction, etc. wave after wave.  
Sol. 1. They are not so many as God could have laid.  
2. They are not so many as thy sins.  
3. They are not so many as the sufferings of Christ were, etc.  
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, etc.  
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, etc. Any thing else I could have endured but this, etc.  
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 Cross, but to take up our Cross. That which God lays before us, That is our cross, and we must bear it.  
Jan. 21. 1648.   

Marry Wolnoth, February the 11th, 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 3. 2. Who was faithful to him that appointed him. 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THis Epistle was written to the scattered Hebrews who through grace had believed in the Lord, and were now scattered by reason of persecution, so the inscription shows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the Author of it, interpreters are of several judgements, some referring it to Luke, others to Barnabas, others to Clement, others to some other of the Apostles. The most general and probable opinion, is, that it was written by Paul, and that he suppresseth his name on purpose, lest it should hinder the success of his writing. The Name of Paul was odious to the Jews 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 believing Jews who were yet too much addicted to the observation of the ceremonial law, therefore he doth de industriâ conceal his Name. Amongst other reasons which do probably evince Paul, to be the Author of this Epistle, these two are cogent. (1) The conclusion of this is agreeable to the conclusion of his other writings, Cap. 13. 25. This salutation is Paul's mark to all his Epistles, 2 Thes. 2. 17. vid. Davenant. Col. 4. 18.  
(2) And that which is most strong is the Authority of the Apostle Peter, who writing his second Epistle to these very Hebrews, makes mention of an Epistle written to them by Paul which was then received by the Church as Canonical 
2 Pet. 3. 15. 16.  Scripture. This Epistle was now in their hands, and by them acknowledged to be Paul's. Now we do not find any Epistle written by the Apostle Paul, to them besides this. And it is not likely that through negligence they would lose such a rich Jewel recommended to their study by two such Apostles; or that they should lose that of Paul, and reserve and keep this of Peter's which makes mention of that,  
The matter of this Epistle is threefold.  
1. He labours to take off these believing Hebrews from the observation of the levitical ceremonies, whereunto they were too much inclined, and to persuade with them to entertain the Gospel in the simplicity thereof. This he endeavours to do, by setting before their eyes the excellency of Jesus Christ in his person, and in his Prophetical and Priestly office. This he doth from the beginning of the Epistle to the 23. v. of Chapter 10.  
2. To encourage them to stand fast in the profession of the Christian Religion. That albeit persecution should arise for the Truth, yet they should not prove Apostates and Renegadoes, but as that Cloud of witnesses which he sets before them had done, so they should be constant to the death. This is from cap. 10. 23. v. to the end of the twelfth Chapter.  
3. To exhort them to the practice of many necessary Christian Duties, Chapter 13. v. 1. ad finem.  
In this third Chapter he exhorts them that from all that discovery he had made of Christ's Person and prophetical office in the two former Chapters, they would be persuaded to embrace him, and to take heed that they did not fall through unbelief and hardness of heart, from the profession of the faith they had received, ver. 1. Wherefore, etc. He useth many arguments in this Chapter, amongst others this is one in the Text, drawn from the fidelity of Christ; which that he may ensorce the better, he makes a deliberate comparison of Christ and Moses. They had high opinions of Moses' fidelity in appointing the Legal services; but for Christ they had not such high thoughts of him as it was meet they should have had; The Apostle therefore compares Christ and Moses together, and proves, that as Moses was faithful in the appointment of the Typical worship under the law, so Christ was faithful in the abolishing of that, and appointing Evangelicall worship in the place of it; yea he tells them there was great difference between Moses and Christ. Moses was faithful as a Servant, Christ as a Son over his own house, ver. 3. 5, 6. Thus you have the Text.  
'tis a glorious commendation of Jesus Christ and his Apostleship.  
In which we have two things.  
1. The thing commended, He was faithful.  
2. The specification of the person to whom this fidelity was showed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely to the Father, for he made him both Priest and Prophet to his Church. Or if you please, you may observe rather.  
(1) Christ's call to his Apostleship, he was constituted, made by his Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(2) His careful execution of that work to which he was called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Two things are necessary (as Reverend Calvin upon this Text) ad comparandam doctrinae authoritatem.  
A Divine Call from God.  
A faithful Execution of the trust committed.  
Both these meet in Christ. Therefore is he to be observed. This is the Apostles Argument in this place.  
Faithful is taken:  
1. For one who believeth the Gospel of Christ, Eph. 1. 11.  
2. For one who keeps his promises, 1 Joh. 1. 9  
3. For one who performs a trust faithfully, Col. 4. 9 Rev. 2. 10. Thus it's taken here.  
To him that made him. viz: To God who ordained and consecrated him Priest.  
Here are two Doctrines.  
1. Doct. That Jesus Christ was appointed and made by the Father, the Apostle and High Priest of the Church's profession. Here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. He had a Divine call to the execution of all those offices which he sustained as our mediator. He did not run before he was sent, he did not act without a due Commission and Warrant. He was lawfully conssituted by him who had power to undertake that great charge which he hath over the Church.  
2. Things. 1. That Christ is made. 2. How he is made.  
(1) That he is appointed.  
He hath both mission and commission for this great service. (1) This is that which the Scripture holds out clearly in general. He is made to us of God, saith the Apostle, Wisdom, Righteousness, Sanctification and Redemption 1 Cor. 1. 30. there is his constitution, God hath given him to be the head of all things to his Church, Eph. 1. 22. He did not unduly usurp this jurisdiction and dominion, and headship over the Church. God gave it him. All power is given unto me, both in Heaven, and in Earth, Matth. 28. 18. God hath put all judgement into the hand of his Son, Joh. 5. 22. and God hath given him Authority to execute judgement, because he is the Son of God, for 27. when the fullness of time was come, God sent his Son made of a woman, Gal. 4. 4. And our Saviour in the Gospel doth many times make mention of his Fathers sending, My Doctrine is not mine, but his that sent me, Joh. 7. 16. The Father that sent me, beareth witness of me, Joh. 8. 18. As my Father hath sent me, so send I you, Joh. 20. 21. We read in Scripture of his anointing, Esa. 61. 1, 2. The Spirit of the Lord God is upon me, because he hath anointed me to preach the Gospel to the meek, etc. Therefore he is called the Servant of the Lord and his elect, Esa. 42. 1.  
(2) This we shall find asserted of every particular branch of his office.  
(1) For his Priestly office. He was made a Priest by an immediate call and ordination from God, vid. Psal. 110. 4. and Heb. 5. 4, 5, 6. The scope of the Apostle in that Chapter is to set out the excellency of Christ's Priesthood, by comparing it with the levitical: his Priesthood had a concurrence of all things necessary to the levitical, and it had many excellencies about that: amongst other things required in the Priesthood of Aaron, this was one, there must be a Divine regualr Call. This was in the Priesthood of Christ. He was called of God an high Priest after the order of Melchisedech.  
(2) For his Kingly office. He is lawfully created. The Sceptre is given into his hand, the Crown is put upon his head, by God himself. God hath his Throne, and God hath set him in his Throne. I have set my King upon my holy hill of Zion, Psal. 2. 6, 7. I will declare the Decree, etc. The Government is put upon his Shoulders, vid. Esa. 22. 20, 21, 22, 23. Eliakim was a figure of the Kingdom of Christ, and if you look into Dan. 7. 13. 14. after that abolishing of the four Monarchies we have the establishment of Christ's Monarchy, and we see the Ancient of days gave his dominion, etc. Christ did not thrust himself into the Throne as many do, though they leap over the heads of the right heirs; no he stayed till Authority was given him, vid. Heb. 1. 8. 9 Psal. 110. 2.  
(3) For his Prophetical office. He hath his thority from God for this also. Moses preached this long ago, Deut. 18. 18. he did not raise himself, God raised him to this great office. He was anointed of God to preach glad tidings, Esa. 61. 1.  
In a word, whatsoever work belongs to Christ as mediator, 'tis put into his hands by a power Divine. The Father loveth the Son and hath given all things into his hand, Joh. 3. 35. He hath ordained him to be Judge of quick and dead, Acts 10. 42.  
(2) How he is made and appointed. Here are three things.  
(1) There is a Divine Decree, by which Jesus Christ is from all eternity appointed for this service, Psal. 2. 7. Yea there is the oath of God, Psal. 110. 4. vid. Heb. 6, 20. 22.  
(2) By Covenant, There is a firm Covenant, and stipulation passed between God and Christ, vid. Esa. 53. 10. Christ was to undertake an office of service and obedience for the good of men. To take man's nature, to offer himself up a Sacrifice, etc. and for this, God was to prolong his days, to give him a seed, the uttermost part of the earth for his inheritance, etc. to divide him a spoil with the great, etc. to set a glory for him, Heb. 12. 2. vid. Heb. 10. 9 10.  
(4) There is a very solemn and public Promulgation of the eternal Decree by God himself, first to Adam, Gen. 3. 15. Then at the Baptism of Christ; by virtue of which Christ is declared to be appointed for this work, We read of it, Math. 3. 17. and repeated again at his transfiguration, Math. 17. 5. & 1 Pet. 1. 17. And afterwards by his Apostles who were commanded to testify, that he was ordained of God, etc.  
(3) By Divine unction, which was the work of the holy Ghost, Heb. 1. 9 The holy Ghost form him in the womb, anointed his humane nature, etc.  
1. Use.  
Information. (1) That the work of our salvation, is a work which God doth exceedingly approve and delight in, as well as Jesus Christ. 'tis the Father's work, as well as the work of Christ, My Meat, saith Christ, is to do the work of him that sent me, Joh. 4. 34. He that appoints another for a work, is as well the Author of it, as he that doth the work appointed. 'tis called the pleasure of the Lord, Esa. 53. 10. though it be put into the hands of Christ. We only look at Jesus Christ in the work of our salvation, etc. seldom or but little at the Father, etc. we are to look at the Father's appointment, as well as at the Son's accomplishment.  
(2) That those who reject Jesus Christ, they reject God himself, by whose Authority and power Christ is made Lord, King, Priest, Saviour. Our Saviour oftentimes in the Gospel's hints this, My doctrine is not mine but his that sent me, and he that rejecteth me, rejecteth him that sent me, etc. 'tis a great aggravation of the rejecting of Christ because he is Authorised by a Commission from the Father, vid. Exod. 23. 21.  
(3) That the Salvation of the Church of God by jesus Christ is bottomed and builded upon a sure and stable foundation. It's builded upon Christ, and Christ is appointed to that work by the supreme Authority of all. All those who have laid hold on Christ, are fled to a sure refuge and Sanctuary. He is verily that Messiah, in whom all the Patriarches and Prophets believed, vid. Heb. 6. 18. Gods call is man's comfort.  
(4) That all the Laws, Ordinances, and Administrations appointed by jesus Christ, are of Divine Authority. Baptism, Ministry, Government, Censures, and every thing he hath appointed in the Church, are of God. Thus are all according to the instructions given him by God.  
All power is given to me in Heaven and Earth. Go ye therefore, etc. Matth. 28. 18.  
(5) That God will most certainly uphold maintain and defend all the dominion, power, administrations of jesus Christ, against all who oppose them or encroach upon them. All his Kingly dignities, all his Priestly and Prophetical dignities. Ministry, Ordinances, Government, etc. God who hath called him to the work, will uphold him, and all he doth by virtue of his offices. Though Satan and men storm, etc.  
Behold my servant whom I uphold, Esa. 42. 1. he doth all by God's appointment, ergo, God will maintain what he doth, vid. Psal. 110. 1, 2. There is God's appointment, see what follows, ver. 5, 6. God will stand by him, vid. Esa. 45. 13. he will maintain Christ's right in thy soul.  
2 Use. What can those say for themselves who intrude themselves into offices in the Church without any due and regular appointment. Those who are not afraid to do ministerial acts, Preach, baptise, etc. and yet were never made by God, or by them, whom he hath Authorized for that purpose.  
There is a double call to the work of the ministry. 
Neither of man; nor by man.  (1) Immediate, such as were the calls of the Prophets, Apostles, Evangelists, etc. of this Paul speaks, 1 Tim. 1. 2. and Gal. 1. 1. This call was accompanied in them who had it with extraordinary gifts, etc. This is not to be pretended to, by any now, when the Church is settled, and the Scripture complete.  
2. Mediate, by men whom Jesus Christ hath put apart, and Authorized for that work 
Of God by man.  and employment, viz. Those who are Pastors and Teachers in the Church, who are by prayer, fasting, imposition of hands, to set apart those who are fit and called, to these employments.  
Now what an act of boldness and usurpation is it in any to undertake such a work as this of their own accord, though they have gifts, etc. when Jesus Christ would not without God's appointment? I would have such to consider,  
1. What became of Uzziah who usurped the Priest's office, vid. 2 Chr. 26. 18. 19 20.  
2. What God pronounceth against those Prophets who run without being sent, jer. 14. 14, 15. The people are threatened for hearing them, vid. joh. 10. 5. 8.  
'tis an act of high Treason against Jesus Christ, his Crown and dignity, to take such employments, uncalled of him. 'tis as if a man should make himself an Ambassador, and go to some foreign Prince, without letters of credence from the King.  
3. Use. Exhortation. (1) Let us learn from 
A general rule and direction, not to act without a lawful call  hence, not to take any office or public work upon us, in Church or State, without lawful appointment, by those who have lawful Authority, no not in civil things, 1 Cor. 7. 20. 1. 'tis sinful. 2. 'tis dangerous.  
(2) 'tis a dangerous thing to take any work without a due appointment. What dost you hear Elijah? Christ would not be a judge, Man who made me a Judge?  
(1) Such can expect no success or comfort 
Pro. 3. 6. Ps. 91. 11. Promise is made to Saints in their own ways.  in what they undertake. They cannot go to God to beg a blessing upon their labours. They are none of his Servants. Who hath required this at your hands? Nay they may expect the curse of God, etc. for their usurpation. They confound Callings.  
(2) If the work they have in hand do miscarry, they have nothing to support their spirits in such a time. 'tis a man's call which encourageth him in case of disappointments he meets with, in his work, etc. jacob's call was his comfort, when he was waylaid by his Brother, vid. Gen. 32. 9 10. 11.  
If they suffer, they will suffer as busy bodies in other men's matters. Godscall arms men against any inconveniences: we must row in a storm if God calls. Abraham Heb. 11. 16.  
Qui habet certum Dei verbum in quacunque vocatione, credat tantum & audeat, & dabit deus hand dubie secundos successus, Luther.  
(1) Nor is it enough that the work in itself be lawful.  
Uzzah's work was lawful enough, To keep the Ark from falling, 2 Sam. 6. 6.  
(2) Nor will it serve that they have a good intention.  
Uzzah had a good intention. Saul had a good intention in sacrificing, vid. 1. Sam. 13. 7. 8. etc. And so in sparing the Amalekites cattle. 1 Sam. 15. 21.  
It's a maxim, Malum factum excusatur 
Stock on Mal. cap. 1. p. 84.  per bonam intentionem, opposed by all our Divines.  
(3) Nor is it enough that you have abilities to discharge the work of the place.  
Vzzah had abilities enough for what he did.  
As the danger is great, so is the sin great, to act without a call; for, 'tis a despising of God's power, who hath right to set men where he will. It's a casting off of Divine Dominion.  
There lies a Quo warranto? against all such persons, vid. Minsheus dictionary, p. 598.  
(2) 'tis a despising of God's wisdom, as though he knew not who were fittest for every employment.  
Christ would not act in this kind, Man who made me a Judge, Luc. 12? Let Christ's call be a general rule for you, not to step out of your place to any work, without a warrantable commission. He that breaks this hedge, a Serpent will by't him, Eccles. 10. 8.  
(2) Let us thankfully acknowledge this appointment of Christ to this work. Bless God for this designation of Christ. All the good you have or expect by Christ, is made over to you, by virtue of the Father's appointment: he is made unto us of God, wisdom, etc. vid. Ro. 7. 25. he thanks God as well as Christ. so vid. Phil. 2. 11. he mentions the glory of God. When we read of the Privileges purchased by our high-Priest, as we are to be thankful to Christ, so let us not forget, that we are as much engaged to God for his designation and appointment. He hath made us accepted through the beloved, Eph. 1. 6. God hath done it. And God, saith the Apostle, was in Christ reconciling, etc. God did it, 2 Cor. 5. 18.  
4. Use. Consolation. (1) It gives us comfort that Christ is no impostor, deceiver, etc. but he of whom the Prophets foretold. Tutò acquiescant in eo fideles, Calvin. in Textum.  
(2) It gives us a ground of great comfort and assurance that God will readily accept of all that which Christ hath done for us; and that he will readily and freely put us into possession of all that which Christ hath purchased for us, and which he hath promised in Christ, Since he was made our high Priest, by God's appointment and ordination, nothing surely of all the good purchased shall be kept back. This is the first doctrine from Christ's Call.  
2. We come to the Execution of this trust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Doct. Christ did very faithfully discharge all that trust which was reposed in him by God, as the Apostle and high Priest of our profession. As he was free in undertaking, so he was very faithful in accomplishing, Heb. 2. 17. 
Rev. 1. 5. Esa. 11. 5. By his Prophets of old 1 Pet. 1. 10. 11. Heb. 3. 7. 1 Pet. 3. 19 By himself and his Apostles, afterwards.   
Fidelity appears in all his Offices.  
(1) He was faithful in his Prophetical office.  
(1) He did exactly and plainly reveal and make known to the Church, the whole Counsel & will of God. He kept nothing from them which was necessary for them, and which was given him in Commission to unfold for their benefit, vid. joh. 15. 15.  
Though he was flattered by some, and threatened by others (as the Gospel witnesseth) many times in danger of his life, and at last actually died for it; yet he would not, from a thread to a shoe latchet hid any thing from the Church: For this cause was I borne, and for this cause, came I unto the world, that I should bear witness to the truth. Joh. 18. 37. When the Scribes and Pharisees had corrupted the doctrine of the Law, by their false glosses. Our Saviour, Math. Cap. 5, 6, 7. in his Sermon upon the Mount, vindicates the law from those false glosses, and expounds it in the spirituality thereof. Nothing concerning doctrine, worship, government, discipline, necessary and fundamental, but Jesus Christ hath faithfully discovered.  
(2) Enlightening the minds of his elect inwardly, by his spirit, john. 6. 45. Act. 16. 14.  
(3) As he revealed the Truth, so did he confute all false doctrines and opinions, which were opposite to Truth. This was a part of his prophetical office. Not only to lay down Truth positively, but to oppose all Heterodox opinions. How many times shall you hear him publicly, confuting the false Tenets of the Scribes and Pharisees, of the Saducees, Herodians, etc. vid. Math. 22. 29. vid. ver. 23. ad. 34. and other Sects in those times.  
(4) He appointed a standing ministry, qualified with Authority, and furnished with gifts, graces, and abilities to teach publicly in his Church. Prophets, Priests and Scribes under the old Testament, vid. 1 Pet. 1. 11. 12. and 1 Pet. 3. 18. 19  
By Apostles, Evangelists, Pastors and Teachers under the Gospel, Math. 28. 18. 19 Eph. 4. 8. 11, 12, 13. 2 Cor. 5. 18, 19, 20.  
This belonged to the Prophetical office of Christ.  
2. He was faithful in all the parts of his Kingly office, viz.  
1. He gave laws, according to which his people ought to live and demean themselves, both towards God and men. He is the Church's Lawgiver, Esa. 33. 22. yea he brings them into obedience to these Laws, 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. joh. 12. 32. joh. 11. 52. Math. 28. 19  
3. To subdue and vanquish all the enemies of his Church. Thus Christ hath done in his own person, Col. 2. 14. joh. 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 Governors, and a settled 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 faithful 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 ways.  
By his perfect obedience,  
By his sufferings for our guilt.  
Now Jesus Christ did faithfully do both these. 1. He did by his righteousness and obedience, perfectly fulfil the Law.  
He did fulfil all Righteousness, Rom. 5. 19  
2. He did faithfully suffer, and undergo 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 Christ's Priestly office, whereby he appears before the Father, desiring, that for the perpetual virtue 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. joh. 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 show you,  
1. That Christ was faithful.  
2. Why he was so.  
(1) That Christ was faithful in performing what service was appointed him, will appear.  
(1) By the many public Testimonies which God gave to him, when he was on earth. At his Baptism, 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 witness to Christ, if there had been in him the least unfaithfulness. He could not have been satisfied and well-pleased with him, if there had been the least failure: yea before his incarnation, God bears him witness, 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 Crown 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 parcel 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 Jailor, 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 unfaithful. Therefore our Saviour demands his glory from God, upon the faithful discharge of his duty, as that which by compact and covenant was due to him, vid, joh. 17, 5. When you read that Scripture, 1 Tim. 3. 16. conclude that Paul was faithful.  
(3) By all those commands which are given by God to all sinners to believe in Christ, And by all those promises which God himself hath made of acceptance of all those who receive Jesus Christ upon the Terms of the Gospel. Many commands are given by God. This is my beloved Son, hear him. This is the will of God, that ye should believe in him, whom he hath sent. And for promises of acceptance of us in Christ, how doth the Scripture abound? vid. joh. 3. 16. Yea we know that all the Patriarches before Christ's incarnation, they were accepted and saved by virtue of Christ's satisfaction to be made. God accepted of Christ's intention. There would have been no such thing as reconciliation between God and man, or salvation, if Christ had not been faithful. No promises of pardon, etc. or Adoption, etc. No giving of the Spirit, etc. if Christ had been unfaithful.  
1. Consider the Father who imposed the trust.  
2. Why Christ was faithful.  
Consider 1. The person trusting. 2. The trusted. 3. The trustee.  
(1) For the honouring of his Father who had entrusted 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. 'Tis called the pleasure of the Lord, Esa. 53. 10. Therefore out of that respect which he had to God's honour, he would be faithful. God would have been disappointed of his end, if Christ had not been faithful. He would promote his Father's joy. This is in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(2) For the honouring of himself. It's the honour 
2. The Trustee.  of an Ambassador, to be faithful in the discharging of his trust: unfaithfulness is one of the greatest stains and blots which can be fastened 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 bore to those, for whom 
3. Those for whom he was trusted.  he was entrusted 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, etc. The Scripture speaks very clearly of the affection of Christ, to the work he undertook. I have a Bapt. to be baptised with, and how am I straitened, etc. 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 establishing their unwritten Traditions, and humane Inventions, they do derogate from the faithfulness of Christ in his prophetical Office. Jesus Christ was not faithful in revealing the will of God, necessary to man's salvation, if there be need of their unwritten Traditions; if Christ was a faithful Prophet, than they are unfaithful Impostors, to obtrude their unwarrantable Traditions upon men, instead of Scripture, vid. Rev. 22. 18, 19  
2. That opinion of the Enthusiasts, who not contented with the written word, depend upon immediate Revelations from Heaven, above the written word. These no less than the Papists, by their Traditions, do enervate and overthrow the fidelity of Christ, in his prophetical Office.  
They think the teachings of Christ are not sufficient. These are no better than the younger brethren of Papists.  
3. The Papists in their daily offering up of sacrifice for the quick and the dead, they overthrew his faithfulness in his Priestly Office, vid. Heb. 10. 14.  
4. The Papists by joining other Mediators with Christ, thy overthrow the fidelity and sufficiency of Christ in his Priestly Office of Intercession. If Christ was faithful and sufficient, we need no other Intercessor.  
5. They who are of opinion, that there is no settled Government in the Church, etc. They deny the fidelity of Christ in his Kingly Office. His work as a King, was to appoint Laws, etc.  
He had not been so faithful as Moses was else; for Moses gave Laws, for the governing of the Jewish Church. According to all that which God shown Moses in the Mount, so did he.  
2d Use. Consolation to the Servants of God, and that 1. in general, 2. in particular.  
(1) In general, it lays down this comfort, That all the work of your Salvation and Redemption which Christ undertook, is fully and really accomplished. Consummatum est. Against all despairs, doubtings, against all their own unfaithfulness, & distrust. You may live upon the joy and comfort of this Truth in all your fears. When Conscience accuseth, when Satan tempts you to despair, you may cling to this Doctrine, as a sure refuge. And the rather, because thy salvation is builded and bottomed upon the fidelity of Christ, not upon thy faithfulness, but upon Christ's. Now as God laid help upon one that was mighty to save. So he laid help upon one, who was faithful in saving.  
Thy Salvation is most certain.  
(2) That God will give thee all thy good which Christ hath purchased. See the Covenant, Ezech. 36. 25, 26, 27.  
2. Particularly, Here ariseth comfort from every Office of Christ, to all his members.  
1. From his Prophetical Office, these four comforts.  
(1) That Jesus Christ will open thy heart to understand, and believe, and apply those truths which are held out, in, and by the Ministry of the Word. Thou hast a blind mind, darkness clouds thy understanding, etc. Thou wantest memory, etc. well, Christ hath undertaken this, as thy Prophet, to teach thy heart, etc. to anoint thy eyes, He is able to remove all the blindness, rudeness, intractableness, indocibleness of thy soul, etc. Vid. Esa. 54. 13. He can teach irresistibly, infallibly.  
(2) That Jesus Christ will teach thee to put a difference between truth and error. We live in erroneous times, etc. many false lights, etc. are risen up, many seducers gone out, etc. well, Christ is a faithful Prophet. And by virtue of that Office, he hath undertaken to lead his Children into all truth, John 16. 13. Ye have an unction, etc. 1 John 2. 20. Esa. 30. 21. To deceive (if it were possible) the very Elect, that is impossible, Mark 13. 22. For a time, they may go astray; but Christ their Prophet, will reduce them.  
They went out from us, because they were not of us, etc. 1 John 2. 19  
(3) Jesus Christ will at last, root out of his Church error, Heresies, and false Doctrines, etc. This belongs to his Prophetical Office. He hath in all Ages, done so. He overthrew Arrianisme, etc. All those old errors which overspread the face of the Church, in the beginning of the Gospel, they are all routed and scattered. Vid. Rev. 12. 15, 16. They are not the Anabaptists in Germany. They are not. etc. We may live in hopes, now Toleration is endeavoured.  
(4) That Jesus Christ will endue his Ministers with gifts of teaching, governing; and that he will preserve & continue them in his Church, notwithstanding all the malice of men, and Devils against them, vid. Rev. 2. 1. 2.  
The Devil hath laboured in all Ages, to rout the Ministry. Chariots and Horsemen, 2 Reg. 13. 14. Antesignani: all shoot at the Colours. I will smite the Shepherd, and the Sheep shall be scattered.  
Antichrist could never yet put out these Lamps, Stars, vid. Jer. 33. 18, 19, 20. A Gospel-promise.  
2. For his Kingly Office, comfort ariseth, in these five particulars.  
(1) That Jesus Christ will settle the Government of his Church, He will not suffer the Laws he hath made, the hedge he hath set up, to be always demolished, vid. Esa. 54. 11, 12, 13, 14. A Gospel-promise. He will fit men with gifts, and hearts to be Rulers in his Church. Though some should fall off, after they have put their hands to the Plough. Luk. 9 62.  
(2) That he will vanquish all the enemies of thy soul. Corruptions, passions, etc. These invisible enemies, vid. 2. Cor. 10. 4, 5. vid. 1 John 3. 8.  
(3) That He will destroy all the visible enemies of his Church. Antichrist, etc. the last great enemy, vid. Psal. 2. 9 Psal. 110. 5. Rev. 8. init. vid. Zech. 1. 19 21. vid. Mich. 4. per totum, especially vers. 9 13. Gospel-promise.  
(4) That He will communicate, and convey into thee, those gifts, graces, which are necessary for thee, for all thy Relations. Of his fullness we have all received, john 1. 16. Col. 1. 19 Jesus Christ is a Feoffee, or Guardian, entrusted with thy Patrimony of grace. He hath no need of thy grace, he hath enough of his own, he will not pocket up any of that which belongs to thee.  
(5) That he will effectually gather all his sheep together, vid. John 10. 16.  
(3) For his Priestly-Office, much comfort ariseth.  
(1) In reference to the satisfactory part, thy comfort is,  
(1) That Jesus Christ hath left nothing upon the score, which God can exact from thee. All that thou didst owe to Divine Justice, is faithfully discharged. The Law, Satan, Conscience, can lay nothing to thy charge, vid. Rom. 8. 33, 34. Heb. 10. 14. vid. Col. 2. 14.  
(2) That thy person is accepted through him.  
(2) In reference to the Intercessory part of it, thy comfort is,  
(1) That he will faithfully present thy Prayers and procure acceptance with God for them, through 
Rev. 8. 34.  the sweetness of his incense, though they be rough, harsh, smoky in themselves.  
(2) That He will appear, and suffer no plea to fasten against thee in Heaven. Satan is continually preferring Inditements and Accusations against thee. He is the accuser of the Brethren, Rev. 12. 10.  
We may see by his suggestions against job, Cap. 1. 10. Cap. 2. 4.  
As fast as he brings Accusations in, so fast doth thy Advocate cast them out, vid. Zech. 3. 1, 2, 3, 4. When Satan shows to God, the filthy Garments of thy pollution, then doth Christ show the glorious Garments of his righteousness, and so nonsuits Satan presently, and casts out the Bill.  
And this thou mayst the rather be confident of, because he is always present in the Court. Nothing can be entered or done, without his knowledge.  
He lives for this very work, Heb. 7. 25.  
He is yet in the habit of the High Priest, vid. Rev. 1. 13. He hath his Robe on him, and his curious Girdle, even now in Heaven. Steephen sees him in his mediatory posture, standing at the right hand of God, Acts 7. 56.  
3d Use. Exhortation. 1. That you would believingly and fiducially trust jesus Christ with all your concernments. He is able, and besides, he is faithful. Cast all your cares upon him, and that without wavering, vid. 1 Pet. 5. 7. venture all upon him. It was spoken to the Church in scattered times. So Psal. 55. 22. There are many burdens.  

1. A burden of sin.  
2. A burden of duty.  
3. A burden of suffering.  
4. A burden of success. Throw all these upon him boldly.   
(2) Make that use which the Apostle commands, vid. 1 John 2. 6. Let us be like to him in faithfulness, let us be faithful to God, to men, to ourselves, in all matters of trust reposed in us. It was the honour of Jesus Christ, that Righteousness was the Girdle of his loins, and faithfulness the Girdle of his reins, Esa. 11. 5. Let us get this Girdle about us: Faithfulness is one of Christ's Names, Rev. 19 11. Let it be our Name also. As we are Christiani à Christo, so let us be fideles from him, who is Faithful.  
(1) We are fallen into unfaithful times, 
Necessity of urging this Doctrine threefold.  David's Complaint may be ours, Psal. 12. 1. or the Prophet's complaint, Mich. 7. 5. Every Brother is a supplanter. Treachery is one of the last day's sins, 2 Tim. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every where, you may hear sad complaints of unfaithfulness. Master's complaining of their Servants. People of their Ministers, Subjects of Rulers, Orphans of their Guardians, Clients of their Advocates, etc. Jer. 9 2. therefore very necessary to press this Duty of fidelity.  
(2) We all of us have some matter of trust reposed in us, some way or other, though some more than other; yet all in some case or other, some one Talon or other. As we are Christians, God hath trusted us with our souls, (a great trust) life, health, time. As we are particularly related, something of trust is committed to us: Ministers are trusted with people's souls: Magistrates, they are trusted with the Laws, etc. Governors of Families, they are trusted with Children, Servants, etc. There's no man, but he hath some Feoffeship or other. Stewardship is committed to us all, Ergo, necessary; And the less the trust, the greater the treachery, because its easy. Your Prentices are trusted in your hands, by their Parents, for education, nurture, etc.  
(3) We have all of us, the same seed of unfaithfulness, which is manifested in any, who do betray their trust; Ergo, treacherous hearts in the best.  
I shall handle this, only in a general way. And herein I shall,  

1. Show you wherein fidelity consists.  
2. Give some Motives to it.  
3. Give some helps or means.   
(1) Fidelity in discharging any Trust or Office, hath these three things in it, which makes it up, viz.  
(1) All and every branch, and piece of work belonging to that Office; must be done, respect must be had to every part of the Commission. Equal respect. These things ought ye to have done, and not to leave the other undone. Universality in respect of the Object of the charge enjoined. You often read in Scripture, of keeping the Charge, Zech. 3. 7. Partiality overthrows fidelity. To instance in particulars, A Minister that is faithful, must deliver the whole Council of God, Acts 20. 27. He must teach every truth, reprove every sin, confute every error which is crept abroad in the age he lives in: if he keep back any thing of that which he is enjoined to deliver, he is an unfaithful Minister, vid. 1 Tim. 5. 21.  
A Servant who would be faithful, must perform every piece of his Master's work; if he do one thing, & leave another undone, he proves unfaithful, vid. 1 Sam. 2. 35.  
An Ambassador that would be faithful, must deliver the whole Message of him who sent him, vid. 1 Sam. 3. 18.  
A Magistrate that would be faithful, must discharge every piece of his Duty.  
An Executor that would be faithful, must fulfil the whole will of the Testator, pay every debt, discharge every Legacy, perform every pious and charitable work.  
An Agent or Factor, who would be faithful, must observe all his instructions, pay every penny enjoined, deliver to him that employed him, every penny he receives.  
An Advocate must plead every part of the Cause, urge every Argument, etc. look how far any part of our task is omitted willingly, so far we fail of fidelity.  
(2) Fidelity must have diligence in acting, and exactness in fulfilling what is undertaken. All that is done, must be done, as well as is possible, as seasonably as can be, with all the skill, strength, knowledge we have, or can attain to. A Minister that is faithful, must not only preach every truth, confute every error, reprove every sin, but he must do it convincingly, as powerfully, as fully as he can. A Servant must do his Master's work, as carefully, perfectly as he can. To this purpose is required, a very diligent use of all means, helps to fit a person for his employment undertaken, that he may be able to manage it, with all exactness and dexterity. vid. Gen. 24. 33. He would not eat, till he had delivered his Embassage. So Jacob, Gen. 31. 6. and vers. 40. Let him who hath an Office, wait upon his Office, vid. Rom. 12. 7, 8. A man may be as guilty of an unfaithfulness in a careless and negligent doing, as in a total and careless omission. As good never a whit, as never the better, vid. 1 Reg. 20. 33. and 2 Cor. 8. 23. Faithfulness is set out by diligence, we have often proved diligent in many things.  
(3) All that which is done, must be done out of a sincere respect and love to him that hath entrusted, and to those for whom we are entrusted and employed. Selfseeking and faithfulness have no agreement, they are not consistent. If an Ambassador discharge all his trust, and that with all exactness, yet if he aim not at the honour of him who sent him, but at his own honour, he is not a faithful Ambassador. If a Minister be exact, in discharging his whole trust, yet if he aim at his own applause, profit, &c, and not at God's honour, and the people's good, he is not faithful. If job had kept the Crown of Rabbah to himself, and had not put it on David's head, he had been an unfaithful General: therefore he sends to David, to come and take the Crown, 2 Sam. 12. 26, 27, 28. If Abraham's Servant, when he had used all his skill to get Rebeckahs' consent, had kept her for himself, and not brought her to Isaac, he had been an unfaithful Servant. In this only, Jehu fails of faithfulness: he did every thing which God had commanded, and he used much exactness and diligence in doing it; but he acted not for God's honour, but for his own greatness, 2 Reg. 10. 16. He pretended to act for God, but it was really for himself. If an Advocate should be diligent in pleading for his Client, and when he hath done, should keep the Inheritance recovered to himself, he would be a treacherous man. John Baptist shows his fidelity in this, he had been a careful Preacher, had converted many souls, but he surrenders them all to Christ, and that when the people had so good an opinion of him, as that they would have adhered to him, rather than to Christ, vid. Joh. 3. 26, 28, 29. And so our Saviour testifies his own Faithfulness. I seek not my own glory, but the glory of him that sent me.  
If a Servant should toil and sweat about the sowing of his Master's ground, and the gathering of it in, and then should sell it for himself, and keep his Master out of possession, would this be faithfulness? If Soldiers sent out to subdue a City, etc. Should lay a hard siege to it, etc. and after all should keep it as their own, would you call this faithfulness? would it not be Treachery, perfidiousness?  
Thus for the requisites of faithfulness,  
(2) By way of motive, much may be said, consider. (1) The excellency of fidelity, (1) It's a very glorious virtue in itself, in its own Nature. It's reckoned by our Saviour amongst the great matters of the Law of God. vid. Math. 23. 23. By faith is meant fidelity. It hath one of the highest Thrones amongst Christian virtues 
Magnalia Legis.  and graces. Justice is said to be the Queen or Foundress of all other virtues. Fidelity in discharging trust, is no small piece of Justice and Righteousness. The Law of Justice is violated, when fidelity is nor observed: there are Righteousness and faithfulness put together very often, as Esa. 11. 5. Hos. 2. 19 20. A man cannot be just, unless he be faithful. (2) It's excellent in the use of it. It is one of the great bonds of humane Society; fidelity is as the very nerves and sinews of all societies, by which they are tied and kept together. 'tis the ground of all commerce between man & man, Nation & Nation, Kingdom and Kingdom. If you untie this knot, if you cut this sinew, there is nothing but broils, contentions, fires, strifes, dissensions in the world; unfaithfulness doth dissolve and disjoint all humane societies.  
Mot. 2. Consider the many promises made unto faithfulness, the great reward which are designed and set apart for it. (1) God hath promised to fill him with blessings, vid. Pro. 28. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man who carefully fulfils every kind of engagement, and is true to every trust he shall abound with blessings in this life, he is right heir to all the blessings of God. Solomon in these heavenly Proverbs, crosseth the politic Proverbs used amongst men. They say Qui nescit dissimulare, nescit vivere, faithfulness they think, is the way to beggary. Solomon here confutes this opinion, assuring us that fidelity is the high way to prosperity and external happiness.  
(2) God hath promised eternal happiness unto them who are faithful, vid. Luc. 12. 42. Luc. 19 17. and Rev. 2. 10. Paul upon this consideration believes and hopes for the Crown of Righteousness. 2 Tim. 4. 7, 8. Though he had done many things weakly, yet he did act in every thing faithfully, Math. 25. 20, 21. 23.  
Mot. 3. Consider how honourably the Scripture makes mention of the faithfulness of men. Pro. 13. 17. a faithful Ambassador is health, unfaithfulness is sickness, weakness, death, vid. Pro. 25. 13. As the cold of Snow, etc. And how carefully the faithfulness of men is recorded in the Scripture. Eliezers' faithfulness to Abraham, Gen. 24. jacobs' faithfulness to Laban, Gen. 31. vid. 2 Reg. 12. 15. how is that to the praise of those workmen, the Holy Ghost hath taken their account, and 2 Reg. 22. 7. and 2 Chr. 34. 12. vid. Neh. 7. 2. and 2 Chr. 31. 12. Consider this, Eph. 6. 21. Col. 1. 7. Col. 4. 7.  
4. Consider the odiousness of the sin of Treachery and unfaithfulness, falsifying of trusts. It's a sin against the very light of Nature. Heathen Infidels are not guilty of this infidelity. Heathens have blushed at it, It's a sin which is very scandalous to Religion. It's a sin which causeth very great discusions and breaches. It's a sin which is branded in Scripture, with many marks of dishonour and reproach. As there is an infamy fastened upon every sin, so upon no more than upon unfaithfulness. Every man hates the Name of Perfifidiousness, vid, 2 Sa. 16. 1, 2, 3, 4. Treacherous Ziba, Who doth not loathe him for his unfaithfulness? vid. Cap. 19 26, 27. Perfidiousness is a sin of a double dye, because its a sin against engagement. And it's a sin which God will certainly punish, both here and hereafter. Many instances in Scripture of God's severe hand, against violation of faith.  
(1) Of faith in covenants, and promises, vid. 2 Sa. 21. init. though 400. years afterwards, and Jer. 34. 17. 18. ad finem, and Ezech. 17. per totum, concerning Zedechiahs' unfaithfulness in his engagement to the King of Babylon, vid. ver. 16. 27. etc.  
(2) Of Faith in trust.  
In all Nations, men who betray trust are accounted more worthy of punishment then professed enemies. And usually God punisheth this sin, lege talionis, Esa. 33. 1.  
(3) I shall give something by way of Helps.  
If you would be faithful in your trusts, Some things are to be taken heed of. Some things are to be done.  
There are four things to be taken heed of by him who would not be unfaithful.  
(1) Be sure that you undertake nothing of trust which is above your ability, beyond your power. Let this be the first question; Am I able to carry on such a work? Is the burden proportionable to my Shoulders? Quid humeri valeant quid ferre recusent: we must not lay upon a Servant more than he can bear. If it be too heavy for your strength, if it be longer than your fathom, let it alone; better, not to act at all, then to act unfaithfully. Many out of Pride, Self confidence, etc. stick at no undertaking. It was David's wisdom and piety, that he did 
1 Cor. 10. 13. Privilege. Num. 11. ●4, 15, 16.  not aim at, nor ambire any employment, which was higher than his arm 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 wh●ther he be able, etc. with 10000 to meet him that comes with 20000. Luc. 14. 31. Every arm is not fit for every work, nor every head for every employment: every man who is fit to row, is not able to steer the ship; every Soldier 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 father's 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 unfaithful and tardy in fulfilling. 'tis that expedient, which Solomon propounds, as a help to faithfulness in promises, Eccles. 5. 2, 4, 5, 6. Consider well before hand, all circumstances, all conveniences, inconveniences etc. which afterwards may arise, vid. Pro. 29. 20. vid. Pro. 25. 8. that which is said of striving, holds as well in all other matters of undertaking. vid. 2 Sam. 18. 22, 29.  
(3) Undertake nothing against your will and judgement, upon any solicitation, persuasion, etc. 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 willingness, vid. 1 Pet. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when that which forced the will, or the practice at least, is taken off, there will either be an utter cessation or a remissness in acting, vid. Ro. 14. 5.  
(4) Nothing without a fair call. Trust not yourselves.  
(2) There are things which must be observed.  
(1) Be often times looking upon the matter of your undertaking. Acquaint yourselves duly and throughly with the matter of your trust, what belongs to your office, calling, employment, etc. Many men are to seek what belongs to their office. They do not know their charge, etc. Gerard a Table of the particulars, with which you are entrusted, that ye may know your work; without this it is impossible you should ever be faithful in any place. Masters, what is your work to your Servants? Servants, what is your work towards your Masters? Parents, Children, etc.  
John Baptist's converts, vid. Luc. 3. 10. 11. 12.  
(2) Be much in prayer, for a faithful 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 looks upon the greatness of his charge, and then begs for a wise and faithful heart, 2 Chr. 1. 9 10. If you lean upon your own strength and neglect, prayer, you will warp, and be faulty: selfconfidence, is dangerous, Pro. 3. 5, 6, 7.  
(3) Frequently remember the account you must give of all your Stewardship: Think 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 faithful, 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 faithfulness of Christ for thee, in every thing he undertook, he prayed faithfully, and suffered faithfully, and died faithfully etc. and is still faithful in interceding, communicating of grace, blessing of ordinances, etc.  
(5) Think upon the joy of thy Lord, into which the faithful servant shall enter, Math. 25. 23. A faithful Servant is a good Servant, and that is accounted well done, which is faithfully done, though it be done with infirmity and frailty.  
Faithful, and called, and chosen, are they which walk with the Lamb, Rev. 17. 14.  
(6) Consider the eye of God upon thee in all thy actings, he seethe thy fraudulency and falsehood, etc. his fear will make thee faithful, vid. Neh. 7. 2. Hanani.  
(7) Take heed of and keep watch over thy own heart, trust not thyself 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 gain of unfaithfulness, remember these things, Gehezi may by his Treachery, get two Talents of Silver, and two suits of apparel, but the leprosy shall go along with his gain, 2 Reg. 5. 26. 27.  
I might urge this in particulars.  
(1) Servants be you faithful 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 Master's 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) 'tis 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 Suits and two Talents, and the Leprosy with it.  
(4) 'tis your honour, Pro. 14. 35. the King's favour is towards a wise Servant.  
Do not think it enough to excuse you, that your Masters deal deceitfully with you. Laban dealt so by Jacob, Gen. 31. 7.  
(3) 'tis the way to provaile with God for Servants to be faithful to you.  
2. Masters, be you faithful to your Servants, perform your Trust.  
You undertake to  
1. Diligently instruct them in yvor 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 unfaithfulness, 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 recompense, for the breach of this trust.  
(3) Parents: God hath entrusted you to see to the education of his Children. Be faithful in this trust. Motives  
1. Preciousness of souls would be considered.  
2. You have been instruments of conveying poison into their Natures.  
3. It will be the renown 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 children's souls I gave thee, what will you answer?   

Marry Wolnoth, April the 8. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Luke 23. 34. Then said Jesus, Father forgive them, for they know not what they do. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IN this Chapter, we have the saddest Tragedy, that ever was acted upon earth by the Sons of men, the cruel and bloody murdering of Jesus Christ, by the Jews his own Countrymen, for whose salvation he came from heaven, the best of Kings put to death by his own subjects. We may divide this Tragedy into these five acts, which are the parts of the Chapter. 
Five Acts of this Tragedy. 1. His Betraying, Cap. 22. v. v. 3. ad 54. 2 His apprehending and arraignment, Cap. 22. 54. Cap. 23. v. 1. ad 23.   
(1) His Betraying. This Act is in the 22. Chapter, ver. 3. &c,  
(2) His arraignment and apprehending, ver, 1. ad. 23. in which there are many things very observable, both concerning the Judges, Herod and Pilate, they post him from one to another Pilate sends him to Herod, and Herod, when he had made sufficient sport with him, remands him to Pilate; Neither of them find any fault in him worthy of death, and yet neither the one, nor the other would deliver him.  
And concerning the prosecutors and witnesses, we see their violent fierceness and eagerness after his blood.  
Though they were told once and again, that neither  nor Herod had found any thing done by him, worthy of death, yet they would not be satisfied, but like furious bloodhounds, rather than reasonable men, they cry out for justice and execution, and would not be appeased with any thing less than this, ver. 5. and ver. 23. Barrabas is released, Christ destroyed.  
(3) His Condemnation or sentence, ver. 23, 24, 25. Pilate washeth his hands, Math. 27. 24. 
3 His Condemnation ver. 23, 24, 25.  Knowing that for envy they had delivered him, ver. 18. pronounceth Christ just; and yet to please a giddy headed multitude, gives a sentence against him.  
(4) His execution, ver. 26. ad. 50. in which 
4. His execution, ver. 26. ad. 50.  there are many very remarkable thin●s.  
(1) Concerning the action. It was done after the most cruel savage, reproachful and deriding manner, that was possible to in●ent on their parts: Two thiefs with mocking, scorning, etc. And at a great public feast, Passover: public place, Calvary, Math. 27. 51, 52. etc. a place famous for execution.  
(2) Concerning the Concomitants. There were a concurrence of many strange and wonderful miracles on God's part, the Sun darkened, veil rend, etc. the Earth quaked, Rocks rend, and which was great, One of the malefactors converted, etc.  
(3) Concerning Christ, his patience, his piety, ver. 27, 28, 29, 30, 31. As he went to the place of sexecution. And 2 at the time of his execution, ver. 33. etc. mild, candid patient, etc.  
(5) His burial, ver. 50. ad finem. This act 
5. His Burial, v. 50. ad finem.  only hath something of mercy, love and piety in it. joseph of Arimathea, who had not consented, etc.  
The words of the Text are within the third part; The prayer of Christ for his bloody adversaries.  
3. Parts. 1. The person to whom he prays, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: though he was now under Torment, wrath, etc. Yet he sees Fatherly love in God. However God afflict his people, yet he is still their Father.  
2. The matter of his prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. The person for whom he prays, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the jews, the Soldiers, Pilate, etc. all who had a hand in his Death.  
A quibus vulneratur illis medetur, vitam procurat illis à quibus occiditur; illis compatitur à quibus patitur, etc. Aust: Tract. 111. in joh.  
Doct. jesus Christ did hearty and freely forgive the worst of his adversaries, he prays that God would forgive them, who did maliciously imbrue their hands in his innocent blood, the Soldiers who spit in his face, the Jews who unjustly prosecuted him, Pilate who condemned him, etc. he forgives them freely, and whilst they are busily employed in the taking away of his life, he is petitioning the Father for their pardon and forgiveness. It was prophesied of him long before his incarnation, Esa. 53. 12. and here it is accomplished by him. As he taught this lession of forgiving enemies unto others, so he did carefully practise it in himself. He doth not break forth into reviling or raging passion, he doth not curse and reproach them, as they did him, but from his heart entreats for mercy, and begs remission from God for them.  

In the opening of this Doctrine I shall show,  
1. What is meant by forgiveness,  
2. Why Christ begs for this mercy for them:  
3. Whether they were all forgiven.   
(1) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly and strictly signify à se amovere, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto, so Math. 4. 20. They presently leaving their nets followed him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is used also for to set a man free; Debitorem per acceptilationem, libero, Budaeus in comment. Gr. Ling. fol. 370. it also signifies Manumitto. It is especially used for pardoning of Debts and Sins, Math. 6. 12. and Math. 9 2. and Math. 12. 31. when God removes a man's sin from him; when God gives the sinner an acquittance and discharge; and when he breaks those bonds and fetters in which he is held; then is he said to forgive their sins, vid. Psal. 103. 12. pardon is described by removing sins far from us. Job. 10. 14. pardon is described by acquitting and discharging: so Nah. 1. 3. Rom. 6. 22. pardon of sin is described by making free from sin, so that the meaning of our Saviour is, Father, these sinners have in the taking away of my life brought upon themselves a great sin; They have contracted a very great debt to themselves, etc. but do not require this debt from them, let them have an acquittance from it, remove their sin away from them, etc. I desire no revenge, therefore Father please to pardon them.  
2. Why Christ prays for forgiveness of this sin?  
(1) That by this means they might be convinced of their own sin and pray for themselves, that it might be forgiven them, Christ begs of the Father that he would give them an acquittance, that so their consciences might be awakened to ask God forgiveness. This reason Austin gives. oravit miserecordia, ut oraret miseria: oravit medicus, ut oraret aegrotus; oravit Judex parcere desiderans, ut reus indulgentiam quaerat. Jesus Christ intended to mollify and pierce their hearts by this means— and to bring them to repentance.  
(2) To testify his great love and kindness to the sons of men, how unwilling he was that sin should be their ruin: he did bear a great good will to the whole Nature which he had assumed, it was a trouble to him to see that any misery should befall them. Therefore he forgives them, and prays the Father to do so likewise, it was an act of compassion. Pity 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 pattern to us. That we might all learn 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 only give us a precept but a pattern 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 poured out to purchase pardon, and atonement 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 than Abel's 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 show 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, etc. Had he died involuntarily, he would never have passed by the occasioners of his Death so freely.  
(6) To signify, that the greatest of sinners, are capable of pardon, upon true Repentance and Humiliation. Of all sinners, those who committed this murderous 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 always, John 11. 42.  
And Christ's intercession is effectual, to save and procure acceptance with God, for all tho●e for whom he intercedes.  
Sol. We read, that many of those who were guilty of Christ's Death, were afterwards converted, and saved by that blood they shed, as hath been said, Acts 2. 37. 41. and is prophesied, 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 'tis 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 pass from me, etc. 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. 'tis 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 pass 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 means 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 public ends, as  
1. That God may receive honour.  
2. That the offender may be reclaimed, amended, etc.  
3. Out of love to justice.  
4. There must be all possible willingness to surcease from such impleadings upon the party's willingness to give reasonable satisfaction.  
Nor doth this hinder the public justice of the Magistrate against others.  
So in lawful War, a man may kill his Adversary, and yet forgive him, etc. And a man may lawfully demand his debts, etc. 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 offenders 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 pouring 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 plaster, Heal her now O Lord, I beseech thee, Numb. 12, 13. Joseph, he forgives his Brethren, Gen. 50. 17. 21. and shows much compassion to them. Philemon, he forgives the injurious dealing of Onesimus, upon the entreaty 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 God's forgiving us; There's no Cause of forgiveness, besides God's mercy, and Christ's 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 find this disposition in our hearts: and while we retain rancour, 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. 'tis the way to melt and mollify 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 God's way of overcoming a wrong Doer. David's forgiving of Saul, melted his rocky heart, Thou art more righteous than I, and he wept over him, 1 Sam. 24. 16.  
Motive 4. The peaceableness and calmness which follows in a man's spirit, that is able to forgive. Your forgiving Christians, are the quietest Christians. Endeavours of revenge, they torment the soul, heat and boil the heart many times more than the injury received. When a man shall be studying how to satisfy his fury, the very gathering together, and sharpening these stones of Revenge, they make more deep wounds in the spirit, than 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. 'tis a very honourable frame of heart. He that can thus overcome his own spirit, is better than he that overcommeth a City. You know him of whom it is said, That he never forgot any thing but injuries.  
Anger may fall into a wise man's 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 pass by transgressions, Prov. 19 11.  
It's the brightest Crown a man can wear.  
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, etc. and then, Forgive, etc. 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, etc. Malice is nothing else but festered Anger.  
(4) Take heed of harkening 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, etc. done by men, as coming out of the hand of God. Messengers, they bear no blame. He that looks upon God's hand, drawing the Bow, will be easily persuaded, to forgive the Arrow, which is but a dead Instrument in itself, and could neither put itself 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, etc.  
The Executioner is but the Judge's hand, he should be forgiven, though the Judge and witness have both done wrong, etc.  
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 God's Arrows.  
(2) Consider this, that if you belong to God, good shall betid 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, etc. You may well forgive them therefore, vid. 2 Cor. 12. 13.  
(3) Believe, and be persuaded, that God is indeed a God of Recompenses. 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, etc. 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, etc.  
Sol. Not so vile as thou art, in respect of God. job 19 19  
Obj. 2. I never did him hurt, but much good, etc.  
Sol. Did God ever do thee any hurt? Mich. 6. 3. Jer. 2. 31.  
Obj. 3. He hath multiplied 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 threatened, and yet forborn him.  
Sol. Doth not God do so by thee?  
Obj. My wrongs are public.  
Sol. And are not the wrongs thou dost to God, as public, & 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. Cordial, not complemental. 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 behind his back, and blots them out, etc.  
(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, Leu. 18, 19  
I shall conclude with that of our Saviour, Luk. 17. 3, 4.  
'Tis 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. We may pray against the Plots of the enemies of God, and of our own enemies.  
Sol. 2. We may pray against the persons of invincible enemies of Christ, God, the Gospel, the Church, as they are Gods enemies, and as they incorrigible and implacable enemies: so the Servants of God have done, Psal. 74. 22, 23. vid. Psal. 49. 23. Psal. 10. 1, 2. Psal 58. 6, 7 8. 9 and Psal. 59 5. etc. Christ did so, Psal. 109. init, & per totum. Only herein we must take care,  
(1) That we do not particularly conclude of this or that person, that he is an incorrigible enemy. This is a secret, with which we must not meddle: the Prophets, they had this revealed to them by God, we have not. And we must be very careful,  
(2) That when we pray against such, nothing of personal private revenge, lie at the bottom of our prayers, nor come into our minds with liking that we do not pray against their persons, as they have, or may do us personally hurt; but merely,  
1. Out of true affection to God's rule, and which we would have preserved, by the destruction of its enemies. And  
2. Out of zeal to God's glory, that it may be manifested by this means, to the ends of the Earth, Psal. 59 13. and Esa. 37. 17, 18. the reproaching of God, was more to him, than his own reproaching.  
2d Use. Consolation, from hence, ariseth to every true member of Christ, viz. If Christ as man, prayed for the forgiveness, and for the good of them, who shed his blood, etc. he will much more now, as Mediator, make constant and careful intercession for thee, who desirest to be his friend, and preserve his honour: if a man can forgive an enemy, he will certainly forgive a Child's miscarriage, whom he knows to love him, and not willingly to offend. See what is promised to all the godly, Mal. 3. 17. as a Son who serveth him.   

Marry Wolnoth, April the 29. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mark 3. 5. Being grieved for the hardness of their hearts. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IN this Chapter, we have a great miraculous cure, wrought by our Saviour, upon a man, who had a withered hand. We may take notice of four things in this story,  
(1) The place where, in the Synagogue.  
(2) The time when, on the Sabbath-day.  
(3) The Cure, and the manner of it, he only spoke the word, and it was healed.  
(4) What passed between Christ and the Jews, before the Cure.  
1. On their parts, we may observe these two things.  
(1) They question with him, about the lawfulness of healing on the Sabbath-day; for Math. observes that 12th Matth. vers. 10.  
(2) They did carefully observe, what he would do, that they might maliciously accuse him, so vers. 2.  
(2) On Christ's part, we may note these two things, viz.  
1. His expostulation with them, to convince them of the lawfulness of this matter, vers. 4. which is further amplified by a like instance, Matth. 12. 11. What man amongst you having one sheep, if it fall into the ditch, etc.  
2. His just indignation and anger against them for their malice and blindness, vers. 5. together, with his grief for them.  
In the words I have read, we have these two things.  
(1) The sinful malady and distemper of the Jews, hardness of heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(2) The compassionate carriage of Christ, towards this their distemper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
I shall not much meddle with their distemper, only give you this Note from it, and a word of Use.  
Doct. That naturally there is great hardness, blindness, and benummedness upon the hearts of men. men's hearts by nature, are very brawny, 
Chemn. harm. in locum.  very hard, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proprié significat callosam concretionem, instar Tophi, ut in artieulis podagricorum, quae in membro callo obducto, non facile admittit tactum, & sensum; sed duritie sua quasi repellit, ut non sentiatur. This is the natural frame of every man's heart; steely, flinty, benumbed, and senselessly obdurate: the Prophet Zech. calls it an Adamant, Cap. 7. 12. which is the hardest of all stones. The Prophet Jeremiah sets it out by the hardest of Metals, Jer. 6. 28. and so the Prophet Esa. Cap. 48. 4. This hard skin is spread over the souls of all men naturally. This is an hereditary Disease.  
1. Use. This shows the reason, why the preaching of the Word, and all the Dispensations of grace, are so ineffectual, and do so little good upon the hearts of most men: why there are so few converted and brought home to God: the heart is hard, hard by nature, hardened more by Custom in sinning. 'tis not so easy a matter, to work in marbles, to mollify steel, etc. Rocks are not so soon softened: rather we may admire, that any one heart should be broken, and brought in to God, when as by nature they are so obdurate; that water should come out of the flint.  
2d Use. The Ministers of God should, from hence, learn to use all their might and skill, in dispensing the word of God's grace to the Sons of men. They must cry aloud, and lift up their voice like a Trumpet, Esa. 58. 1. They must not only smite it softly, but use all their strength, and all little enough. Those who would soften ●●el, have need of the hottest fire, and heaviest Hammers, and the strongest Arms. Chips will not do it. Ministers, they work in stones: therefore have need to use all their strength. The hearts of men are baked and crusted with sin; nay, they are dead in sin, and without very much stirring, very little good is like to be done upon such Subjects.  
But I pass this. And I shall now only speak to the second. Our Saviour's affection towards them in this Condition. He was grieved.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Condolesceus. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath in this place, as Beza notes, peculiarem vim quandam. It doth not signify the same that pati or compati, with the Latins; as one, qui aliorum dolore ad Commiserationem commovetur: Nec enim isti obdurati suam vicem dolebant, sed adversus Christum frendebant: sed hoc verbo significatur, Christum fuisse quidem graviter illorum desperata improbitate offensum, sed ita ut illorum etiam misereretur. He was so angry with them, as that he was also grieved for them. That Lesson which I would learn from hence, is this.  
Doct. That the sinful Distempers and miscar, riages of other men, was a matter of grief and sorrow to the soul of Jesus Christ. They did not only provoke his Spirit to Anger, but to grief & sorrow also. He could not only chide, but he could also sigh and weep, to behold their desperate wickedness. As he was moved oftentimes to sorrow, because of the penal evils of men; so was he moved to grief, because of their sinful evils. He knew no sin in himself, he was holy, harmless, undefiled, separate from sinners, Heb. 7. 26. He had no sinful venom within, nor was ever guilty of the least sinful Imagination, word, or thought, yet could his heart break within him, to behold the woeful miscarriages of others. He could pour out tears, when he saw men pouring out their abominations. The unbelief, the blasphemies, the prophanesses which he observed amongst the Sons of men, were a cause of grief, vexation, and trouble to his righteous soul, from day to day.  
And this is grounded upon these Considerations, viz.  
(1) Reas. From that hearty respect and affection he bore to the honour of God his Father. As the Father had a singular affection to the Son, so the Son bore a singular love to his Father. He did every thing for his Father's glory, Joh. 8. 49. He lived, he died, he wrought, he prayed, he preached for the glory of his Father. He rejoiced, when he saw his Father glorified, and he mourned when he was dishonoured. Now he knew that the sins and impieties of men, did deface his Father's glory, therefore he was both angry, and grieved for them, vid. Psal. 69. 9 That this Psalm was penned concerning Christ, will appear from hence, that it is cited in the new Testament, as relating to him, vid. john 2. 17. and Rom. 15. 3. He saw that his Father was reproached by the sins of men, therefore did they fall so heavily upon his Spirit. A dutiful affectionate Child, is troubled to see, or hear his Fathers Name blasted.  
(2) Reas. From that love he bore to the souls of men, our Saviour knew the price and worth of a soul: how it was created, how it was redeemed, what the saving of it would cost; and he knew, that sin would be the ruin & destruction of precious souls. Therefore did his heart bleed within him, when he saw men do any thing which would ruin their souls. These Jews did not know what the sad consequence of their malicious hardness against Jesus Christ would be, but Christ knew whereto it must necessarily tend, to the destroying of that Jewel, in comparison of which, all the World was nothing worthy: therefore he mourned for them. He saw such invaluable things as souls, ready to fall into the pit of everlasting perdition, and he could not behold it, without sighs and tears.  
(3) Reas. From the Antipathy and Hatred, which the soul of Christ bore to sin. It was a thing which he loathed with a perfect hatred; he could not look upon it, without displeasure and grief: what a man hates naturally, he cannot behold without trouble. Now whether we look upon Christ as God, or as man, we shall find sin to be abominable to his soul.  
It's contrary to his very Nature.  
(4) Reas. That he might teach them what they should do, he expresseth grief, that he might set them a grieving. His eyes drop, that he might open in their hearts, the sluices of godly sorrow. In Nature, one mournful countenance, hath a great influence upon others, to make them mourn. They must needs think, that there was something more than ordinary, in sin, which did so affect the heart of Jesus Christ. Our Saviour had a design upon them, to persuade with them, to look more narrowly into the Nature of sin, than they did before. The tears which Christ shed for sin, doth discover the odiousness of it, as much as any thing. Next to his blood, nothing discovers sins vileness, more than his sighs and tears. Fools make a mock of sin, Prov. 14. 9 But the holy wisdom of God, who understands it better than we do, he laments it.  
(5) Reas. Particularly, for those Jews he was grieved, to consider their great unkindness towards himself: how all his miracles, all his preaching, and all his love towards them, was slighted, vilified, contemned, could not reclaim them, could not convert them to God. Though he had spent his strength amongst them, though he had done such miracles, as never were wrought, yet their hearts were hardened against him, and against his Doctrine. They had from their very infancy, been exercised in the Law of Moses, they had known the Writings of the Prophets; and besides this, they had enjoyed the Ministry of Christ himself, and yet were hardened. This causeth grief in Christ, it was wilful blindness.  
1. Use. Information 1. That to sorrow and mourn for sin, is not an Anti-Evangelical frame of spirit. It's most suitable to a Gospel-frame of heart to bewail sin. It doth not derogate from the grace of Christ, or the Gospel; yea, it honours Christ, and honours the grace of the Gospel. Jesus Christ, who brought grace into the World, he bewails the sins of the Jews; and whosoever is like Christ, will be affected as he was: the purest times of the Gospel will be the most sin-lamenting times, Ezech. 12. 10, 11, etc.  
(2) The truth of the humane Nature of jesus Christ. He was very man, as well as very God. He was made like unto us, in all things, sin only excepted. He had the very passions belonging to humane Nature. Anger, love, hatred, fear, joy, sorrow, etc. 'tis true in us, these passions are not without sin, because our Natures are corrupted: therefore our passions exceed their due bounds, and overflow the banks; but in Jesus Christ, there was Naturae Integritas: therefore passions in him, were without the least irregularity. He could sorrow without excesle, he could be angry without sin, etc. whensoever we read of any mention of these passions in Christ, let our Faith from hence be established in the truth of the Doctrine of his Humanity against all those soul-destroying opinions which would deny this, and overthrow our Faith. As some deny the Divinity of Christ, so others there have been, who have denied his humanity. The Familists make the Incarnation of Christ a mere Allegory: the Manichees, the Eutychians, the Marcionites taught, that Christ really, and indeed, had neither body nor soul, but was man only in appearance. Therefore let us be, from hence, strengthened against all such: he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it's said of Elias, Jam. 5. 17. therefore, very man.  
2d Use. Exhortation (1) To that Duty enjoined by the Apostle, 1 John 2. 6. This is a Duty not much cared for by Christians.  
(1) There are very many, who can reproach others for their sins. They can revile and rail upon the iniquities of others, but very few who lament them.  
(2) There are many, who encourage and tempt others to do wickedly, such are those in Prov. 1. 11, 12, 13, 14. This was the sin of Jonadab, 2 Sam. 13. 5. He did blow up those sparks of uncleanness which he discovered in his heart; he whets the knife which was too sharp already. This also was Jezebels sin, 1 Reg. 21. 7. 11. 25. This was the sin of those Jews at Antioch, Acts 13. 50. and Acts 14. 2. the Jews at Iconium.  
(3) There are also very many every where, who are glad to hear of the haltings and miscarriages of others, they can rejoice over their defilements. And  
(4) There are not a few, who mourn and lament, because of the piety and forwardness of others, in that which is good, and labour to quench and put out their graces. Such were those of whom we read, Acts 16. 19, 20. and those, Acts 17. 5. and those in Acts 19 25. 27. But every few, who do indeed lay to heart, the sins of others. It's very necessary there, to urge this point, we live in a sinful Age, wherein iniquity abounds. The present age is stained with the sins of former Ages, besides all the new sins committed. Oppression, profaneness, Covenant-breaking, Covenant-despising, Heresy, Apostasy, etc.  
I would (1) lay down some Motives. (2) Subjoin some helps.  
(1) Motive. Consider the practice of the Servants of God. They have been like Christ, in this respect, vid. Lot. 2 Pet. 2. 7, 8. there are two words, which set out this frame of his heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 8. the things which he saw and heard amongst the Sodomites, were the very breaking of his heart. So Neh. Cap. 13. 8. and holy Ezra, Cap. 9 3, 4. is put into a deep Agony, upon this occasion. David, Psal. 119. 158. 136. His eyes were like Floodgates, because of the transgressions of other men. Daniel he was grieved in his Spirit, in the midst of his body, etc. Dan. 10. 2, 3. the Apostle Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the sins of the Athenians: and, Phil. 3. 18. he could not without tears, mention the sins committed by others: and those Inhabitants of Jerusalem, Ezech. 9 4. These are noble Precedents for our Imitation.  
(2) This frame of heart, will evidence all our anger, and passionate exclamations, and bitter cry out against the sins of others, to be real, sincere, and Christian. Every where, a man may hear very loud cries, (and not too loud for such astonishing stupendious wickedness) against the iniquities committed. Now I dare pronounce against every man, who only clamours against others sins, but doth not grieve, etc. that all such fiery indignation is not against the sins done, but against the men that do them; for wherever anger against sin is right, there will follow grief. I need not go out of the Text to prove this. Our Saviour hath put Indignation and grief together. He is not truly angry at other men's sins, who doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou wouldst certainly be as vile, as desperately wicked, as any are, hadst thou their Temptations, etc. If thou do not from thy heart, bewail their misdoings. Haec vera est zeli moderatio, quum de hominum impiorum exitio sumus anxii & pro impietate condolescimus. Calvin Textum? All your fury and zeal against sin, is but distempered rage, if it do not end in grief.  
(3) All the sins of others, which thou dost not grieve for, will be made thy own sins, and required at thy hands. The Apostle gives us very Christian Counsel, not to be partakers with other men's sins, 1 Tim. 5. 22. And Eph. 5. 11. that we have no fellowship with the unfruitful works of darkness. Now 'tis a most certain Truth, that all the iniquities of others, which do not work us to grief, will be in the day of Judgement laid to our charge. For this, see 1 Cor. 5. 2. He lays that sin of incest, to the charge of the Church, if they should not lament it. Who would become accessary to all the great iniquities of the Kingdom!  
(4) By this means, thou shalt obtain the assurance of the Remission of thy own sins, from the hand of the Lord. As David found in his own bosom, the benefit of all the Prayers he made for others, Psal. 35. 13. so will you find the benefit of all thy sighs, for the sins of others. Daniel, when he was lamenting the sins of his People before, the Lord had an Angel dispatched to him, to give him certain Intelligence of his own acceptance with God, Dan. 9 20, 21, 22, 23.  
(5) However God shall please to deal with others sins, thou shalt have a seal of preservation set upon thy forehead, when the evil day comes. Josiahs' mourning for the wickedness of his age, procured peace for himself all his days, vid. 1 Reg. 22. 19, 20. And those who wept and lamented for the abominations done in Jerusalem, were marked by an Angel, against the Day of God's public visitation, vid. Ezech. 9 4.  
(6) 'Tis an argument of Sincerity, and of real Hatred of sin. Men may mourn for their own sins, out of self-love, etc.  
For helps, take these six.  
(1) Labour for a public Spirit. A narrow selfish Spirit, as it hinders men from rejoicing at the graces of their Brethren, so it keeps men from bewailing the sins of their Brethren. Look not every man on his own, but upon the things of there's also. Phil. 2. 4. What is that to us? say the Jews to Judas, when he told them of the great sin he had committed in crucifying Jesus Christ, Mat. 27. 4.  
(2) Get your hearts truly, and throughly broken for your own sins. If the heart have not yet been even pricked to the quick for thy own sins, it is not possible that thou shouldst ever truly grieve for the sins of others. Josiahs' heart being mortified for his own offences, is so much affected with the Transgressions of his Brethren, 1 Reg. 22. 19  
(3) Be well studied in the Nature of sin. How much vileness it hath in it, and how much evil ariseth from it. What odious names are put upon it in the Scripture. Filthiness, Darkness, Abomination, Davus omnia perturbat: what Confusions, Desolations, hath it wrought in the World?  
(4) Consider the venom and poison of thy own Nature. Thou hast in thy heart, all the abominations which others act. They have them in the fruit, and thou hast them in the root. And if thy temptations were as violent as others are, & the grace of God restraining, or renewing were not more powerful in thee than in others; thy feet would run in the way, in which others walk, and thy hands would act as great and as horrid wickednesses as others do.  
(5) Get thy heart affected with God's honour.  
(6) Get thy heart affected with the love of souls.  
(2) This should persuade all of us to abstain from sin for Christ his sake. Do not voluntarily put him to grief. Be not occasion of sorrow to him, who is the cause of all your joy. Hardness of heart will still grieve him, your impenitency will put him to grief. The Apostle speaks of crucifying afresh the Son of God, Heb. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not as if Christ in glory were capable of suffering, but by so doing, they put themselves into the same Predicament with Judas, and the rest, who crucified Christ, etc. They do by Apostasy from Christ, allow and approve of the crucifying him as just, etc. so Jesus Christ in glory, is not capable of any mourning, etc. yet the Scripture speaks of the trouble which our sins are both to Christ, and 
Psal. 55. 18.  to God, and to the Spirit, etc. Therefore we are forbidden to grieve the holy Spirit of God, etc. Eph. 4. 10. Methinks we should not find in our hearts, to take any pleasure, in doing that which made our Saviour grieve. Thou that takest pleasure in sin, art as unlike Christ, as light is to darkness, Who would grieve his friend?  
3d Use. Consolation.  
(1) That he will, if thou desire, give thee power and strength against thy sin; he will subdue thy sin for thee, and help thee to overcome it. He that grieves to see another fall into misery, will not deny him his assistance, to get out of his misery, vid. Esa 63. 9 because their afflictions were his trouble, therefore he redeemed, assisted, and helped them out of their afflictions: if Christ be grieved to see Mary and Martha mourn, he will be persuaded to remove the cause of their mourning, John 11. 33. 38. We may be more confident of his assistance against our sinful evils, because those are absolutely and directly against us. Therefore go to him for power, to mortify sin, and make this thy Argument, Say to him, in prayer, after this manner, Lord, sin is a cause of grief to thy soul, and it is likewise, a trouble to the poor Creature; why then, Lord, is it not put to death? Arise, dear Redeemer, and rid thyself and thy servants, of that which puts us to grief, etc.  
(2) That jesus Christ will be avenged of Satan, and of all such as tempt men to sin.  
And as I would entreat you to sorrow for all sins; so particularly, for this which Christ bewailed, The hardness of men's hearts in standing out against the Gospel. In that so many maliciously oppo●e and reject Jesus Christ with so much obstinacy.  
Hath the Ministry any better entertainment now, than Christ's Ministry had?  
Many only watch them, that they may accuse them. They lay a snare for him that reproveth in the gate, Esa. 29. 21.  
Many rage, and even gnash their Teeth at them, are filled with Indignation.  
If they preach the Duty of men in Authority, than the great Statists of the times are up in a hurry. Ministers must not meddle with State-matters.  
If against Toleration of errors, than they are Incendiaries, etc.  
If they preach Repentance, than they are legal Preachers.  
If they preach zeal, than they are too fiery.  
Neither John Baptists severity, nor Christ's Comity, could please the jews, Matth. 11. 17, 18.  
If they preach up the Kingdom of Christ, than they preach up their own Power.  
Well, you who are godly, even you, make up all in grieving, etc.   

Marry Wolnoth, May the 20. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rom. 15. 3. For Christ also pleased not himself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THe Apostle having spent the former Chapter in giving exhortations to stronger Christians, how they should carry themselves towards their weaker brethren, about the use of Christian liberty, in things indifferent, viz. that they should neither be censorious in judging one another, nor should put a stumbling block in the way of one another, to occasion their falling; doth go on with the same subject in this Chapter, ver. 13. In which he lays down the Doctrine, and confirms it with some more arguments.  
The Doctrine is laid down in the 1. ver. we then that are strong, aught to bear the infirmities of the weak, and not to pelase ourselves.  
The arguments to press this Doctrine, are reduced to two heads.  
(1) From the command and injunction of God laid upon every Christian, vor. 2. Let every one please his Neighbour for his good, to his edification. God hath given to every Christian a charge over his brother, as well as over himself, therefore he must not only look after himself and his own concernments.  
(2) From the example of Christ, ver. 3. he did not please himself; Therefore such as profess faith in him, must study to be as he was. Now that Jesus Christ did not please himself is proved farther, ver. 8 and 9 ad. 13. he sought the benefit both of the Jews, and of the Gentiles. Therefore both Jews and Gentiles converted to the faith, should by his example learn to please, and to seek the edification one of another; This the Apostle urgeth from the general end of the Scripture, ver. 4. And concludes with a prayer and exhortation, ver. 5, 6, 7. for them, That they might be of the same mind towards one another.  
In the words I have read, we have two things.  
1. The glorious commendation given to Christ, he pleased not himself.  
2. The Enforcement of this Example upon these Christians. For Christ, etc.  
1. What self-pleasing is? There is a good self-pleasing, viz. when a man takes pleasure in good, Pro. 21. 15. And a sinful self-pleasing.  
1. When a man takes pleasure in sin, Esa. 2. 6.  
2. When a man looks no farther than himself, so in the Text, it's opposed to the pleasing of our Neighhour, ver. 2. and what he doth.  
I shall first handle the grace itself by way of Doctrine. And then enforce the imitation of it, in the application.  
The doctrine is this, That Jesus Christ did not please himself. Nothing was more remote from Jesus Christ, while he was upon the earth, then selfseeking and self-pleasing. This we shall find made good two ways.  
(1) By his professions. He doth many times publicly profess against self-pleasing, & selfseeking; And we are sure that his Testimony is true. men's bare expressions, especially concerning themselves, are not valuable. Their tongues and hearts many times are contrary: But Jesus Christ, neither did any sin, nor had any guile found in his lips, 1 Pet. 2. 22. he was not acquainted with fraudulency; nothing but truth lay in his heart, and nothing but truth came out of his lips, therefore we may subscribe, yea we must subscribe to his Testimony. Now we have this Testimony, Joh. 5. 30. Joh. 8. 50.  
(2) If we look upon his practice, we shall find it, yet more clearly, his actions answered his words. Men they often profess against self-pleasing; that they my please themselves more securely: selfdenying, votes make but more way for selfseeking practices, but Christ did not only profess self-denial, but practise it, we shall find self-denial written upon all his actions—. Self-detriment and self-losse, and self-shame, was all which Jesus Christ gained.  
(1) In taking our nature upon him, he lost his glory; the beauty and brightness of the Divine nature, was shadowed and hid under the rags of our flesh, the ashes of the humane flesh did obscure the shining beams of the Divine Nature, therefore the Apostle saith, he emptied himself, Phil. 2. 7, 8. he made himself of no reputation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He fell from the height of glory, to the depth of shame, from the Throne to the Dunghill.  
(2) When he had taken our flesh, what advantage of his own did he look after?  
(1) He denied his own ease, his life was full of labour, watchfulness, painfulness, weariness.  
(2) He sought not his own honour, he was exposed to shame, reproach, contempt, disgrace, etc. he was vilified by every tongue, scorned and stigmatised by every mouth.  
(3) He sought not his own profit, he had no lands, no houses, no revenues: Foxes have holes, the birds of the air have nests, the Son of man hath not where to lay his head, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 8, 9 he begged a draught of water, Joh. 4. 7.  
(4) He sought not his own pleasure, he lived a retired, obscure life.  
There's a twofold pleasing of men.  
(1) A sinful pleasing of them.  
(1) When men are humoured, & flattered in their sin: of this the Apostle speaks, Gal. 1. 10.  
(2) When we act only for the applause of men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 6. 6. Col. 3 22.  
(2) A ●o●y pleasing of men.  
(1) When we apply ourselves to their weakness, in things lawful, for their salvation, 1 Cor. 10. 33.  
(2) When we seek their profit, Rom. 15. 2.  
(5) He sought not his own life, he submitted himself to the most vile, shameful, painful, cursed death of the Cross. If you trace him from his birth to his grave, you shall find nothing that can be called self-pleasing, or selfseeking. All he acted, all he did was out of respect to others: he was borne for others, he laboured, he wept, he preached, he prayed, he lived, he died, not for himself, but for others.  
He might have had all the honours, glory, preferment, etc. the world could afford, but he sought none of these things, he would leave any thing of self-concernment, when he had opportunity to do others good.  
The reasons are these. 
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
(1) Self-pleasing was not suitable to the stae and condition which Christ had taken upon himself. He took upon himself the form of a Servant. Now Servants are not to seek themselves, but them for whom they are employed and entrusted. This is the reason which the Apostle gives for this very thing, Phil. 2. 4, 5. 7. he speaks, ver. 5. how Christ looked not at his own things, etc. and the reason is hinted, ver. 7. he took upon him the form of a Servant. And this is the very reason which he gives his Disciples of that self-neglect, which they saw in him, Joh. 4. 34. my meat is to do the will of him that sent me, and to finish his work. Christ in his word, requires of all Servants, that they look not at what is of advantage to themselves, but at what may be for the benefit of those that 
Tit. 2. 9  have chosen them, 2 Tim. 2. 4. Even Soldiers; they must please them, who have chosen them, not themselves. And having taken upon him the office of a Servant, he would act as became a Servant, vid. Joh. 6. 38.  
(2) From the strength and Ardency of the affection which he bore to the glory of God, and the good of men. The honour of his Father was precious to him, the advantaging of his Church was the delight of his Soul. He could neither have brought glory to his Father, nor been beneficial to men, if he had pleased himself and sought himself, therefore he looks off himself, and looks to others. The seeking of himself would have been the losing of the world; the pleasing of himself would have been the destruction of others; his ease would have been his Church's torment, his pleasure would have been their pain, etc. Paul he was so far in love with the Churches good, that he can be content to neglect himself, for their advantage, vid. 2 Tim. 2. 10. if self and Church stood in competition, as many times they did, he would displease self to please the Church. The love of Christ is stronger than the love of 10000 Paul's.—  
(3) That he might teach us the sinfulness and danger of the sin of self-pleasing and prevent us from falling into it, what the Apostle speaks of the patiented suffering of Christ, we may say also of this, vid. 1 Pet. 2. 21. Therefore we find that when the Apostles endeavour to take off Christians, from this they ordinarily urge the example of Christ. As there are two ways, whereby the excellency of duty appears, viz. God's command and Christ's example; so there are also two ways whereby the evil of sin appears, viz. the prohibition of God's law, and the care of Christ in declining it.  
(4) From that humanity, courtesy, and comity, which was in Jesus Christ, where there is sweetness of nature, there will not be self-pleasing, usually self-pleasing is found in morose, rugged, harsh natures; such as Nabal was.  
But Nature in Jesus Christ was in its perfection. The Scripture makes mention of the grace of Jesus Christ, 2 Cor. 8, 9 i e. the goodness of his disposition. There was no soureness of nature in our Saviour. Grace is poured into thy lips, Psal. 45.  
(5) Our Saviour knew well that the end of his coming into the world, was of public, not of private and personal concernment, therefore his desire was to please, to seek others not himself. The wisdom and happiness of men is to know their end, and to serve their end; our Saviour had this wisdom, we shall find him very often arguing in divers cases, from the end of his coming into the world. I came not to do my own will, Io. 6. 38.  
1. Use. Information.  
(1) We may from hence take notice of the very great humility of our Lord Jesus Christ, he was so lowly and so full of condescension, that he would stoop to the meanest of the sons of men. Though he was the excellent glory, yet he did not so far insist upon his own greatness, as to the disregard, and overlook the concernments of others; He did undervalue and pass over (as I may say) the things of personal concernment, that he might take care of the things of others. Great men they think it too far below themselves, to take into their thoughts the things of others, to look to them in their actings, etc. they judge it a disparagement, but Jesus Christ did not so. If they may please, profit, advantage themselves, they matter not though many be ruined, undone, destroyed,— Jesus Christ was of another mind; He would not do any thing, which might scandalise anorher, though he might have done it: he paid tribute to avoid scandalising of others, Math. 17. 27,  
(2) We may from hence see the reason of several Acts of Christ.  
(1) Why it was that our Lord Jesus did so contentedly pass by and disregard all the indignities, all the hard usage he receives from men, sometimes he was called Beelzebub a Samaritan, and, hath a Devil a Wine bibber, and riotous person, yet we do not read that he was much moved, etc. when he was reviled, he reviled not again, etc. 1 Pet. 2. 23. The cause is, He did not please himself.  
(1) It lets us see the reason also why he was so little taken with popular applause. The Euges, Hosannas of men did not much affect him, when he had wrought great miracles, to noise his fame, he would retire into the wilderness, he acted his greatest works often in corners, When his brethren importune him to take a public stage to act upon, he slights them, etc. Joh. 7. 4. he rejects it.  
(3) Why his converse was with men of lowest condition, etc. he came as readily to the poor Cottage, as to the Centurion's house.  
(4) Why he did bear so many weaknesses in his Disciples.  
How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breeds these following lusts,  
(1) It breeds covetousness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will 
2 Tim. 3. 2.  be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that seeks himself, will rake all things to himself; such a man will never make an end of heaping up, and that by any means, direct or indirect. covetousness is the root of all evil, and self love, is the cause and root of that.  
(2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasters. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mendacium quo nob●s plura arrogamus & tribuimus; quàm reverâ possidemus, Keck. Ethic. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that boasteth of what he hath not, a great sin. Self-seekers, they look upon themselves, as men of great worth: therefore there will be arrogating, boasting of their excellencies, and Deserts: it's an Epithet of the Peacock, (Loe Critic). They arrogate to themselves, the Names of Saints, etc. high Titles, etc.  
(3) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proud. Praeferentes se aliis, cosque praese contemnentes—. Self-love will bring in this sin.  
(4) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blasphemers. Qui bonorum famam non morantur laedere. Self-admirers must needs cast dirt upon all Faces, that they may shine alone.  
(5) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Despicientes legitimam authoritatem. Anti-magistratical. Self-seekers cannot endure any Superior, they must Regnare soli—  
(6) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unthankful. 'Tis against the Nature of selfseeking to acknowledge any receipt, or to recompense any courtefies, etc.  
(7) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unholy. Profane men, without holiness, not caring for the study of it. He that seeks himself, cannot study holiness, that checks his lust, bids him seek others, therefore he turns profane, etc.  
(8) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Without Natural Affection. Respecting no Relations. All Relations of consanguinity, affinity, are swallowed up in self.  
(9) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Covenant-breakers. Self-seekers will never make Covenants, but upon selfish respects; and upon selfish respects, they will violate all again.  
(10) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. False accusers. Qui co●fictis criminibus aliorum innocentiam onerant. They must make all others Devils, that they themselves may appear Saints. They must brand others, that Self may be clear.  
(11) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Incontinent. Men that wallow in all kind of voluptuousness. A self-seeker will deny himself in nothing. Self must indulge itself.  
(12) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fierce. Cruel as Beasts, without meekness or humanity.  
(13) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Despisers of them that are good.  
(14) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traitors. Qui amicos benemeritos periculis vitae objiciunt, who expose their friends, that have well deserved of them, to danger of their life.  
(15) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heady. Men that have no other guide but wil Rash, inconsiderate, sumpta metaphora ab avium pullis qui implumes dum vola●e conantur humi decidunt. A Metaphor taken from the young-ones of Birds, which endeavour to fly, before they are feathered.  
(16) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Pleasing themselves with an opinion of their own worth and excellency. Inflati, puffed up with the thoughts of their own glory.  
(17) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lovers of pleasures, more than lovers of God. A self-seeker, will at any time cast God's commands behind his back, to take up his own pleasure.  
(18) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having a form, etc.  
This is the Colours, or Ensign of this black Regiment. They have an appearance of godliness.  
Their Colours are white, though their actions are very black.  
The Cup is guilded, that the poison may be less suspected.  
God is set up in the Banner, that the Devil may lodge more quietly in the Camp.  
2d Use. Exhortation. Let us imitate our Saviour in this grace, vid. 1 John 2. 6. This Doctrine was never more necessary, then in our times. Self-pleasing, and selfseeking, is the Epidemical Disease of the present Age. Every one seeks himself, and not the things of Jesus Christ, was the Apostles complaint of old, Phil. 2. 21. We may take up the same Complaint now, too truly. The greatest part of men look no further than themselves; if they be pleased, they care not who be displeased; if they be advantaged, they care not who be prejudiced; if their Houses be builded, they care not if all others Habitations be pulled down: if they can but swim, they matter not if all others sink. Look to thy own House David, etc. Shake off this frame of Spirit, all ye who pretend to Jesus, etc.  
I shall (1) give you some Motives.  
(2) Propound some Helps, or Directions.  
Motive 1. Consider the many pressing Commands of God to this purpose. The Scripture is very frequent in commending the care and respect of others to us, vid. Phil. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look as to the scope or mark we aim at, Look not every man on his own things, but every man also on the things of others. And Joh. 13. 14. Ye ought also to wash one another's feet, i. e. not to look after your own welfare, but after the welfare of others also, Gal. 5. 13. By love, serve one another, Gal. 6. 2. 1 Thes. 5. 11. Edify one another, even as also ye do. Heb. 10. 24. Consider one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to provoke unto love, and to good works. The care of others welfare, is commanded no less than our own. Thou shalt love thy Neighbour as thyself, Mat. 19 19 1 Cor. 10. 24.  
Motive 2. You have the examples of the Saints. They have displeasured themselves to please others. The Apostle Paul, he could be contented to be vilified, abused, imprisoned, etc. any thing, so he might do others good, 1 Cor. 9 19, 20, 21, 22. in rebus mediis. Yea, when his own personal glory, and the good of his Brethren, came into competition, though he was in a straight for a while, yet doth he set aside his present glory, that he might advantage others, Phil. 1. 22, 23, 24. He rather chooseth to live a laborious life, to be instrumental for the good of the Church, then go to Heaven, and take his Crown. It's a famous commendation which Paul gives to Timotheus, Phil. 2. 20, 21. and so Epaphroditus, Phil. 2. 29, 30. vid. 1 Cor. 10. 33. Consider that of Moses and Paul, Exod. 32. 32. Rom. 9 3. They laid their souls to pledge.  
Motive 3. Consider the danger of selfseeking and self-pleasing. See it in a few particulars. These 4.  
Consider (1) It's the inlet to many other sins, 2 Tim. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-love marcheth in the front, and see what a black Regiment follows in the rear; Covetousness, Pride, Boasting, etc. it's a fruitful breeder of lusts. It engenders pride, it's the nurse of covetousness, it's the rise of boasting, and vain glory: it's the stirrup of blasphemy, it's the root of Disobedience, it's the ground of unthankfulness, it's the spring of unholiness, it's the bane of natural affection, it's the Midwife of Covenant-breaking, it's the womb of false accusations, it's the fuel of incontinence, it's the kindler of fierceness, it casts contempt upon good men, it's the key of treason, it's the high road to headiness and ambition, it's the gate of voluptuousness and hatred of God. These Children will follow the Mother. A sinful self-pleaser will in time stick at no wickedness.  
Consider (2) It is the cause of jars, dissensions, quarrelings, it dissolves societies, it breaks concord. The Apostle looks upon this, as the sluice of division and variance, and therefore enjoins, that for the preventing of Discord, this sluice may be stopped up, Phil. 2. init. 1, 2. There is the exhortation to unity. As a help to this, he cautions against three things, which will untie the strongest knots in the World, viz. vain glory, pride, ver. 3. and this Incendiary of selfseeking, vers. 4. when men look at their own things, and neglect others, they will raise up flames. Luther upon Psal. 127. Ego planè in ea opinione sum, Monarchias long diutius duraturas, si Monarchae hoc unum pronomen (Ego) omnisissent, if Self were left out. Those who are neglected, will think themselves wronged, and from hence will proceed bitterness, envying, malignities, and at last deadly hatred and division: where self-pleasers rule the Roast, there discontents and variances, will grow and heighten. Self-pleasers hate every one, and all others hate them; and from hatred, arise animosities, oppositions, contradictions, and at last, downright contentions.  
Consider (4) It's the way for a man to lose himself, and to displease himself. No men lose themselves more at the long-run, than such as make it their business to se●k themselves. None do more cross themselves, than such as study only the pleasing of themselves. Jonah saved himself, by sacrificing himself for others, Jonah. 1. 12. 17. And so did David, 2 Sam. 24. 17. Me me ad sum qui fe ci, in me convertite ferrum. Bur. Divis. p. 117. God's way of punishing selfseeking, is by self-undoing. It doth take off the care and tuition of God from such, and it doth enrage, and set men against them. God will not seek the good of a self-seeker, and all men seek his hurt: therefore his condition must needs be dangerous: What our Saviour saith in another case, in Matth. 25. is as true in this.  
Consider (4) What a great sin it is in itself, it's to make self an Idol, it's to make self our end, which is a breach of the first Command: None of us, saith the Apostle, lives unto himself, neither doth any of us die to himself, saith the Apostle, Rom. 14. 7. He makes it an Argument against self-pleasing. Selfseeking, is an absolute shaking off the Authority and Dominion of God over us. It is the professing of ourselves to be sui juris, which is not allowable to any created Nature. It's God's excellency, that he cannot act any thing, but out of selfrespect; For men to do so, is to make themselves Gods.  
Motive 4. In all the Creation, there is no Creature which is made for itself: the Universe, say the Philosophers, is maintained by union of one Creature with another. A Vacuum would dissolve all: Heavy things, will ascend to prevent a Vacuum. Draw air out of a Pipe, and water will ascend to fill it. The Sun shines to others, the Fountain is filled for others, the Earth brings forth Fruit for others, the Trees feed others, the Fire warms others, etc. The Angels they serve others, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 1. ult. Yea, the very beasts, they are for the use and service of others. And shall man the noblest Creature, shall Christians the noblest men, be only for themselves? The Heathen man could say long since, Non nobis solum nati sumus, partem parents, partem patria, partem amici vendicant. And many of the more generous Heathens, have contemned and slighted self, for the good of others. They have sacrificed their own lives, to save their Country. They have drowned themselves to preserve their Brethren from drowning. They have pulled down their own Houses, to repair the public. Decius, & Nuntius, & Codrus, & Curtius, for this very act, are called piac●●ares homines, or sacri homines. St. Austin speaking of their Acts, saith, that it was strenue magis factum, quàm bene. But it should teach Christians in a religious regular manner, according to the Scripture, to disregard self, for the good of others. Should a Christian burn whole Cities and Kingdoms, to save their own Houses, when as Heathens have set their own on fire, to preserve others from the flame? This is shameful and abominable.  
(2) For Helps or Directions, consider these following,  
A Receipt of seven Ingredients.  
(1) Take heed of Pride and Vain glory. As selfseeking engenders pride, so pride doth much foment and nourish this sin of self-pleasing. Humility makes men stoop to others, and take their good into consideration; but pride fastens a man's eyes only upon himself. A proud man scorns all others, and all others scorn him. Where there is most condescension, and humility, there will be the least self-pleasing. The Apostle prescribes the Physic of Humility, to prevent the Disease of self-pleasing, where it is not; and to cure it, where it is, vid, Phil. 2, 3, 4.  
In the 4th Verse, we have the duty enjoined, Look not every man on his own things, etc. in the 3d Verse, he doth removere prohibens, Let nothing be done through strife and vain glory, etc. Can we but think meanly of ourselves, and highly of others, we would please others though by our own displeasure.  
(2) Beg for, and labour to attain unto a very great measure of Brotherly love. Self-love is the breeder of self-pleasing; and want of brotherly love, is the rise of brother-neglecting. The truth is, uncharitableness is the Foundation of self-pleasing; you must dry up the Fountain, if you would have the streams to cease. Were there more love, there would be less self-pleasing. The Apostle describing the Nature of Charity, makes this one property of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 13. 5. Charity, it gins at home, but it doth not end there. It hath two eyes, one for itself, another for the Brethren: if it work with one hand for itself, it works for the Brethren with the other; yea, it will go naked itself, rather than pluck the covering from off others. Selfseeking is so scalding hot in our days, because brotherly love and charity are so Icy-cold.  
(3) Often read over, and think upon that golden Rule of our Saviour, whatsoever ye would, that men should do to you, do ye even so to them, Mat. 7. 12. It's a very equitable, and a very comprehensive Rule. The remembering and observing of this one Rule, would sufficiently help us to discharge all the Duties of the 2d Table, if there were no more said of them. There's not a man upon Earth, but would have his concernments cared for by others; he would have himself, and his affairs, taken into thought by others: how unreasonable and unjust is it then, that any man should only seek, and act for himself, when as he would have no other to do so?  
(4) Consider often of the Union and Conjunction there is between thee and others. There is Vinculum Gratiae, between Believers and believers; They are members of one mystical body. There is Commune vinculum Natura, between man and man; They are one Communi humanitate. There is Vinculum Nationis, & Cognationis, & Amicitiae, we shall find ties enough upon us, to take in the care of more than ourselves; yea, to leave out the care of none: if one member of the body seek itself only, the rest will soon whither, and come to nothing: You know the fable of the Hands and other members, which would take no care of the Belly; they thought the belly was given to pleasure, etc. The hands would not procure any more sustenance, etc. the issue was, Both the belly, and the rest of the members were suddenly wasted, etc. vid. 1 Cor. 12. 26.  
The like may be said for the members of political societies, etc.  
(5) Often think of the meaness of self, what a low, unworthy, and mean end he propounds, who confines his care, thoughts, etc. only within the narrow compass of Self. Noble Spirits aim at high ends. Now the more that are concerned in your actings, the more noble your actings are. Ronum quo communius e● melius. And I may say further, he seeks himself most profitably, who doth not seek himself solely, but lodgeth with others. Every man's self, every man's interest lies truly and properly more in Community, then in Unity; more in the general, than it doth in his particular good. Self is a shadow, a nothing.  
(6) Often consider of that of the Apostle, the Ministration of the Spirit is given to every man to profit withal, 1 Cor. 12. 7. God hath given nothing to any man for himself alone; neither parts, graces, comforts, etc. others have a share in them, vid. 2 Cor. 1. 4. it may be applied to all things received, as well as comforts etc.  
And as no man should please himself, so especially, those who are in places of public trust. Magistrates, they are for public good, Rom. 13. 4. They are Fountains, Pilots, Stars, etc. Selfseeking in a Magistrate, is the transgressing of his main end, which is to be for others. They are to stitch up the breaches of the Commonwealth, nor to share it in parts amongst themselves. What was said to Shebna, should be minded by such, Esa. 22. 15, 16. etc. Wise Citizens, would choose such into no public employment.  
(7) Seek yourselves spiritually, that you may be taken off from sinful selfseeking. Did but men seek pardon of sin, seek to make their Calling and Election sure, seek salvation, as they should, etc. They would have no time, nor no heart to seek such poor things as self is.  
I shall conclude all with this one Consideration, That its just, that God should leave such to themselves, who seek only themselves, vid. Ezech. 22. 16. Thou shalt take thine Inheritance in thyself, in the sight of the Heathen. 'Tis a threatening, as vers. 14, 15. showeth. Self will do a man more mischief, than all the Devils in Hell. Eripe me à meipso, should be our prayer, vid. Prov. 14. 14. To be given up to self, is worse than to be given up to Satan. To do what is right in our own heart. To walk after the sight of our own eyes, how sinful is it?   

Marry Wolnoth, July the 8th. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mark 3. 5. Joh. 2. 17. The zeal of thy house hath eaten me up. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
WE have a prophecy of the Messiah by Malachi, the last of the Prophets, that the Messenger of the Covenant should come to his Temple, and sit as a refiner and purifier of Silver, to purify the Sons of Levi, that they may offer unto the Lord, an offering in righteousness, Mal. 3. 1, 2, 3. And in this Chapter we have the accomplishment of this prophecy. Jesus Christ, as was foretold, beginning his prophetical office, comes to purge his Temple of those corruptions, which through the ignorance and profaneness of the people, and the covetousness of the Priests and Scribes had been introduced and continued in that place.  
In the Chapter we have two great miracles.  
(1) The turning of water into wine at a marriage-feast in Cana of Galilee, ver. 1. ad 12.  
(2) The reforming and purging out of the abuses of the Temple, ver. 12. ad finem. It is 
Jerome in Math. 21. 12.  the opinion of Jerome, that this was (all circumstances considered) one of the greatest miracles which Christ wrought.  
Multi arbitrantur maxima esse signorum quod Lazarus suscitatus est, quòd caecus ex utero lumen accepit, quòd transfiguratus in monte gloriam ostendit triumphantis: mihi autem inter omnia signa quae fecit Dominus, hoc videtur esse mirabilius, quòd unus homo, & illo tempore contemptibilis, & in tantum vilis ut postea crucifigeretur, Scribis & Pharisaeis contra se saevientibus & videntibus lucra sua destrui, potuerit ad unius flagelli verbera tantam eijcere multitudinem, mensasque avertere, & confringere cathedras, & talia facere quae infinitus non fecisset exercitus.  
There were at that time a very great multitude of people come from all parts to observe the Passeover. The Scribes, Priests, and Pharisees were sufficiently enraged against Christ, and the Tower called Arx Antonia, wherein were the Soldiers of the Temple, was near at hand; and yet that no man should dare to oppose Christ in this act; that one man under tempt and scorn, not with sword and arms, but with a whip made of small cords, which they who brought Sheep and Oxen, had laid there for their use, should drive so many out of the Temple, and not one of the Merchants or people, so much as speak a word in opposition, this is miraculous, and more than prodigious  
In this miracle we have these two things.  
1. The miracle itself: in which,  
(1) The time when. A little before the Jewish , ver. 13.  
(2) The place where: the Temple. Not that part of it, into which the Priests only entered, but the Atrium, or outward Court, in which the people prayed, were taught, and offered sacrifices, ver. 14.  
(3) The occason of this miracle, this is ver. 14. The original of this custom, is from that which is written, Deut. 14. 24. The Jews 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 down to provide sacrifices, it was agreed by the Priests and Scribes, etc. 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 covetousness of the Priests, who made great gain by these merchandizings.  
(4) The manner of it, ver. 15.  
(5) The reason rendered, ver. 16. make not my Father's house, etc. The Temple was a shadow and type of those things, the lively Image whereof is in Christ; therefore it was to be applied only to spiritual uses, for this reason our Saviour denies it to be lawful 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 remembered this; but afterwards when they had been better instructed, than 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 Jews: this is twofold.  
(1) Some quarreled with him, ver. 28, 19, 20, etc.  
(2) Others did seemingly profess 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 Heroic act of Christ wrought on his Disciples. They remembered, etc. This Scripture is Psal. 69. 9 where David writing of himself as a Type of Christ hath these words, The zeal, etc.  
I shall handle them distinctly, as spoken of Christ.  
In them we have two things.  
(1) An excellent virtue or grace of Christ, 
1. Grace in the Habit  the zeal of thy house.  
(2) The operativeness of this grace, hath eaten me up, the activity of it. 
Grace in exercise.   
Zeal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we consider the word, it comes from a verb that signifies to boil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. Wh●t▪ zeal is.  it signifies the hissing noise 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 zeal which is a fruit of the Spirit. And there is also a zeal 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, etc. Emulations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When it is used in a bad sense it signifies,  
(1) Envy. Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Acts 7. 9 the Patriarches 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 zeal, Phil. 3. 9 concerning zeal, 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 jealousy 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 jealousy, 2 Cor. 11. 2. I am jealous over you with a godly jealousy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(2) For a good Emulation, when we desire to be followers, and imitators of others, in that which is good, Gal. 4. 18. 'tis good to be ze●lous always in a good matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 12. 31. Covet earnestly t●e best gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(3) For the violent fervour 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 'tis used here in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some of the Schoolmen 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 height and intention of every affection, is called zeal. The height of anger is the zeal of anger: the height of pity, is the zeal of pity, and the height of love, is the zeal of love, etc. Of thy house. This is the Object of Christ's 
2. What Gods House is.  zeal, the house of God, which by a Synecdoche, 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.  shows the fervour and heat of Christ's zeal, it was not any ordinary heat, but an extraordinary and violent, which put forth itself 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 Father's 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 public Ministry, to the day of his Death and crucifying.  
There are three things, wherein Christ manifested 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proved 3. ways.  his zeal this way. (1) He did very zealously assert the purity of Religion and God's worship, in his public 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 find 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 clears the Doctrine of the Resurrection against the sadduces. And he that reads seriously the Evangelists, will find, 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 to reprove, so he had zeal to reform the corruptions which he had reproved. We read of two solemn Reformations of things amiss, in the worship of God, which Christ made with his own hands. One we have in the Text. Another we read of Mat. 21. 12, 13. They are two several stories. This is John was done in his entrance, upon his Prophetical and Kingly Office, as appears John 2. 11. That in Matth. was towards the end of his life. In this of John, Christ drove only the sellers out; but in that of Matth. he proceeded farther, and cast out both them that sold, and them that bought. Here in John, our Saviour speaks only of the deceit of their Merchandise; but there in Mat. he speaks of a Den. of Thiefs. First, he rebukes them mildly, then afterwards more severely, so that twice Christ took this work into his own hand.  
(3) His zeal for the worship of God, will appear by his care in the institution of Gospel-worship, when he had abolished the Jewish, vid. Mat. 28. 19 20. and Mat. 26. 26, 27. And Acts 1. 3. those 40. days which he spent in the World, after his Resurrection, were passed in giving them order about worship, and other matters of the Church. He gave them punctual Directions for every piece of worship, and binds up their hands, that they should exactly keep to the Rule Mat. 28. 20.  
The Reasons hereof, are these.  
(1) The work of reforming corruptions in the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Church, did appertain to Christ, by virtue of his Offices. As the Prophet and King of his Church, it lay upon him to remove all the Rubbish which was in the worship of God. Jesus Christ was the great Reformer, and the great visitor of the Church, sent from Heaven for this purpose. John Baptist, the immediate forerunner of Christ, describes the manner of his coming, Mat. 3. 13. whose Fan is in his hand, and he will thoroughly purge his floor, etc. He could not have been a faithful King, if his soul had not been stirred within him, at the beholding of such corruptions. All the Prophets which foretold of him, speak of that glory which he should bring to the Church, Hag. 2. 7. vid. Zech. 6. 12, 13. and Mal. 3. init.  
(2) This proceeded from that love, and dutiful Respect he bore to his Father. There is nothing, by which God is more dishonoured, then by corruptions in worship. The Name of God is in his worship; and the soiling of God's worship, is the defiling of his Name. Now God's honour was very dear to Christ; therefore his zeal burned within him, to see such abuse done to his Father. This is that which is in the verse before the Text, vers. 16. Make not my Father's House, an house of Merchandise. The Temple was the House of God, the place of his rest, the place where he had set his Name, etc. It was the Court of God upon Earth, etc. Therefore was our Saviour so offended, to see it polluted.  
(3) From that love and affection he bore to Religion, and to the worship of God. Jesus Christ saw a great Beauty in the holy Institutions of God in the Church. The Ordinances of God were glorious in his sight: therefore was he so zealous against the corruptions which were in them. Vid. Mat. 7. 6. Holy things, Pearls: those words, testify what our Saviour thought of the Institutions of God. They were Pearls in his sight, they were holy things in his esteem, and the corruptions of men, would soil these Pearls, would profane these holy things, etc.  
(4) From that love he bore to the souls of this People.  
1. Some amongst them, who loved the worship of God, were without question, much grieved to behold such defilements. And for their sake, did our Saviour now act so vigorously, vid. Zeph. 3. 18. It's spoken there, of the ●educing of the Captivity. God would do it for their sakes, who were grieved for the solemn Assembly, etc. Now it's not to be imagined, but many were grieved, especially after Christ, had the first time acted about it, Ergo.  
2. All of them had loss by it. This must needs cause an Intermission of those things which were to be performed in this place. Both public Instruction, and public sacrifices were to be performed in this place, etc. They had not then liberty to sacrifice elsewhere, as we have now, etc.  
1. Use. This is good news for us, and a ground of consolation, to all the Sons and Daughters of the Church, that are so in truth; That the corruptions which are now in the Church, shall at last be purged out, and reform. It is now many years, since we engaged ourselves in a work of Reformation: where the work hath stuck, and still sticks, the God of Heaven knows very well; for he can see clearly, through all the masks which the Sons of men shall put upon their faces, who have hindered the sweeping out of corrupt and noisome Doctrines, and who have impeded the removal of false Worships, and settling the true. And the Lord Jesus hath not lost one spark of his zeal, by ascending into Heaven. And besides,  
1. It belongs as much to him now, as it did while he was on Earth: he hath not laid aside any of those Offices which he had, when he was upon Earth. He is still Prophet, and he is still King. He cannot be deposed, nor dethroned from his Regency and Kingship over the Church, Psal. 110. per totum. What charge he had on Earth, he hath still in Heaven.  
2. His love to his Father, is not any thing abated: his affections are still, within him, burning and boiling.  
3. Nor is his love to the worship of God, and Religion cooled: the worship of God, and the truth of Religion, is still as precious to him, as ever it was on Earth.  
(4) Nor are his bowels straitened in the least measure, towards his Servants on Earth. He is still as sensible of their mournings for the corruption of worship, and the defilement of Ordinances, as ever he was. And he is as careful of their edification, as when he was on Earth.  
The Reasons of his former zeal continue, and therefore his zeal also continueth.  
And besides all this, he hath given us many promises, which he will never break, that his worship in the Gospel Church, shall be established in purity, vid. Esa. 9 7. Esa. 54, 11, 12. which refers to the Gospel-Church, Rev. 21. per totum. Most understand it of a Reformation of the Church in this World.  
Therefore lift up your heads, O ye mournful Sons of Zion to whom the present corruptions in the Church are a burden, Christ will at last free you from this burden.  
And let it not seem the less possible, or feisible, because of the small power that is visible on the Church's part, or for the great visible power that opposeth it. Christ's whip of Cords is strong enough against all the power of Creatures. If he do but take up his whip, he will soon put to flight all opposers.  
2d Use. How unlike to Jesus Christ, are the greatest part of Christians in our days? 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 loss. 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, 'tis well; and if the buyers and sellers there be, 'tis not much amiss. 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 mind to departed, they will not desire their stay, etc.  
They are concerning Religion of that mind, 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 departed, let her departed: 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 threatened, that he will spew such lukewarm Christians out of his mouth, Rev. 3. 15, 16. They are just between Heaven and Hell. They are like Ephraim, Hos. 7. 8. Halfbaked. 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 entered.  
(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 kinds 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 God's 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 than Thiefs, because they disturb this Den of Thiefs, 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 ways 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 whipped 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 mouths of such as teach false Doctrines, must be stopped, Tit. 1. 11. And they are ready to stop the mouths of such as would have these disturbed. Jesus Christ lays 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, etc.  
Answ. By Foxes, there, we are to understand Heretics and false Prophets, as Ezech. 13. 4. they are Foxes for their subtlety, therefore the Apostle calls them deceitful workers, transforming themselves 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 laws, civil punishments, etc. vid. Deut. 13. 6, 7, 8, 9 which is again Zech. 13. 3. applied to Gospel-times. And that Law was given by Jesus Christ, the 
Mr. Cotton, Bloody Tenet washed, etc. p. 66. 67.  Angel of God's 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 worse sort of Foxes to be taken; but even the little Foxes, the lesser sort of errors, false Teachers, which also do much spoil in the Church. And yet these men would have the Foxes nourished. Those gins of penal Laws, which zealous Magistrates have made to take these Foxes, must now be repealed, that they may devour uncontrollably.  
And yet these men have the impudence, as to repute themselves the chief Patrons, if not the only friends of Religion, and are displeased with those, who account them otherwise. But wisdom is justified of her Children. If they be the friends of Religion, Religion hath no enemies in the World.  
Is he a friend to his Patient, who knowing him to be full of mortal Diseases, will suffer no effectual means to be used, which may remove them? then are these men friends to Religion.  
Is he a Friend to his Garden, who plucks up the hedge, and proclaims liberty to all kind of wild Beasts, to come and tread down the flowers? then are the Patrons of Toleration, friends to Religion.  
Is he a Friend to a Garrison City, who would have all the watch Tower's demolished, all the Works slighted, all Guards removed, and proclaim Licence for all enemies to come in, and plunder, and destroy at their pleasure? Then are they friends to Religion, who contend for this universal Toleration.  
If these be the Guardians of Religion, Religion is not like to be long lived under their protection. God grant Religion better Protectors. How soon will our Church be overflow●n, if liberty be granted to all Heretics, and seducers, to spread their pernicious Doctrines? if all manner of Religions be let in, true Religion, at least the power of it, will soon be destroyed. All you who have any Interest in the Bridegroom of the Church awaken him by your prayers, that he would scourge such defilers out of his Temple; who for sinful respects, and private advantage, would permit all cheats and deceivers, to put off and vent their abominable falsehoods in the Church of Christ: how soon would a City be infected, if all rotten, unwholesome meats should be freely sold in an open Market. This is the way to make a whole Church sick, not to make a sick Church whole. God hath told us of a better cure to recover a sick Church, Jer. 33. 6. Peace and truth, not dissension and error, is the way to recover a languishing Church, a dying Nation. And that which doth most highly aggravate this wickedness, is this. That it's endeavoured by a People, who have solemnly promised, to settle purity of truth, and purity and unity of worship, and to abolish all false ways of worship, and all things contrary to sound Doctrine.  
3d Use. Exhortation, 1 John 2. 6. Let us be zealous for the House of God, as Christ was zealous for the Doctrine, zealous for the worship of God's House. In this use, I shall,  

1. Give Motives.  
2. Some Rules.  
3. Means.   
Motive 1. 'Tis that which is commanded every Christian, vid. Judas 3. Contend earnestly for the Faith once delivered to the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word notes a holy heat, eagerness and violence, Rev. 3. 19 Be zealous therefore and repent.  
Motive 2. The Saints of God, who are renowned in Scripture, they have been zealous in these matters. The fire of God hath sparkled out of their mouths: we may see their hands, feet, hearts, lips, red hot with zeal for the house of their God. Nehemiah, how zealous was he against the corruptions of God's Courts, he could not endure any filthiness there: when he understood that Elias●ib the Priest had given to Tobiah his Kinsman, one of the Chambers of the Temple, for his private use, where the things for God's worship were wont to be laid; see how his Spirit works against that corruption, Neh. 13. 8, 9 He cast forth his Householdstuff out of the Chamber and commanded the Chambers to be cleansed, and brought again the Vessels of the House of God with the meat-offering, and the Frankincense. And when he understood, that the Levites and Priests, who did the service of God's House, had been defrauded of their portions, designed for that work, see how zealously he contended with the Rulers, and so reforms that corruption, vid. vers. 10, 11, 12, 13. When he saw the Sabbaths of the Lord profaned, see how he bestirs himself, vers. 15, 16, 17, 18, 19, 20, 21. Elijah also was a man of zeal, for God's House, vid. 1 Reg. 19 10. 14. He hath reference to that zealous act of his, upon the Prophets of Baal, Cap. 18. 40. David, Psal. 69. 9 The Apostle Paul, Acts 17. 16. His Spirit was stirred within him, when he saw them wholly given to Idolatry, Moses, how was his Spirit set on fire, when he saw the Idol-Calf set up, and worshipped, Exo. 32. 20, 21, 22. And generally, all the Prophets and Apostles. So the primitive Martyrs and Confessors, etc. All these should be as sparks, to set our hearts on fire: and those holy mourners in Ezekiel's time, Cap. 9 4. they had a zeal for God's worship, vid. Cap. 8. see what those abominations were. Corruptions in the House of God, defilements in Worship. 
Vid. Luc. 6. 15. Simon the Zealot.  They had a jealousy against the Image of jealousy, set up in the House of God.  
These are written for our learning and imitation.  
Motive 3. Consider what a long and hot Summer we have enjoyed, of the Ordinances of God. The Gospel of God hath been preached amongst us, for almost 100 years, since the first Reformation. And are we still cold and careless? This should put some life into us. We have had many burning Tapers, who have wasted themselves, to heat us, etc.  
Motive 4. Consider how likely we are to lose the Worship and Ordinances, and the Truth, if our zeal do not keep them with us. Never was there more heat against the Truth and Worship of God, then now there is. Some are zealously undermining the very Foundation of God's House, endevoring to take away all that which hath a tendency to support Religion, laying snares for Ministry, removing all that which should maintain Ministry and Worship, that so the Levites may flee every one to his field, setting up the lowest of 
Gen. 47. 22.  the People to be Preachers in the Church, opening a door to Idolatry, by endeavouring to take away all punishments from Papists, and Idolaters, etc.  
This is enough to turn Ice into flames, to make the coldest heart to burn violently with zeal, for God. This was that which made Elijah so zealous; he looked upon the Worship of God, as being in danger to be lost, 1 Reg. 19 10. They have forsaken thy Covenant, thrown down thy Altars, slain thy Servants with the Sword, and I only am left, etc. The glory of the Lord seems to be removing from the Cherubims, to the Threshold of the Temple; and if we be not now more than ordinarily zealous, Religion will be gone.  
Motive 5. Consider how zealous all People are for their false Worships. Papists, what heat is there in them for their Idols? The Worshippers of Baal, how zealous were they, 1 Reg. 18. 28. The Ephesians for their Diana, what extraordinary zeal? when they perceived, that by Paul's preaching against gods made with hands, was like to overthrow their Religion; they cried for the space of two 
judg. 6. 28, 29, 30.  hours 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 ways, 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 designs.  
2. Rules for zeal.  
(1) Your Zeal must be universal, and that  
1. In respect of things, you must be zealous for every part of God's House; for all and every part of Truth, against all and every kind of corruption in Worship: some are zealous against Schism and Heresy; but they have no great Zeal against superstition, and humane inventions; others have a Zeal against Superstition, but they have not against Heresy, etc. This is not right heat, vid. Psal. 119. 104. Josiah his Zeal was against every Corruption, 2 Reg. 23. 4. ad 20. God commands him, vers. 25. Such was the Zeal of Christ also. He leaves nothing behind, Sacraments, Preaching, Prayer.  
2. In respect of persons, he that hath a right zeal for Truth, will oppose all; is contrary to Truth, in one person, as well as in another; in great, as well as in small, etc. in a Friend, as well as in an Enemy. 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, etc. Christ will throw down the Tables of the Money-changers, whosoever they be that fit there, etc.  
3. In respect of times. True Zeal for God's House, hath no winter, it burns in one Age, as well as in another. Many men were very zealous against corruption in Worship and Doctrine, in the reign of Prelacy, which now are cold against the same, or worse corruptions in the reign of Heresy. These were never truly zealous for God's House. Corruption of Truth and Worship, is as bad one year as another, etc.  
(2) Zeal must be joined 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 blind Horse, or a sharp edged Sword, in a mad man's 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, very precious; but Zeal without Knowledge, is as the Unicorns Horn, in the Beasts Head, very dangerous. Zeal without Knowledge, is like Pegasus without a Bridle, or like an Offering, without an Eye, which God accepts not. Leu. 22. 22. Mal. 1. 8. It's like Phaeton in his Father's Chariot, may burn himself, and the World too.  
(3) Zeal for God's House, must be confined within the Compass of our Calling. The Minister in his place, the Magistrate in his, the private person in his place. 'Tis a good gloss which Calvin hath on this Text. All must imitate Christ, all must as much as in them lieth, preserve the Temple of God from defilement; yet every 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, Tears, 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 murderer; or as Christ here did, would be seditious, etc.  
(4) Our zeal for God's House, must be for the glory of God; not either to get ourselves a name, or to oppose men, or to please others, etc. but merely discharge of duty, respect to God's Honour. This was the ground of our Saviour's zeal, make not my Father's House, etc. Jehu lost all his zeal, for want of a right end, vid. 2 Reg. 10. He did very much, and he calls it zeal for God, vers. 16. but the truth is, it was merely for his own house; and therefore God threatens, Hos. 1. 4. to avenge the blood of Jezreel, upon the House of Jehu, etc. look well to this.  
(5) It must be put out against private corruptions in your own case.  
3. Means to get zeal for God's House.  
(1) Consider often the worth and excellency of God's House, Truth, Worship, they are glorious things, beauties of holiness, Psal. 110. 3. the glory of God: the glory is departed from Israel, etc. 1 Sam. 4. latter end: the Tabernacle of God with men, etc.  
(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 Baptism of the Holy Ghost, etc. 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 policy. 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 lukewarm, for the Worship of God, a little Earth cast on a hot fire, puts it out.   

Marry Wol●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 Christ's 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. Zach●us being in Christ's way, was apprehended by Christ's power, and made partaker of his grace.  
2. Those who come to Christ, merely to look upon him, may possibly be converted by him.  
3. The calling of God's Elect to 〈◊〉, is often done, when the sinner doth not expect it.  
4. When Christ calls effectually by his grace, he enables the soul to yield present and cheerful obedience.  
5. That Jesus Christ holds great corresponcy and familiarity, with converted sinners, that own his Call; he dines with him, Rev. 3. 20.  
6. The familiarity which Christ showeth to converted sinners, is a scandal and stumbling to proud Justiciaries.  
7. That 〈◊〉 repentance and conversion to God, must be manifested by restitution of things fraudulently taken from men. Non tollitur peccatum n● restituatur oblatum.  
8. When the work of Conversion is wrought upon the soul, then is salvation come to the soul.  
9 The end of Christ's Incarnation is the sinner's salvation.  
10. That there is no sinner so flagitious but he may be converted by the power of Christ: this is from the whole story, he was the chief of the Publicans, vers. 2. and yet converted.  
(2) We have the Parable of the Talents depasited to the Servants to trade withal, vers. 11. ad 28. In which we may observe these two things.  
1. The occasion of this Parable, vers. 11, 12. The Disciples thought that their Master should have possessed an Earthly Kingdom, and that he should have presently entered upon the management of it, and that he should have been immediately at Jerusalem, installed into it. Our Saviour to confute their fond Opinion, propounds this apt Parable, A certain Nobleman, etc.  
2. The Parable itself, vers. 13, ad 28. in which our Saviour would teach both his Disciples, and all others, how they should carry themselves, and what work they should mind, till his second coming, viz. employ their parts and graces for his advantage, etc. And he also shows what the issue should be in the end, both to those that do employ the Talents received for that end; and what shall be the conclusion of those that misimploy them, and of such as will not have him as their Lord and King, to rule over them.  
(3) The triumphant riding of Jesus Christ into Jerusalem, vers. 28. ad 41. In which we have,  
1. The preparation to it, vers. 29. 30, 31, 32, 33, 34 35.  
2. The manner of his entrance into the City, vers. 37. 38. and then,  
3. We have the effects following, upon the same, vers. 39 40. He rebukes the Pharisees, & approves the action of his Disciples.  
(4) The sad lamentation made by Jesus Christ over Jerusalem, vers. 41. ad 45. in which we may note,  
1. Christ's Compassion to his Creatures, how near to his heart their punishment lay, ver. 41.  
And then 2. What a dreadful thing it is, to neglect the offers of grace, ver. 42. 43, 44.  
(5) The famous Heroical Act of Christ, in reforming the Temple, vers. 45. ad finem. In which we have these two things, 1. The work. 2. The event of it. The work hath two parts.  
1. He purgeth out corruptions which they had introduced, v. 45. 46.  
And then 2. He restores it to the right end, for which it was appointed, v. 47. He taught 
Tub. reformation  daily in the Temple.  
2. The event of the work, and that hath two things also.  
1. The bloody attempt of the Priests and Scribes, with the chief of the People; they sought to kill him, vers. 47. 2. the hindrance and prevention of their wicked purpose, v. 48. The words of the Text contain you see, the second part of Christ's Act, in reforming the Temple, he did not cast out the corruptions, and then sell the Temple for gain, or alienate it to his own private use, as the manner of some is; but when he had separated it from the abuse they had made of it, he converts it to the right use, for which God had appointed it, and makes a preaching-place; he taught daily in the Temple. To handle the words distinctly, they have these two things in them.  
(1) We have the work of our Saviour, He taught in the Temple; and then observe,  
(2) The assiduity, or diligence used in this work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He taught daily. That which it commends to us is, that, viz.  
Doct. That our Lord Jesus Christ, was very diligent in following the work of his particular Calling. He was a Minister of the Circumcision, as the Apostle saith, Rom. 15. 8. And he was very industrious, and diligent, in fulfilling the Ministry which he had received. He did not only take the honour of the work, but he did also diligently perform the work, and task of his Calling. He did not live idly in his Calling, working now and then for pleasure and recreation, as many do; but he was very painful, and very constant in his work; he taught powerfully, and also taught constantly. He did not preach only once a month, or once a quarter, as the practice of very many negligent Preachers is; but he preached daily, vid. Mat. 26. 55. I ●ate daily with you, teaching in the Temple, and ye took me not: we find, that not only in the Temple, but in other places also, in the Ship, in the Mountain, in the House, at the Table, by the way side; wherever Christ came and had opportunity, he was still working at his Trade, he was a most constant and assiduous Labourer, in his particular vocation. He meets with a single Woman, at jacob's well, and he falls a preaching to her, John 4. 7, 8. 9 etc. and it was a very excellent Sermon. It's said of him, Mark 6. 6. that he went round about the Villages, teaching, and preaching the Gospel of the Kingdom.  
The Reasons are these.  
1 Reas. To testify his obedience to his own Law. Jesus Christ knew, that God had commanded labour and diligence to men; and as he obeyed the Law in other things, so he would do it in this also. It is true, it was a voluntary condescension in Christ, to be subject to the Law; but having taken our Nature upon him, he did voluntarily submit himself to the obedience of the same.  
2. Reas. It was from that great Affection he bore to the souls of men. The Calling which Jesus Christ had upon him, was a work which concerned the souls of men. He was by his 
Luk. 19 10.  Ministry, to convert men from their sins, unto God, to bring them to saving Faith, and sound Repentance: to gather, plant the Church, propagate the Gospel. This Consideration, made him use all diligence in the fulfilling of his work. As he testified his love to souls, by his Incarnation, and taking this Office upon him, so the same love to the Salvation of men, excited him to diligence in performing it.  
3. Reas. He knew that he had but a short time to work in this World, He considered, that his life was very shortly to be taken off from the Earth: this moved him to be diligent in this work: he knew the light of his personal Ministry, was to shine but a few months in the World, therefore he would lose no opportunity; yet a little while, and the light shineth, with you, saith our Saviour to the Jews, 
john 12. 35.  work while ye have the light: as he would have you to improve his light while it continued, so he was diligent to improve it to the World's advantage. And then,  
4. Reas. It was from the respect he had to his Father's glory. His work was, to bring souls into subjection to his Father's Commands, to honour his Father, by revealing his will unto men. This lay so close upon his soul, that he 
joh. 4. 34  wrought earnestly, and constantly, that he might accomplish it. And,  
5. Reas. That he might set his Disciples, and the succeeding Ministry, unto the end of the World, a Copy and example of diligence and painfulness in the same Office, after his disease. He wrought, to teach them to work: He preached daily, to teach them to preach frequently. And therefore, we read, that the Apostles after his Ascension, remembering, no doubt, as well the Example, as the Command of their Master, were very diligent in the same work. It's recorded of them, Acts 2. 4. That they continued daily, and with one accord in the Temple: And Acts 5. 42. that daily in the Temple, and in every house they ceased not to teach and preach Jesus Christ.  
1. Use. Information.  
(1) This lets us see the necessity lying upon all the sons of men, to have some particular lawful calling; Christ himself was laborious in his calling, therefore he had a particular calling, and that not only in the time of his public life, but also in the time of his private life. Is not this the Carpenter, the Son of Mary? Mark. 6. 3. They indeed spoke it by way of scorn and derision, that a Person of so mean education as Christ was in his private life, should pretend himself to be the Messiah, vid. Math. 13. 55, 56. but the story shows clearly that our Lord, before he entered upon the public ministry, did employ himself in that Calling. And so the Ancients have understood that place. Justin Martyr in his Dialogue with Trypho against the Jews, testatur Christum juga & aratra fabricavisse. 
Chemnit. Harm. in Mar. 6. 3  And Basil in his Book, de vita solit. Cap. 5. affirmeth, that Christ did assiduo corporalium laborum exercitio victum sibi necessarium unà cum parentibus pauperibus comparare. And the Apostle would have all Christians to have some lawful particular Calling, 1 Cor. 7. 20. When God had created Adam, he put him into a particular Calling, Gen. 2. 15. The Lord took the man, and put him into the Garden of Eden, to dress and to keep it. There should have been labour, if sin had never entered into the World. It's true, that labour would have been without toilsome painfulness, weariness, with which it is accompanied since the fall; but Man should not have lived idly, though he had not fallen from his innocency. We read also, that all the Patriarches had particular Callings. Noah was an Husbandman, Gen. 10. 20. Abel was a Keeper of sheep, Gen. 4. 2. The Sons of Jacob were Shepherds, and keepers of Cattle, Gen. 46. 34. All the Apostles, before they were called to the work of the Ministry, had their particular vocation. Men who live without a Calling, are useless and unprofitable burdens to the Commonwealth, and places where they live. They are well compared to ill humours in the Body, which are very pernicious and destructive to the well being of the Body. They are like wand'ring Stars, which have no certain station. Nay, those who have no particular Calling, they will certainly make sin their Trade, either thieving, or else vain and sinful pleasures and delights, as many do, or 
2 Thes. 3. 11.  busybodies. He is ready for any work, which the Devil and his own wicked heart can put into his hands.  
Such cannot pray over that Petition, Give us this day our daily bread: he eats that which is none of his own. All Divines make it a breach of the eighth Command (Thou shalt not steal) for any man to live without some lawful particular vocation. The holy Servants of God, brought up their Children in some Calling or other. Adam, who had a whole World to bequeath to his Children, did dispose of them to several Callings, Gen. 4. 2. Cain and Abel.  
(2) This is a good plea for frequent preaching. Some think one Sermon, or at least a very few Sermons, are sufficient to serve a man's turn all his life, and that often preaching, is but a needless and superfluous thing. Certainly, Jesus Christ would not have been so diligent in a work, which had been unnecessary, and supervacaneous. Consider but these particulars, to show the necessity of it, besides Christ's Example.  
(1) We have the Command of God for it, Preach the Word, be instant in season, and out of season, 2 Tim. 4. 2. Reprove, rebuke, exhort, etc.  
(2) There's very great need of frequent preaching; for,  
(1) There are many Truths which are to be made known unto the People of God. The whole Counsel of God is to be published: the Scriptures are a large and fruitful Field, they cannot presently be gone over; the Body of Divinity, is very large; many, and many steps, must be taken before all the paths, and parts of it, can be unfolded. There's a great deal of Treasure in this Cabinet, which cannot be showed at once, many duties to be performed, many sins which are to be avoided, etc. many Cases of Conscience to be answered, many scruples to be resolved, etc. If it were possible, that a Minister could live 100 years, twice told, and preach without interruption, yet there would be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something would be left undone which would have been necessary to have been declared, etc.  
(2) The Sons of men, even the very best are subject to forget many things, which have been committed to them: man's memory is very lax and brittle, since the coming of sin into the world; the same things had need be preached over and over again, precept upon precept, duty upon duty, etc. frequent preaching is a necessary help for a lose memory, vid. Phil. 3. 1. Which of you bear in mind a Sermon of two or three years standing?  
(3) The hearts of men are soon gone out of order, even, after the most kindly working upon in a Sermon, partly from that corruption which works within, and partly from Satan which tempteth without; heats are soon cooled, impressions wrought with much painfulness are soon worn out, etc. vid. Gal. 1. 6. they were presently warped aside, even after Paul's ministry, vid. Hos. 6. 4. It was the sad complaint of one of the Ancients, and it is that which all have cause to lament, That a Minister can never find his work as he leaves it. Let a Carpenter hue his timber, let a Mason polish his stones, let a Painter make his draught etc. and if they come not a year after, they find it as they leave it: but the work of a Minister is undone from Sabbath to Sabbath; the softened heart, grows hard again, the tender conscience grows stupid, etc. Moses left the Children of Israel pretty orderly, when he went up into the Mount of God, but they had soon corrupted themselves, Exod. 32. 7. 8. so we find it in all our hearts by sad experience, etc. the Iron which was glowing hot, is key cold again, the affections which were extended, they are contracted again, etc. Satan and a wicked heart, even unravel all which is done in one Sermon before another Sermon, etc. It is with us in this case, as it is with little Children, wash them never so clean, if the Mother leave them an hour or two, they have as much need of washing as before, etc. Satan never ceaseth tempting; ergo, necessary to preach frequently. Many Ministers will not preach too often, because of state; whereas indeed the Pulpit is the most honourable place for a Preacher. Cum venerit Christus, inveniat me praedicantem, was the good wish of Bishop Jewel; others think often preaching, is the way to cast contempt upon preaching, whereas 'tis indeed the way to make it more glorious to a spiritual heart; the vision is made more lovely by frequent beholding, etc. 'tis true, all men's parts of body and mind are not alike.  
(4) The lives of Ministers are very short, 2 Pet. 1. 12, 13, 14. The Fathers are dead, and the Prophets are dead.  
(5) There are some newly admitted and growing up in the Church daily, which must not be neglected, ergo. And if you would have Ministers to be frequent in preaching, you must encourage them by being frequent in hearing; thin auditories occasion seldom preaching. It's said here in this place, our Saviour taught daily in the Temple, and it's said in the very next verse, the people were very attentive to hear him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thick Auditories should not be the mark a Minister should aim at, where two or three are gathered together, there God is as well as in a crowd; the conversion of one soul, is worth all a man's pains: but forwardness to hear is a great motive. If you therefore would have your Ministers to do as Christ did, you must for your parts imitate this people, and be attentive to hear them.  
2. Use. Exhortation to that of the Apostles, 1 John 2. 6. let all Christians answer Christ's copy in this business, make the work of your calling, your daily business, as your Saviour did. In the prosecution of this exhortation, I shall handle these three things, viz.  
(1) I shall lay down some Rules from the right understanding of this diligence in our particular callings. And then  
(2) I shall give some motives to press diligence. And  
(3) I shall add some helps or directions.  
1. Rule. That diligence in our particular calling doth not deny or forbid the daily practising of such things as do belong to our general calling, as praying, reading the Scriptures, hearing of Lectures when we may have opportunity on the week days, etc. There are some who either out of a profane or ignorant spirit, think themselves so tied up to follow their particular callings, that they must not in any time of the six days of the week, intermeddle with any religious work, but spend it wholly about their worldly business. I would have such to consider that,  
(1) The same God which hath commanded diligence in your particular calling has also commanded daily prayer, & reading the Scriptures, and other duties of worship. The Jews who were commanded to labour six days, yet were commanded to offer the morning and evening sacrifice daily, vid. Exod. 29. 38, 39 and Num. 28. 3. They had their morning sacrifice when they entered upon their work, and they had their evening sacrifice when they ended their work. They divided the day into three parts, the first, ad tephilla, orationem, to prayer, the second ad torah, legem, for the reading of the Law: the third, ad malacha, opus, for the works of their lawful calling: although 
Weemse, mor. Law p. 223.  they were days appointed for work, yet they gave God his part of them every day. And we know that all governor's of families are enjoined, Deut. 6. 6, 7, 8. to speak morning and evening at least, of the statutes of God to their Children and Servants. God hath reserved to himself, who is the Lord of all time, part of our time every day, and the particular calling must give way to the general.  
(2) Jesus Christ commended Mary, for setting by her particular calling, to wait upon an occasion and opportunity offered to hear a Sermon, vid. Luc. 10. ult. Christ justifieth Mary for that holy neglect of her particular calling, and reproves Martha for her complaint, and for her own too much worldliness.  
(3) These exercises of God's worship, do not hinder, but further the works of the particular calling. It's the way to draw down a blessing from heaven upon the works of our hands, Psal. 127. 1, 2. Psal. 128. 1. etc. Whetstone is no Let. The traveller loseth nothing by baiting his horse, and refreshing himself. Prayer is like Jacob to Laban, it brings God's blessing upon what we do, Gen. 30. 27. 30. Only this; diligence in our particular calling requires us not to be quite taken off from it, upon pretence of praying, hearing, reading, &c, Every one that is fit for labour, must labour as well as pray; the general calling must not eat up the particular, nor the particular the general: As he sins, who upon pretence of diligence in his calling, will neither pray, nor read, nor hear a Sermon on the week day; So doth he offend who being fit for labour, doth upon pretence of hearing, praying, etc. all the week long, neglect his particular calling.  
2. Rule. This diligence doth not exempt us from setting days apart, for public humiliation, and public thanksgivings, lawfully commanded upon lawful occasions; These are enjoined by God to his people, as well as labour, Jehoshaphat proclaimed a fast in a time of trouble, and the people are commended for their ready attendance upon that service, 2 Cor. 20. 3. 4. So Ezra, 8. 23. and Joel, 1. 14. Now in such times, upon such occasions, all bodily labours are to be laid aside, and bodily delights, and it is to be spent as a holy Sabbath, Esa. 58. 3. they are reproved for exacting their labours, and finding their pleasure. And so for public Thanksgivings, when the Church of God hath received some notable mercy, etc. And 
2 Chron. 20 26.  so for private fastings and thanksgivings, we are enjoined in all such cases, to set apart our particular callings; that we may give ourselves to the worship of the Lord, vid. Leu. 23. 7, 8.  
3. Rule. Diligence in our particular calling, doth not take us off from doing works of mercy, etc. We may leave, yea we must leave our particular callings, if need be, to attend upon the sick, to quench houses on fire, etc. The works of our general calling on the Sabbath day, may, yea must be left upon any such occasion. I will have mercy and not sacrifice, Hos. 6. 6. By this Scripture our Saviour warranted, and justified his Disciples plucking of the ears of Corn, Math. 12. 7. though it was done upon the Sabbath day, etc. much more must the works of our particular calling give way, to such acts. Paul leaves preaching and the people hearing, to take up Eutychus fallen down from a window, Acts 20. 9, 10.  
4. Rule. Diligence in our particular calling doth not forbid the use of natural rest, or of lawful recreation, both to ourselves and to those under our charge. God would not have the very beasts overburdened, or overwrought; a good man showeth mercy to his beast, Pro. 12. 10. much less would he have a reasonable Creature overtoyled beyond his strength. There must be a time for sleep, as well as a time for labour. Man goeth forth to his work until the evening, Psal. 104, 23. To deny either ourselves, or others, that rest which God hath afforded unto all living Creatures, is not diligence, but sinful worldliness, and excessive labour, and indeed oppression. And so for Recreation, diligence doth not forbid the use of that. There is a time for every purpose under Heaven, Eccles. 3. init. A time for work, and a time for relaxation. Only in our recreations, we must observe these things;  
(1) It must not be used, but when the body or mind are by weariness made unfit to wait upon the particular calling, without hurt or prejudice.  
(2) It must be of such things as are not scandalous, but lawful: now for this, that Rule of the Apostle is well to be considered and carefully practised, Phil. 4. 8. Whatsoever things are true, etc.  
(3) It must only be so much and so long, as till the body and mind be repaired, the spirits and strength recruited, and so made fit for the following of the particular employment, in which God hath placed us, the end of recreation is to fit for labour in our general and special vocation. And when the body and mind are fitted for employment then the end of recreation is accomplished; and it is a sin to use it any longer.  
2. These Rules being premised, I shall now proceed to give some Motives, to stir us up to be like Christ in diligence. And they are.  
(1) Motive. From the mischief of idleness. And that,  
(1) In regard of the sinfulness of it.  
(2) In regard of the evil effects of it.  
(1) Idleness is a great sin in itself. It is a sin,  
(1) Against the Law of Creation. God created man to labour: before he had sinned, he was put into the Garden, to dress it, and to keep it, Gen. 2. 15. and after sin, this Law was put upon him; In the sweat of thy face, thou shalt eat thy bread all the days of thy life, Gen. 3. 19 Sweeting labour is a fruit of sin; but labour was imposed upon man, though he had not sinned. Now the idle person doth violate this Law of Creation, and doth by idleness cast off the Authority of his Creator, who made him for labour. God hath given to man hands, which are the Instruments of working, and a head furnished with understanding, to contrive and find out employment for the hands: Now the idle person doth frustrate one principal end of God, in bestowing such apt Instruments of work upon him. And it's no small sin for a man to pervert the end of his Creation.  
(2) Idleness is a sin against the Law of justice. Justice requires, that a man should subsist and live on that which is his own. Now the idle person, like louse and vermin, lives upon other men's sweat; and so, sins against justice. Our Saviour hath commanded us to pray that God would give us our daily bread. That bread which is not gotten by labour, either of body or mind, is not our bread, but another's: the idle person enters into other men's labours, whereas justice requires, that every man should eat the labour of his own hands, Psal. 128. 2.  
(3) It's a sin against the Law of Charity. Charity requires, that every man should be useful to that society, whereof he is a member. And there is no Calling, that is lawful, so mean, but by diligence in it, a person may be serviceable to mankind. Now, the idle person breaks this Law, he is telluris inutile pondus; and like a dead member, in the natural body, confers no good, but much prejudice to the whole body. Ambrose calls idle persons, Creaturas Domini superfluas.  
(2) Idleness hath evil effects.  
1. Sinful effects, and  
2. Penal effects.  
1. Idleness is an inlet to many other sins. It is indeed, pulvinar Diaboli, the Devil's Cushion, on which he sits, and the Devil's Anvil, on which he frames very many sins. Toads and Serpents breed in standing waters, so in the idle person.  
(1) It's the door of lust, and uncleanness of body. Quaeritur Aegistus quare sit factus Adulter: In promptu causa est, Desidiosus erat. The Scripture makes this to be the cause of David's Adultery with Bathsheba, 2 Sam. 11. 2. David was out of employment, he was sloathfully lying upon his bed, in the day time, and walking upon his roof, when he should have been employed about the matters of his Kingdom; and now Satan takes this opportunity, and excites lust in his soul.  
(2) It's the way to theft, and purloining; your idle person, is within a few steps of this sin, if he have but a temptation, and a fair opportunity. You know, how it was with that idle Steward, Luk. 16. 3, 4, 5. He could not dig, he had that foul Disease of idleness upon him, and therefore could not dig; and he that cannot dig, will steal and cheat, and defraud. He that will not work, will not stick to set down 100 for 50. etc.  
The Apostle hints this also, Eph. 4. 28. Let him that stole, etc. but let him work, etc. And indeed, idleness is a degree of Thievery, in its own Nature; it breaks that Commandment, Thou shalt not steal.  
(3) It brings in tattlings and tale-bearings, which is a great sin. The Apostle, 2 Thes. 3. 11. puts these two together, as the Tree and the Fruit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is idle in his Calling, or lives without a Calling, he will go up and down as a busybody, either to hear news, or to tell news. He that is idle, when he should work, will be sure to be busy, where he should not meddle. 
1 Tim. 5. 13.  And,  
(4) To wrap many things together, the idle person is as tinder, to take any spark of temptation, which the Devil, or evil Company, the instruments of the Devil, shall let fall upon him: he sits at Satan's receipt of Custom, ready to do the worst work Satan shall put into his hands. Drunkenness or gaming, or riot, or any kind of wickedness, nothing comes amiss to his hands.  
(2) It brings penal evils, as well as sinful, viz.  
(1) It engenders Diseases, both of body and mind; idleness weakens the endowments of Nature, and destroys the gifts of the mind, which God and Nature hath bestowed. It's the rust and canker, both of gifts and graces; it worm-eats, mars, and, in time, utterly consumes all a man's excellencies, and eminencies. Plutarch tells us, that Labour brings strength to the body, and vigour to the mind. Exerci●e is the way to increase. Many a man by idleness, hath lost very excellent parts, which might have been improved for God's honour, and man's benefit.  
(2) It brings poverty; idleness shall  a man with rags, Prov. 23. 21. vid. Prov. 6. 9, 10, 11. The diligent hand maketh rich, Prov. 4. 10. And that property which is the fruit of idleness, finds no pity with God, nor compassion with men; but scorn and derision from both.  
(3) It's a sin which God punisheth in this life; sometimes with destruction. It was one sin which brought ruin upon Sodom, Ezech. 16. 49. The idle person may fear the same hand of God upon him. And then,  
(4) It brings condemnation at last, without repentance. Take the unprofitable servant, and cast him into utter darkness, where is weeping, and wailing, and gnashing of Teeth, Mat. 25. 30. Not only servum flagitiosum, but servum inutilem. The reward of eternal life, is given only to the Labourers, Mat. 20. 8. Call the Labourers, and give them their hire, beginning at the last, even unto the first.  
(2) Motive. From the excellency of diligence, viz.  
1. It sweeteneth all the comforts of life: the sleep of the labouring man is sweet to him, Eccles. 5. 12. The meat and drink, and sleep of the loiterer, cannot be sweet to him, because he doth not enjoy them in the way of holiness; they are not fruits of honest Labour, but fruits of idleness, vid. Prov. 12. 27.  
(2) It doth not only sweeten, but it's one way to sanctify all the Comforts of life; he may pray to God, for a blessing on what he enjoys; whereas the idle person, can have no confidence to pray for God's blessing upon his enjoyments: the diligent man, may look upon what he gets by labour, not only as a fruit of God's bounty, but as a reward of his obedience unto the Commandment of God, which hath enjoined labour and travel unto the sons of men. And then,  
(3) Diligence used in a man's Calling, will exceedingly comfort and keep up his spirit, if the providence of God cross him, and bring troubles upon him.  
And then (4) Diligence keeps a person out of many snares and temptations. Satan usually sets upon a man, when he is doing nothing.  
3. To give some Helps to it.  
1. Be often observing such as are diligent; look upon all the commendations given in Scripture, to persons for their diligence, vid. Prov. 30. 10, 11, 12, 27, etc. All the Patriarches, all the Apostles, all the Prophets, were men of diligence in their Calling, etc.  
(2) Consider the very brute Creatures, they are emblems of diligence. The Ant, the Bee, how diligent are they in their labours? Prov. 6. 6. And if you look upon the inanimate Creatures, how diligent are they? The Sun, Moon, Stars, they are always in their travel, doing the work of their places, etc.  
(3) Consider, how God hath honoured diligence. Elisha was called to be a Prophet, when he was at his labour, vid. 1 Reg. 19, 19 Christ called Simon Peter, and Andrew, to be Disciples, when they were at their labour, Mat. 4. 18. And so James, the Son of Zebedee, and John his Brother, Matth. 4. 21. They were mending their Nets. And Matthew was called, when he was following his work, Matth. 9 9 And the first tidings of the birth of Christ, were published to the diligent Shepherds, Luk. 2. 8, 9  
(4) Study well the preciousness of time and strength. The idle person hath not a true esteem of the worth of time, else he would not spend it idly. Time passeth, strength wears away, old age and sickness are a coming, when you must necessarily cease from labouring: the ship of the body, must shortly come to be laid up in the Harbour, when it cannot fail.  
(5) Consider, that others are interested in your labours, as well as yourselves. If you be servants, you own both your parts, and labour unto them who have employed you: the idleness of servants, is robbery to their Masters, if you be Masters, your Family and Relations, which you are bound to provide for; if you will not be worse than Infidels, 1 Tim. 5. 8. may challenge your diligence; and if you have no such, yet the Commonwealth and Society of Mankind, are much prejudiced by your standing still.  
(6) He that is negligent in his particular Calling, will never be diligent in his general: he that is negligent in his Shop, will be negligent in prayer, etc. Working six days, and the observing of the Sabbath, are joined together, Exod. 20. 9, 10. These two, help forward one another: he that is not faithful in his Calling, will be unfaithful in the Sabbath; and he that is conscientious in following his Calling six days, is likely to perform the duties of the seventh also.   

Marry Wolnoth, Octob. 21. 1649. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mark 4. 34. And when he was alone, he expounded all things to his Disciples. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
IN this Chapter, there are five principal passages, which are the five parts of the Chapter.  
(1) The Parable of the Seed, propounded, and expounded, from Vers. 1. ad 21.  
(2) An Exhortation to that necessary, and profitable Duty, of communicating unto one another, of that light of spiritual knowledge, and other gifts received from God, vers. 21. ad 26.  
And (3) The Doctrine of the working of the Word, preached upon the hearts and Consciences of men, illustrated by the manner of the growth of Seed, sown by the hand of the Husbandman, vers. 26. ad 30.  
(4) The growth and increase of the Gospel, set out by the Parable of Mustardseed, vers. 30. ad 35.  
(5) The miraculous Act of Christ, in the sudden swelling of the Tempest, v. 35. ad finem.  
The words which I have read, hold out a very excellent Act of Christ, towards his Disciples, in reference to this Sermon: when he was alone, he expounded all things to his Disciples, etc. In which words, we have two things.  
(1) Christ's Action, He expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He untied all knots, made all things plain to his Disciples.  
(2) The Circumstance of time and place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they were in private. That which it teacheth us, is this, viz.  
Doct. That the Lord Jesus, in the days of his flesh, was very careful, in teaching and instructing those which were under his charge in the things of God. Jesus Christ was a Master of a Family, though he had not where to lay his head; yet he had Servants, the Disciples were his Servants; and, as he did in all other respects, carry himself as a faithful Master to them, so was he not negligent in teaching them the things of God. We shall find our Saviour, very careful of them in this respect: he taught them to pray, Luk. 11. 2. And upon every occasion, he was dropping Religious knowledge and Instruction upon their souls: he did not only preach publicly to them, as he did to others; but in secret also, and in private: his use was, to repeat what he had preached in the public Assembly, with Explanation, as need required: when he had reproved the hypocritical and ceremonial washings, used by the Pharisees before meals, and had uttered an obscure passage, Mat. 15. 11. we find, that vers. 16, 17. He interprets that Doctrine in private to his Disciples, and makes them understand the meaning of it more perfectly, Do ye not know, etc. That was in private, vid. Mar. 7. 17, 18. So Luk. 24. 25, 26. etc. to the two Disciples. Mat. 24. 3, 4. Mat. 13. 16.  
The Reasons are these.  
(1) The Disciples were called to be Ministers of the Gospel. Therefore it was necessary, they should be instructed. Vid. Acts 1. 8. Ye shall be witnesses unto me, both in Judea, and in Jerusalem, and in all Judea and Samaria, and unto the uttermost part of the Earth, both that they might have fullness of knowledge, and might learn willingly, to answer scruples privately, to any that should repair to them, as well as preach in public; so Paul did, Acts 20. 20.  
(2) It, was out of sense and compassion to their ignorance. Our Saviour knew how blind the heart of man is by Nature, to receive the things of God; and he had often had experience of his Disciples weaknesses in many things: this made him so careful, to use all diligence in instructing them; and the rather also, that he might convince them of their ignorance.  
(3) To teach all Masters and Governors, what their duty is, towards such as are under their charge, and that they might by his example, be helped forward to do their Duty. Omnis Christi actio, nostra instructio, Christ intended man's information by all he did.  
Use 1. To exhort all persons, who have a charge over others, to imitate this Example, 1 John 2. 6. Christ instructed his Servants, and if thou wilt be a Christian, thou must walk after thy Master's Example.  
I would here,  

(1) Give some Motives.  
(2) Lay down some helps.  
(3) Answer Objections.   
1. Motives are these six.  
1. Consider Gods strict command, vid. Deut. 6. 6, 7. The Law of God is indispensable; every Israelite of God is absolutely bound to the performance 
Deut. 4. 9 Psal. 78. 5, 6.  thereof. God's command is both the strongest reason, and the highest Motive of any duty; and obedience is not pure and sincere, till Dixit Dominus prevail with us.  
2. Consider the practice of the Servants of God whose names are renowned, and whose memories are precious in the book of God. I will begin with Abraham, Gen. 18. 19 David, Pro. 4. 4. and so Bathsheba, Pro. 31. 1. And it is not to be questioned, but he also taught his Servants, as well as his Children. The Parents of Timothy, they taught him the Scriptures of a Child, 2 Tim. 3. 15. These are rare examples, and Joshuah 24. 15. he could never have undertaken for himself and household, had he not been an instructor of his household.  
(3) Consider the benefit of it.  
(1) Your Servants will never do your work faithfully, if they be not instructed how to do Gods work. Those are likely to have the best service from such as are under the charge, who are most diligent to teach them their trade of Godliness. Conscience is the surest and safest obligation in all the world; and your servants will without doubt be faithful to you, if you can persuade them to do your duty to God.  
(2) For your Children, 'tis the way to preserve and keep up the honour of your family. There is a natural desire in every man, that his family may be renowned when he is laid in the dust. 'tis Religion and Piety which builds up and keeps up the renown of Families. Riches may be embezzled, and titles of honour may die, but godlinsse and piety can never die. Isaac's piety kept up the credit of Abraham's family when he was in the dust. Ishmael was rich, but he was wicked, Jacob preserved the memory of Isaac by his piety, Esau had wealth, but his wickedness was a blot, both to himself and his Father's house. It's just that God should curse that man in his posterity, in his ways of Religion, and its righteous with God that such Servants should become scourges to their Masters as have not been taught by them the knowledge of the Lord.  
(3) By informing of them which are under your charge, you will inform your own souls. He that whets the word of God upon his Servants and Children, will with that whetting set a sharper edge upon his own affections. By repeating a Sermon to others, you will strengthen your own memories, and warm your own hearts. As iron sharpens iron, so the heart of a man, his friend, Pro. 27. 17.  
(4) You may benefit the Church of God for many generations. A good man would have the Church of God to flourish not only while he lives, but after his decease, he would have generations to come, to know and bless the Lord. This is the way to propagate Religion after thine own decease. Children and Servants are likely to survive Masters and Parents. And if they be not instructed and taught in their youth, the next generation may for aught you know, be atheistical and paganish. A good man layeth up an inheritance for his children's Children, Pro. 13. 22. Thou dost not know in what place God may cast the lot of thy Children and Servants. They may be instruments of spreading the knowledge of God in remote parts.  
(5) Consider the many present Errors that are sprung up amongst us. The firmament of our Church is filled, and even darkened with the thick black smoke of profane, and grace-destroying opinions. And every one of your Children and Servants have a bias upon their hearts which draweth them violently this way; they may bring the plague of Errors and Heresy into your families, they may bring home the leaven of the Pharises, and sadduces into your houses. The best Antidote against this infection, is frequent prayer and instruction.  
(5) Consider the great mischief of the ignorance of God and of his ways, together with the happiness of this knowledge.  
(1) Without Knowledge the mind is not good, Knowledge is the eye, the Candle, the Pilot of the soul. A man without knowledge, is like a blind guide, is like a ship without a Pilot, he is ready to stumble on every stone, he is apt to run upon every Rock: he that walketh in darkness, knoweth not whither he goeth, Joh. 12. 35. He is like Samson when his eyes are put out, the Devil may make him grind in any mill, use him for any kind of employment. He can do nothing well, nothing acceptable.  
(2) Ignorance of God is damnable, our Saviour saith, It is life eternal to know God and Jesus Christ whom he hath sent, Joh. 17. 3. And therefore it must needs be eternal death, to be ignorant of God, and of Jesus Christ; especially when sufficient means for this knowledge, is and may be enjoyed. It is the complaint of God, that his people were destroyed for want of knowledge, Hos. 4. 6. not only with temporal, but eternal destruction. And if any soul perish through ignorance under your roof, through your default, his soul will be required at your hands. What God saith to the Watchman concerning his charge, is as applicable to every governor of a family in his sphere. If you give not the wicked man warning, he shall die, but his blood will I require at thy hands, Ezech. 33. 8. Every Master of a family is as well and as truly made a Watchman of God, to do all domestical duties within his sphere (where of this is one) as the Minister is over the Congregation, and must as well be accountable to God for the souls under his charge. And therefore God in the 4th. Commandment, puts the care and inspection of all within the family, upon the governor's, Thou & thy Son, & thy Daughter, & thy manservant, etc. Thou mightst perhaps, be the instrument of saving thy Child or Servant from Hell, wert thou careful of doing thy duty.  
(6) Consider the justice and equity of this duty. That you shouldst instruct those who are thy Children by Nature, is but Equity, in as much as the blindness and ignorance which is in them, is from thee conveyed, as the immediate instrumental cause. They drew their blindness from thy loins, thou didst beget and bring them forth in thine own sinful Image, whereof this ignorance is a part, and therefore thou art bound by all rules of justice to do what thou canst to make restitution. And for adopted Children and Servants, by contract committed to thy care by friends or guardians, the like obligation lieth upon thee in point of justice, to teach them the knowledge of the Most Holy, according to thy power; for though expressly this clause be not put into the engagement, yet virtually and implicitly it is intended: the parent or friends commit their Children into thy hands, upon such terms that the soul should be looked after as well as the body; and if They do not expect it, yet Theologically, by virtue of thy place, as a Master, God expects it from thee; and thou art not only uncharitable, but unjust also, if thou neglect this part of the engagement. It will not be enough to say, I have instructed them in all the parts of the mystery I profess, I have made them skilful in their Art, but if they be uninstructed in the knowledge of God, the least half of the Covenant is made good, & God will both judge & punish thee for a fraudulent and unfaithful man that hast betrayed thy trust.  
2ly. Directions. Take these three.  
(1) Thou must be careful to furnish thyself with a competency of knowledge and understanding in Religion. To govern a small family, requires no small knowledge. God would have a Master of a family to be able to instruct both Wife and Children. Dwell with thy Wife as a man of knowledge, 1 Pet. 3. 7. and the woman is commanded not to speak in the Church; but, if she want, to ask her husband at home, 1 Cor. 14. 35. If the Wife must ask, the Husband should be able to resolve necessary questions. I doubt the want of knowledge in governor's takes them off from this duty; indeed renders them uncapable to discharge it. Therefore by studying the Scriptures, by reading good Catechisms, and other good books, and by Prayer get sound knowledge.  
(2) Pray for a good Conscience, and keep a good Conscience. As a good conscience will keep men close to God in other Duties, so will it do in this, and truly though a man have never such plenty of knowledge, yet if he want Conscience, the work will fall.  
(3) Get large bowels of affections to God, to the knowledge of God, and the Souls of such as God hath given thee inspection over. This will promote the work. He that loves God truly, will disperse the knowledge of God freely; and he who bears any affection to souls, will be willing to light his Candle, to set them in the way to life and happiness. He that doth not teach his Child, I dare say hath not a true fatherly love, either to God or his Child: Love will seek the best welfare of that which is beloved.  
3dly. The Objections are these.  
1. Object. If I should instruct thus my Family, and be so strict, repeat Sermons, etc. I should be reproached, etc.  
Sol. 1. No good man would reproach thee, no, they would love thee, & honour thee: & if Michal scoff and reproach, 'tis no great matter, vid. 2 Sam. 6. 21, 22. 'Tis no honour, to be praised, no dishonour to be reproached by a wicked man.  
2. Such reproach is the way to happiness, vid. 1 Pet. 4. 14. The Saints of God have gloried in reproaches for Christ's sake, they have worn them as a Crown.  
3. If thou art afraid of reproach, be afraid of God's reproach. He will reproach thee, if thou neglect this duty; and that not only here, but hereafter, vid. Dan. 12. 2. If thou neglect this duty, for fear of the World's reproach; thou mayst lie down at last with the World's honour, but thou wilt rise again to everlasting shame.  
2. Object. But my Servants, they will not submit to instruction, they think their Consciences are free, and that no such thing should be imposed upon them, etc.  
Sol. 1. And what if they should pretend the like freedom of Conscience, as they call it, for the not doing of thy work in thine employment, wouldst thou think it a sufficient Salvo? and why wilt thou take it for a discharge from doing Gods work?  
2. I answered, they are not free by any Law of God; nay, they are bound: if Abraham must teach his Household the way of Jehovah, surely his Household must submit to be instructed, else the Commandment is void. And Joshuah took it for granted, that his House should serve the Lord, together with himself, Josh. 24. 15. He should not dwell in Joshuahs' House, that would not serve Joshuahs' God, whatsoever they pretended. The Rod of Discipline should teach such other practices, if after admonition and conviction, they remain obstinate.  
3. Object. But they are catechised, and instructed by the Minister, therefore its needless I should meddle.  
Sol. The Ministerial instruction, doth not excuse Domestical instruction. Christ taught his Disciples publicly as a Minister, and yet he neglected not private instruction also; private instruction helps on the public, and the public the private.  
2. Use. This is a Doctrine of singular comfort for the godly. Jesus Christ hath a Family on Earth still, though he be in Heaven, and the Church is his Household, Heb. 3. 6. And it's his Office, to teach and instruct now, as much as ever, when he was on Earth. And be confident, you ignorant Christians, that Christ your Master, will untie all knots, which you cannot untie yourselves. Qui docet corda, Cathedram habet in Coelo. Carry your doubts to him freely.   
FINIS.