That is Thou sparest none but tellest all Men of their Faults XIX In his Vniversal Obedience to his Father's Will and chearful Submission to his Father's Pleasure He obeyed the Will of his Father Universally Voluntarily Sincerely and with a single Eye at his Glory perseveringly and to the End and as he was so must we be faithful to the Death if ever we expect the Crown of Life And in like manner did he submit to the Will of his Providence Father not as I will but as thou wilt not my will but thine be done O let us keep this Example continually before us and every day obey the will of God's Precept universally And submit to the Will of his Providence very chearfully this is Heaven on Earth XX. In his Love and Practice of Universal Holiness both in Heart and Life He was Holy in his Nature Holy in his Principle and Motives Holy in his Aim and Ends he was perfectly Holy precisely Holy uniformly Holy exemplarily Holy he delighted only in holy Persons and holy Things it concerns us to imitate him herein if ever we expect to be where he is Heaven is the habitation of Holiness the company is Holy the imployment Holy the enjoyments Holy no unclean Thing can enter into Heaven or could be Happy in Heaven Heaven is rather a Nature than a place 'T is not the place of Heaven can make us Happy but the Disposition and Temper of our Minds in Heaven without Conformity to the Nature of God there can be no Communion with him nor Delight in him what a discourteous Courtesie would it be to turn a filthy Swine into a Garden of curious Flowers to lodge it in a Bed of sweet Perfumes to bath it in a clear and Crystal Fountain Alas its unclean Temper and sordid Inclinations would rather choose to lie down in a Kennel and to wallow in the Mire its proper Element Thus unsuitable would Heaven be that place of greatest Happiness be the greatest Vneasiness to an unholy Heart Let us then Pray and Endeavour that the Temper of our Minds and the Actions of our Lives may be a lively Transcript of the Mind and Life of the Holy Jesus that we may be like him in Purity and Holiness in Justice and Righteousness in Patience and Meekness in Charity and Universal Goodness That as he was we may be in the World Holy Humble Harmless Heavenly Minded glorifying God on Earth that we may be glorified with him and by him in his Eternal Kingdom Yet before I close this Exhortation to an Imitation of Jesus I must subjoin this cautionary Direction Take heed that you do not so imitate Christ for your Pattern as to disown him for your Priest This is the dangerous Error of those who affirm that the great End of Christ's Death was to give the World an Example of Patience Humility Meekness and the fore-mentioned Christian Graces and that his Sufferings were Exemplary but not properly Satisfactory We acknowledge that Christ's giving us an Example was one End of his coming into the World and Dying for us but not the great End A Subordinate End but not the Vltimate God preserve us from the Contagion of this growing Error other Errors only scratch the Face but this stabs the Heart of the Christian Religion in that it deprives us of the choicest Benefit of Christ's Death namely The Expiation of Sin by a proper Satisfaction to the Justice of God But blessed be God we have not so learned Christ as we are Taught so we Believe that the Holy Jesus by the Sacrifice of his Death has Redeemed us from Death and Hell and Saved us from Wrath to come by a full and adequate payment to Divine Justice and by the Redundancy of his Merit has purchased an Eternal Inheritance for us and as we are Taught and Believe so we Pray Almighty God who hast given thine only Son to be unto us both a Sacrifice for Sin and also an Example of Godly Life Give us Grace that we may always most thankfully receive that his inestimable Benefit and also daily endeavour our selves to follow the blessed Steps of his most Holy Life through the same Jesus Christ our Lord. Almighty and everlasting God who of thy tender Love towards Mankind hast sent thy Son our Saviour Jesus Christ to take upon him our Flesh and to suffer Death upon the Cross that all Mankind should follow the Example of his great Humility Mercifully grant that we may both follow the Example of his Patience and also be made Partakers of his Resurrection through the same Jesus Christ our Lord. Amen FINIS Advertisements BOOKS published by Mr. WILLIAM BURKITT and printed for Thomas Parkhurst at the Bible and Three Crowns in Cheapside THE Poor Man's Help and Young Man's Guide Containing I. Doctrinal Instructions for the right Informing of his Judgment II. Practical Directions for the General Course of his Life III. Particular Advices for the Well-managing of every Day With reference to his 1. Natural Actions 2. Civil Imployments 3. Necessary Recreations 4. Religious Duties Particularly I. Prayer Publick in the Congregation Private in the Family Secret in the Closet II. Reading the Holy Scriptures III. Hearing of the Word Preached IV. Receiving of the Lord's Supper Unto which is added An Earnest Exhortation unto all Christians to the Love and Practice of Universal Holiness The Fourth Edition An Argumentative and Practical Discourse of Infant-Baptism In which I. The Lawfulness of Infant-Baptism is Demonstrated II. The Objections against Infant-Baptism are Answered III. The Usefulness of the Ordinance is Asserted IV. The Sinfulness of Re-baptizing Manifested V. The Non-necessity of Dipping Evidenced VI. The Practical Use of Infant-Baptism Urged and Inforced The Second Edition A Sermon at the Funeral of the Reverend Mr. William Gurnall THE Works of the late Reverend and Learned William Bates D. D. In one large Volume in Folio Viz. 1. Of the Existence of God the Immortality of the Soul and the Divinity of the Christian Religion 2. The Harmony of the Divine Attributes 3. The Great Duty of Resignation 4. The Danger of Prosperity 5. Sermons of the Forgiveness of Sins 6. The Sure Trial of Uprightness 7. The Four Last Things viz. Death Judgment Heaven and Hell In which his Book called The Final Happiness of Man is included 8. Of Spiritual Perfection 9. Eleven Sermons on several Occasions 10. A Sermon upon the Death of Queen Mary 11. A Funeral Sermon on Dr. Manton 12. A Funeral Sermon on Dr. Jacomb 13. A Funeral Sermon on Mr. Baxter With his Life 14. A Funeral Sermon on Mr. Clarkson 15. A Funeral Sermon on Mr. Benjamin Ashurst To which are added Two Discourses never before publish'd being exactly taken in Short-hand and Approv'd by the Author in his Life-time viz. 16. A Discourse on Divine Meditation 17. A Discourse on the Fear of God c. With an Alphabetical Table to the Whole As likewise The Author's Effigies curiously Engrav'd by Mr. Robert White from an Original of Sir Godfrey Kneller And some Account of his Life and Character in a Funeral Sermon preach'd by the Reverend Mr. Howe Printed for Johnathan Robinson at the Golden-Lyon in St. Paul's Church-Yard There will be speedily publish'd A Catechetical Course of Sermons for the whole Year Being an Explanation of the Church-Catechism in Fifty Two Distinct Discourses on so many several Texts of Scripture Wherein are Briefly contained the most Necessary Points of Christian Doctrine in Two Volumes in Octavo With an Alphabetical Index to each Volume Recommended Especially for the Use of Families By Peter Newcome M. A. and Vicar of Aldenham in Hertford-shire Printed for John Wyat at the Rose in St. Paul's Church-Yard
giving in Marriage that is wholly given up to Sensuality and Debauchery and did not know that is did not consider the Flood 's coming till it swept them away thus was it before the Destruction of Jerusalem and thus will it be before the end of the World Hence we Learn That as the old World perished by Infidelity Security and Sensuality so will the same Sins be prevalling before the Destruction of this present World As it was in the days of Noah so shall it be in the days of the Son of Man 31 In that day he which shall be in the house top and his staff in the house let him not come down to take it away and he that is in the field let him likewise not turn back 32 Remember Lots wife Here our Saviour advises them that when they shall see the Judgments of God breaking out upon Jerusalem that they make all possible speed to get out of it as Lot and his Family did out of Sodom and to take heed of imitating Lott's Wife who looking back became a pillar of Salt Gen. 19. Where Observe 1. Her Offence she looked back 2. The punishment of her Offence She became a pillar of Salt her Offence in looking behind her was manifest Disobedience to the Divine Command which said Look not behind thee and proceeded either from Carelesness or from Covetousness or from Curiosity or from Compassion to those she left behind her and was undoubtedly the effect of great Infidelity she not believing the Truth of what the Angel had declared as touching the Certainty and Suddenness of Sodom's Destruction The Punishment of her Offence was Exemplary She became a pillar of Salt that is a perpetual Monument of Divine Severity for her Infidelity and Disobedience Where Note 1. The suddenness of her Punishment the Justice of God Surprizes her in the very Act of Sin with a present Revenge 2. The seeming disproportion betwixt the Punishment and the Offence her Offence was a forbidden Look From whence Carnal Reason might plead was it not sufficient for her to loose her Eyes but must she loose her Life but the Easiness and Reasonableness of the Command aggravated her Disobedience and tho' her Punishment may seem severe it was not unjust Now says our Saviour Remember Lotts Wife that is let her Example caution all of you against Unbelief Disobedience Worldly Mindedness Contempt of God's Threatnings and Lingring after the Forbidden Society of lewd and wicked Persons 33 Whosoever shall seek to save his Life shall lose it and whosoever shall lose his Life shall preserve it 34 I tell you in that night there shall be two men in one bed the one shall be taken and the other left 35 Two Women shall be grinding together the one shall be taken and the other left 36 Two men shall be in the field the one shall be taken and the other left In this Hour when Judgment is come upon Jerusalem Christ declares that whosoever shall take any unchristian Course to preserve his Life by denying him and his Holy Religion he shall loose Eternal Life but he that for Christ's sake shall loose his natural Life instead of a Mortal shall enjoy an immortal Life in Bliss and Glory Here we Learn 1. That the Love of Temporal Life is a great Temptation to tempt Men to deny Christ and his Holy Religion in a day of Tryal 2. That the surest way to attain Eternal Life is chearfully to lay down our Temporal Life when the Glory of Christ and the Honour of Religion requires it of us Christ farther adds that in this Terrible Night of Jerusalem's Calamity when Destruction comes upon her the Providence of God will remarkably distinguish between one Person and another True Believers and constant Professors shall be delivered and none else such shall escape the Danger others shall fall by it 37 And they answered and said unto him Where Lord and he said unto them Wheresoever the Body is thither will the Eagles be gathered together The Disciples hearing our Saviout speak of such Tremendous Calamities inquire where these Judgments should fall he answers them figuratively and by a Proverbial Speech That where the Carcase is there will the Eagles be gathered together signifying that Jerusalem and the obdurate Nation of the Jews was the Carcass which the Roman Armies whose Ensign was the Eagle would quickly find out and feed upon and that Judea in general and Jerusalem in particular would be the Theater and Stage of those Tragical Calamities Learn thence That the appointed Messengers of God's Wrath and the instruments of his Vengeance will suddenly gather together certainly find out and severely punish an impenitent People devoted to Destruction Where the Carcass is that is the Body of the Jewish Nation there will the Eagles that is the Roman Soldiers be gathered together CHAP. XVIII 1 AND he spake a Parable unto them to this end that men ought always to pray and not to faint 2 Saying There was in a City a Judge which feared not God neither regarded man 3 And there was a widow in that City and she came unto him saying Avenge me of mine Adversary 4 And he would not for a while But afterward he said within himself Tho I fear not God nor regard man 5 Yet because this widow troubleth me I will avenge her lest by her continual coming she weary me 6 And the Lord said Hear what the unjust Judge saith 7 And shall not God avenge his own Elect which cry day and night unto him tho' he bear long with them 8 I tell you he will avenge them speedily There is no Duty in Christianity the practice of which our Saviour presses upon us more frequently than this Duty of Prayer To encourage his Disciples and us in them to fervency importunity and perseverance in this Duty he propounds here the Parable of an unjust Judge who was overcome by an importunate Widow to do her Justice contrary to his own Inclinations from whence our Saviour argues that if Importunity will prevail with a sinful Man to grant Petitions offered to him how much more prevalent will such Importunity be with the infinitely good God to relieve the Necessities of such as devoutly implore his help And the force of the Argument lies thus the Judge in the Parable was an inferiour and subordinate Judge was an unrighteous and unjust Judge was a merciless and hard hearted Judge and yet upon her importunity he avenged her how much more will the Sovereign and Supreme Judge the Holy and Righteous Judge the Merciful and Compassionate Judge of all the Earth hear and help his Praying People and be the just Avenger of those that fear him From the whole Note 1. That Prayer or Liberty of making our Requests known to God is an inestimable Favour and Priviledge he that considers the Nature of GOD and the Nature of Man cannot question it God is a Being of infinite Fulness and Perfection a Self-sufficient and an
us from evil For thine is the kingdom and the power and the glory for ever Amen The Sence and Signification of this best of Prayers is this Oh thou our Father in Jesus Christ who remainest in thy Throne in Heaven and art there perpetually Praised and perfectly Obeyed by Glorious Angels and Glorified Saints Grant that Thy Name may be Glorified Thy Throne Acknowledged and Thy Holy Will Obeyed here on Earth below by us thy Sons and Servants most sincerely and readily and in some proportion to what is done in Heaven And because by reason of the Frailty of our Natures we cannot subsist without the Comforts and Supports of Life We crave That such a Proportion of the Good Things of this Life may be given in unto us as may be sufficient for us and that we may be content with our Allowance And knowing that thy Holiness and Justice obliges thee to punish Sin and Sinners we Plead with thee for the sake of thy Son's Satisfaction to Pardon to us our daily Trespasses which we are guilty of in this State of Imperfection as we do freely and heartily Forgive others that have offended and wronged us And seeing that by reason of the Frailty of our Natures we are prone to rush upon and run into Temptation we crave That by the Power of thy Omnipotent Grace we may be kept from Satan's Temptations from the World's Allurements from our own Evil Inclinations and be preserved unblamable to thine Everlasting Kingdom which is exalted over all Persons over all Places over all Things in all Times past present and to come And accordingly in Testimony of our Desires and in Assurance to be Heard and Answered we say Amen So be it So let it be Even so O Lord let it be for ever 14 For if ye forgive men their trespasses your heavenly father will also forgive you 15 But if ye forgive not men their trespasses neither will your Father forgive your trespasses There being no Duty to which our corrupt Natures are more backward than this of Forgiving Injuries our Saviour repeats that Duty over and over and frequently inculcates it in the Holy Gospels Assuring us That Forgiving others is the indispensible Condition upon which we are to expect Forgiveness from God Learn thence That every time we go to God in Prayer and beg Forgiveness of him as we Forgive others if we do not Forgive them heartily and sincerely fully and freely readily and willingly we Lie in the Face of GOD and our Prayers are a sort of Imprecations against our Selves 16 Moreover when ye fast be not as the hypocrites of a sad countenance for they disfigure their faces that they may appear unto men to fast Verily I say unto you they have their reward 17 But thou when thou fastest anoint thine head and wash thy face 18 That thou appear not unto men to fast but unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly The next Duty which our Saviour instructs his Disciples in is that of Religious Fasting which is a Devoting of the whole Man Soul and Body to a Solemn and Extraordinary Attendance upon GOD in a particular Time set apart for that purpose in order to the Deprecating of his Displeasure and for the Supplicating of his Favour accompanied with an Abstinence from Bodily Food and Sensual Delights and from all Secular Affairs and Worldly Business Now our Saviour's Direction as to this Duty of Fasting is double 1. He cautions us to beware of an Abuse in Fasting Be not as the Hypocrites are of a sad Countenance that is Do not affect a sullen Sadness Ghastliness and Unpleasantness of Countenance like the Hypocritical Pharisees who vitiate and discolour their Faces do marr and abolish their Native Complexion Hypocrisie can paint the Face Black and Sable as well as Pride with Red and White 2. He counsels us to take the right way in Fasting To Anoint the Head and Wash the Face That is to look as at other times using our ordinary Garb and Attire and not to affect any thing that may make us look like Mourners when really we are not so Where we may Note That tho' Hypocrites by their Dejected Countenances and Mortified Habits do seek to gain an Extraordinary Reputation for Piety and Devotion yet the sincere Christian is to be abundantly satisfied with God's Approbation of his Services and with the silent Applause of his own Conscience 19 Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal 20 But lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal 21 For where your treasure is there will your heart be also Observe here 1. Something implied namely That every Man has his Treasure and whatsoever or wheresoever that Treasure is it is attractive and draws the Heart of Man unto it For every Man's Treasure is his Cbief Good 2. Something permitted namely the Getting Possessing and Enjoying of Earthly Treasure as an Instrument enabling us to do much Good 3. Something prohibited and that is the Treasuring up of Worldly Wealth as our Chief Treasure Lay not up Treasures on Earth that is Take heed of an Inordinate Affection to of an excessive Pursuit after of a vain Confidence and Trust in any Earthly Comfort as your Chief Treasure 4. Here is something commanded But lay up for your selves Treasures in Heaven Treasure up those Habits of Grace which will bring you to an Inheritance in Glory Be Fruitful in Good Works Laying up in store for your selves a good Foundation against the time to come that ye may lay hold of Eternal Life Obs 5. The Reasons assigned 1. Why we should not lay up our Treasure on Earth because all Earthly Treasures are of a perishing and uncertain nature they are subject to Moth and Rust to Robbery and Theft the perishing Nature of Earthly Things ought to be improved by us as an Argument to sit loose in our Affections towards them 2. The Reason assigned why we should lay up our Treasure in Heaven is this Because Heavenly Treasures are subject to no such Accidents and Casualties as Earthly Treasures are but are durable and lasting The things that are not seen are eternal The Treasures of Heaven are inviolable incorruptible and everlasting Now we may know whether we have chosen these Things for our Treasure by our high Estimation of the Worth of them by our sensible Apprehension of the Want of them by the Torrent and Tendency of our Affection towards them and by our laborious Diligence and Endeavours in the Pursuit after them Where the Treasure is there will the Heart be also 22 The light of the body is the eye if therefore thine eye be single thy whole body shall be full of light 23 But if thine eye be evil thy whole body shall be full of darkness If therefore
some Satisfaction and Restitution for the Wrong and Injury done by it They that mourn for Sin as Sin They that mourn more for the intrinsical Evil that is in Sin than for the Penal and Consequential Evils that follow Sin They that confess Sin voluntarily and freely particularly penitently believingly with an Eye of Sorrow upon their Sin and an Eye of Faith fixt upon their Saviour They that make Restitution as an Act of Obedience to the Command of God and as an Act of Justice and Righteousness to their Neighbour such Persons Repentance shall find Acceptance with God Obs 3. The Answer and Reply which the wicked high Priests and Elders make to despairing Judas 1. They excuse themselves What is that to us 'T is natural to all Sinners to shift Sin from themselves and to lay it at any Door rather than their own Those that have had a Share in the Pleasure and Profit of Sin are yet very desirous to throw the Odium and Guilt of it upon others What is that to us say these Monsters in Sin 2. As they excuse and acquit themselves so they load and burthen him Look thou to that Lord what miserable Comforters are Companions in Sin to one another when Distress and Sorrow comes upon them When Sin comes to be question'd in order to its being punish'd every Sinner is for shifting for himself and leaves his Fellow in the Suds Let us then remember the Words of the Holy Ghost He that walketh with wise Men shall be wiser but a Companion of Fools shall be destroyed Obs 4. The sad and fatal End of Judas he went forth and hang'd himself Horror and Despair took hold upon him and seized his Conscâ—ence which was so intolerable that he ran to the Halter for a Remedy Learn hence 1. That Conscience is a powerful tho' invisible Executioner the Wrath of Man may be endured but the Wrath of God is insupportable and the Eruptions of Conscience are irresistible Oh how intolerable are those Scourges that lash us in this tender and vital Part Judas awakened with the Horror of his Fact Conscience begins to rouze and the Man is unable to bear up under the furious Revenges of his own Mind Learn 2. That there is an active Principle in Mens Breasts and Bosoms which seldom suffers daring Sinners to pass in quiet to their Graves Guilt is naturally troublesome and uneasie it disturbs the Peace and Serenity of the Mind and fills the Soul with Storms and Thunder both in Life and Death How vainly did Judas hope to take Sanctuary in a Grave and to meet with that Ease in another World which he could not find in this Thus ended this miserable Man Judas Lord how earnest ought we to be for thy persevering Grace when neither the Presence the Miracles the Sermons the Sacraments of Christ could preserve and secure a Professor a Disciple an Apostle from the fatal Mischief of a ruinous Apostacy 6 And the chief priests took the silver pieces and said It is not lawful for to put them into the treasury because it is the price of blood 7 And they took counsel and bought with them the potters field to bury strangers in 8 Wherefore that field was called The field of blood unto this day 9 Then was fulfilled that which was spoken by Jeremy the prophet saying And they took the thirty pieces of silver the price of him that was valued whom they of the children of Israel did value 10 And gave them for the potter's field as the Lord appointed me Observe here 1. The Niceness and Scrupulosity of these Hypocrites they made no Scruple to give Money to shed Blood but they scruple the putting that Money into the Treasury which was the Price of Blood They are afraid to defile their â—reasury but are not afraid to polute their Souls Thus Hypocrites strain at a Gnat and swallow a Camel scruple a Ceremony but make no Conscience of Murther and Perjury Observe 2. The use which they put this Money to which Judas brought them they bought with it a Field to bury Strangers in Thus Christ who was himself a Stranger in a borrow'd Grave by the Price of his Blood being Thirty Pieces of Silver conferred Graves on many Strangers Observe Lastly How the Wisdom of God order'd it that hereby a Scripture-Prophecy was fulfilled Zach. 11.13 They weighed for my Price Thirty Pieces of Silver and I took and cast them unto the Potter Whence Learn That all the Indignities and debasing Sufferings which the Lord Jesus underwent were not only fore-ordain'd by God but also foretold by the holy Prophets His being Scourged Buffetted Spit upon and here his being sold for Thirty Pieces of Silver 11 And Jesus stood before the governour and the governour asked him saying Art thou the king of the Jews And Jesus said unto him Thou sayest 12 And when he was accused of the chief priests and elders he answered nothing 13 Then saith Pilate unto him Hearest thou not how many things they witness against thee 14 And he answered him to never a word insomuch that the governour marvelled greatly Observe here 1. That our Saviour readily answers Pilate but refuses to answer the chief Priests before Pilate Pilate asks him Art thou the King of the Jews Jesus readily answers Thou sayest or it is as thou sayest But to all the Accusations of the chief Priests and to all that they laid to his Charge before Pilate our Saviour answers never a Word probably for these Reasons Because his Innocency was such as needed no Apology because their Calumnies and Accusations were so notoriously false that they needed no Confutation To shew his Contempt of Death and to teach us by his own Example Patience and Silence when for his sake we are slandered and traduced Learn hence That altho' we are not obliged to answer every captious and ensnaring Question nor to refute every Slander and false Accusation yet are we bound faithfully to own and confess the Truth when we are solemnly called thereunto Our Saviour as a deaf Man hears not answers not the Calumnies of the chief Priests but when Pilate asks him Art thou the King of the Jews Or as St. Mark has it Art thou the Son of the Blessed Jesus said I am tho' he knew that Answer would cost him his Life Hence the Apostle 1 Tim. 6.13 says That Christ before Pontius Pilate witnessed a good Confession Teaching us Sometimes to hold our Peace when our own Reputation is concerned but never to be silent when the Honour of God the Glory of his Truth the Edification and Confirmation of others may effectually be promoted by our open Confession Then must we with Christ give a direct plain and sincere Answer For whoever denies him or any Truth of his knowingly and wilfully him will Christ deny in the Presence of his Father and before all his Holy Angels 15 Now at that feast the governour was wont to release unto the people a prisoner whom they would 16
she is led in with a note of Admiration Behold a Woman that was a Sinner Learn That to see a sensual and notorious Sinner out of true remorse of Conscience to seek unto a Saviour is a rare and wonderful sight Observe farther it is not said Behold a Woman that had sinned but Behold a Woman that was a Sinner One Action does not denominate a Person a Sinner but an habit and trade of sin Again it is said Behold a Woman in the City the Place where she acted her Lewdness in added to the heinousness of her Sin it was in the City the more publick the Offence the greater the Scandal Sin is Sin tho' in the Desert where no Eye sees it but the offence is aggravated by the number and multitude of Beholders yet observable it is that there is no mention made either of the Womans Name or of the Cities Name and it is both Presumption and Injuriousness for any to Name her whose Name God has been pleased to conceal for this is not the same Woman that Anointed Christ's Feet Matth. 26. Mark 14. and John 12. that was in Bethany this in Galilee that in the House of Simon the Leper this of Simon the Pharisee Observe 3 The Behaviour and Demeanour of this poor Woman she appears in the posture of a Penitent she stood at Christ's feet behind him weeping Where Note 1. The great change wrought in this sinful Woman and the evident effects of it her Eyes which had been formerly Lamps of Fire by Lust are now an holy Fountain of penitential Tears her Hair which she had used as a Net to catch her fond and foolish Lovers doth now become a Towel for her Saviour's Feet Verily such an Heart as has once felt the sting and smart of Sin will make plentiful Expressions of the greatness of its Sorrow Again she stands behind Christ and weeps this proceeded no doubt from an holy Bashfulness she that was wont to look boldly upon the Face of her Lovers dares not now behold the Face of our Saviour she that was wont to send her alluring Beams forth into the Eyes of her wanton Lovers now casts her dejected Eyes down upon the Earth and behold the plenty of her Tears they flow in such abundance that she washes Christ's feet with them she began to wash his Feet says the Text but we read not when she ended never were our Saviour's Feet bedewed with more precious Liquor then this of Remorseful Tears Thus doth an Holy Penitent account no office too mean that is done to the Honour of its Saviour 39 Now when the Pharisee which had bidden him saw it he spake within himself saying This man if he were a prophet would have known who and what manner of woman this is that toucheth him for she is a sinner 40 And Jesus answering said unto him Simon I have somewhat to say unto thee and he saith Master say on 41 There was a certain creditor which had two debtors the one ought five hundred pence and the other fifty 42 And when they had nothing to pay he frankly forgave them both Tell me therefore which of them will love him most 43 Simon answered and said I suppose that he to whom he forgave most and he said unto him thou hast rightly judged Observe here 1. How unreasonably the Pharisee was offended with Christ for permitting this poor Woman to come near him and touch him Admit she had been the greatest of Sinners might not such come to Christ when he was come from Heaven to them Oh Blessed Saviour there is Merit enough in thy Blood and Mercy enough in thy Bowels to justify and save the vilest Sinners which by Repentance and Faith do make a timely Application to thee Observe 2. The Parable which Christ makes use of for the Pharisees Conviction and the Womans Comfort namely the Parable of two Debtors one of whom owed a greater Sum and the other a less who both having nothing to pay were both freely forgiven and both upon their Forgiveness loved their Creditor much but he most to whom most was given Now from this Parable we gather these Lessons of Instruction 1. That great is the Debt which all Mankind has Contracted and lyes under to the justice of God 'T is here exprest by Five hundred pence Our Debt is infinite and had not miraculous Mercy interposed Divine Justice could never have been satisfied but by undergoing an infinite punishment 2. That yet all Sinners stand not alike indebted to the Justice of God some owe more and others less all are Guilty but not all alike Some owe Five hundred Talents others Fifty Pence 3. That be Mens Debts greater or less their Sins more or fewer 't is utterly impossible for any Person of himself to clear his Debt and make Satisfaction but they that owe least stand in need of mercy and forgiveness He forgave them both 4. That the forgiveness that is in God is a free gratuitous and gracious Forgiveness he frankly forgave them both Gracious art thou oh Lord in thy doings towards thy children and thy tender mercy is over all thy works 44 And he turned to the woman and said unto Simon seest thou this woman I entered into thy House and thou gavest me no water for my feet but she hath washed my feet with Tears and wiped them with the hairs of her head 45 Thou gavest me no kiss but this woman since the time I came in hath not ceased to kiss my feet 46 Mine head with Oyl thou didst not anoint but this woman hath anointed my feet with Oyntment 47 Wherefore I say unto her her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little 48 And he said unto her Thy sins are forgiven 49 And they that sate at meat with him began to say within themselves who is this that forgiveth sins also 50 And he said unto the woman thy faith hath saved thee go in peace Observe here 1. How our Saviour Recounts and Sums up the several particular instances of this Womans Love and Respect towards himself she wash'd wip'd kist and anointed his Feet according to the Custom of those Eastern Countries Love will creep where it cannot go it will stoop to the meanest Offices and is ambitious of the highest Services for and towards the Person we sincerely Love Observe 2. The words of Comfort given by our Saviour to this poor Woman Thy Sins which are many are forgiven thee Thence Learn That the pardoning Mercy of God is boundless and unlimited it is not limited to any sort of Sins or Sinners it is not limited to any degree of Sins or Sinners Thy Sins that are many are forgiven thee and thy Sins which are heinous are forgiven also Observe 3. What is the effect and fruit of great pardoning Mercy it is great Love her Sins which are many are forgiven for she loved much Her Love to Christ was the effect
Entertainment of Christ was good but Marys Attendance upon Christ's Ministry was better and more pleasing unto Christ Christ was better pleased to see Mary in the Chapel than Martha in the Kitchin tho' he doth not condemn the one yet he extols the other Mary hath chosen the good part Learn hence That Religion and the Service of God must be the matter our Election and Choice we must choose the good part and it being once chosen by us it shall never be taken away from us One thing is needful and Mary hath chosen the good part which shall never be taken away from her CHAP. XI 1 AND it came to pass that as he was praying in a certain place when he ceased one of his Disciples said unto him Lord teach us to pray as John also taught his Disciples The Learned Mr. Mede upon this place apprehends that it was the custom of the Jewish Doctors to deliver some certain Form of Prayer to their Disciples to use at least that John Baptist had done so to his Disciples Thereupon our Saviour's Disciples besought him that he also would give them in like manner some Form of his own composing that they might pray with their Masters Spirit as John's Disciples did with his Accordingly our Saviour gives them here a Form of his own and commands them when they pray to use it Indeed he had given them this Prayer about a year and half before in his Sermon upon the Mount Matth. 6.9 After this manner pray ye where it is probable that the Disciples look'd upon it only as a pattern of Prayer and not as a Form for had they thought that Christ had given them a Form of Prayer before they had not asked him for one now Therefore says Christ When ye pray say Certainly this gives us to understand that our Saviour intended and commended it for a set Form of Prayer unto his Church Learn hence That the Lords Prayer is both a Pattern and Platform according to which all our Prayers ought to be framed and also an exact Form of Prayer which ought to be used by us in our Addresses to the Throne of Grace After this manner pray ye says St. Matthew When ye pray say says St. Luke 2 And he said unto them When ye pray say Observe here the favour which Christ does us in prescribing a Form of Prayer to us a great Favour no doubt tho' the World grows weary of it we know not Alas what to ask but he himself teaches us and frames our Supplication for us that it may be accepted Should a King's Son draw a Petition for a poor Subject to be put up to his Father what a ground of hope would there be that whatever is desired would be obtained if any of us then think meanly of our Lord's Prayer oh how meanly may he think of us and of our Prayers 2 Our Father which art in Heaven Hallowed be thy Name Thy Kingdom come Thy Will be done As in Heaven So in Earth 3 Give us day by day our daily Bread 4 And forgive us our sins For we also forgive every one that is indebted to us And lead us not into Temptation But deliver us from Evil. The Sense and Signification of this Best of Prayers is this O thou our Father in Jesus Christ who remainest in thy Throne in Heaven and art there perpetually praised and perfectly obey'd by Glorious Angels and Glorified Saints Grant that thy Name may be Glorified thy Throne Acknowledged and thy Holy Will Obey'd here on Earth below by us thy Sons and Servants as readily as cheerfully and sincerely and in some degree of Proportion to what is done in Heaven above And because by reason of the Frailty of our Natures we cannot subsist without the Comforts and Supports of Life we crave our daily Bread at thy Bountiful hand even such a proportion of the good things of this Life as thy Wisdom shall see convenient for us And knowing that thy Holiness and Justice doth oblige thee to punish Sin and Sinners we plead with thee for the sake of thy Son's Satisfaction to forgive us our daily Trespasses for it is our desire and endeavour heartily to forgive those that have offended us And seeing this wicked World wherein we live is so full of Snares and Temptations of all sorts we pray that by the Power of thy Grace and the Concurrence of our own careful endeavours we may be kept from Satans Temptations from the World's Allurements and from our own Evil Inclinations and be preserved unblamable to thine Everlasting Kingdom and in Testimony of our Desires and Assurance to be heard we say Amen so be it so let it be even so oh Lord let it be for ever Learn 1. That God is the Father of all his People as a Father he knows all his children he loves them and takes care of them As his Children it is our Duty to Honour him to Obey him to imitate him to cast our care upon him and to long for the Enjoyment of him 2. From the Word Our Learn That it is our Duty to pray for others as well as for our selves we cannot pray acceptably for our selves if we pray only for our selves 3. That the Hallowing Honouring and Sanctifying of God's Name as it is the first thing we are to pray for so it ought to be preferred before all other things whatsoever we pray for it before we pray for our own Salvation we say Hallowed be thy Name before we say Forgive us our Debts 4. Learn That Sins are Debts and Sinners indebted to Divine Justice Sin it is an infinite Debt a multiplied Debt an inexcusable Debt and if not discharged by our Surety we must ly in Prison to all Eternity for Non-payment of this Debt 5. That God has made our Forgiveness of others the Condition of his Forgiving us The word As is not a Note of Equality but of Similitude we cannot equal God in Forgiving but we must imitate him 6. No sooner is Sin pardoned but Satan will be busy with his Temptation forgive us our sins and lead us not into Temptation 7. That it is a greater Mercy to be Delivered from the Evil of Temptation then from Temptations to Evil. The Evil of Temptations is the Evil of Sin but Temptations to Evil is at most but the Evil of Punishment Lead us not into Temptation but deliver us from Evil Suffer us not to be led into Temptation or if so leave us not when we are Tempted 5 And he said unto them which of you shall have a friend and shall go unto him at mid-night and say unto him friend lend me three loaves 6 For a friend of mine in his Journey is come unto me and I have nothing to set before him 7 And he from within shall answer and say Trouble me not the door is now shut and my children are with me in bed I cannot rise and give thee 8 I say unto you tho' he will not rise and
our Saviour against the Scribes and Pharisees is for perverting the Holy Scriptures and keeping the true sense and knowledge of them from the People This St. Luke here calls The taking away the Key of Knowledge from Men alluding to a custom among the Jews in Admission of their Doctors Those that had Authority given them to interpret the Law and the Prophets were solemnly admitted into that Office by delivering to them a Key and a Table-Book so that by the Key of Knowledge is meant the Interpretation and Understanding of the Scriptures and by taking away that Key is signified 1. That they arrogated to themselves the sole Power of Understanding and Interpreting the Holy Scriptures 2. That they kept the true knowledge of the Scriptures from the People especially the Prophecies which concerned the Kingdom and Coming of the Messias and so they hindered Men from embracing our Saviour's Doctrine who were otherwise well enough disposed for it Learn First That the written Word is the Key whereby an entrance into Heaven is opened unto Men. 2. That the use of this Key or the Knowledge of the Word of God is absolutely and indispensably necessary in order to Salvation 3. That great is the Guilt and inexcusable the Fault of those who deny the People the use of this Key and deprive them of the Knowledge of the Holy Scriptures which alone can make them wise unto Salvation 4. That such as do so shut the Kingdom of Heaven against Men endeavouring what in them lies to hinder their Salvation Men may miscarry with their Knowledge but they are sure to perish for lack of Knowledge 53 And as he said these things unto them the Scribes and Pharisees began to urge him vehemently and to provoke him to speak of many things 54 Laying wait for him and seeking to catch something out of his mouth that they might accuse him Observe here 1. How our Blessed Saviour's Plain and Faithful dealing with these Men does Enrage instead of Reform them they are filled with Anger and Indignation 2. Their Wrath sets their Wits on Work to ensnare him Lord When any of thy Faithful Ministers and Ambassadors meet with the like Usage and Treatment from a wicked World when any lye in wait to catch something out of our Mouth that therewith they may ensnare us give us thy Prudence and thy Patience that we may cut off occasion from those that seek occasion against us and disappoint them of their purpose or else furnish us with such measures of Meekness and Patience as becomes Persons of our Holy Character and Profession that we may Glory in Reproaches in Persecutions and Distresses for Christ's sake and that the Spirit of Glory and of God may rest upon us CHAP. XII 1 IN the mean time when there were gathered together an innumerable multitude of people insomuch that they trode one upon another he began to say unto his Disciples first of all Beware ye of the Leaven of the Pharisees which is Hypocrisy 2 For there is nothing covered that shall not be revealed neither hid that shall not be known 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light and that which ye have spoken in the ear in closets shall be proclaimed upon the house tops In this Chapter our Blessed Saviour furnishes his Disciples with many Instructions for the worthy discharge of their Function in Preaching the Gospel particularly he recommends unto them two gracious Qualifications namely uprightness and sincerity v. 1 2 3. Secondly Courage and Magnanimity v. 4 5. 1. He recommends unto them the Grace and Vertue of Sincerity Beware of the Leaven of the Pharisees which is hypocrisy Learn thence That hypocrisy is a dangerous Leaven which Ministers and People are chiefly and especially to beware of and to preserve themselves from Hypocrisy is a Vice in a Vizor the Face is Vice the Vizor is Vertue God is pretended self intended Hypocrisy is resembled to Leaven partly for its sowerness partly for its diffusiveness Leaven is a piece of sower dow that diffuses it self into the whole Mass or Lump of Bread with which it is mixed Thus Hypocrisy spreads over all the Man all his Duties Parts and Performances are Leavened with it Again Leaven is of a swelling as well as of a spreading Nature it puffs up the Dough and so doth Hypocrisy the Heart The Pharisees were a sour and proud sort of People they were all for preheminence chief places chief Seats chief Titles to be called Rabbi Rabbi in a word as Leaven is hardly discerned from good Dough at first sight so is Hypocrisy hardly discerned and distinguished from Sincerity The Pharisees outwardly appeared righteous unto Men but within were full of Hypocrisy and Iniquity Observe next the Argument which Christ uses to disswade Men from Hypocrisy There is nothing covered that shall not be revealed as if he had said the day is coming when a rotten and corrupt Heart shall no longer pass under the Vizor and disguise of a demure Look In the day of Judgment Hypocritical sinners shall walk naked GOD Angels and Men shall see their Shame Learn hence That God will certainly e're long wash off all the Varnish and Paint which the Hypocrite has put upon the Face of his Profession and lay him open to the Terrour of himself and the Astonishment of the World 4 And I say unto you my friends Be not afraid of them that kill the Body and after that have no power that they can do 5 But I will forewarn you whom you shall fear fear him which after he hath killed hath power to cast into Hell yea I say unto you fear him The Second Duty which our Saviour presses upon his Disciples is that of Holy Courage and Resolution As if Christ had said The Preaching of the Gospel will stir up many Enemies against you which will malign and oppose you vex and persecute you but I say unto you fear them not who can only kill the Body but fear him who if you fail in your Duty can cast both Body and Soul into Hell Here Note 1. an unwarrantable fear condemned and that is the sinful servile slavish fear of Man Fear not them that can kill the Body 2. An holy awful and prudential fear of the Omnipotent God commended Fear him that is able to kill both Body and Soul 3. The Persons whom this Duty of fear is recommended to and bound upon Disciples Ministers and Ambassadors all the Friends of Christ They not only may but ought to fear him not only for his greatness and goodness but upon the account of his punitive Justice as being able to cast both Soul and Body into Hell Such a fear is not only Lawful but Lawdable not only Commendable but Commanded and not misbecoming the Friends of Christ The Ministers of God may use Arguments from fear of Judgments both to disswade from Sin and to perswade to Duty It is not unsuitable to the best of Saints
farther Witness we have heard his Blasphemy Abominable Wickedness It is not in the Power of Innocency it self nay not in the Power of the greatest and unspotted Innocency to protect from Slander and false Accusation Observe farther The great Meekness of our Saviour under all these ill Suggestions and false Accusations as a Lamb before the Shearer so is he Dumb and opened not his Mouth Learn thence That to bear the Revilings Contradictions and false Accusations of Men with a Silent and Submissive Spirit is an excellent and Christ-like Temper Though a Tryal for his Innocent Life was now Managed most Maliciously and Illegally against him yet When he was Reviled Reviled not again when he Suffered he Threatned not Oh may the same Meek and Humble Mind be in us which was also in Christ Jesus who instead of Reviling his Accusers Prayed for his Murtherers and Offered up his Blood to God on the Behalf of them that shed it Lord Jesus help us to set thy Instructive Example continually before us and to be daily Correcting and Reforming of our Lives by that Blessed Pattern Amen CHAP. XXIII 1 AND the whole Multitude of them arose and led him unto Pilate 2 And they began to accuse him saying We found this Fellow perverting the Naâ—ion and forbidding to give Tribute to Cesar saying That he himself is Christ a King 3 And Pilate asked him saying Art thou the King of the Jews And he answered him and said Thou sayest it 4 Then said Pilate to the Chief Priests and to the People I find no fault in this Man 5 And they were the more fierce saying He stirreth up the People Teaching throughout all Jeury beginning from Galilee to this place 6 When Pilate heard of Galilee he asked whether the Man were a Galilean 7 And as soon as he heard that he belonged to Herod's Jurisdiction he sent him to Herod who himself was also at Jerusalem at that time 8 And when Herod saw Jesus he was exceeding glad for he was desirous to see him of a long Season because he had heard many things of him and he hoped to have seen some Miracle done by him 9 Then he questioned with him in many words but he answered him nothing 10 And the Chief Priests and Scribes stood and vehemently accused him 11 And Herod with his Men of War set him at naught and mocked him And arrayed him in a gorgeous Robe and sent him again to Pilate 12 And the same day Pilate and Herod were made Friends together for before they were at enmity between themselves In this Chapter we have a Relation of the Black and Saddest Tragedy that ever was Acted upon the Stage of the World Namely the Barbarous and Bloody Murther of the Holy and Innocent Jesus by the Jews his own Country-Men the Best of Kings put to Death by his own Subjects And the first step towards it is his Arraignment before Pilate and Herod they Post him from one to another Pilate sends him to Herod and Herod having made sufficient Sport with him Remands him to Pilate Neither of them find any Fault in him worthy of Death yet neither of them would Release him Here Observe That our Saviour being before Pilate Answers him Readily and Cautiously Art thou the King of the Jews says Pilate Thou sayest it says our Saviour Art thou the Christ the Son of the Blessed He Replied I am Hence says the Apostle 1 Tim. 6.13 That Jesus Christ before Pontius Pilate witnessed a good Confession Teaching us That though we may and sometimes ought to hold our Peace when our Reputation is Concerned yet must we never be Silent when the Honour of God and his Truth may be effectually promoted by a Free and a Full Confession yet is it farther Observable That our Saviour being before Herod would neither Answer him to any Question nor Work any Miracle before him This was an Instance and Evidence of our Lord 's great Humility in refusing to Work Miracles before Herod who desired it only to gratify his Curiosity Thus do vile Men abuse the Holy Power of God desiring to see it exerted for Admiration and Pastime not to be Convinced or Converted by it And as Admirable was the Patience as the Humility of Christ and his present Silence who neither at Herod's Request nor at the Jews Importunity and false Accusations could be moved to Answer any thing Observe Lastly That though Herod had Murthered Christ's Fore-runner John the Baptist and our Saviour's own Life was in danger by Herod heretofore yet now he had him in his Hands he lets him go only he first abuses him and mocks him and Arrays him in a Gorgeous Robe like a Mock King Thus were all the Marks of Scorn imaginable put upon our Dear Redeemer yet all this Jearing and sportful Shame did our Lord undergo to shew what was due unto us for our Sins and also to give us an Example to bear all the Shame and Reproach imaginable for his sake Who for the Joy that was set before him despised the Shame Hebr. 12.2 13 And Pilate when he had called together the Chief Priests and the Rulers and the People 14 Said unto them Ye have brought this Man unto me as one that perverteth the People And behold I have examined him before you and find no fault in this Man touching those things whereof ye accuse him 15 No nor yet Herod For I sent you to him and lo nothing worthy of Death is done unto him 16 I will therefore chastize him and Release him 17 For of necessity he must Release one unto them at the Feast 18 And they cryed out all at once saying Away with this Man and Release unto us Barabbas 19 Who for a certain Sedition made in the City and for Murder was cast into Prison 20 Pilate therefore willing to Release Jesus spake again to them 21 But they cryed saying Crucify him Crucify him 22 And he said unto them the third time Why What Evil hath he done I have found no Cause of Death in him I will therefore Chastise him and let him go 23 And they were instant with loud Voices Requiring that he might be Crucified And the voices of them and of the Chief Priests prevailed 24 And Pilate gave Sentence that it should be as they Required 25 And he Released unto them him that for Sedition and Murder was cast into Prison whom they had desired But he delivered Jesus to their Will Observe here 1. How unwilling how very unwilling Pilate was to be the Instrument of our Saviour's Death One while he Expostulates with the Chief Priests Saying What Evil hath he done Nay St. Luke here declares that Pilate came forth Three several Times professing that he found no Fault in him Where Note How much more Justice and Equitâ— Christ met with from Pilate an Heathen then from the Chief Priests and People of the Jews professing the true Religion Oh how desperate is the Hatred that grows upon the Root of