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love_n	good_a	great_a	will_n	4,822	5	5.8442	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91897	Christ the perfect pattern, of a Christian's practice, being the substance of severall sermons, about the Imitation of Christ. / Preached by the reverend and faithfull minister of Jesus Christ, Mr. Ralph Robinson, late minister of Mary Wolnoth London. Published by Sim. Ash, Wil. Taylor, Sam. Clarke.	Robinson, Ralph, 1614-1655.	1658 (1658)	Wing R1709; Thomason E1818_1; ESTC R209810	135,574	295

〈◊〉 〈◊〉 〈◊〉 Luke 23. 34. Then said Jesus Father forgive them for they know not what they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Chapter we have the saddest Tragedy that ever was acted upon earth by the Sons of men the cruell and bloody murthering of Jesus Christ by the Jewes his own Countrey-men 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 fiercenesse and eagernesse after his blood Though they were told once and againe that neither Pilate nor Herod had found any thing done by him worthy of death yet they would not be satisfied but like furious blood-hounds rather then reasonable men they cry out for justice and execution and would not be appeased with any thing lesse then this ver 5. and ver 23. Barabbas is released Christ destroyed 3 His Condemnation or sentence ver 23 24 25. Pilate washeth his hands Math. 27. 24. 3 His Cond●mnation 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 cruell savage reproachfull and deriding manner that was possible to in●ent on their parts Two theeves with mocking scorning c. And at a great publique feast Passover publike place Calvary Math. 27. 51 52. c. a place famous for execution 2 Concerning the Concomitants There were a concurrence of many strange and wonderfull miracles on Gods part the Sun darkned vaile rent c. the Earth quaked Rocks rent and which was great One of the malefactors converted c. 3 Concerning Christ his patience his pietie ver 27 28 29 30 31. As he went to the place of sexecution And 2 at the time of his execution ver 33. c. mild candid patient c. 5 His buryall ver 50. ad finem This act 5. His Burial v. 50. ad finem onely hath something of mercy love and piety in it Ioseph of Arimathea who had not consented c. 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 prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though he was now under Torment wrath c. 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 prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iewes the Souldiers Pilate c. all who had a hand in his Death A quibus vulneratur illis medetur vitam procurat illis à quibus occiditur illis compatitur à quibus patitur c. Aust Tract 111. in Ioh. Doct. Iesus Christ did heartily and freely forgive the worst of his adversaries he prayes that God would forgive them who did maliciously embrue their hands in his innocent blood the Souldiers who spit in his face the Jews who unjustly prosecuted him Pilate who condemned him c. 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 forgivenesse 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 intreats for mercy and begs remission from God for them In the opening of this Doctrine I shall shew 1. What is meant by forgivenesse 2. Why Christ begs for this mercy for them 3. Whether they were all forgiven 1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly and strictly signifie 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 mans 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 c. but doe not require this debt from them let them have an acquittance from it remove their sin away from them c. I desire no revenge therefore Father please to pardon them 2. Why Christ prayes for forgivenesse of this sin 1 That by this meanes 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 aske God forgivenesse 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 meanes and to bring them to repentance 2 To testify his great love and kindnesse to the sons of men how unwilling he was that sin should be their ruine he did beare 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 prayes the Father to do so likewise it was an act

passive in the publick more active in the private Motive 2. Private Prayer is an Argument of greater love to the duty A man may publickly pray who hath not love to it out of other respects as to gain credit and applause c. but to perform the duty in a corner when no eye sees us c. this evidenceth more affection And it s a greater Argument of sincerity c. That mans heart is not right in his publick devotion who is very seldom or never in private devotion Ille dolet verè qui sine teste c. He prayes but hypocritically in the Church or in the Family with others who neglects praying alone Vid. Matth. 6. 5 6. An hypocrite is all for the publick little for the private sincerity is equally for both A Christians heart is what it is when he is alone Motive 3. He that neglects private prayer shall be neglected in his publick prayer If thou wilt not call upon God in secret God will not hear thee in publick Want of private duties is the reason why the heart is so dead under the publick c. Ordinarily that man or womans heart is best in publick who is most frequent in private Private duties fit the heart for publick c. If thou wilt carefully call upon God in private God will enable thee to serve him in publick Motive 4. Private prayer is more our own then publick is its personal service It s true in some sense publick prayer is personal but private and secret is more personal A man in the publick tenders up Confessions and P●titions and Thanksgivings by the mouth of another but in private by his own mouth Motive 5. God hath usually let out himself most to his people when they have been alone at the Throne of Grace There have been more meltings and greater manifestations of God Peter when he was alone on the house-top sees the vision c. Acts 10. 11 12. Daniel when he was alone a praying hath the Angel disparcht to him with a Message that he was greatly beloved c. Dan. 9. 20. 21 22 23. many Saints have had their assurance seal'd to them when they have been in their Closets a praying and meditating Motive 6. There is more of the power of godliness in private prayer the publick may be only in form the private is more in the power and life Let all these things move you to this duty Object 1. I have no time to pray I am a servant c. my time is not my own c. my Masters business will not allow me Sol. 1. I would not stay with such a Master if thou beest a servant that canst remove c. 2. 'T is no neglecting of thy Masters business to take a little time daily for prayer c. and other duties Its Gods not thy Masters 3. Rather take time from sleep then omit this duty God will I warrant thee blesse two houres sleep better to thee than 12. houres if thou takest it from thy sleep or recreation to give to him 2. Object I cannot pray Sol. 1. Beg of God to teach thee he hath promised his Spirit to them that ask 2. God doth not so much look for eloquence as sincerity in prayer Thou canst smite thy breast and say God be merciful to me a sinner c. 3. Make use of other helps of prayer till thou hast attained ability to pray 4. Thou canst mannage thy worldly calling as well as another why then canst thou not pray as well as others It is because thou dost not regard this so well as the other FINIS Mary Wolnoth October the 15. 1648. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20. 34. init Jesus being moved with compassion touched their Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IN this Chapter we have four things considerable 1. A Parable of Labourers sent forth into the Vineyard This Parable is 1. Propounded vers 1. ad 16. 2. Applyed vers 16. The scope of it is to overthrow the Doctrine of merit and to establish the gift of salvation and eternal life upon the meer mercie and free grace of God Eternal life is not given unto any for his working it doth not flow from any good in the person receiving but from the free love of God in Christ chusing unto holiness and salvation whom he pleaseth It is not of him that willeth nor of him that runneth but of God that sheweth mercy that 's the Apostles determination of this Question after a serious debate Rom. 9. 16. Eternal death that 's of merit but eternal life is of grace Rom. 6. ult 1. A premonition or Prediction of the Passion and sufferings of Christ at Jerusalem vers 17. ad 20. 2. And of his Resurrection from the dead the Doctrine of the Crosse is not easily submitted unto therefore there is necessity that it should be often preached Our Saviour ever and anon was preaching the Doctrine of his sufferings to his Disciples as Matth. 16. 21. Matth. 17. 22. and in this Chapter again he takes up the same Argument They dreamed of an Earthly Kingdom and earthly honours therefore our Saviour preacheth so frequently of his sufferings to take them off from such a conceit and to prepare them for Tryal And he doth not only foretell of his suff●rings but of his Conquest also his Resurrection vers 19. We shall finde ordinarily that when his death is mentioned his Resurrection also is spoken of as in those places before cited Matth. 16. 21. Mat. 17. 23. and here in this place Mark 8. 31. Mar. 9. 31. Mar. 10. 34. It s very profitable and necessary for the Ministers of Christ when they preach of sufferings to add something concerning the issue and consequence of sufferings when we speak of Death its good to mention the Resurrection also The Spirits of the best Christians will soon sink under sufferings if they be not acquainted with the victory they shall have over sufferings We finde in the Scripture that when the Apostle spake any thing of the Crosse there is usually mention made of the good issue of it as Heb. 12. 6 7 8 9. there is the Doctrine of the Crosse And vers 10 11. there is the Doctrine of the Resurrection So 1 Pet. 4. 12. there is the cross Vers 13 14. there you have the Crown also 3. A solemn charge given to the Disciples against affectation of Dominion and preheminencè one over another vers 20. ad 29. where you have 1. The occasion of it viz. A Request made by the Mother of Zebedees Children for her two Sons James and John vers 20. ad 25. It was their ignorance and fault that they would not be beat●n off from the thoughts of a worldly Kingdom c. This gave occasion to the other 10. Disciples to be angry with the two Brethren 2. The urging of the thing it self vers 25. ad 29. our Saviour solemnly calls them together and gives them a charge against any such ambition 4.

of labour watchfullnesse painfulnesse wearinesse 2 He sought not his own honour he was exposed to shame reproach contempt disgrace c. he was vilified by every tongue scorned and stigmatized 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 ayre have nests the Son of man hath not where to lay his head he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8 9. he begd 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 sinfull pleasing of them 1 When men are humord flatterd in their sin of this the Apostle speaks Gal. 1. 10. 2 When we act onely for the applause of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 6. Col. 3 22. 2 A ●o●y pleasing of men 1 When we apply our selves to their weaknesse in things lawfull 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 shamefull painfull cursed death of the Crosse If you trace him from his birth to his grave you shall find nothing that can be called self-pleasing or self-seeking 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 dyed not for himself but for others He might have had all the honours glory preferment c. 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 sutable to the stae and condition which Christ had taken upon himself He took upon himselfe the forme of a Servant Now Servants are not to seek themselves but them for whom they are employed and intrusted 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 c. and the reason is hinted ver 7. he took upon him the forme 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 meate 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 Souldiers 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 bare 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 beneficiall to men if he had pleased himself and sought himself therefore he looks off himself and looks to others The seeking of himselfe 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 Churches torment his pleasure would have been their paine c. 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 then the love of 10000 Pauls 3 That he might teach us the sinfulnesse and danger of the sin of self-pleasing and prevent us from falling into it what the Apostle speaks of the patient 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 wayes whereby the excellency of duty appeares viz. Gods command and Christs example so there are also two wayes whereby the evill of sin appeares viz. the prohibition of Gods law and the care of Christ in declining it 4 From that humanity curtesy and comity which was in Jesus Christ where there is sweetnesse 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 goodnesse of his disposition There was no soureness of nature in our Saviour Grace is powred into thy lips Psal 45. 5 Our Saviour knew well that the end of his coming into the world was of publique not of private and personall concernment therefore his desire was to please to seek others not himselfe The wisedome and happinesse of men is to know their end and to serve their end our Saviour had this wisedome 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 stoope to the meanest of the sons of men Though he was the excellent glory yet he did not so far insist upon his own greatnesse as to the disregard and overlook the concernments of others He did undervalue and passe over as I may say the things of personall 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 c. they judge it a disparagement but Jesus Christ did not so If they may please profit advantage themselves they matter not though many be ruin'd undone destroyed Jesus Christ was of another mind He would not do any thing which might scandalize anorher though he might have done it he payed tribute to avoid scandalizing of others Math. 17. 27 2 We may from hence see the reason of severall Acts of Christ 1 Why it was that our Lord Jesus did so contentedly passe by and disregard all the indignities all the hard usage he receives from men sometimes he was called Beelzebub a Samaritan and hath a Devill a Wine bibber and riotous person yet we do not read that he was much moved c. when he was reviled he reviled not againe c. 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