body and substance of the Gospell and of true Christian Religion How miserable were our case if we lived in such places and amongst such people sitting in darkness and in the shadow of death destitute of the true knowledg of Christ and the Gospell Think seriously hereof and be thankfull for this wonderfull mercy of God shewed to us in calling us to the Knowledg and Profession of his Gospell and of true Christian Religion grounded upon it And let us not rest in a bare Profession of it but indeavour to live answerably to it gracing our Profession and adorning true Religion and the Gospell of God by Holiness of life The Ancient Fathers as Justin Martyr and Tertullian c. justified the Christian Religion against the Gentiles and Pagans by alledging the holy lives of the Professors of it so should we be able to justify the truth of our Religion against Turks Jews Papists c. by the holiness of our lives not living in such sins as raign amongst Turks Jews c. Use 2 Use 2. This must strengthen our Faith in the belief of this Doctrine of the Gospell causing us to give absolute credence to it as to the word of truth and Doctrine of God seeing it hath bin confirmed by so many Miracles We must therefore beware of calling any part of this Doctrine into doubt or question Use 3 Use 3. It must also move us to yield absolute obedience to the Doctrine of the Gospell and to every part of it Rom. 15. 18. Paul sayes that Christ wrought mighty Signes and Wonders by him that by that means the Gentiles might become obedient to his Doctrine Vse 4 Vse 4. Lastly it must move us also constantly to hold and maintain this Doctrine in Profession and Practice and to stand in defence of it to the utmost of our power both in life and death as the Martyrs have done before us Mark 6. 14 15 16. And King Herod heard of him c. May 27. 1621. FRom this 14th Verse unto ver 30. is laid down the third principall part of this Chapter which contains the History of King Herod's opinion touching Christ when he heard of his fame by occasion whereof also the Evangelist digresseth to relate the History of the same Herod's beheading of John Baptist The Judgment of Herod touching Christ is laid down ver 14 15 16. The History of John's beheading ver 17. unto ver 30. Touching the first Consider 1. The occasion of his conceiving that opinion which was the fame he heard of Christ 2. The erronious Opinion or Judgment it self manifested by his words saying of Christ that he was John Baptist risen from the dead and that great works were wrought by him ver 14. 3. A further declaration of his Judgment of Christ by comparing it with the different opinions of others concerning him ver 15 16. Touching the second Consider 1. The description of the person by his name Herod and by his Office a King 2. The Intelligence which he had of Christ's fame together with the reason or cause of it He heard of him for his name was spread abroad or manifested King Herod We read of three Herod's mentioned in the New Testament The first mentioned Matth. 2. 1. in whose dayes our Saviour was born Called Herod the Great who was King of the Jews at that time He cruelly Murthered all the Male-Children in Bethlehem and the coasts of it c. The second is this Herod here mentioned called by Josephus Herod Antipas who was Son to the former Herod And this Herod is sometimes called a King as here and sometimes a Tetrarch as Matth. 14. And Luke 9. 7. and Luke 3. 1. He is said to have bin Tetrarch of Galilee Now a Tetrarch doth signify a Governour over a particular Province or Countrey such a one was this Herod over the Countrey of Galilee Vide Kemnit Harm cap. 16. And though he were not properly a King because he had not an absolute Kingly power over the Galileans but was himself subject to the Romane Emperour yet because he was the chief Governour in that Country under the Emperour therefore the people of that Countrey did commonly call and account him as their King and so doth the Evangelist herein conforming to the vulgar opinion and to the common and ordinary title which the people gave to Herod The third Herod is he that is mentioned Act. 12. who is called by Josephus Agrippa and said to have bin the Nephew or Grand-child of Herod the Great He was also a Tetrarch or Governour over the Jews This was he that killed James the Apostle and Imprisoned Peter to please the Jews and afterwards dyed miserably being eaten up of Worms for his Pride and ambition as appeareth Act. 12. Observ 1 Observ 1. In that here is mention made of Herod the King or Tetrarch of Galilee a wicked Son of a wicked Father Herod the Great who caused the innocent young children to be Murthered that so he might have put Christ to death being newly born Hence observe that the children of wicked Parents are apt to follow the evill example of their Parents and to be like unto them living in the same sins and therefore it is often so that wicked Parents have also wicked children I say often because it is not alwayes so but many times it is if not for the most part 1 King 15. 26. Nadab did evill in the sight of the Lord and walked in the way of his Father Jeroboam and in his sin wherewith he made Israel to sin So many other Kings of Israel and some of Judah also were wicked like their Fathers though it was not so in all Isai 1. 4. The Prophet calls the rebellious Jews a Seed of evill doers And Matth. 3. 7. John Baptist calls the Pharisees and Sadduces a generation of Vipers to shew that they were wicked children of wicked Parents So Act. 7. 51. Steven tells the hard-hearted Jews that as their Fathers did resist the Holy Ghost so did they Reasons Reasons 1. Children being trayned up with their Parents and under them at least in their young years do by this means take the more notice of their Parents carriage and behaviour and so are the more apt to tread in their steps 2. Some sins of Parents are naturally hereditary unto their Children propagated unto them by naturall Birth in regard of the natural temper and constitution of the body wherein children do usually resemble Parents more or less and by reason hereof are the more apt to such sins as their Parents were given unto such are the sins of Drunkenness Uncleanness c. 3. God doth sometimes justly with-hold his Grace from the Children of wicked Parents and so gives them over to such sins as their Parents lived in that by this means he may punish the sins and wickedness of such Parents even in their Children Use 1 Use 1. Admonition to such Parents as have hitherto lived in a sinful course in swearing drunkenness
perfected in their weakness 2 Cor. 12. 9. 2. For the good of the parties so tryed 1. That by so great assaults their Faith being throughly tryed the soundness of it may appear and be manifested both to themselves and others 1 Pet. 1. 7. Ye are now in heaviness through manifold Afflictions that the Tryall of your Faith being more pretious then Gold may be found to your praise and honour c. So â—ob saith that he being tryed of God should come forth as the Gold 2. That such great assaults and tryalls of their Faith may be a means to humble them throughly in the sense of their own weakness and to cause them earnestly to seek unto God for strength to withstand such assaults Use 1 Use 1. Teacheth good Christians to look for such great discouragements and temptations outward and inward to assault their Faith and to try it throughly and therefore daily to prepare and arm themselveâ— to bear such assaults and to this end we must daily labour for more and more strength of Faith to resist such temptations praying unto God to strengthen our Faith and using all other good means to the same end Vse 2 Vse 2. To comfort Gods children when they feel and meet with so great tryals to assault their Faith they have no cause to be discouraged for God usually dealeth thus with his Children suffering their Faith oftentimes to be assaulted with great discouragements and temptations And this he doth for his own glory and their good to humble them and to make thorough proof and tryall of the soundness of their faith And further let such know That though the Lord suffers them to be tryed in great measure yet not above their strength but he will with the tryal make a way for them to escape that they may be able to bear it 1 Cor. 10. 13. And though Satan may winnow them yet their faith shall not fail Luke 22. The gates of Hell shall not prevail against it Matth. 16. 18. So much of the first Antecedent of the Miracle The news or report brought to Jairus touching the death of his daughter Now followeth the second which is our Saviour's comforting of him upon the hearing of this news Verse 36. As soon as Jesus heard the Word c. Be not afraid Fear not that there is no hope or possibility of the recovering and restoring of thy daughter to life again though she be dead Onely believe Rest perswaded by faith that I being the Sonne of God and so having Divine power am able to raise thy daughter even from death And by these words he implyeth That the faith of Jairus was but weak as yet Observ 1 Observ 1. In that our Saviour perceiving the faith of Jairus to be weak doth endeavour to comfort him and to help his weak faith bidding him not fear c. Hence we learn That Christ Jesus our Lord is ready and forward to help and strengthen such as are weak in faith Isai 42. 3. A bruised reed shall he not break c. that is he shall cherish and strengthen such as are weak in faith and in other graces of the Spirit Mar. 9. 23. he encourageth the father of the Child which was possessed to believe because he perceived his faith to be very weak as yet And thus he helped and strengthened the faith of the Disciples being in danger of drowning Chap. 4. and the faith of Peter Matth. 14. and Luke 22. 31. Therefore Hebr. 4. 15. it is said We have not such an High-Priest as cannot be touched with the feeling of our infirmities but was in all things tempted like as we are c. Use 1 Vse 1. Comfort for such as feel and complain of the weakness of their faith Let them know and remember That Christ Jesus is most ready to strengthen their weak faith and to help their unbelief and he will do it if they seek to him by prayer to have their faith increased and carefully use all other good means to the same end Thou therefore that feelest thy weakness of faith come to him as the Apostles did in like case praying him to increase thy faith Luke 17. with the father of that child Mark 9. Say thus unto Christ I believe Lord help thou mine unbelief Then shalt thou assuredly find and feel that he will not break the bruised reed nor quench the smoaking flax but he will by the powerfull work of his Spirit help and strengthen thy weak and feeble faith and though it be never so weak yet being true and unfeigned faith he will not suffer it to fail but that prayer which he made for Peter's faith Luke 22. shall also be effectual for thy faith to keep it from failing according to that Joh. 17. 20. Use 2 Use 2. This teacheth us also after Christ's example to be ready to help and strengthen those that are weak in faith Rom. 14. 1. Him that is weak in faith receive unto you c. that is admit him willingly into your society and use the best means to help and strengthen his weakness So Luke 22. Peter is commanded to strengthen his brethren This we must do after Christ's example Rom. 15. 7. Receive ye one another as Christ received us to the glory of God We must not therefore contemn or reject our weak brethren whose faith is but as the smoking flax but endeavour by all good means in our power to help and strengthen their faith as by praying for them as Christ did for Peter by acquainting him with the abundant mercies of God in Christ and with the comfortable promises of the Gospel c. See 1 Thess 5. 14. Comfort the feeble-minded support the weak c. Observ 2 Observ 2. From the Circumstance of time In that it is said That as soon as Christ heard the Word that was spoken that is the heavy news which came to Jairus and the words of discouragement which the Messengers used to him forthwith he endeavoured to comfort him hence Observe this That our Saviour Christ is ready to comfort the faithful in the very time of their greatest temptations when their faith is most of all assaulted and as it were shaken by the force of temptations and tryals inward and outward even then when they have most need of help and comfort Christ is ready to help and comfort them and to strengthen their weak faith when it is even ready to fail when they are ready to fall and sink under the burden of the temptation he is then ready to put under his hand and to uphold them Thus when Peter's faith was ready to fail and himself ready to sink for fear Christ upheld him and strengthened his faith Matth. 14. And so he helped the Disciples and encouraged them at the very time when they were in danger of drowning their faith being then greatly assaulted and shaken with that tryall Use Use Remember this when we feel the greatest weakness of faith and strongest temptations of Satan or
him to be God and consequently to be the Messiah We therefore must here learn to embrace Him and believe in Him as in the onely Saviour of Mankind seeking Salvation in none other Use 3 Vse 3. This is also matter of great comfort to the faithful to consider that Christ being God as well as Man and having all Divine Power in his hands is therefore able perfectly to save and deliver them from all evils and miseries of Soul and Body and able also to confer on them all good things necessary for this life or that which is to come Trust perfectly in this all-sufficient Saviour c. Observ 5 Observ 5. In that our Saviour by his Divine Power cleansed and cured this Leper of his bodily Leprosy Hence we may gather that he is also the onely spiritual Physitian that is able and willing to cure the spiritual Leprosies and Diseases of our Souls that is our sins if we come unto him by the Prayer of Faith as the Leper did Luke 4. 18. He hath sent me to heal the broken-hearted The Leprosy of the body which reigned among the Jews was a Type of Sin which is the Leprosy of the Soul and our Saviour by curing this and other dangerous Diseases did shew himself to be that spiritual Physitian also which came into the World to cure the faithful of their sins which are the sicknesses of their Souls This may appear Matth. 8. 17. where the Evangelist from the bodily Diseases cured by our Saviour doth gather that he is that Person of whom the Prophet Esay foretold that he should bear our spiritual Infirmities that is our sins Isa 53. 4. The Reason hereof may be this Sin is the originall and procuring cause of all bodily Diseases therefore our Saviour by curing bodily Sicknesses did shew and declare that he came also to cure mens Souls of their sins And hence is it that we read so often that at the same time when he cured the bodyes of such as were diseased he did also pardon their sins upon their Faith and Repentance Quest Quest How doth Christ Jesus cure the faithful of their sins Answ Answ By a two-fold Soveraign Medicine The first is his own Blood that is the merit of his Sufferings and Obedience effectually applyed to the Conscience of the Sinner whereby he healeth him of the guilt of his sins procuring the pardon of them at the hands of God The second is the Power and Efficacy of his Spirit by which as by a sharp Corrasive he so eateth out as it were and wasteth the Corruption of Sin that it bear not sway in the faithful and withal worketh in them the Grace of true Holiness Vse Seek to Christ not onely in our bodily Sicknesses but chiefly in the Sicknesses of our Souls that is when we feel our sins and the guilt of them lying on our Consciences or the Corruption of them prevailing in us In these cases go to Christ by the Prayer of Faith earnestly entreating him to heal thee of thy sins both of the guilt of them by his Blood effectually applyed to thy Conscience by Faith and also of the Corruption of sin by the Power of his Spirit mortifying and weakning it in thee more and more Mark 1. 43 44 45. And He straightly charged him and forthwith sent him away And saith unto him See Mar. 21. 1618. thou say nothing to any man but go thy way shew thy self to the Priest and offer for thy cleansing those things which Mosescommanded for a Testimony unto them But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the City but was without in Desert places and they came to Him from every quarter IN these Verses are set down the Consequents which followed upon this Miracle which our Saviour wrought upon the Leper The Consequents are two 1. A straight Charge or Commandment given unto the Leper by our Saviour ver 43 44. 2. The Disobedience of the Leper unto that Charge Ver. ult Touching the Charge of our Saviour unto him it is two-fold 1. Negative Wherein he sheweth what he should not do forbidding him to make the Miracle known 2. Affirmative Shewing what he should do viz. go shew himself to the Priest and to offer for his cleansing the things commanded by Moses for a Testimony unto them He straightly charged him viz. not to publish the Miracle as appears by the words following Quest Quest Why did he so straightly enjoyn him to conceal it Answ Answ Because he foresaw and knew that he would be too forward to make it known Therefore He did not barely forbid him but charged him in threatning manner as the Greek word implyeth not to publish it See thou say nothing c. His meaning is not that he should keep it onely to himself and that he should not at all make it known to any for our Saviour knew that it was fit his Miracles should be known that by them his Divine power and the Truth of his Doctrine might be manifested to the World and therefore we read that at another time He was willing a Miracle of his should be made known Mark 5. 19. Go home to thy friends and tell them c. But our Saviour's purpose here is to restrain him 1. From publishing this Miracle rashly or unadvisedly and in indiscreet manner 2. From revealing it to such Persons as were likely to cavil or take exceptions at it 3. From publishing it at that time being unfit and unseasonable Quest Quest Why was it an unseasonable time Answ Answ 1. Because our Saviour was yet in the state of his Abasement and was so to continue till the time of his Resurrection and his Divine Glory was to be manifested by degrees till then and not all at once See Matth. 17. 9. Vide Jansen Harm Evang. cap. 34. pag. 189. 2. Because the People were too much addicted to the Miracles of Christ without due regard to his Doctrine therefore if his Miracles should be too commonly known the People would so flock after him to have Miracles that it would hinder his Preaching See Bez◠on Matth. 8. 4. and Calvin Harm p. 123. for so it came to pass afterward as we may 〈◊〉 in the last Verse Observ 1 Observ 1. Our Saviour Christ might have purchased great Glory and Fame to himself by the publishing of this Miracle and yet because at this time the publishing of it was like to hinder the course of his Ministry and the Preaching of the Word therefore he would rather have it concealed for a time Hence gather that we should be much more careful and desirous of the furtherance of the Gospel and of the good success of the Ministry thereof than of our own credit or reputation in the World Act. 20. 24. Paul's life was not dear to him in comparison of the fulfilling of his course in his Ministry much less did he respect his credit
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
tribulation even as it came to passe c. So Act. 20. 23. when he was to go to Jerusalem he made sure accompt before-hand to meet with bonds and afflictions there See Joh. 16. 1. 2. Consider the necessity of suffering affliction for all that will profess Christ and the Gospel 1 Thess 3. 3. That no man should be moved with these afflictions for your selves know that we were appointed thereunto Act. 14. 22. We must through much tribulation enter into the Kingdom of God Luke 9 23. 3. It is matter of much comfort to a Christian to suffer for well-doing and for the name and profession of Christ 1 Pet. 3. 14. and 4. 16. If any suffer as a Christian let him not be ashamed but glorifie God in this behalf And Verse 14. If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God rests on you c. It is an evidence of Gods Spirit of grace and adoption dwelling in thee if thou be content to suffer for the Name of Christ yea it may be an evidence of salvation to thee Phil. 1. 28. In nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Quest Quest May not an Hypocrite or Reprobate and one that shall never be saved suffer much for the profession of the Gospel Answ Answ He may as appeareth 1 Cor. 13. 3. Though I give my body to be burned c. and Gal. 3. 4. Have ye suffered so many things in vain c But an hypocrite or Reprobate cannot in due and right manner suffer for the Truth not with sincere affection of heart not in way of true obedience to Gods Will not ayming at Gods glory as the chief end of his suffering but for sinister respects as for vain-glory or the like end Therefore to suffer for the Word with an upright affection ayming at Gods glory and out of true love to the Word is an evidence of grace and salvation to all that do thus suffer 4. Consider That much good is wrought in us by the trouble which we suffer for the Gospel if they be sanctified to us and that we have grace to bear them in due manner and to make a holy use of them They serve to humble us to try and exercise our faith hope and patience to stirr us up to prayer with more fervency to wean us from the world c. No cause therefore why we should so stumble at them as to be discouraged in our Christian course Lastly Consider that we have a promise that God will not suffer us in such cases to be tryed or Afflicted above our strength but will make away to escape that we may be able to bear it 1 Cor. 10. 13. So much of the Apostacy of these temporary hearers Now follows the Circumstance of time when they are offended and fall away Immediately That is so soon as Affliction and Persecution for the Word ariseth Observ Observ Hence we may observe that such as are hasty and forward at first in the Profession of Religion and in making some shew of Grace if they be not sound and sincere in Religion and Grace do oftentimes fall away as hastily and suddenly from their first Profession These temporary hearers did at first hearing of the Word immediately receive it with joy but having not the Word truly rooted in them by found Faith we see here they fall away as suddenly when troubles come upon them for the Words sake Mark 10. 17. The young man being a Ruler came running to Christ c. and asked what he should do to inherit eternal life But so soon as our Saviour put him to a through tryall by bidding him Sell all c. he went away as soon very sad c. The reason was because he was not sound and sincere in that profession which he made He had good things in him and shewed himself teachable therefore it is said our Saviour loved him but his heart was not truly touched with an unfeyned desire of salvation and of the means of it And thus it is with many hypocritical professors of Religion as they are at first for a time very hasty and suddain in their profession and in shewing some kind of love and desire to the Word and some sudden â—oy in it and some hasty zeal c. So many times they do as hastily and suddenly fall from their first love and zeal c. Their Religion is like Jonas his gourd springing up in a night and withering the next morning Vse Use This being so it should move us much more to labour for soundness of Religion and Grace that we may be constant in it than to be over-hasty and sudden in taking up the profession of Religion and in making shews of grace without due and serious consideration first had of the good grounds upon which we take up our profession Better to begin and enter more leisurely and advisedly into a Christian course upon good grounds and reasons well weighed and so to proceed therein with constancy than to begin over-hastily and unadvisedly and then as hastily to give over and fall away for want of soundness and sincerity Mark 4. 18 19. And these are they which are sowen among thorns such as hear the Word And the May 21. 1620. cares of this world and the deceitfulness of riches c. OF the second sort of unprofitable hearers signified by the stony ground we have spoken Now we are come to the third sort resembled by the thorny-ground Whose description is laid down in these two Verses These are such who hear the Word but they suffer the fruit of it to be choked and hindred in them by the cares of this world by the inordinate love of riches and by other sinful lusts so that these may be called the Worldly-minded hearers And although they are not in express words commended so much as the former sort yet it seemeth that in some respects they go beyond them 1. Because they are compared unto thorny ground which is softer and hath more depth of earth than the stony ground whereby it seems to be implyed That the Word taketh deeper root in these than in the former 2. It is said Luke 8. 14. that these bring forth no fruit unto perfection whereby seems to be implyed That although they bring not forth good and ripe fruit yet they bring forth some fruit which is more than is said of the former sort Now in the words consider two things 1. What is commendable in these hearers They hear the Word 2. What is discommendable wherein they fail namely in this That they suffer the Word afterward to be choked in them that is the fruit of it to be hindred Where 1. Consider the causes or means of choaking it which are three Cares of this world deceitfulness of riches and lusts of other things 2. The effect or consequent It becometh
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
teaching Use Use This shews that they never truly tasted the Heavenly vertue and sweetness of the Word of Christ in their own Souls and Consciences who do not more and more hunger and thirst after the publick Ministry of it but can well enough content themselves without it and therefore will take no pains to seek after it It followeth ver 37. And there arose a great storm c. Now follow the more near occasions of this Miracle The first of which is the Tempest which arose on the Water as our Saviour and his Disciples sailed on it which Tempest did not happen by chance nor was it raised by the power or will of Satan but by the special Providence of God that it might make way unto the working of this Miracle by our Saviour A great storm of Wind Matth. 8. 24. A great Tempest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifieth a shaking of the Sea or waters in such sort as the Earth is shaken with an Earth-quake which shews that it was a very great and fearfull tempest of wind and therefore Luke 8. it is said They were in jeopardy or danger that is likely to be cast away with their ship as appeareth also by the Disciples great fear and by their word to our Saviour Carest thou not that we perish The Waves dashed c. This also shews the great danger they were in See Matth. 8. 24. Observ Observ In these Disciples of our Saviour sayling with him upon the Sea and being brought into such trouble and danger by reason of the great storm arising we may see a pattern of the estate and condition of all the true Disciples and Followers of Christ in this World namely this that they must look to meet with great and grievous troubles and Afflictions in this life So many as will sail with Christ in the Sea of this World must look for great storms of troubles to be raised against them Matth. 16. 24. If any will come after me let him deny himself and take up his Cross and follow me There are two sorts of troubles which the true Disciples of Christ must look for 1. Outward troubles and Afflictions in their outward man and outward Estate in their bodies goods good name friends c. 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution Revel 14. 12. Here is the Patience of the Saints Here are they that keep the Commandments of God and the Faith of Jesus The Saints and such as keep the Faith of Jesus have need of Patience to bear the many and great outward troubles which they must look for in the World This we may further see in the History of the Acts where we read of many grievous outward troubles raised against the Apostles and other Believers in Christ The second sort of troubles which the followers of Christ must look to meet with are inward in their Souls and Consciences They must look that Satan will raise fearfull storms of inward temptations against them by laying their sins before them and against them that so pressing them down with the heavy burthen of them he may drive them to despair of Gods mercy He desired to winnow the Apostles themselves by his temptations 2 Cor. 12. 7. Paul himself had the Messenger of Satan sent to buffet him c. And the Disciples of Christ must not onely look that Satan shall thus raise storms of inward troubles in their Consciences but that God himself also will sometimes make them to feel such inward storms by withdrawing the feeling of his favour from them for a time and making them to feel his fearfull wrath against them for their sins as Job complaineth of himself Job 6. 4. and David Psal 77. 7. and else-where in the Psalms The main Reasons why all that will be followers of Christ must look for such storms of outward and inward troubles are these 1. God's Decree who hath ordained them unto it 1 Thess 3. 3. See Act. 14. 22. 2. By these they are made conformable unto Christ their Head who felt many such grievous storms and tempests raised against himself whilst he lived on earth in the dayes of his flesh Esay 53. 3. A man of sorrows and acquainted with grief Hebr. 2. 10. Consecrated through Afflictions Now it is fit that the Members should be conformable to the Head and the Disciples to the Master See Rom. 8. 29. 3. God seeth these troubles to be very profitable for them in sundry respects 1. To humble them truly in the sight of their sins which are the procuring causes of such troubles This we see in Joseph's Brethren and in King Manasseh 2. To exercise and try the soundness of their Faith Patience and other Graces of Gods Spirit in them as we see in Job's example Thou hast tryed me saith he and I shall come forth as the Gold Yea not onely for the tryall of their Faith and Patience c. but also for the furtherance and increase of these Graces in them Rom. 5. 3. Tribulation worketh Patience and Patience Experience c. 3. To stir them up and quicken them to an earnest and diligent seeking to God by Prayer See Esay 26. 16. Lord in trouble have they visited thee c. and Hos 5. 15. 4. To wean their Hearts from this World and to stir up in them a longing after their eternall rest and peace in Heaven Vse 1 Vse 1. See then that it is not an easy matter to be a good Christian c. Vse 2 Use 2. Teacheth us what we must do if we be resolved to be true Disciples and followers of Christ that is to believe in him and to profess his name and Gospell we must not promise our selves a life of ease and quietness and rest we must not look for a freedome from troubles but we must prepare and arm our selves to meet with many and great troubles outward and inward we must look for fightings within and terrours without as Paul speaketh If we will sail in the same ship with Christ we must not look it shall be alwayes calm weather with us but we must make accompt of some grievous storms or other to shake and toss us in the troublesome Sea of this World It cannot be avoided but we must needs meet with great tryalls and troubles outward or inward in one kind or other Through many Afflictions we must enter into the Kingdome of God Christianus Crucianus as Luther sayes If we will sail with Christ in his ship we must look for that Tempestuous Wind called Euroclydon to beat against the ship as it did against the ship that Paul was sayling in toward Rome Let us therefore daily take up our Cross and follow Christ that is daily prepare and Arm our selves to bear whatsoever Crosses and troubles may befall us in our Christian course and Profession Daily let us labour to grow in Faith and Patience and Hope and all other Christian Graces whereby
unchastity c. to repent speedily of such sins and to turn unto God by a new life lest if they go on in such sins their children also become like them or worse then themselves and lest God in Justice punish them in their Children by withholding his grace from them for the Parents sins If the care of their owns souls alone move not such to repentance yet let the care of both their own and their childrens souls too move and drive them to it speedily Use 2 Use 2. Let all Parents take heed of giving evil and wicked example to their children lest they follow it and take after them in the same sins which they are given unto To this end often consider how apt children are to follow Parents sins especially such as they are most given to by Nature How soon and easily will thy child learn of thee to swear lye to speak filthily to delight in bad company Oh therefore beware of giving such example to your children Beware of infecting and poysoning their souls with the contagion of your own sins If a man have a Plague-sore running upon him will he not be careful that his children come not near him lest they take the disease and it cost them their lives And wilt thou not be much more wary and fearful of infecting thy children with the contagion of thy sins lest it cost them the life of their souls Look to it then that thou give them not the least ill example of sin seeing it is so dangerous to poyson and infect them and seeing they are so apt to suck their deadly poyson from thy evil example How canst thou reprove sin in thy child when thy self art guilty of the same or worse and art not afraid to practise it even before the face of thy child How should thy child regard thy reproof and admonition It will never be Therefore all Parents look to it that ye do not only reprove sin in your children but first reform it in your selves that so ye may reprove both by word and deed And beware of sinning in the presence of your children or so as they come to knowledg of it lest they take example by you and lest they have cause hereafter to curse the day in which they were begotten and born of you Observ 2 Observ 2. Herod is here called a King yet was he a wicked man void of all Religion and Grace a cruel murderer of John Baptist as we shall hear afterward in this Chapter and an enemy to Christ as appeareth Luke 23. 11. which may teach us That great men are not alwayes good and religious nor yet the best friends or favourites of such as are Religious 1 Cor. 1. 26. Not many mighty or noble are called c. Yea rather on the contrary great men of the world for the most part are furthest from Religion and greatest enemies to it and to the Professors of it So was Herod Pilate the High Priests Scribes and Pharisees the greatest enemies which Christ had upon earth And so Psal 2. 2. it is prophesied that the Kings and Rulers of the Earth should oppose against him Vse Use See then that it is not safe for us alwayes to follow the example of the greatest men no not of Kings and Rulers of the earth further then they do well and follow the Word of God But if they leave that we must leave their example and practise Joh. 7. 48. The Pharisees would tye the people to their own example and to the example of the Rulers but we must not be tyed to the example of such great ones further than their example is good So much of the person of Herod Now to speak of the Fame or Report which he heard of Christ He heard of him Matth. 14. 1. He heard of the fame of Jesus that is of the fame of his Doctrine and Miracles No doubt but his servants and those of his Court that were usually about him did report this unto Herod having either heard and seen Christ and his Miracles or at least heard of him by others For his name was made manifest Or Spread abroad partly by means of his own Doctrine and Miracles and partly by the Doctrine and Miracles of his Apostles which he sent forth Observ 1 Observ 1. Herod had before this time imprisoned and beheaded John Baptist as appeareth Verse 16. by his own words yet he could not by this means stop the course of the Gospel which John Preached for John being cut off and his Ministery stopped our Saviour Christ groweth more and more famous even in Herod's Court for his Preaching and Miracles and not only himself but his 12 Apostles also whom he sent forth to preach Whence we may observe this That the Ministery of the Word cannot be utterly suppressed nor the course of it altogether stopped by any power or means used against it Though the Devill and wicked men rage against it and against the Ministers of it yet can they not prevail utterly to suppress it but it will still have a course and passage and will still prevail more and more notwithstanding all opposition of Devils or men against it It may be for a time hindred but it will afterward break forth and prevail again It may be stopped in one place but it will break out in another 2 Tim. 2. 9. The Word of God is not bound The Preachers and Professors of it may be bound and imprisoned silenced or put to death but the Word it self and Ministery of it cannot be bound that is utterly silenced or suppressed but it will still be free and at liberty to run the course which God hath appointed it to run Act. 5. we read how the Apostles were imprisoned and persecuted and yet soon after it is said Act. 6. 7. The Word of God increased and the number of Disciples multiplyed in Jerusalem greatly c. So Act. 12. Though Herod killed James and imprisoned Peter yet Verse 24. it is said The Word of God grew and multiplyed Reason Reason The Lord doth accompany his Word and the Ministery of it with his own Divine Power he revealeth his own arm in it and by it which makes it powerful to prevail and to find free passage amongst men notwithstanding all opposition made against it Prov. 21. 30. There is no wisdom nor understanding nor counsel against the Lord and therefore there is no wisdom or policy or practise of the Devil or wicked men that can prevail against the Word of God utterly to abolish or suppress it Use 1 Use 1. See then how vain are all attempts and practises of wicked men yea of the greatest men in the world against the Word of God and against the Preachers or Professors of it persecuting them by word or deed and raising troubles against them all these their attempts are vain and shall never prevail so far as to suppress the Ministery of the Word or to hinder the fruit of it altogether but God
21. If a man take his brother's wife it is an unclean thing c. Object Object Deuter. 25. 5. If Brethren dwell together and one of them dye and have no child the Wife of the dead shall not marry without but her husband's brother shall go in unto her c. Answ Answ 1. That Law is to be understood not of marrying the Wife of any brother deceased but of marrying the Wife of such a brother as deceased without children as the words of the Text shew plainly But Herod's brother Philip if he were now dead as it is most likely he was and as Josephus writeth of him Antiquit lib. 18. cap. 6. et 7. yet he dyed not without Issue for Verse 22. of this Chapter there is mention of the daughter of Herodias which no doubt she had by her former husband Philip therefore that Law gave no liberty at all to Herod to marry his brother wife seeing his brother dyed not without Issue 2. Some think that Law is to be understood not of the natural brother born of the same Parents but rather of the Cozen-german or some other Kinsman nearest unto the party deceased for so sometimes after the Hebrew phrase Kinsmen are called Brethren Sic Calvin in locum 3. Others rather understand it of natural brethren born of the same Parents and that it was a special exception of that general Law given Levit. 18. which exception belonged peculiarly and only to the Israelites being granted to them upon special cause viz. That when the elder brother dyed without seed the name of the first-born might not be blotted out but the Family might be preserved in that name c. And this was ceremonial signifying typically Christ the first-born of God c. See Mr. Perkins Oeconom Chap. 5. pag. 677. Jun. in Deuter. 25. 5. Bucan loc com pag. 118. Observ Observ Here we learn that Incestuous Marriages are unlawfull and condemned in the Word of God so John told Herod plainly ver 18. That it was not lawfull to have his brothers Wife This was one kind of Incestuous Marriage Other kinds see expresly named and forbidden Levit. 18. In general note here that an Incestuous Marriage is that which is made between persons that are too near of kindred that is to say such as are within the degrees of kindred prohibited in that Chapter Levit. 18. from whence we may gather also that not onely the degrees there named but all other which are as near as those that are there named are also by proportion condemned as unlawfull Such Marriages were condemned even by the Heathen themselves as the Apostle employeth 1 Cor. 5. 1. when he saith That the Incest of him that had his Fathers Wife is such a sin as was not named among the Gentiles that is to say not approved but abhorred of the best of them even by the light of Nature Besides the Word of God denounceth great and heavy punishments to be inflicted on such incestuous Marriages as we may see Levit. 20. 11 c. where it is appointed that such as did so Marry should be punished with death and dye childless The consideration of these things must move all Christians to abhor and take heed of such Incestuous Marriages So much of the sin reproved Now followeth the reproof it self ver 18. John had said to Herod It is not lawfull for thee c. Whether he reproved Herod in publick or in private is not expressed Some think it was in his publick teaching But it seems more probable that it was in private because he speaks to him so particularly It is not lawfull for thee c. which it is not likely he would do in publick Vide Kemnit Observ 1 Observ 1. Here then we learn That Ministers of the Word ought not to wink at sin in those of their Charge nor to be silent at the committing of it but to admonish and reprove the same as occasion is offered in publike and private This is a part of the Minister's Office not only to Instruct Exhort and Comfort such as have need of instruction c. but also to admonish and reprove such as offend Every Christian in his place is to do this as just opportunity is offered 1 Thess 5. 14. much more therefore Ministers 2 Tim. 4. 2. Preach the Word in season c. Reprove rebuke c. Tit. 2. 15. Rebuke with all authority Ezek. 3. The Watchman must give the wicked warning to turn from sin c. or else their blood will be required at the Watchman's hand Observ 2 Observ 2. Further Ministers may learn here of John Baptist to deal unpartially in admonishing and reproving sin even in the greatest persons that are of their charge and so far as they have a calling to do it They must reprove sin not only in mean persons but in the great ones even in Kings if they be called to do it as John was to reprove Herod for even Kings must be subject to the Word of God and the Ministery of it though they be far above the persons of Ministers in authority and power Thus Elijah reproved Ahab the King of Israel 1 King 18. 1 King 21. Thus Nathan also reproved David 2 Sam. 12. A Minister must not be a respecter of persons in his Ministery but he must in this be like our Saviour Christ who cared not for any man nor regarded the persons of men Matth. 22. 16. To this end he must labour to pray unto God for spiritual courage and constancy in discharge of this part of his duty that he may not fear the faces of the greatest persons but may boldly and freely reprove sin in them Jer. 1. 8. Be not afraid of their faces for I am with thee c. and Verse 10. See I have this day set thee over Nations and over Kingdoms to root ouâ— and to pull down c. Ezek. 3. 8. Behold I have made thy face strong against their faces c. As an adamant harder then flint have I made thy forehead c. Ministers have need to pray unto God to arm them with such courage constancy and boldness of spirit Vse Use This teacheth even the greatest Persons to suffer the word of reproof and admonition at the hands of Gods Ministers and not to think themselves too good c. How much more then should meaner persons submit to such reproof c. Psal 141. 5. Observ 3 Observ 3. Again in that John did so plainly tell Herod That it was not lawfull for him c. We may gather That such as have a Calling to reprove sin in others should do it plainly and directly shewing them their sin and the danger of it by the Word of God in such sort as they may be in Conscience convinced of it Levit. 19. 17. Thou shalt not hate thy Brother in thy Heart but shalt plainly rebuke him c. Thus Eliâ—ah did plainly reprove Ahab and Nathan though he began with a Parable yet at
length told David plainly that he was the man Note that this plain and direct manner of reproving is then especially to be used when we are to deal with obstinate offenders which are much hardned in their sins and hard to be reclaimed such have most need to have their Consciences throughly convinced by such plain reproofs But on the other side if we be to deal with such whose Consciences are more tender and tractable we may use sometimes a more close and covert kind of admonishing and reproving as either by a general alledging of the words of Scripture whereby the sin is condemned and leaving them to the party himself to apply to his own Conscience or else framing our reproof in the manner of an exhortation or instruction thereby implying an oblique or indirect reproof which is the course prescribed by Paul in reproving an Elder 1 Tim. 5. 1. Rebuke not an Elder but intreat him as a Father Yet we must alwayes be careful to use so much plainness in reproving as may serve sufficiently to discover the sin reproved unto the Conscience of the offender and to convince him thereof by the Word of God Quest Quest Whether a Minister in publick reproof may speak personally Answ Answ Not so that should be done in private not in publick See Matth. 18. 15. Object Obâ—ect 1 Tim. 5. 20. Them that sin Rebuke before all c. Answ Answ He speaks of publick crimes whereof they were publickly convicted See Beza Use Use This shews the fault of such as deal not plainly enough in admonition and reproof of others Some are afraid of displeasing those whom they should reprove and therefore are loath to deal plainly They speak too generally and darkly and too far off as if they were not willing to touch the Conscience of the Offender Such must remember that Christian reproof is Spiritual Physick or Chyrurgery Now if the Physitian or Chyrurgion be afraid to come near or touch the Patient how should he cure him If he dare not touch the sore how shall he launce it and heal it So here c. We must therefore not go about the bush when we should admonish others of sin but in love and meekness tell them of it plainly so as to convince their Consciences especially being to deal with such as are hardned in their sins the more hard they are to be reclaimed the more plainly and throughly we should deal in reproving such Jude 23. Verse Others save with fear pulling them out of the fire If we see one in present danger of burning we do not think it enough to go round about him and look upon him as if we were afraid to touch him or speak to him but we go directly to him and pull him out of the fire So here c. So much of the Reproof Now followes the Effect which it wrought in Herodias Verse 19. Therefore Herodias had a quarrell against him c. Or Laid wait against him as some translate it but the other Translation is better for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to bear an inward grudg or quarrell against another See Beza on this place and Varinus in lexico And would have killed him Or desired to murder and put him to death by some means or other The cause of all this her malice and malicious practise against him was his plain reproof of Herod and her for their incestuous marriage which made her fear to be divorced c. Observ 1 Observ 1. Here we see that it is the property of the wicked and impenitent to be so far from repenting of their sins when they are reproved for them that they take occasion thereby to hate and persecute such as reprove them and oppose them in their sins Thus Ahab hated Michaiah because he did not prophesie good but evil concerning him 1 King 22. 8. So Ahab and Jezabel hated Elijah and persecuted him seeking his life because he plainly reproved their sins 1 King 19. Thus the Scribes and Pharisees and other Jews hated our Saviour Christ for reproving their sins Thus the Jews hated Stephen Act. 7. 54. See also Amos 5. 10. Reas 1 Reasons 1. Joh. 3. 20. Every one that doth evil hateth the light c. that is the light of the Word of God and consequently all such as hold out this light of the Word to discover and convince their sins Reas 2 Reas 2. They do love and delight in their sins Job 20. 12. Wickedness is sweet in their mouths they hide it under their tongues They spare it and forsake it not but keep it still within their mouth Ephes 4. 19. They give themselves to sin with greediness or with greedy desire And therefore they must needs hate such as reprove their sins or go about to hinder them in the practise of them Use 1 Use 1. See by this and take notice of the great corruption and miserable blindness that is in us by Nature causing us to hate and persecute such as would do us good even the greatest good that is to say save our souls by reproving our sins that we may repent and be saved What wretched unthankfulness is this What wilful blindness thus to be offended at those that would open our eyes This shews that we love darknesse more than light Joh. 3. 19. This shews that we are by Nature in a dead sleep of sin in that we are so unwilling to be awaked As it is with one that is very drowzie and heavy asleep he is angty at every thing that wakes him if one do but jogg him or hold the light of a candle before him c. So it is with a sinner by Nature sleeping in sin he is apt to be offended at such as would awake him by reproof and admonition yea apt to hate and persecute such most maliciously Let us bewail this great and fearful corruption of nature that is in men which makes them so to hate and persecute their best friends even such as seek their greatest good and are sent of God unto them to admonish and reprove them for their sins and to bring them to repentance and to pull them out of the snare of the Devil yea out of the fire of hell that they may be eternally saved Is not this wretched blindness and madness to hate and persecute such as would do them so much good It is the part of a frantick person to be so far from taking the Physick given him by the Physitian to cure him as to be angry at him that gives it and to overthrow and break the glass which holds it and not only so but to fly in the face of the Physitian and to lay violent hands upon him So it is a spiritual madness or frenzie thus to hate and persecute our spiritual Physitians the Lords faithful Ministers and others sent to cure us of our sins It is the manner of wild Beasts Lyons Bears c. to be ready to fly in the faces
and to tear in pieces their keepers which feed them and go about to tame them So it is with every wicked man by nature he is like a savage beast c. Let us therefore seriously think of this our miserable blindness and corruption of nature and learn to be more and more humbled for it and to bewail it Use 2 Use 2. To teach us not only to see and bewail this our natural corruption but to labour and strive to reform it and to have it so mortified that it do not break forth in us If we be good Christians we must have this natural corruption crucified in us Look to it therefore that it raign not in thee It is for the wicked and impenitent to hate and persecute such as reprove their sins Let it not be so with us Let it be far from us to be so much as offended at such as reprove our sins or any way go about to hinder us in them Jam. 1. Be swift to hear and slow to wrath This we may fitly apply to the hearing of a Christian reproof given us Be ready to hear and obey it and be far from wrath and anger against such as reprove us Be not like this wicked Strumpet Herodias which had a quarrel against John Baptist for reproving her But on the contrary let us have such in singular love and be thankful to them who do Christianly admonish and reprove us whether they be our faithful Ministers or others Use 3 Use 3. This shews That such as have a calling to reprove sin in others and to set themselves against it must not look for every ones good will but they may look to meet with some such as Herod and Herodias to hate and persecute them c. The Prophets by reproving sin in the people did purchase many enemies Jer. 15. 10. Wo is me my Mother that thou hast born me a man of strife and a man of contention to the whole earth c. Mark 6. 19. Therefore Herodias had a quarrell against him c. July 8. 1621. THe Evangelist sheweth a twofold Effect which John's Reproof of Herod did work in Herodias 1. That it provoked her to conceive and bear an inward grudg or quarrel against John 2. That it moved her not only to bear such a grudg against him in heart but also to seek to kill him and this her bloody desire and purpose is set forth further by the hindering cause which was her unability to execute that her malicious desire she could not kill though she much desired and sought to do it The reason whereof is given in the next Verse Now from this Verse we have already observed one Point of Instruction viz. That the wicked and impenitent are so far from reforming their sins when they are reproved for them that they hate and persecute such as reprove their sins and oppose against their wicked practises This Point doth generally arise from all the former part of the Verse in which is set down the malice and malicious and bloody purpose of Herodias against John for reproving Herod and her for their sin of Incest Now to gather some other Points more particularly from those two Effects which John's Reproof did work and bring forth in this wicked Woman And first from this That she did thereupon bear him an inward grudg or had a quarrell against him that is she did not only conceive hatred against him but carried a desire and purpose of revenge as the words following also do shew Observ 1 Observ 1. See here whose property it is to bear inward grudges and purposes of revenge against others even the property of the wicked and ungodly such as this unchast Adulteress Herodias was It is noted in her that she bare a malicious grudg and quarrell in heart against John This was the sin of Cain and of Esau Gen. 27. 41. and of the Scribes and Pharisees against our Saviour Christ Rom. 1. 29. Maliciousnesse and Wickedness are joyned in the Heathen Quest Quest May not a good man be tainted with this sin of inward malice and bearing grudg against others Answ Answ Yes he may be tempted to this as well as other sins and through infirmity yield to it for a time but he will not live in this sin nor suffer it to raign or bear sway in his heart in such sort as it doth in the wicked who give themselves over unto it willingly and do live and continue in it without repentance So doth not a good man Ae may for a time through violence of the natural passion of anger or otherwise be moved to take up a purpose of revenge as David did against Nabal but he cannot long hold it but will lay it down and be truly humbled for it before God Use 1 Use 1. See then what to think of such as live in this sin of malice and desire of revenge against others bearing inward grudges and quarrels against their neighbours and brethren such as stick not to use such speeches as these That they will be even with their enemies And they will sit on the skirts of such and such And though they forgive they will not forget c. expresly contrary to the precept given Levit 19. 18. Thou shalt not avenge nor be mindfull of a wrong or bear any grudg against the children of thy people What is to be thought of such malicious persons but that they discover themselves to be wicked and ungodly Use 2 Use 2. Seeing it is the property of the wicked to bear inward grudges and purposes of revenge against others take heed we be not herein like them beware of having inward quarrels in our hearts against such as wrong us or whom we think to wrong us and especially of carrying such quarrels and grudges long time against others lest hereby we discover our selves to be in the number of the wicked Prov. 24. 29. Say not I will do so to him as he hath done to me Say not so either with thy mouth or in thy heart Jam. 5. 9. Grudg not one against another lest ye be condemned c. Especially let us beware of bearing grudg against such as do not wrong us but rather do us good by admonishing us and reproving our sins c. If we are bound to do good against evil and to do good to our enemies and to love them how great shall our sin be if we do evil or desire or purpose evil against such as would do us good even the greatest good Let this therefore be far from every one of us Observ 2 Observ 2. In that Herodias did first bear John an inward grudg in Heart before she sought means to kill him Hence observe where all sins take their beginning even in the Heart and inner man There they are first rooted and grounded and from thence they spring and break forth outwardly in the outward life and practice first evill thoughts and affections are conceived and harboured in the Heart
their own Parents in such weighty and serious matters as do concern them as in the matter of Marriage and in choice of their Calling c. They will be their own guides and counsellors despising the counsell of their Parents c. These sin not onely against the Word of God but even against the light of Nature It was the sin of wicked and profane Esau that he would not be ruled by his Parents in the choice of his Wife but he took Wives of the Hittites which were a grief of mind to his Parents Gen. 26. 34. Let all children take heed of this sin lest God punish it in them as he often doth by sending his curse upon such Marriages as are made without Parents consent or advice So much of the Damsells asking counsell of her Mother touching the Petition which she was to make unto Herod Now followeth the advice which was given her by her Mother She willed her to ask the head of John Baptist That is to desire of Herod that John might be beheaded and that his head might be brought and presented unto her in a Charger for so much may be gathered by comparing the words following in the next verse with Matth. 14. 8. where it is said that she was instructed of her Mother to ask John's head in a Charger She might have counselled her daughter to ask some rich gift or great matter of wealth and preferment either for her daughter or for herself but such was her Malice and grudg against John that having this opportunity offered to have him put to death she rather adviseth her daughter to ask this then any other favour gift or preferment whatsoever Observ 1 Observ 1. Here first we may observe that wicked and ungodly Parents are apt to give wicked and lend counsell to their Children and to teach them wickedness In stead of giving them good Counsell and Instruction they give them such as is evil and wicked In stead of bringing up their Children in Instruction and Information of the Lord as good Parents ought to do Ephes 6. 4. they train them up and teach them to serve the Devill and to commit sin This no doubt was one cause that the Children and Posterity of Cain proved so wicked and ungodly because they were so ill taught of their Father And this also was the cause that those 42. young children were so graceless as to mock the good Prophet Elisha by calling him bald-pate because they were so taught and instructed by their Parents 2 King 2. 23. Reason Reas Wicked Parents have a desire that their Children should be like them and resemble them in qualities and properties therefore they use means by lend counsell and evill Instruction to make them like unto themselves Vse 1 Use 1. See one cause why the Children of wicked Parents do for the most part prove wicked and ungodly like their Parents even because such Parents are usually so ready to infect and Poyson their Children with lend and wicked counsell and instruction As they hurt and infect them by ill example so also by wicked counsell and advice See then that it is a great Judgment of God upon Children to be born of wicked Parents and to be trayned up under them such Children are in great danger to learn wickedness and lendness of their Parents For although Religion and Grace commeth not by Inheritance yet sin and wickedness doth come by Inheritance from Parents to Children And though God do sometimes call some Children of wicked Parents to be partakers of his Grace yet most often and usually the Children of such lend Parents do prove wicked like themselves and it is Gods special and extraordinary mercy to such Children if they prove good and Gracious Vse 2 Use 2. Seeing it is the property of wicked Parents to hurt and infect their children with contagion of sin by their wicked counsel and instruction let all Christian Parents take heed of this giving ill counsel and instruction to children Beware of teaching them or counselling them to commit sin This they will do too soon without any teaching for it is natural to them take heed therefore of thrusting them forward to it by counsel or instruction It is a most wicked thing in Parents to teach their children to lye to swear to speak filthily c. or to encourage or counsel them to these or the like sins Yet such Parents are to be found But let them take heed For if it be a sin in Parents not to teach their children good things not to give them good counsel then how much greater sin to poyson them with wicked counsel And if it be a sin not to restrain and keep them back from sin by all good means then how much greater sin to thrust them forward to sin Therefore let all Parents professing the fear of God take heed of this fearful and dangerous sin of giving wicked counsel to their children And on the contrary let them be careful to give them good and religious counsel and instruction especially to teach them the true knowledg and fear of God and to counsel and encourage them to the service of God and to the practise of all holy and good duties So did David and Bathsheba to Solomon as we see 1 Chron. 28. 9. Prov. 31. Observ 2 Observ 2. It is the Property of the malicious eagerly to thirst after revenge So Lamech Gen. 4. 24. Esau Gen. 27. 41. Jezabel 1 King 19. 2. Scribes and Pharisees thirst after revenge against Christ So Herodias here Use Use Take heed of harbouring malice in heart c. An eye for an eye c. Observ 3 Observ 3. See the cruell and deadly hatred of the wicked against Gods Servants never resting till it seek their blood See also afterward upon Chap. 11. Verse 18. This was before handled Verse 19. So much therefore shall serve touching the preparation going before the Suit or Petition made by Herodiasses Daughter unto Herod in that she took advice of her Mother who counselled her to ask the head of John Baptist Now we proceed to the 25. Verse in which is laid down her sute unto Herod And first to speak of the manner of putting up her Petition She came in straightway with great haste c. Quest Quest Why did she make such haste Answ Answ No doubt but she was advised and stirred up by her Mother so to do lest if she delayed time Herod's mind should change or grow cold in the matter which he had promised and so she should be disappointed of her hope and desire Therefore also it is said in the words following That she desired John's head to be given her by and by Observ Observ Here we learn That the wicked are very forward and diligent in practising sin delaying no time but hastening the matter with all speed that may be c. See this handled before Chap. 3. Verse 6. I proceed from the manner of her coming to put up her sute
unto the matter of her Petition which is that Herod would give her the head of John Baptist in a charger A most wicked cruel and bloody request which yet she is not ashamed to make by the devilish advice and instigation of her mother Quest Quest Why was not Herodias content to have John beheaded but desires further to have his head brought in presently in a platter or charger to the banquet Answ Answ 1. For the greater certainty of the matter that the head of John being brought to her daughter and so to her she might have sight of it and so be sure that he was put to death 2. That so she might have occasion to insult openly over John being dead whom she so much hated being alive 3. She would have his head brought in and presented as a dish at Herod's Feast that it might be exposed to the derision of those that were present at the banquet Observ 1 Observ 1. See here how apt Children are by Nature to follow wicked counsel and advice given them by their Parents There is no sin so haynous and foul but they are ready to put in practise if their own Parents counsel and stirr them up unto it This wanton Minion is not ashamed to ask of Herod the cruell murdering of John Baptist at the motion and instigation of her Mother Use Use Admonition to all Parents to beware therefore how they give wicked and lend counsel to their Children lest they quickly and easily be perswaded to put it in practice But of this before sufficiently Observ 2 Observ 2. Further we learn here That the wicked make but a leight matter of sin yea of great and grievous sins as murdering the innocent Servants of God and such other sins Herodias and her Daughter make but a leight matter of the beheading of John Baptist even a matter of sport and delight Therefore they would not onely have him beheaded but his head being cut off to be brought in a platter as a dish to help furnish Herod's Banquet that so being presented at the banquet in this manner it might be matter of sport and delight to Herodias and her daughter and matter of derision to all that were present at the banquet Thus they make but a mockery and sport of this fearful sin of murdering the Innocent and of insulting over him in cruel manner being murdered Prov. 10. 23. It is a sport to a fool to do mischief And Prov. 14. 9. Fools make a mock at sin An example of this we have in Abner and Joab who accounted it but a play or sport for their Souldiers to skirmish before them and to murder each other cruelly 2 Sam. 2. 14. Thus some now adayes make but a leight matter of some sins as drunkenness fornication swearing filthy communication c. Use Use Let this be far from us to make leight of sin especially of such haynous sins That which deserves hell-fire and cannot be purged by any means but by the blood of Christ Jesus the Son of God is not to be accounted a leight matter or a matter of sport or delight We should even tremble at the thought of sin It is matter of mourning not of delight and sporting Mark 6. 26. And the King was exceeding sorry c. Sept. 9. 1621. IN this Verse is laid down the fourth and last Effect or Consequent which followed upon the dancing of Herodiasses Daughter before Herod at the Feast which he made on his Birth-day viz. His yielding to grant her sute made unto him for the head of John Baptist to be given her in a charger Though this were a most wicked and bloody sute yet Herod is so wicked as to yield to it and to grant her Petition In the words consider 1. The manner of his yielding to her sute It was very unwillingly as appeareth in that it is said He was exceeding sorry that he must yield to it 2. The causes moving him to yield unto it 1. The respect he had to his Oath 2. The respect he had to those that were at Table with him The King was exceeding sorry So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie So Matth. 26. 38. My soul is exceeding sorrowfull to death Quest Quest What moved Herod to be so sorry Answ Answ For that he had made so rash a Promise and sealed it by Oath whereby he thought himself bound to put to death so innocent and holy a man as John and one whom he so much reverenced for his holiness as we heard before Verse 20. Now this sorrow shews that Herod felt a combate in himself c. Yet for his Oaths sake Because he had not only promised but taken a solemn oath therefore he pretended a kind of religious care to keep his oath and not to break it And for their sakes which sate with him That is to please and satisfie them that they might think well of him and might not judge him either leight and inconstant or profane and irreligious in breaking his oath and promise So much of the sense of the words The Instructions follow First of the manner of granting her sute It was very unwillingly with much sorrow conceived in mind for that he thought himself so far tyed to grant so wicked a request that he could not deny it Observ Observ Hence gather That the wicked do sometimes feel in themselves an inward combat and strife and a reluctation against the sins they are tempted unto before they yield unto them They are inwardly troubled and perplexed in mind and conscience about the sins they are tempted unto and much grieved for that they are tempted and sollicited to them So was Herod here And the like combat did Pilate feel before he yielded to condemn Christ to death as may appear Matth. 7. 21. c. He shews himself exceeding loath to give sentence on him using all the means he could to shun it and at length before he yields to do it he first washeth his hands before the multitude to testifie himself to be clear from the blood of Christ c. which shews how greatly he was troubled about the shedding of it We may see the like also in Pilate's Wife though a profane heathenish woman yet Verse 19. it is said she suffered many things in a dream because of Christ c. Use 1 Vse 1. Hence gather That though it be a good thing in it self for us to feel an inward combat and strife against sin when we are tempted unto it yet this is no sure or infallible sign of a regenerate person or of true sanctifying grace for there is such a combat and reluctation against sin even in the wicked sometimes before the committing of sin Therefore rest not in this That we feel some such combat and reluctation and some inward trouble and perplexity of mind and conscience when we are tempted to sin but examine what kind of combat it is whether such as may be in the wicked or such as
So was it here Yet with this difference That whereas ordinarily the Fruit of Trees and of Living Creatures doth grow to bigger quantity in long tract of time these Loaves and Fishes were suddenly multiplyed and made to grow by the Power of Christ Further let us here note That it is most probable that this multiplication and growth of the Loaves and Fishes was not onely in Christ's own hands but also in the hands of the Disciples and of the Multitude that so the Miracle might be the more sensible and apparent unto them all Quest 2 Quest 2. How appears it that the Loaves and Fishes were thus multiplyed in quantity Answ Answ 1. Because the whole Multitude did eat and were fully satisfied 2. Because so many Baskets of Fragments were afterward taken up Quest 3 Quest 3. Why did not our Saviour quench their hunger and take it away without Meat or else give extraordinary Vertue to the small quantity which they had to satisfie them all Answ Answ He could have done so but he rather multiplyed the Loaves and Fishes that so the Miracle might be the more sensible and apparent Observ 1 Observ 1. Here we see an evidence of Christ's Divine Nature and God-head in that he was able to multiply the Loaves and Fishes miraculously without means by creating and adding a new quantity and substance unto them and that suddenly in the time of breaking and distributing them As it is proper to God onely to create all Creatures at first so also to multiply them being created as we may see Gen. 1. where it appears that he gave Vertue to all living Creatures to increase and multiply And if none but God can cause all living Creatures to multiply ordinarily and by ordinary and naturall means much lesse can any but God multiply dead and insensible Creatures such as these Loaves and dead Fishes were without any means This therefore is a manifest proof of Christ's God-head But of this we have spoken often before in handling other of his Miracles Object Object 2 King 4. The Prophet Elisha did cause the Widdow's Pot of Oyl to multiply extraordinarily insomuch that it filled many other Vessels And he also fed a hundred Men with twenty Barley Loaves and some ears of Corn. Answ Answ He did not work these Miracles by his own Power but it was the Divine Power of God which wrought them The Prophet was onely an Instrument employed of God therein But our Saviour multiplyed the Loaves and Fishes by his own Power c. Observ 2 Observ 2. Further observe here That Christ Jesus as He is God hath Power extraordinarily and miraculously to multiply the smallest store of Provision and outward means which we have to maintain and preserve our Bodily Life Though we have never so little means of maintenance as Food Rayment and other necessaries for the sustaining of us yet Christ by his Divine Power is able to multiply them extraordinarily and miraculously if he see cause So here and Mark 8. he multiplyed seven Loaves and a few small Fishes so as they became sufficient to feed four thousand Men. The like examples of God's extraordinary Power we read of 1 King 17. in multiplying the small quantity of Oyl which the widdow of Sarepta had in a Cruse and of the Meal which she had in a Barrel and 2 King 4. in multiplying the other widdows Pot of Oyl and in multiplying the twenty barley Loaves with which Elisha fed a hundred Men. Vse 1 Use 1. Comfort to the poorest Christians who have never so small means of Provision for this Life as Food Rayment c. yet let them by Faith rest on the Power and Providence of Christ He that multiplyed the five Loaves c. is able still to multiply their store though never so small and he will do it even miraculously if he see cause rather than they shall want a sufficiency His Arm is not shortned therefore rest on him by Faith though the means thou hast be never so small yea though no means for the present c. Christ is Lord of all Creatures and far above all Means able to create them and to multiply them extraordinarily Though we are not now to look for miraculous provision of means yet this Power of Christ must be the proper stay of our Faith in the want of ordinary means when we cannot of our selves provide them Use 2 Vse 2. If Christ have Power extraordinarily to multiply the means which we have for maintenance of our Life then also he is able to give a blessing to the means which we have that they may have vertue and strength to do us good and to nourish and sustain our Life It is the same Divine Power of Christ which is able to do both these and therefore as in want of means we are to rest on his Power for the multiplying of the small store we have so when we have the means in more plenty we are yet to seek unto him and to wait on the same Power of his to give a blessing to the means we have c. Mark 6. 41 42 43 44. And they took up twelve Baskets full of the Fragments and of the Fishes And they Nov. 11. 1621. that did eat of the Loaves were about five thousand men c. IN these Verses the Evangelist layeth down two things chiefly 1. Our Saviour's working the Miracle of the Loaves and Fishes Ver. 41 42 43. 2. The greatness of the Miracle Ver. 44. Touching the former two things are set down 1. Certain outward Actions performed by our Saviour Ver. 41. 2. The Events or Consequents of these Actions Ver. 42 43. Of the Actions of Christ we have heard before Now to speak of the Events which are two 1. That our Saviour having broken and distributed the Loaves and divided the two Fishes among them all They did all eat and were filled Ver. 42. 2. They took up twelve Baskets full of Fragments c. Ver. 43. They did eat and were filled This is spoken to shew 1. The truth and certainty of the Miracle for seeing all did eat and were satisfied this shews that there was no fraud or delusion at all used by our Saviour but that the Miracle was really and truly wrought because all the whole multitude were truly and really fed and had their hunger quenched 2. To shew the greatness of the Miracle in that so great a multitude were all fed with so little meat and not onely fed but satisfied fully c. If some had not been hungry and so had not eaten or in eating had not been satisfied the Miracle had not been so great c. Observ Observ In that this People following Christ to hear him were thus miraculously fed and satisfied with bodily Food by our Saviour Christ we may hence gather that such as do carefully and conscionably seek things spiritual and heavenly shall not want earthly things for maintenance of this life but the Lord will sufficiently provide for
Multitude This he did first that he might not be hindered by their presence from withdrawing himself to Prayer Into a Mountain What Mountain is not expressed by the Evangelists but it was some Mountain or Hill in the Wilderness of Bethsaida not far from the place where Christ had wrought the Miracle of the Loaves Quest Quest Why did he retire himself into this Mountain Answ Answ Because it was a solitary place fittest for private prayer therefore that he might with more freedom and quietness and without distraction pray he withdrew himself thither To pray Here some Questions may be moved Quest 1 Quest 1. How is Christ said to pray unto God seeing himself was God c. Answ Answ He Prayed 1. As Man and in his Humane Nature Vide infrà Ver. 41. 2. As Mediator and Intercessor between God and Man And so he prayed according to both Natures though in Humane Nature onely Quest 2 Quest. 2. Had he any need to pray in regard of himself Answ Answ As God he had no need for so he could not want any thing being the Fountain of all perfection and of all good things But in respect of his Humane Nature he had need to pray and did pray even for himself The reason is because he did partake not onely in our Nature but in the Infirmities of our Nature such as were meerly naturall and without sin as Hunger Thirst Weariness Pain Grief c. therefore he had need to pray for supply of strength to bear and overcome these naturall weaknesses Thus Hebr. 5. 7. He is said to have prayed with strong cryes and tears to his heavenly Father when he was troubled with naturall fear of Death Note that he had no such cause or need to pray for himself as we have no need to pray in regard of any sinfull infirmity or corruption c. Vide Bezam Homil. 5. de Pass p. 88. Quest 3 Quest 3. Why did he now give himself to Prayer Answ Answ Thereby to prepare himself to the working of those great Miracles which follow viz. His walking on the Sea and stilling the tempest of the Wind c. Quest 4 Quest 4. What was the matter of his Prayer Answ Answ Uncertain because not expressed In generall we may be sure that it was most excellent and heavenly far beyond the prayers of all men that ever were are or shall be In particular it is probable that among other things he prayed 1. For strength and assistance to be given to his humane nature for the better performance of all Duties of his publick Office and Ministery as he was Mediator 2. For a blessing upon his Ministery that his Preaching and Miracles might be more and more effectuall for those ends unto which they were ordained of his heavenly Father viz. for the calling and confirming of the Elect and for the convincing and condemning of the Reprobate c. 3. He gave thanks for the good which had bin done hitherto by his Doctrine and Miracles 4. He prayed for his Disciples that they might be confirmed in Grace and for the People that they might profit by his Teaching and Miracles These things and such like no doubt were the matter of our Saviour Christ's most divine and heavenly Prayer at this time Observ Observ General In that our Saviour being to pray is so careful to remove all hinderances as the Company of the Disciples and of the Multitude and to use all good helps and furtherances as the privateness of the place c. Hence we may gather that Prayer is a Duty not easily performed but hard and difficult to perform in due manner Of this see before Chap. 1. Ver. 35. Particular Observations follow First from the Circumstance of time When he had sent them away Observe That before we give our selves to Prayer we should carefully remove such things as may hinder us in the Duty Our Saviour being to pray privately first sends away his Disciples and the multitude c. So we being to pray must remove all that may hinder us As 1. Worldly cares and thoughts of earthly things 2. Inordinate and distempered Passions of Anger Wrath Malice Envy c. 1 Tim. 2. 8. Pray lifting up pure hands without wrath c. Mark 11. 25. When ye stand and pray forgive c. 3. All kind of sins and sinful Lusts must be cast off and laid aside by true Repentance As David Psal 26. 6. saith he would first wash his hands in Innocency and then compass God's Altar So must we c. Psal 66. 18. If I regard Wickedness in my heart the Lord will not hear me Joh. 9. 31. God heareth not sinners Therefore Isa 1. 15. God would not hear them though they made many Prayers because their hands were full of Blood The more difficult to pray well the more care to remove all these impediments Vse 1 Use 1. For reproof of such as are not careful as they should be to prevent such hinderances in Prayer Some go to Prayer with heads full of worldly business and cares of this life Some with hearts and minds distempered with Passions of Wrath Bitterness Malice c. Some with guilt of some sin or sins lying on their conscience not yet truly repented of No marvail if such pray without Feeling without Fervency without Comfort How should they pray aright when no care to prevent hinderances of this excellent Duty In vain do they worship God drawing near him with their lips their heart being far from him Isa 29. Nay further such Prayers are hateful and abominable to God a high Prophanation of his Name for which he will not hold them guiltless Use 2 Use 2. See then that before we give our selves to this exercise of Prayer we do as our Saviour here did that is remove all that may hinder send away the multitude the multitude of worldly cares and thoughts that are apt to swarm about us and in our heads at such times send away also and shake off all distempered Passions and sinful Lusts c. Let none of these troublesome companions stay with us when we should set our selves apart to pray unto God c. It followeth He went into a Mountain because it was a private place where he might be freest from Distractions c. Observ Observ We have need to use all good helps and means to further us in the Duty of Prayer If our Saviour Christ though he had a most admirable gift in Prayer above all men that ever were and to whom it was nothing so hard as to us c. yet had need to use the best helps as the privateness of the Place and silence of the Night c. How much more have we need to use all possible helps to further us in this Exercise Now the helps are these especially 1. Make choice of the best and fittest times and places for private Prayer when and where we may be most free from outward occasions of Distraction and Hinderances Thus our
we can be good and sound Christians and yet to scape troubles to feel no Storms c. or to feel but few It cannot be Through many tribulations we must enter into God's Kingdom it must be so If we will Raign with Christ we must first suffer with him in this Life and be consecrated through affliction as He our Head was This life-time is not the time of rest but of labour and pains not the time to be Crowned but the time to fight and strive for the Crown of Glory to come Our life here is a warfare yea a continuall warfare in which no rest or quietness is to be looked for no peace or truce but daily fightings and skirmishings with many enemies and troubles the end of one conflict is but the beginning of another Though there be much comfort in the life of a Christian yet many troubles also and discouragements must we meet withall in our Christian Course Oh therefore let us every one daily strengthen and arm our selves to bear and overcome them else we shall soon be danted when we meet with them as many have been c. Use 3 Use 3. Comfort to such good Christians as do meet with many storms of troubles raised against them by Satan the World c. no cause to be discouraged for so it is and must be with all Christ's true Disciples God hath so ordained and it is for our good that we are in this Life exercised with many troubles no cause then to be discouraged or to mislike our estate because we meet with many such Storms c. But rather on the contrary there is much more cause to suspect our estate not to be good before God if we feel no troubles or oppositions against us by the World and Satan c. Mark 6. 48. And about the fourth watch of the Night he cometh unto them walking upon the Sea and would have Decem. 9. 1621. passed by them OF the Antecedents and Occasions of the two Miracles of Christ wrought on the Sea of Galilee we have heard before Next we are to speak of the Miracles themselves and of the Consequents or Effects which followed upon them And first of the first Miracle and the Consequents of it Ver. 48 49 50. Afterward of the second Miracle and the Consequents Ver. 51 52. Touching the first Miracle which was Christ's walking on the Sea to his Disciples Consider three things 1. The Circumstance of Time About the fourth watch of the Night 2. The Miraculous Act it Self He came to them walking c. 3. The Manner of his walking towards them which was in such sort That he made shew of passing by them About the fourth watch c. In antient times they divided the Night into four equall parts or quarters as they did the Day-time which they called Watches because it was their usuall Custom to appoint severall Watchmen for every one of those four parts of the Night to succeed one another in keeping Watch for the safety of their Towns and Cities The first and second Watch lasted from the Evening to Mid-night and the third and fourth Watch from Mid-night to the Morning or break of Day Vide Bezam in Matth. 14. 25. See also Luke 12. 38. So then the Evangelist here affirming that it was the fourth Warch of the Night when Christ came to his Disciples doth imply that it was very long before he came to help and save them in this trouble and danger that he let them alone in it very long For it appears by that which went before that the Storm began to arise and they to be troubled with rowing the Ship even in the Evening and from that time till the fourth Watch of the Night which must needs be toward the Morning Christ deferred his coming so that it seems they were troubled and in danger the greatest part of the Night Observ Observ Hence observe That the Lord doth often deferr a long time to help and deliver his faithfull Servants in their troubles So our Saviour before Chap. 4. 37. did let the Disciples alone and deferred long to save them from drowning for he slept till they waked him and that was so long till the Ship was almost sunk with the Waves beating into it Thus the Lord suffered the Israelites to be long in bondage under Pharoah before he delivered them And Act. 7. 6. it is said The seed of Abraham was to so journ in a strange Land and to be in bondage and to be evil-intreated for the space of four hundred years before the Lord would deliver them and give them Possession of the promised Land of Canaan See Gen. 15. 13. So the deliverance of the Jews out of Babylon was long deferred even seventy years So the Lord suffered David to be a long time persecuted by Saul before he delivered him And Psal 69. 3. he saith his eyes fayled with waiting on God to be delivered out of his great troubles Thus Jonah was three Days and three Nights in the Whale's belly before God caused the Fish to cast him up again And as this is true of outward troubles so also of inward distress of conscience and of the inner man that the Lord often suffers his Servants to be long exercised with it before he deliver them Gen. 32. 24. Jacob wrestled with the Angel that is with Christ himself till break of Day And Paul buffetted by Satan prayed thrice before he could be delivered 2 Cor. 12. 8. Reasons Reasons Why the Lord so long deferreth to help his Servants in trouble 1. That he may make thorough proof and tryall of their Faith and Patience how they will depend on him and how willingly and obediently they will submit to his hand afflicting them though very long 2. That his Power and Goodness may be the more manifested by delivering them at length in their greatest extremity and when their case seems most desperate 3. That deliverance being so long deferred may be the more welcome to them when it cometh and so may stirr up to the more thankfulness for it Use 1 Vse 1. See what need of Faith for God's Children yea of strong Faith whereby to rest on God for deliverance out of troubles though it be long deferred Therefore Hab. 2. 3. the Prophet having said That the Vision of the Judgment of God on the Caldeans and of the deliverance of God's People was for an appointed time and that it was to tarry a while before it was to be fulfilled he thereupon addeth Ver. 4. That the just shall live by Faith that is in the mean time till they were delivered c. A very hard thing it is to live by Faith and to rest on God in trouble when it is very long ere he deliver us Labour then and pray for Faith yea for more and more strength of Faith to rest on God in long troubles and not to cast away our confidence and hope of deliverance though it be deferred never so long Esay
arm our selves against this trial because it is no easy matter but hard to our Nature to bear such contempt and disgrace in the World for the Name of Christ Use 4 Vse 4. To comfort us against all contempt and disgrace which we meet with in the World at the hands of men for the Name of Christ or for well-doing and to encourage us patiently to bear the same What though thou be rejected and despised of men or basely esteemed Christ thy Head and Saviour was so rejected and despised before thee He hath gone before thee in this kind of Suffering leaving thee an example to follow his steps Therefore be content to follow Him The Disciple is not above his Master If they have called the Master of the House Beelzebub how much more will they so reproach and disgrace the Servants Now follow the Persons by whom our Saviour was to be rejected The Elders Chief-Priests and Scribes Observ 1 Observ 1. That those Persons who by their Place Calling and Authority in Church or Common-wealth should be the greatest friends of Christ and favourers of Christian Religion are oftentimes the greatest Enemies of Christ and of Religion Such were these Elders Chief-Priests and Scribes who being men of Place and Authority in Church and Common-wealth ought to have used their Authority to the favouring countenancing and defending of Christ and his Doctrine but they on the contrary abused it to the contemning and disgracing of him yea to the putting of him to death as appears in the words following Act. 4. 11. Peter tells the High-Priests Elders and Scribes being assembled that Christ was the Stone set at nought by them who were the Builders that is who by their Place and Calling ought to have been Builders of the Church and friends and favourers of Christ the chief Corner-stone in the building but they were nothing less they rejected Christ the precious Corner-stone and were rather Destroyers than Builders of the Church So the Scribes and Pharisees should by their Place and Calling have been among the chief friends and favourers of Christ but we see the contrary how they were his most malicious and deadly Enemies So Herod and Pilate c. Psal 2. 2. The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his Anointed These should have stood for Christ above all other but they were his main Adversaries Act. 17. 18. when Paul came to Athens and disputed there and taught Christ the learned Philosophers who should have been most forward to embrace the Doctrine of Christ were greatest Enemies to it Use 1 Use 1. See that it is not safe for us to tye our practice to the Examples of men of great Place and Authority in Church or Common-wealth lest by this means we become Enemies to Christ and his Religion as men of great place are oftentimes By following the example and practice of great men of the World we may come to reject and despise Christ as they oftentimes do If the Apostles of Christ or others Disciples and Believers in him had followed the Example of the great ones as the Scribes Pharisees Elders Chief-Priests c. they had never believed in Christ nor embraced his Doctrine but on the contrary had proved his dangerous enemies So if Athanasius had followed the other Bishops or the Emperour c. In Queen Mary's dayes if the Martyrs had taken example by many great men then living as by Popish Bishops Doctors c. they had persecuted Christ and the Gospel in the Professors and Preachers of it as those great men did See therefore the folly of such as make the example and practice of great men the Rule of their life as if it were alwayes safe to follow such Here we see the contrary for such great ones are oftentimes the greatest enemies of Christ and of the Gospel Therefore take heed of following them further than they follow Christ and his Word Vse 2 Use 2. To shew what need there is for us to pray unto God for such as are in Authority and Place above us in the Church and Common-wealth as for our Magistrates and Ministers that God may put his true fear in their hearts and make them truly religious that so they may be friends and not enemies of Christ and of the Gospel See what cause we have to pray that they may use their Authority and Dignity to the help and furtherance of Christ's Kingdom and not to the hinderance thereof 1 Tim. 2. 2. I exhort that Prayers be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godlinesse and Honesty Such great ones if they be not religious and friends to Christ and to Religion then are they usually the most dangerous enemies of Christ and of Religion and therefore there iâ— great cause to pray for them that they may be religious and that they may use their authority credit honour wealth learning c. to the glory of Christ and good of his Church and furtherance of his Gospel Observ 2 Observ 2. That there is no Calling Office or Dignity though never so high amongst men that can or doth exempt those that are called to it from Errour in judgment or practice Though these which rejected Christ were men of high Place and Authority yet they erred dangerously in refusing and rejecting Christ So the Pharisees and High-Priests themselves Yea the Apostles themselves were not simply and absolutely priviledged from Errour by their outward Calling and Office but so far onely as they were immediately infallibly assisted by the Holy Ghost in the execution of their Office as in Preaching and writing the Scriptures they were therefore in other matters wherein they were not guided by the infallible assistance of the Spirit they were subject to Errour Act. 1. 6. at the Ascension of Christ they dreamed still of an earthly Kingdom and Act. 10. 14. Peter was ignorant that the Ceremonial Law touching the distinction of clean and unclean Creatures was abrogated by the death of Christ See Perk. in Gal. 2. 4. Use 1 Use 1. To confute the fond Opinion of the Papists touching their Pope's being exempted from Errour in matters of Faith by vertue of his Papal Office and Function But let them shew any ground of Scripture to prove that his Office doth priviledge him from Errour more than the Office of these Elders Chief-Priests and Scribes did exempt them from Errour Vse 2 Use 2. To teach us not to build our Faith upon mens Opinion or Judgment though they be of never so high Place Authority or Calling in the Church but upon the Word of God Mark 8. 31. And be killed c. Aug. 7. 1625. NOW followeth the second particular kind of Suffering foretold by our Saviour viz. His Death that He must be killed or put to death An Article of our Faith For the opening of which some Questions are to be answered
if things spirituall and heavenly which concern God's Glory and Worship and the doing of his Will and the attainment of the Life to come this argues us to be Spirituall and that we are born from above Contrà if our hearts and minds savour most and be most affected and taken up with earthly and carnall things with care and desire to satisfie our corrupt Lusts and with love and desire of earthly profits pleasures and contentments of this World c. This shews us to be carnall Let every one try himself throughly by this whether he be a spiritual or carnall man one of the two thou must needs be for there are but two sorts of persons in the World the one Spirituall and born from Above the other carnall born of the Flesh and from Beneath therefore look to thy self and examine to which of these sorts thou dost belong whether thou be in the number of those that are spirituall or of those that are carnall c. Mark 8. 34. And when He had called the People unto Him c. Octob. 16. 1625. VVEE are now come to the seventh and last generall part or portion of this Chapter which reacheth from this 34th Verse to the end of the Chapter In which is set down by the Evangelist the sum and 〈◊〉 of that Doctrine of the Crosse or of suffering Afflictions which our Saviour now took occasion to teach 〈…〉 to his Disciples and to the rest of the People being present with them Having immediately â—â—fore Prophesied unto the Disciples of his own Death and Sufferings Now the better to arm them and others against the scandall of the Crosse He takes occasion to declare both to them and the People that were present the necessity of suffering the Crosse and Afflictions for all that will be his true Disciples And this he doth the more to reprove the weakness of Peter and the other Disciples who were so loâ—h to hear of the Crosse and of Suffering as I have before shewed insomuch that Peter went about to disswade Christ from Suffering Therefore now our Saviour tells both him and the rest that it was not onely needfull for him to Suffer but for them also and for all that will be his true Disciples Now this Doctrine of our Saviour touching the bearing of the Crosse is first propounded and laid down in this 34th Verse and then it is further urged and inforced in the following Verses In this Verse consider two things 1. The persons before whom and unto whom our Saviour taught and delivered this Doctrine of the Crosse viz. His Disciples and the rest of the People whom He called together for that end that they might hear and be instructed in this Doctrine 2. The Doctrine it self being laid down by way of a general Precept or Admonition given â—o all that will be Christ's Followers in which He enjoyneth them to deny themselves and to take up their Crosse and so to follow him Of the first The persons unto whom and in whose hearing our Saviour delivered thâ—s Doctrine touching the bearing of Afflictions They were not onely his Disciples but also together with them all the residue of common People then and there present whom therefore our Saviour is said to have called together Luke 9. 23. He said to them all If any man will come after me c. Quest Quest Why did our Saviour now call all the People unto Him together with his Disciples to hear this Doctrine of suffering the Crosse Answ Answ Because it was a general Doctrine which concerned not onely the Disciples but all others who took upon them the Profession of Christ and made shew of following him and of being his Disciples as this People did whom now he called to him Before when he spake of his own Sufferings he spake onely to his Disciples because they were most fit to hear that But now speaking of the Crosse in generall He called All c. Observ Observ The Doctrine of bearing the Crosse or of suffering Afflictions in this Life is necessary and profitable for all sorts of Christians to know and be well instructed in Therefore our Saviour called all the People together with his Disciples when he was to deliver this Doctrine and he taught it to them all in a general and publick manner For this cause the Apostles also taught this Doctrine of the Cross to the several Churches planted by them as being a Doctrine which concerned and was needful for all Churches and Christians to be instructed in Acts 14. 22. Paul and Barnabas coming to Lystra Iconium and Antioch taught them this among other Doctrines That we must through much Tribulation enter into the Kingdom of God And Paul usually in all or most of his Epistles instructeth those to whom he writeth in this Doctrine of bearing the Cross teaching them the necessity and profit of Afflictions and exhorting them to patient suffering of them c. Reason Reason This Doctrine of the Cross is of general use for all sorts of Christians because all that will live godly in Christ shall Suffer c. 2 Tim. 3. 12. Ergo all have need to be instructed in it Vse 1 Use 1. See how fit it is for Ministers of the Word often to teach this Doctrine in publick to their People and much to urge and insist upon it as occasion is offered inasmuch as it is a Doctrine of so generall use and necessity for all sorts of Christians Some other Doctrines of the Word of God there are which howsoever they are very necessary for some sort of persons yet not altogether so necessary for some others But this Doctrine of the Cross is one of those Points which are of great use and necessity for all sorts of Christians c. Use 2 Use 2. To stir up every one of us to labour and use all good means to come to know and be well acquainted with this Doctrine of the Cross touching the necessity of it for all Christians touching the end and use of Afflictions c. To this end come duly to the publick Ministery of the Word and search the Scriptures in private which will instruct us in this knowledge to the full Pray also unto God for the wisdom of his Spirit which may teach us the necessity and right use of the Crosse and how to bear the same Jam. 1. 5. If any lack wisdom that is the true knowledge how to bear Afflictions patiently let him ask of God c. Phil. 3. 10. Paul accounted all things as Dung that he might know the Fellowship of Christs Sufferings The want of this knowledge and right understanding of the Doctrine and use of the Crosse is the cause why many are so unfit to bear Afflictions patiently and comfortably and to profit by the same as they ought Therefore let every one labour more and more to be instructed throughly in this Doctrine and so much the rather because as it is a very necessary Point of Knowledge so it
and patiently to submit to God's Hand afflicting us therefore it must needs be a matter of great necessity for every one of us to learn and practise that excellent Duty of renouncing and forsaking our selves and our own corrupt Nature This must we do if ever we desire to be fit or able to bear Crosses and Troubles willingly contentedly patiently we shall never do this till we first deny and renounce our Naturall Reason Will Affections then shall we submit to God's Will in suffering all that He layeth upon us and not otherwise Yea not only must we deny the corruption of our Nature but Nature it self in some sort we must despise yea hate our own Life c. Doctr. 2 Doctr. 2. That all such as will be Christ's true Disciples and Followers must suffer the Cross that is undergo many and great Troubles and Afflictions in this Life This our Saviour here takes for granted when he enjoyneth all that will follow him to take up their Cross that is willingly to submit to the bearing of it by this he presupposeth that every one must bear it and that this cannot be avoided Joh. 16. 33. Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple 2 Tim. 3. 12. All that will live godlily in Christ Jesus shall suffer persecution Phil. 1. 29. Unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Now these Afflictions are of two sorts 1. Outward in Body Goods good Name c. Sickness Pain Losses Reproaches Slanders c. 2. Inward in Soul and Conscience caused by sense of God's Wrath and Satans Temptations c. Reas 1 Reas 1. God hath so ordained That all good Christians shall in this Life be exercised with the Crosse and Afflictions 1 Thess 3. 3. We are appointed thereunto c. Reas 2 Reas 2. Christ our Head hath gone before us by his example in Suffering many and grievous Afflictions for our sakes and therefore we must follow herein Esay 53. 3. He was a Man of sorrows And ver 7. He was Oppressed and Afflicted c. Now the members must be herein conformable to the Head Rom. 8. 29. So here it is said We must take up our Cross and follow him Reas 3 Reas 3. Afflictions of this Life are the way to the heavenly Kingdom Ergo all that will follow Christ and be partakers with him of that Kingdom must follow him by this way Acts 14. 22. We must through much Tribulation enter into the Kingdom of God Reas 4 Reas 4. The Life of a good Christian in this World is a Warfare that is a continuall fighting with many and powerfull enemies of our Salvation as Satan the World and our own flesh all which do stirr up continuall Troubles against us Ergo we cannot in this Life be without many Troubles and Afflictions As the Life of a Souldier in Wars c. 2 Tim. 2. 3. Suffer hardness or affliction as a good Souldier c. Vse 1 Use 1. To confute such as think they may be good Christians and yet live a Life of ease and peace free from Troubles and Affliction But this is impossible As the Sea cannot be at rest without Waves so neither can the Life of a good Christian be without Troubles It is a Warfare and therefore must needs be full of Troubles c. Therefore if thou wilt be a Follower of Christ never promise thy self a peaceable quiet or easy Life for in so doing thou shalt but deceive thy self This is all one as if a Souldier going to the Wars should promise himself Peace and continuall Truce with the Enemy c. Or as if a Marriner committing himself to the Sea for a long Journey should promise himself nothing but fair Weather and a Calm Sea and that he should meet with no Waves or Storms to beat against his Ship c. what folly were this Much more for a good Christian to promise himself a Life of ease and rest here on Earth c. This is to promise our selves that which God hath not promised us and that is but to deceive our selves Use 2 Vse 2. See what is to be done of us if we professe to be in the number of Christ's true Disciples Make accompt before hand to meet with many and great Troubles in this Life and withall prepare and arm our selves to undergo the same Cast thy Accompts before hand what the profession of Christ will cost thee like a wise Builder c. as it is Luke 14. 28. It is good wisdom to prepare before hand for that which must come If we will be good Christians the Cross must come to us and we must come to it yea we must come under it and bear it every one of us in our time and measure yea we must endure not one or few but many and grievous troubles both outward and inward c. Fightings without terrours within Without bearing the cross we cannot be Christ's Disciples we cannot follow him nor be like unto him or conformable to him our Head If we follow him we must go the same way which he is gone before us which is the way of the cross He first suffered and so entred into Glory so must we through many tribulations enter into God's Kingdom If we will live godly in Christ Jesus we shall be sure to suffer many and great troubles in one kind or other yea in many and sundry kinds in our bodies goods and outward estate in our good Name in our Conscience c. we must look for troubles to be stirred up against us by Satan by the World by Enemies by Friends c. we must look for publick calamities and troubles and for private Afflictions in our Families in our own Persons c. Christianus Crucianus as Luther saith Therefore let us every one make accompt of the cross and of many troubles in this life yea let us daily prepare and arm our selves for the bearing of them when they come even now in time of prosperity Quest Quest How should we prepare our selves for the bearing of Afflictions Answ Answ 1. By often and serious meditation of the Cross and of troubles before they come thinking with our selves before-hand and fore-casting what troubles may come upon us and making them present to us in meditation before they be present By this means we shall come to be the better acquainted with the Cross and so to bear it the more patiently When we have often thought upon it before-hand it will seem the lesse new and strange to us when it cometh upon us For this cause our Saviour Joh. 18. ult telleth his Disciples before-hand that in the World they shall have tribulation that so they might meditate and think of it before-hand and so be the better prepared to suffer it when it should come One cause why many are so unfit to bear Crosses when they come is because they
the Law of God because it is a sin so naturall to us and such a sin as not only gross hypocrites are guilty of but even good Christians are too much tainted with it Therefore every one to strive against it and on the contrary to labour first and principally for the power of godliness and to yield inward obedience of heart to the Law of God together with outward obedience and conformity to the same Observ 2 Observ 2. In that this young man was too well conceited of his own righteousness supposing that he had kept all the Commandements from his youth when it was nothing so as will appear afterward this teacheth us That it is a natural corruption in men to think too well of themselves and their own goodnesâ— and righteousness before God It was the fault of this young Ruler and the common and general sin of the proud and self-conceited Pharisees as we may see in him Luke 18. 11. who thought himself better than other men and better than the Publican when he was indeed worse c. Luke 10. 29. when our Saviour bid the Scribe that came to him keep the Commandements if he would inherit eternal life it is said he was willing to justifie himself c. So are we all by Nature willing to justifie our selves before God apt to have too great an opinion of our own goodness and righteousness Rom. 10. 3. The Jews sought to establish their own righteousness c. Revel 3. 17. The Church of Laodicea thought her self to be rich and increased in goods and to have need of nothing and yet knew not that she was wretched miserable poor blind and naked Thus the proud Papists at this day think by their good works to be justified and to merit heaven c. that they can also perfectly keep the Law c. So the Anabaptists c. Use 1 Use 1. See one cause why so many are apt to cleave unto the Popish Religion because it teacheth men to have a good opinion of their own good works and inherent righteousness which is a natural conceit and so that Religion agreeing so well with the corruption of man's Nature hath the more followers to embrace it Use 2 Vse 2. The more natural it is unto us to think too well of our own goodness and righteousness before God the more must we labour and strive against this spirituall pride and self-conceit using all means to mortifie and crucifie this opinion in our selves The rather because it is so pernicious and dangerous an enemy to grace God having threatned to resist the proud and promised his grace to the humble Labour therefore for humility to deny thy self and to renounce and abandon all conceits of thy own righteousnesse On the contrary learn to see and acknowledg thy sins and unrighteousnesse c. Esay 64. 6. Gal. 6. 3. Mark 10. 21. Then Jesus beholding him loved him and said unto him One thing thou lackest c. Aug. 3. 1628. IN this Verse is contained the fourth and last part of the Conference between our Saviour and that young Ruler which came to enquire of him touching eternal life viz. our Saviour's Answer unto the young man's Reply made unto him in the former Verse professing That he had kept all the Commandements of the second Table and that from his youth To this our Saviour now answereth in this 21. Verse But 1. is set down the outward gesture and carriage of our Saviour used toward the young man which is partly outward He looked on him Partly inward He loved him The former a sign and testimony of the latter 2. The Answer it self which he returned unto him He said unto him One thing thou lackest c. Jesus beholding him loved him He shewed and testified his love and good will toward him by his loving or amiable countenance Quest Quest How could Christ love him seeing he was a close hypocrite and addicted to covetousnesse as he afterward shewed himself to be by going away sorrowful c. Answ Answ 1. It is not to be understood simply of love to his person but of his love liking and approbation of those good things which he saw to be in him as his care to seek after eternal life his reverent estimation of Christ's Person his zeal and forwardness in the outward profession of Religion and care to keep the Commandements according to his knowledg of them even from his youth as also his teachableness in that he asked What more he lacked Matth. 19. In respect of these good and commendable properties which he saw to be in him he is said to have looked lovingly upon him though otherwise as he was an hypocrite and covetous he could not truly love his person but did rather hate and abhor the same 2. There is a two-fold love of Christ 1. Common to all men even to the profane and wicked as they are men This moved him to do good to all that came or were brought to him curing them c. 2. Special to his Elect and faithful Disciples and Servants Here the former is meant Observ 1 Observ 1. That even in meer natural and unregenerate men void of true grace there may be some good and amiable qualities and properties found such qualities vertues and good things as may procure love from God and men I say not only from men but from God and from Christ Jesus the Son of God that is to say a kind of common and general love such as our Saviour here shewed to this young Ruler for the good things he saw in him as for his religious care and forwardness not only to know but to keep the Commandements of God from his Youth yea from his Childhood his civill life and care to refrain gross sins as also his tractableness and readiness to learn of Christ c. These and the like good and amiable qualities and Civill or Moral vertues may be and often are found in such as are but meer natural men void of all truth of sanctifying grace yea in such as are profane and wicked In some of the wicked Kings of Israel were some good things found which were in themselves pleasing to God as in Ahab his outward humiliation of himself by Fasting c. upon the Prophets threatning of him 1 King 21. 29. So in Jehu there was a kind of zeal in Gods cause in cutting off the whole Idolatrous house of Ahab See 2 King 10. 30. In the Scribes and Pharisees there were many civill vertues and good things to be found as their zeal and forwardness and strictness in outward duties of Religion and their care to refrain gross sins before men as we may see by him Luke 18. 11. In wicked Judas there were many good properties and vertues else our Saviour would never have chosen him into the number of his Apostles So in Herod Mark 6. 20. yea who knows not that even amongst the Heathen were many which excelled in some Moral and civill vertues
to our sins which he was appointed to suffer there remaineth no more curse or punishment properly for them to suffer he having drunk the whole Cup of God's Wrath for us we shall not so much as taste of it c. Observ 5 Observ 5. Lastly In that Christ's Sufferings are compared to a Baptism or drenching in deep waters hence gather The greatness and grievousness of those afflictions and punishments which he was to suffer and did suffer for us they are compared to deep waters and he is said to be dipped or drenched in them as David sayes of himself Psal 42. and Psal 88. Esay 53. 5. He is said to be wounded for our transgressions and bruised for our iniquities The grievousness of his Passion or Sufferings may appear 1. If we consider what it was which he suffered viz. the heavy wrath and curse of God due to our sins that is to say all those afflictions miseries and punishments which we must otherwise have suffered if he had not suffered for us Esay 53. 4. He bare our griefs and carried our sorrows Gal. 3. 13. He was made a curse for us 2. If we consider the strange effects which the sense and feeling of Gods wrath and curse imposed on him for our sins did cause and bring forth in him as 1. That grievous agony felt in his soul a little before his death which agony was caused partly by the great fear with which he was astonished and partly by that grievoussorrow and heaviness of mind with which he was surprised Mark 14. 33. He taketh with him Peter and â—ames and John and began to be sore amazed and to be very heavy 2. His earnest Prayer that if it were possible that Cup might passe from him 3. His bloody sweat and the sending of an Angel to comfort him Luke 22. 4. His crying out upon the Crosse as if he had been forsaken of God c. Use 1 Use 1. See by this the haynousness of our sins which were the cause of this grievous Baptism with which Christ the Son of God was to be baptized these were the cause of his being dipped and drenched so deep in the Sea of Gods wrath and curse c. which should therefore humble us and break our hearts with godly sorrow for our sins which were the cause of the bitter and grievous Sufferings of Christ the Son of God Zach. 12. 10. They shall look on him whom they have pierced and shall mourn for him c. Use 2 Vse 2. See also the unspeakable love of Christ to us in that he was content for us and our redeâ—ption to suffer so many and grievous things to be baptized with this terrible and grievous baptism of his sufferings yea he desired it Luke 12. 50. I have a baptism to be baptized with and how am I straitned or pained till it be accomplished Vse 3 Use 3. This must move us to be content to suffer much for Christ in this World even many and great troubles and afflictions if need be To be baptized in the Crosse as it were to be washed and rinsed in these waters of affliction seeing he was content to receive this kind of Baptism for us so should we for him c. Mark 10. 39 40. And they said unto him We can And Jesus said unto them Ye shall indeed May 31. 1629. drink of the Cup that I drink of c. HItherto we have heard our Saviour's first Answer to the Petition of his two Disciples which was more brief and obscure consisting of two parts 1. A Reproof of their ignorance and rashness in preferring such an unfit Petition to him 2. A Question demanded of them Whether they were able to partake with him in suffering the Crosse and afflictions c. Now upon occasion of that Question the Evangelist setteth down a farther Conference between our Saviour and them about the matter in which Conference also is included our Saviour's second Answer to their Petition which is more plain direct and full than the former as we shall see In the words consider two things 1. The Disciple's answer to the former Question moved to them by our Saviour which answer is affirmative For he demanding Whether they could drink of the Cup which he should drink of c They answer that they can 2. Our Saviour's Reply to their answer in which he doth withall give a more direct and full answer to their Petition before preferred to him in these words Jesus said unto them Ye shall indeed drink of the Cup c. But to sit on my right hand c. Of the first And they said unto him We can Although our Saviour did propound the Question to them obscurely in figurative speeches yet they perceiving what he meanâ— do answer directly affirming That they were able to drink of the Cup of the Crosse c. In which answer there is something good and commendable and something that is evil and discommendable That which is good and commendable is their readiness and forwardness to partake with him in suffering the Crosse which readiness they shew and discover by this that when he asked them Whether they could suffer with him that is whether they were able and fit to suffer with him they do not hereupon shew any â—ign of unwillingness to suffer with him but on the contrary they presently profess their ability to suffer with him whereby they imply also their willingness c. That which is evil and discommendable in their answer is That they discover too much confidence in themselves and presumption of their own strength and ability to suffer the crosse as if they could by their own power or of themselves drink of that bitter Cup when it was nothing so but all the ability they had was from God and from his Spirit strengthening them thereunto In this respect therefore their answer is rash and unadvised when they are so ready to affirm That they are able to drink of the same Cup with him c. Now one cause as is probable of their forwardness thus to profess both their ability and willingness to suffer with him was the earnest desire they had by this means if it might be to obtain their Suite and Petition at his hands Observ 1 Observ 1. From that which is commendable here in the Disciples viz. their readiness and willingnesse to suffer the crosse with Christ c. This teacheth us that we should after their example be ready willing and forward to suffer the crosse and afflictions in this World for the Name of Christ when we are called to it Herein we are to imitate these two Disciples of Christ who here profess and shew themselves forward to drink of the Cup of the Crosse c. The like forwardnesse Peter and the rest shewed also afterward Luke 22. 33. Peter professeth himself ready to go with him both into prison and to death And Matth. 26. 35. they all professed that if they should dye with him they
Crucianus as Luther sayes Observ 3 Observ 3. That in suffering the Cross we are partners with Christ in that we suffer the same or the like which he suffered before us Our Saviour tells these two Disciples that they should drink of the same cup and be Baptized with the same Baptism with him Revel 1. 9. I John your companion in the Kingdome and in the patience of Christ It is called the Patience of Christ because he suffered the like afflictions and so was a partner with them Therefore Paul mentions the fellowship of Christs sufferings desiring to know and have experience thereof Phil. 3. 10. And hence it is that the afflictions of the Saints and faithfull are said to be Christs afflictions c. Use 1 Use 1. See what an honour and dignity it is to suffer the Cross and Afflictions of this life for Christ and the Gospell in that herein we partake with Christ we suffer with him and he with us we drink of the same cup c. Therefore as it is a great honour to drink of the same cup in which the King or some other great man hath drank so much more c. Vse 2 Vse 2. To comfort and encourage us to the patient bearing of all afflictions for Christ and for the keeping of a good Conscience considering that herein we are companions and partners with Christ himself the Son of God drinking of the same cup c. Therefore though it be a bitter cup be content to drink of it seeing Christ Jesus the Son of God himself hath begun to us c. 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall c. But rejoyce inasmuch as ye are partakers of Christ's sufferings c. So did Paul Col. 1. 24. By suffering the Cross we are made conformable to Christ our head which we must be and should earnestly desire to be as Paul did Phil. 3. 10. The more troubles the better because the more like to Christ And Rom. 8. 17. If we suffer with him we shall be glorified with him Mark 10. 40. But to sit on my right hand c. June 14. 1629. THe second part of our Saviours reply to his two Disciples answer unto that question which he demanded of them ver 38. Whether they could drink of the cup and be baptized with the baptism of the Cross with him To this they answered affirmatively We can whereupon he replyeth to them again in this verse and the former And his reply consisteth of two parts 1. A concession or granting that they should indeed hereafter drink of that cup and be baptized with that Baptism c. 2. A plain rejecting or denying of their ambitious sute before made to him for the highest places next to him in his Kingdome by way of rendring a reason why he could not grant that their Petition The reason is twofold alledged by him 1. From his own power Authority or Office In that to â—it at his right and left hand was not his to give 2. From the persons to whom that preferment did belong being such onely for whom it was prepared To â—it at my right hand c. That is to be advanced to the highest places or degrees of glory in my Kingdome as before ver 37. Is not mine to give This is not to be understood simply and absolutely as if our Saviour denyed that he had any power or authority at all to give or bestow that preferment to the chief places in his Kingdome but it is to be understood in some respects and with some limitations 1. That it was not his to give in that sense and meaning as the two Disciples desired it who imagined and fancied to themselves a temporal earthly and worldly kind of honour and preferment above their fellow Disciples in Christs Kingdome Such a kind of preferment or honour was not his to give because his Kingdome was not earthly or temporal but Spiritual and heavenly neither was he called or sent of God to give unto men such worldly honour or dignity above others 2. It was not in his power absolutely and of himself as he was man and as he was Mediator to bestow those high degrees of glory in his heavenly Kingdome but he was to do it by appointment from God his Father and by authority received from him So Luke 22. 29. I appoint you a Kingdome as my Father hath appointed unto me 3. It was not in his power as to give it to whomsoever he would but to those persons onely for whom it was ordained of God the Father as the words following shew But it shall be given to them for whom it is prepared That is to those special and eminent persons amongst the elect of God for whom it is ordained in the eternal decree and purpose of God Observ 1 Observ 1. It is no part of Christ's Office as he is Mediator to confer or bestow worldly honour dignities or preferments upon men He was not called or sent of God his Father to this end neither came he to this end into the World As his Kingdome is not of this World Joh. 18. 36. so neither is it his Office or Calling as Mediator to bestow worldly honours or dignities upon his subjects or followers This he implyeth here when the two Disciples suing to him for such kind of preferment in his Kingdome as the Kings of this World use to advance their subjects and favourites unto he tells them it is not his to give On the contrary the office of Christ is to bestow Spiritual and heavenly dignities and preferments upon his subjects and servants as the Grace of Regeneration and Adoption in this life and after this life eternal glory in his heavenly Kingdome Joh. 1. 12. As many as received him to them gave he power or priviledg to be the sons of God c. And Joh. 10. 28. I give unto them eternall life Use 1 Use 1. See one cause why good Christians are for the most part so little honoured and preferred in this World It is because they are not of this World but are subjects of Christs Kingdome which is Spiritual and heavenly not temporal or earthly neither is it the Office of this heavenly King and Mediator of the Church to give worldly honours to his subjects but spiritual dignities Vse 2 Use 2. Teacheth us not to imbrace Christ or the profession of the Gospel in hope of worldly honour or preferment thereby but rather with this condition to suffer contempt and disgrace in this World and to be in little or no accompt in it remembring that Christs Kingdome is not of this World neither is it his Calling or Office as he is Mediator to advance his subjects to worldly honours but to Spiritual and heavenly preferments therefore seek these by the profession of Christ and let the other go c. As he is God he can give worldly honour to his Saints and so doth sometimes but as Mediator it is not
end is to be burned And that of John Baptist Matth. 3. 10. Now is the Ax laid to the root of the trees Therefore every tree which bringeth not forth good fruit is hewen down c. Reason Reason The enjoying of the means of grace doth aggravate the sin of such as live unprofitably under them in that it is joyned with contempt of the means and with unthankfulnesse against God the giver of them by which means God is provoked the more severely to judg and punish this sin of unfruitfulness in â—uch as are guilty of it Matth. 11. it is said It shall be easier for Tyre and Sidon and for Sodom and Gomorrah in the day of Judgment than for those Cities which had the Gospel preached to them and made no use of it Use 1 Vse 1. For Terrour of such as live under the means of grace enjoying the publick Ministery of the Word and Sacraments besides many private helps and means also to further them in grace and yet are barren and unfruitful therein bringing forth little or no fruits of faith repentance newnesse of life c. answerable to the means they enjoy and have perhaps enjoyed for long time for many years c. Some bring forth no fruits at all but remain as barren and fruitless as those that never had the means as far from faith repentance c. as if they had never had the Ministery of the Word amongst them Others bring forth perhaps some fruits at least in shew but nothing answerable to the plenty of means which they have had and do still enjoy c. Fearful is the estate of such barren and fruitless Christians being under the Wrath and Curse of God so long as they so continue like barren Trees good for nothing but to be cut down and made fewel for the fire Or like barren earth which beareth nothing but briars and thorns which is nigh unto the curse and whose end is to be burned See then that it is no small sin to live unprofitably under the means of grace but a haynous and grievous sin provoking the heavy wrath and curse of God against men some indeed think it but a small sin being scarâ—e sensible of it in themselves though they be guilty of it but the lesse sensible they are of this sin the more fearful is their estate Therefore such of all other had need to bethink themselves and to repent of this sin lest otherwise the Wrath and Curse of God come upon them for their contempt of the means of grace and for their unprofitable living under the same Vse 2 Use 2. See that the bare fruition or enjoying of the means of grace and salvation as the Ministery of the Word c. doth not make a people happy unless they make a right use of them bringing forth true fruits of grace answerable to the means they enjoy Otherwise it had been better for them never to have had those means than to contemn and neglect them and to live unprofitably under them Therefore let no people or persons flatter themselves because they have lived or do live under a profitable Ministery c. but examine what fruits they bring forth lest otherwise the means they enjoy do rise in Judgment against them Joh. 15. 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Corazin Bethsaida Capernaum had the means yet a woe is denounced against them The Jews before and in our Saviour's time had the means yet c. Use 3 Vse 3. For Admonition to all such as do live under the means of grace enjoying the Ministery of the Word and Sacraments c. not to rest in this but above all to labour to bring forth fruits of grace answerable to the means they enjoy To this end consider the danger of living unfruitfully under the means that it makes men liable to the Wrath and Curse of God Consider how great a sin it is to be thus barren and unfruitful under the means of grace a sin which greatly dishonoureth God and provoketh his heavy wrath against such as are guilty of it causing him to destroy and root out such a people As on the contrary it is a great honour to God when we are fruitful in grace answerable to the means we enjoy Joh. 15. 8. Herein is my father glorified that ye bear much fruit c. Quest Quest How may we become fruitful under the means of grace enjoyed Answ Answ By practising these helps 1. Remove the causes of barrenness and unfruitfulnesse that is all things which hinder our profiting by the means of grace As those that would have their ground become fruitful do first cut up briars and bushes which cumber it and hinder the fruitfulnesse so must we carefully remove those things which hinder us from bringing forth fruits of grace c. Now the main hinderances to be removed are our sins and sinful lusts which naturally raign in our hearts These must be mortified in us and cut off by repentance yea all sinful lusts must be rooted out that they hinder not the fruit of God's Word and of the Sacraments in us c. Jam. 1. 21. Lay aside all filthiness and superfluity of naughtinesse and receive with meekness the ingraffed Word c. 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envies c. As new-born bâ—bes desire the sincere milk c. Among other sinful lusts there are some especially to be mortified in us as being main hinderances to our fruitfulnesse under the means of grace For example 1. The sin of Pride and Self-love which keeps men from denying themselves and so from profiting by the means of grace 2. Uncharitable Affections as envy malice wrath against others which poyson the heart and so make the Word and Sacraments unprofitable yea hurtful to us causing them to turn to the bane and destruction of such as come in such sins to be partakers of these Ordinances of God 3. Covetousnesse and Worldliness of mind which is one kind of thorns which choke the seed of the Word that it cannot be fruitful in us Matth. 13. 22. 4. Voluptuousnesse or love of earthly pleasures and carnal delights of this life which is also another kind of thorns which choke the Word Luke 8. 14. These sinful lusts especially we must labour in mortifying c. 2. Labour for an upright heart in the use of all God's Ordinances which are the means of grace as the Ministery of the Word and Sacraments publick and private seek God and his glory in these his Ordinances and not our selves using them in faith and obedience and of conscience towards God and not for custom fashion or for sinister ends and respects Luke 8. 15. the profitable hearers of the Word are such as with an honest and good heart hear it 3. Labour for true love to the means of grace especially to the Ministery of the Word c. that we
to depend on him for things of this life without greedy coveting and seeking after them On the contrary seek first the Kingdom of God covet spiritual and heavenly things riches of grace faith more pretious than gold c. Especially such as are Rulers and Governours of the Church as Magistrates and Ministers A Magistrate must be one that hateth covetousness Exod. 18. 21. So a Minister of the Church Else if these be given to this sin how much hurt do they in the Church as we see in Judas c. Now followeth our Saviour's fact in purging the Temple from these abuses He cast out the buyers and sellers c. Observ 1 Observ 1. Though these buyers and sellers had a fair pretence for this their practice that by this means the people might have sacrifices at hand to offer c. yet for all this our Saviour cast them out of the Temple c. Hence we learn That fair pretences of good ends or of good intentions are not sufficient to justifie evil and unlawful actions for which there is no ground or warrant from the Word of God 1 Sam. 13. Saul pretended a good end for his offering sacrifices So Chap. 15. for his sparing of Agag and the best of the Cattle for sacrifice c. yet is he sharply reproved for both c. See Col. 2. 25. Joh. 12. 6. Judas pretended charity to the poor yet this was no excuse for his covetousness Use 1 Vse 1. See what to think of all Will-worship brought into the Church by Papists though under never so fair pretence of good ends and intentions c. It is never the less odious to God c. whatsoever ends be pretended as to further devotion to adorn or grace the worship of God The Lord himself doth best know what doth serve to these ends And he will have nothing brought into his Worship but what he hath in his Word prescribed Vse 2 Vse 2. See the folly of such who think it a sufficient excuse for their unlawful practises if they can plead that they intended well or aymed at a good end But this is not enough unlesse there be also a good ground and Warrant from the Word of God for that they do God will not be served with good intentions but by the Rule of his own Word And hence is that true speech which hath been commonly used by some That Heaven is full of good actions and Hell of good intentions Mark 11. 15 16. And began to cast out them that sold and bought in the Temyle c. Janu. 3. 1629. Observ 2 Observ 2. IN that our Saviour having power and authority in and over the Temple did now use his power in purging it from these profane abuses hence gather That it is the duty of such as have power and authority in the Church to use their authority in the diligent reforming of abuses in the Church Now there are two sorts especially which have authority in the Church 1. Magistrates which have a temporal or civil power and authority in and over the Church 2. Pastors and Ministers of the Church which have a spiritual or Ministerial power c. Both these are to use their power in purging the Church from abuseâ— 1. Magistrates as may appear by the practice of the best and most religious Magistrates which have ruled over the Church in all Ages as Moses and the religious Kings of Judah Asa Jehosaphat Hezekiah Josiah So also Nehemiah 2. Pastors and Ministers of the Church ought also to use their Ministerial power and authority in purging and reforming the Church viz. by taxing and reproving abuses in their publick Ministery as also by teaching and directing the Civil Magistrate in the true and right way of reforming abuses and exhorting him thereunto Thus Ministers of the Word ought to be assistants to the Magistrate in reforming abuses in the Church as Azariah was to Asa 2 Chron. 15. Esay to Hezekiah Hilkiah the Priest unto Josiah Vse Use See by this the great fault and sin of such Magistrates and Ministers who use not the power committed to them for the purging of abuses out of the Church but are careless and negligent in this matter Many Magistrates now adayes are like Gallio Act. 18. 17. who cared not for matters of Religion And many Ministers are as negligent also in doing their duties towards the reforming of abuses in the Church not opposing such abuses by their doctrine and practice as they should do but winking at them yea countenancing them by their own practice No marvail if gross abuses raign in such places Observ 3 Observ 3. In that our Saviour purged these abuses out of the Temple which was his House whereof he was Lord and Master as he implyeth afterward Verse 17. hence all Masters of Families are put in mind to be careful of purging their Families from abuses and disorders by casting out if need be such as are the causes of such abuses as profane and wicked servants Also by reproving the faults of children and servants c. and ministring due correction where there is cause Thus David Psal 101. A Master of a Family is a King and Priest in his house See also Gen. 35. 2. Jacob's example Here followeth the manner of our Saviour's purging the Temple from abuses 1. With extraordinary power and authority so as none durst to resist him when he cast out the buyers and sellers and overthrew their Tables and Seats 2. With great zeal and indignation Which he shewed 1. By his sharp and severe proceedings which he used Driving them out and overthrowing their Tables c. 2. By his strict and unpartial dealing in that he reformed all and would not suffer the least abuse not so much as the carrying of a common Vessel c. Observ 1 Of the first Observ 1. An evidence of the Godhead of Christ in that he so declared his Divine Power and Majesty at this time in driving out these profaners of the Temple c. that though he were in shew but a poor and mean man and having none to assist him but his Disciples being few in number yet neither any of these profane Merchants and money-changers nor yet any of the Priests Scribes or Pharisees which took their part did once dare to resist him This was a strange and miraculous thing Hence it is that Crigen thinks that this was a greater Miracle then that of turning water into Wine Joh. 2. And Hierom makes it the greatest Miracle that ever Christ did work and he thinks there was a certain Divine or Celestial majesty which at this time appeared in the face of Christ which so daunted them that they durst not make resistance Which seems not unlikely Howsoever it was a manifest proof of his Godhead as his other Miracles were and serves to confirm our faith therein c. Observ 2 Observ 2. If the Power of Christ was so terrible to these profaners of the Temple while he lived on
hatred and enmity of the wicked against the Saints and Servants of God being such as nothing will satisfie but the death and destruction of those whom they hate therefore they seek to destroy and root them out from the Earth if they can by any means Such was the malice and enmity of these wicked Scribes and chief Priests against our Saviour And such hath been the deadly malice of wicked men against the Saints of God in all Ages Such was Cain's hatred against Abel Esau's against Jacob. Saul's against David The malice of Herodias against John Mark 6. 16. Psal 83. 4. Come let us cut them off from being a Nation c. Reas 1 Reason 1. They hate the Saints of God even for their Religion and Piety which of all other is the greatest and most deadly enmity 1 Joh. 3. 12. Cain slew his brother because his own works were evill and his brothers righteous Reas 2 Reas 2. The Saints of God are commanded not only to separate from wicked men in life and practice but to reprove their sins Ephes 5. 11. Have no fellowship with the unfruitful works of darkness but reprove them rather Now this they cannot but do And therefore the wicked bear such deadly hatred against them seeking to destroy and root them out from the earth Reas 3 Reas 3. The Devill stirs them up to this hatred who is a murderer c. Use 1 Use 1. See what cause for us to pray unto God to curb and restrain the malice and power of wicked men that they may not be able to do that hurt and mischief they desire to do to the true Saints and Servants of God That they may not have their will in destroying and rooting such out of the Earth Especially we had need thus to pray in these evil and dangerous times in which the true Church hath so many and deadly enemies Use 2 Vse 2. See the power and goodness of God manifested in restraining the deadly hatred of the wicked and in the continual protection of his Church and faithful Servants against the malice of such wicked ones who otherwise would soon destroy and root out God's Church and people from the face of the earth But God doth put his hook into their noses and his bridle in their lips as he did to Sennacherib 2 King 19. 28. For this we are to bless God and be truly thankful Vide suprà Chap. 3. 6. and Chap. 6. 19. Observ 2 Observ 2. In that they sought means how they might put him to death c. See the diligence earnestness and forwardness of wicked men to practise sin In that they do not only commit sin but diligently seek and enquire after the means how to compasse their wicked desires Matth. 26. 16. Judas sought opportunity to betray him Mich. 2. 1. They devise iniquity upon their beds when the morning is light they practise it Esay 59. 7. Their feet run to evill and they make haste to shed innocent blood their thoughts are thoughts of iniquity c. Prov. 4. 16. They sleep not except they have done mischief c. yea they will take great pains to practise sin Matth. 23. 15. Use 1 Vse 1. See the folly and madness of all wicked men being so diligent and forward in practise of that which will be their destruction For sin being finished brings forth death Jam. 1. 15. So they study and devise yea take pains to go to Hell and to damn their own Souls Therefore wicked men are justly called Fools in Scripture as in the Proverbs of Solomon often Vse 2 Use 2. Teacheth us to be much more diligent industrious and forward to do well to glorifie God by obedience and by practice of all holy duties and to work out our own salvation with fear and trembling Phil. 2. 2 Pet. 1. 10. Give all dilgence to make your Calling and Election sure c. If the wicked be so diligent in seeking c. much more should we diligently enquire and seek how to glorifie God and do good in our places and Callings Prov. 14. 22. Observ 3 Observ 3. The wicked are very wise and politick in the practise of sin and in compassing their wicked desires See before chap. 3. ver 6. Observ 4 Observ 4. In that one cause why these Scribes and chief Priests sought to destroy our Saviour was because they heard that he went about to reform those abuses of buying and selling in the Temple which they allowed and maintained see by this what all such may look for who have a Calling and do go about to reform abuses and corruptions in the Church viz. to stir up the hatred and enmity of wicked men against themselves Thus it hath bin in all ages with such as have sought reformation of the Church They have bin hated and persecuted by wicked men for so doing this is the reward they have had As we may see in the examples of Elias Jeremy John Baptist our Saviour Christ himself c. So in the ages since Christ those who have sought reformation of the Church as Athanasius Chrysostome John Hus Luther c. have bin hated and persecuted by wicked men So in these times such as have a Calling to reform abuses in the Church as Christian Magistrates and Ministers c. if they will seriously set themselves to this work must look for opposition at the hands of wicked men and prepared for it yea to be hated and persecuted by such for going about to reform abuses and disorders reigning in the Church For wicked men being the chief Authors and maintainers of abuses the very name of Reformation is odious to them and so they cannot but hate and oppose such as do labour and seek for Reformation Use 1 Use 1. Such as have a Calling to reform abuses in the Church to prepare and arm themselves against hatred and persecution of wicked men Pray for courage and constancy c. Use 2 Vse 2. Comfort to such as meet with hatred and opposition from wicked men for seeking Reformation of abuses c. so far forth as they sincerely seek it c. Mark 11. 18. For they feared him because all the people was astonished at his Doctrine Febr. 28. 1629. OF the fourth The cause or reason why these Scribes and chief Priests sought by all secret means to destroy our Saviour Because they feared him viz. in respect of the favour of the people to him They were afraid that if they should openly put him to death the common people being addicted to him would move sedition or make some Insurrection against them See before in opening the meaning So this was a slavish fear of hurt or danger which might come upon them by means of our Saviour if the people should for his sake move sedition Observ 1 Observ 1. Wicked men are apt to be timerous and fearful upon all occasions especially when they are to practise sin Psal 14. 5. Job 24. 15 16 17. yea if there be but
c. This is one of the principal and most excellent works of Faith which it worketh in us and for us the work of Prayer even such a work as brings much glory to God and singular comfort to our selves c. which should therefore draw our hearts to the love of this exercise and Duty of Prayer more and more causing us highly to esteem of it c. Vse 2 Vse 2. See what is one great cause why we want many good things which we desire and cannot obtain It is because as there is great want or weakness of Faith in us so we are slack and negligent in this Duty of Prayer in calling upon God in our necessities c. Jam. 4. 2. Ye have not because ye ask not This neglect of Prayer is one main cause which hinders good things from us This is true not only of wicked men and hypocrites who have no faith and so cannot pray at all but even of the Saints and Children of God who oftentimes by reason of the weakness of their faith or because they do not so stir up this gift of God in themselves as they should are too cold or careless in the Duty of prayer and so by this means they come short of many blessings and good things which they desire and might otherwise receive from God See then that weare not to blame the Lord as if he were slack to give us the things we desire and are needful for us but we are to blame our selves and our want of Faith and slackness in prayer Here is one main cause that we want so many blessings for soul and body which we desire and might otherwise enjoy What 's the cause that we want pardon of sins at least such a comfortable assurance thereof as we desire It is because we do not so often and earnestly sue to God in prayer for it So what 's the cause we want feeling of God's Favour and Love c That we want strength to resist temptations of sin power and ability to mortifie our lusts c. patience to bear afflictions meekness wisdom to carry our selves c It is because we are too slack in asking these things of God in prayer So for Temporal blessings What 's the cause we want health wealth good success in our Callings and business c. Because we are negligent in seeking to God by prayer c. or if we perform this duty yet not in due manner but coldly sleightly formally without faith and true feeling of our wants c. Vse 3 Use 3. See what to do if we would obtain those things which we desire and stand in need of so far as God seeth fit for us Use the means ordained of God yea the chief and principal means next unto Faith which is Prayer and calling upon God in all our necessities and wants daily and from time to time Be frequent diligent and constant in this exercise To this end labour for Faith and to pray with true feeling of our wants and with fervency of heart and affection remembring that Jam. 5. 16. The effectuall fervent prayer of a righteous man availeth much c. Remember and think often of the excellency and necessity of this Duty of Prayer being the only ordinary means for the obtaining of all things needful for us both for soul and body the means to draw down all blessings of God upon us both spiritual and temporal the only way to obtain help comfort and deliverance in all troubles c. See then that if there were nothing else to move us to diligence and constancy in this Duty yet our own good and benefit should move us to it So that as the Commandment of God and his gracious Promise annexed should first and principally move us together with the excellency of the duty in it self so our own daily necessities and continual wants should quicken and stir us up to more and more diligence fervency and constancy in this excellent Duty c. Non melior orandi magister quà m necessitas Luther Observ 5 Observ 5. In that our Saviour directs this Exhortation to his Apostles especially and that upon occasion of their desire to have the gift and power of Miracles further confirmed to them hence gather That as the Apostles had need of Faith in working Miracles so also of Prayer unto God by whose power alone they wrought them and not by their own power as our Saviour Christ did At least sometimes they were to use prayer See Matth. 17. 21. And though our Saviour Christ also himself did sometimes use prayer when he was to work Miracles as â—oh 11. 41. yet that was only as a preparative to the work and not as a means whereby the Miracle was wrought c. for that was by the power of his Godhead And therefore at the very time of working the Miracle he used no prayer but only his powerful Word Verse 43. It followeth Believe that ye receive them These words contain the Condition which our Saviour requireth of his Disciples to be observed in all their prayers that they may be effectual to obtain what they ask The Condition is Faith that is a firm belief and perswasion that they shall obtain those things which they ask of God in prayer Observ Observ One Condition or property required in true prayer that it may be acceptable to God and effectual for the obtaining of those things we desire is this that it be made in faith that is with a firm and undoubted perswasion that those things which we ask shall be granted unto us Jam. 1. 5. If any lack wisdome let him ask of God c. But let him ask in faith nothing wavering For he that wavereth is like a wave of the Sea c. For let not that man think he shall receive any thing of the Lord. Therefore also Jam. 5. 15. true prayer which prevaileth with God is called The Prayer of faith to shew that it comes from Faith and must be made in faith 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without doubting If we must not doubt in prayer then on the contrary we must believe and rest perswaded that we shall obtain the things we ask Reas 1 Reason 1. Without faith it is impossible to please God Heb. 11. 6. For our persons must first be accepted before any duty or service we perform can be accepted of God Now our persons come to be accepted only in Christ and that by means of Faith believing in Him and apprehending his righteousness Now the same Faith perswades us withall that our persons being accepted God will grant the Petitions we ask of him for Christ's sake Reas 2 Reason 2. God hath promised to hear our prayers and to grant our Petitions which we offer up to him in Christ so that we pray in due manner therefore we are to believe and rest perswaded hereof upon his Word and Promise Quest Quest How far forth are we
are odious to God Esay 1. 15. When ye make many Prayers I will not hear your hands are full of bloud that is of bloudy or cruel practises So may it be said of all such as live in wrath malice and revenge against others Their hearts are full of bloud that is of cruel and murdering thoughts and affections c. and therefore though they pray never so much God will not hear them Psal 66. 18. If I regard iniquity in my heart the Lord will not hear me Thus do all such as harbour in their hearts the sins of anger malice c. therefore God will not hear their prayers Use 2 Use 2. To stir us up to the practice of this duty of love iâ— free forgiving of such as wrong and offend us and as at all other times when there is occasion so in special when we are to pray and call upon God if we would be fit to pray and would have God to hear us and gâ—ant our requests so far as is good for us see we come not to Prayer in wrath malice or grudg against others though they be our enemies and have wronged us but first forgive our enemies and such as have any way wronged us laying aside all malice anger and thought of revenge against others whosoever they be or howsoever â—hey have wronged us else never think thy self in case to pray or that thou canst pray aright or that God wiâ—â— hear or grant thy Petitions in mercy c. Use 3 Vse 3. Seeing this duty of love in forgiving wrongs and offences is required of us whensoever we are to pray or call upon God hence gather That we are not only once in our life or some few times to forgive our enemies and all that wrong or offend us but that we are often yea daily to do this even as often as we are wronged forasmuch as we are daily to be exercised in prayer and calling upon God and without forgiveness of others and laying aside all malice and grudg against them we are unfit to pray at any time c. Some think they are to forgive only when they come to the Lord's Supper or when they are upon their Death-bed but here see the contrary that we are daily in our life-time to forgive enemies and such as wrong us even as often as we come before God to pray unto him yea such as we have already forgiven we must again and again forgive them and that daily even as often as they offend us though seven times in a day Luke 17. 4. yea not only the same persons but even the same offences which we have already forgiven we are daily to forgive that is to labour more and more to forgive them and to purge our hearts from all malice and grudg against the persons c. and daily to keep our selves in the practice of love Motives to the practice of this Duty of love in forgiving enemies and such as wrong us because it is a duty so hard to flesh and blood 1. Consider God's Commandment requiring this of us Ephes 4. 32. Be kind and tender-hearted forgiving one another as God for Christs sake c. And Matth. 5. 44. our Saviour bids us to love our enemies which cannot be without forgiving them 2. Look at God's Example who forgiveth us and others being his enemies by our sins yea there is nothing more proper to God then to forgive sins and offences committed against him Mich. 7. 18. Thiâ— he doth daily and continually yea infinite and innumerable sins of men c. Therefore herein follow God as dear children and walk in love as the Apostle sayes shewing it by this excellent practice of love in forgiving wrongâ— and inâ—uries c. Nihil Deo hominem tam similem reddet quam remissio offensarum Chrysost 3. Look at Christ's Example while he lived on earth how he did forgive and pray for his enemies which abused him and put him to death he was far from bearing malice and from desire or seeking private revenge in his own cause but committed it to God 1 Pet. 2. 23. Follow him as good and true Disciples in thus forgiving enemies and wrongs done to us 4. Look also at the practice of the Saints and servants of God who have done this before us Joseph though so much abused by his brethren who fold him for a slave c. yet he forgave them all and dealt kindly and mercifully with them David though persecuted by Saul and railed upon by Simei a base fellow yet forgave them both and would not seek revenge though he had Sâ—ul in his hands in the Cave c. Stephen prayed for those that stoned him to death Act. 7. ult 5. Consider That it is a special evidence of grace and of a true Child of God freely to forgive enemies and wrongs done to us by others Col. 3. 12. As the Elect of God put on bowels of mercy kindness c. forbearing one another if any have a quarrell against any even as Christ forgave you so also do ye 6. Consider How much and often we offend God yea daily and continually provoke him and yet we desire he should pardon and forgive us Therefore let us forgive our brethren as we would have God to forgive us But more of this afterward 7. Lastly in all wrongs and offences done against us look at God's Providence by which they happen to us and that by them God doth justly correct us for our sins Though men wrong thee yet God doth thee no wrong in chastising thee thus for thy sins Therefore forgive c. This moved David to forgive Simei 2 Sam. 16. Now followeth the extent of this duty of forgiving enemies and wrongs unto which our Saviour here exhorteth his Disciples in these words If ye have ought against any man Where our Saviour extendeth this duty to all enemies and to all wrongs and offences done against them Observ 1 Observ 1. The true forgiveness of enemies and of wrongs and inâ—uries done to us which is required is to forgive all enemies and all wrongs and offences against us noâ— some only Luke 11. 4. As we forgive every one that is indebted against us Col. 3. 13. If any have a quarrell against any c. Note That this is to be understood of forgiveness in respect of bearing malice or revenge c. which is alwayes required and in all wrongs c. but not alwayes in respect of seeking remedy or satisfaction for the hurt or damage c. Reas 1 Reason 1. We must so forgive our brethren as to be in true charity and love with all men and at all times which cannot be without a general forgiveness of all enemies and all injuries and offences If any one be not forgiven we are not in charity Reas 2 Reas 2. We would have God to forgive us all our sins not some only Therefore we are to forgive all offences of our brethren against us Use Use See what to
under our feet as dung 3. Set our hearts chiefly upon Spiritual and heavenly riches labour first and principally to love and desire the riches of Grace here in this life and of eternal life and glory in Gods heavenly Kingdome Matth. 6. 33. Seek first the Kingdome of God and his Righteousness c. Col. 3. 2. Set your affections on things above and not on things on earth The more we love affect and seek these spiritual and heavenly riches the less shall we care for earthly the less shall we love and desire them yea the more we shall contemn them 4. Consider the nature of all earthly riches how vain and transitory they are and of how short continuance but this worlds goods which concern onely this present momentary life and may be taken from us or we from them we know not how soon or suddenly Prov. 23. 5. They make themselves wings and fly away as the Eagle Called uncertain riches 1 Tim. 6. 17. like a fugitive servant as Chrysostome compaâ—es them who is ready to be gone when we have most need of him All but perishing suâ—stance 1 Pet. 1. 7. Gold that perisheth They perish with this life yea oftentimes before this life is ended neither can we carry them out of the world with us Hic acquiruntur hic relinquuntur as Ambrose sayes Therefore not worth the loving or affecting over-much Consider alâ—o that even while we have them they are vain and unprofitable of themselves not able of themselves to help or do us good they cannot preserve life or keep off sicknesse or deliver us in the evil day Luke 12. 15. life stands not in abundance Ezek. 7. 19. They shall cast silver and gold in the streets c. 5. Consider That worldly wealth and riches are so far from helping and doing us good of themselves that on the contrary they often prove hurtful and dangerous to the poâ—â—essours as snares to intangle and hinder them in the wayes of God and in the attainment of eternal life 1 Tim. 6. 9. They that will be rich fall into temptation and snares c. Instruments and occasions of many sins and wicked lusts full of distraction and disquietness of mind piercing us thorough with many sorrows c. 6. Lastly consider our condition in this world as we are Christians we are called and profess to be as Pilgrims and strangers on earth and that heaven is our Country whither we are travelling 1 Pet. 2. 11. I beseech you as Pilgrims c. Therefore as Pilgrims and travellers in a strange Country do not set their hearts upon those things they meet with in their way lest they hinder them in their journey but use them onely for the present and as if they used them not So we c. Observ 4 Observ 4. One Property and mark of a covetous man addicted to worldly wealth and too much in love with it is He is loth and unwilling to part with his wealth it is a grief and sorrow unto him to part with it yea though it be to good uses and God calls him to it So it was with this young man And so it is with all covetous persons as Nabal 1 Sam. 25. how loth was he to part with any of his provision for relief of David and his followers c. how many excuses doth he make So Ananias and his wife Act. 5. were loth to part with all their worldly poâ—â—essions when the present necessity of the Church required and therefore they kept back part of the price when they had sold it colouring it over with lying and dissembling And comâ—on experience shews this to be true in all covetous and worldly-minded men that it is tedious and grievous to them to part with their worldly wealâ—h and substance hence it is that they are so backward to give to good uses as to the poor to the Church c. it must be wrung from them Hence also it is that they are so grieved and take it so to heart if they suffer any loss or hinderance in their outward estate they think themselves undone It is a death to them to part with their goods c. Reas 1 Reason 1. Thaâ— which a man is in love with he is loth to paâ—â— with now the covetous man is in love with his wealth yea his love is chiefly set upon it Reas 2 Reason 2. That whâ—rein a man doth place his trust and confidence that he must needs be loth to part withall Now the covetous man doth put trust in his wealth relying upon it as the only or chief means of safety welfare and happiness Prov. 18. 11. The rich mans wealth is his strong City And Luke 12. When the rich fool had his barns full he thought himself safe Use 1 Use 1. See one means to know and discern a covetous man viz. by this property and mark by his lothness to part with his wealth if he shew himself to be so by his backwardness to give to good uses or by his grief and sorrow conceived and manifested when God calls him to forsake or part with his wealth c. The Tree is known by his fruit c. And this is one fruit of a covetous man to be grieved when he should part with his wealth Vse 2 Use 2. See how to try and examine our selves touching this sin of covetousness Whether we be tainted with it and how far forth whether it reign in our hearts or no. Look whether we be loth unwilling and backward to forsake and part with ouâ— wealth when God calls us to it or when there is occasion for us to give to good uses as to the poor c. If it be a great grief to thee suspect thy heart of covetousnesse c. On the contrary if thou be willing and content to part with thy worldly substance when God calls thee to do it either by taking thy wealth or some part of it from thee by some casualty or loss or by giving thee opportunities of employing thy wealth to good uses c. this argues that the sin of covetousness doth not raign in thy heart Now followeth the cause or reason both of the young man's sorrow and of his departure from Christ taken from the greatness of his wealth For he had great possessions Observ Observ In that his great wealth is mentioned as the occasion of his covetousness and lothnesse to part with his wealth at Christ's command hence we may gather That worldly wealth is a great occasion of the sin of covetousness and inordinate love of riches So it was in this young man and so it is in many other rich men as common experience shews Hence it is that in Scripture rich men are sometimes put for covetous rich as Verse 25. of this Chapter It is easier for a Camel to go thorow the eye of a nâ—edle than for a rich man c. So Jam. 5. 1. Go to now ye rich men c. Judas his bearing the bagg
was an occasion of his covetousnesse Joh. 12. Caution Caution This is not so to be understood as if riches of themselves were the occasion or cause of covetousnesse but by reason of the corruption of Nature being so prone and apt to love and affect worldly goods too much and so much the more by how much the more plenty and abundance of them is enjoyed Use 1 Use 1. See by this the great corruption of our Nature in our selves in that we are so apt to pervert and abuse such things as are good in themselves as occasions of sin As to abuse wealth and riches which in themselves are blessings of God as an occasion of covetousness unjustice and oppression of others so to abuse spiritual gifts as an occasion of pride prosperity as an occasion of security c. This is the great corruption of our Nature which makes us turn those blessings and good things to Gods dishonour which he hath given us to honour him withall This corruption of our Nature we are to lament and to be more and more humbled for it Vse 2 Vse 2. See how dangerous a thing it is to possess and enojoy great worldly wealth and riches without the special grace of God given to a man to use his riches well and to the glory of God forasmuch as otherwise they are such an occasion of the dangerous sin of covetousness c. But more of this afterward in the Verse following Use 3 Use 3. For Admonition to every one of us but especially to such as have store of this worlds goods and do grow in wealth to remember and practise that counsel given us by the Prophet David Psal 62. 10. If riches increase set not your heart upon them The more wealth the more matter and occasion of covetousness and the more we lye open unto it and so the more need have we to be watchful against this sin and to pray unto God to keep our hearts from being entised and drawn away by it As they that have much flax or gunpowder in their houses had need be very careful to keep fire from it so a Christian who enjoyeth great store of worldly wealth had need to look to his heart that the natural corruption thereof do not like wild-fire take hold of his wealth and riches and so kindle and break out into a dangerous â—lame as it were of Covetousnesse Mark 10. 23 24 25. And Jesus looked round about and saith unto hid Disciples How hardly shall they Octob. 12. 1628. that have riches enter into the Kingdom of God c. IN the former Verse the Evangelist as we have heard setteth down the first Consequent that followed upon the Conference between our Saviour and the young Ruler touching the obtaining of life eternal viz. The Effect which the words of Christ wrought in him causing him to go away sorrowful c. Now followeth the second Consequent of that Conference which is this That our Saviour hereupon took occasion to instruct his own Disciples touching the difficulty of rich mens entring into God's heavenly Kingdom and consequently touching the danger of worldly riches from Verse 23 to 28. Where consider 1. The Doctrine it self which our Saviour taught his Disciples 2. The Effect which the teaching of it wrought in them Of the first The doctrine is 1. Propounded or laid down briefly together with the gesture used by our Saviour in propounding it Verse 23. He looked round about and saith to his Disciples How hardly c. 2. It is repeated and further expounded and cleared Verse 24. by shewing of what soâ—â— or kind of rich men especially it is to be understood viz. of such as trust in Riches Jesus answereth and saith Children how hard is it for them that trust in riches to enter into the Kingdom of God 3. Iâ— is further urged and pressed by an Argument taken from a comparison of the lesse to the greater which is laid down by a proverbial kind of speech Verse 25. It is easier for a Camel c. Of the second The Effect which this Doctrine wrought in the Disciples is two-fold 1. Great astonishment or admiration which is mentioned more briefly in the beginning of the 24. Verse and afterward repeated and amplified by the greatness of it Astonished out of measure c. The second Effect is That hereupon they were moved to queâ—ion among themselves Who then could be saved Unâ—o which questâ—on or doubt the Evangelist shews what answer our Saviour made and how he resolved the matter Verse 27. To begin first with our Saviour's brief propounding of the Doctrine which he teacheth his Disciples Verse 23. Where consider three things 1. The gesture used by our Saviour at the time of teaching this doctrine He looked round about 2. The Persons to whom he taught it His Disciples 3. The Matter or Doctrine it self How hardly c. Of the first He looked round about Viz. upon his Disciples as the words following do imply And Verse 27. it is expresly said so Now this gesture he used as is probable the better to stir up their attention and to cause them to be the more affected with the Doctrine which he was about to teach them as being a matter of great weight and moment Observ Observ Even the best Christians are dull of hearing Heb. 5. 11. that is slothful and negligent in hearkening to the doctrine of Christ when it is taught them either by Himself immediately or by his Ministers and not only so but hard to conceive and understand that which is taught and to be affected with it as they ought to be Which shews how needful it is for the Ministers of God to use all good means to quicken and stir up both the attention and affections of their people in the time of teaching and hearing of the Word in publike c. Now followeth the persons to whom he taught this doctrine touching the difficulty of rich mens obtaining eternal life His Disciples Or Apostles which were his ordinary followers and his special charge as being his own family as it were These he was especially â—areâ—ul to instruct upon all occasions in such spiritual and heavenly doctrines as were needful for them to learn the better to fit them for future execution of their Apostolical Office and the rather because they were of all other his hearers most teachable and forward to learn most ready to submit to his doctrine Observ Observ Such as have charge of others ought especially to be careful to instruct and teach those of their own charge in the doctrine of the Word of God and in knowledg of heavenly things So Ministers of the Word are chiefly to apply themselves and make conscience to feed their own flock which dependeth upon them 1 Pet. 5. 2. So Christian Parents and Masters of Families to instruct and catechise those of their family and especially such as are most teachable and forward to learn of all others to be most ready