a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
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 âoy 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
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
the cause of so many other sins Think also how unbeseeming it is for Christians who should shew all meeknesse and patience toward others c. 4. Lastly Such as find themselves given to rash anger let them daily pray against it desiring God to mortify in them this sinfull passion c. So much of the case of Conscience supposed by the Scribes and Pharisees touching such Children as had in their rage and anger sworn that their Parents should have no profit by them Now to speak of their Resolution given of this Case and Question which was this that in this Case a Child was not tyed to Honour his Parents by doing them Good but was free from sin though he refused so to Honour them That this was their resolution of the Case may appear by these last words of the Verse He is free or shall be free And the same is further declared in the next Verse as we shall hear when we come unto it Now the ground of this their corrupt Doctrine was a grosse error holden by them touching an Oath for they held that an Oath once solemnly taken did absolutely bind the party that had taken it to the performance of what he had sworn though it were a thing in it self unlawfull yea they put great Religion in the keeping of a Oath though it were taken to do that which was evil and sinfull See Matth. 5. 33. where our Saviour sheweth That it was the Doctrine of the Jewish Teachers that men were very strictly bound to keep their Oaths which indeed is true of all lawfull Oaths but not of unlawfull Observ 1 Observ 1. Here we see that the Scribes and Pharisees under colour of religious keeping of an Oath once taken did excuse and allow of the sin of Children in dishonouring Parents which shews us That it is the property of Hypocrits and wicked Persons such as these Pharisees were to maintain and defend sin in themselves and others under pretence and shew of Religion and Conscience See before Chap. 6. 26. Observ 2 Observ 2. In that these Scribes and Pharisees did by their Doctrine free Children from Duty to Parents in case they had sworn not to help or profit them We may learn That it is the property of corrupt Teachers in the Church to teach Doctrines of Liberty and Freedom for practise of sin which God hath forbidden and for omission of Duties commanded They give Liberty for practise of sin where God hath given none letting loose the Rains and Bridle to sin where God would have it held in strait Thus did the Scribes and Pharisees they taught many licentious Doctrines opening a wide Gap unto sin as we may see Matth. 5. For example they taught that it was lawfull for a Man to put away his Wife by divorce for small matters That it was lawfull to swear in ordinary Communication if a Man did not forswear That it was lawfull to seek private revenge requiring an eye for an eye That it was lawfull for a Man to hate his Enemies so that he loved his Friends c. Use Use See then a Rule or Touch-stone by which to try and know the corrupt Doctrine of false Teachers Look whether their Doctrine tend to liberty in sin and unlawfull practises or to the omission of necessary Duties commanded of God If it do it is corrupt and unsound Doctrine and to be rejected and taken heed of such are many Doctrines of the Church of Rome as their Doctrine of tolerating Fornication under penalty of money their Doctrine of Pope's pardons granted for money to forgive sins not onely past but for many years to come Their Doctrine of Equivocation of exempting their Clergy-Men from Subjection to the Civil Power of Magistrates Such also is the Doctrine of those which deny the morality of the Sabbath On the contrary that Doctrine which tends to the restraint and beating down of sin is good and sound and to be imbraced Observ 3 Observ 3. If the Scribes and Pharisees made such accompt of an unlawfull Oath that they would by no means have it broken by Children no not if they had sworn against their own Parents much more accompt should be made of a lawfull Oath taken to do things lawfull and good How great care should every one have to keep such an Oath Psal 15. 4. It is said to be one mark of him that shall be saved that having taken an Oath he keeps it though it be to his hinderance Therefore great and fearfull is the sin of those who having taken lawfull Oaths make no conscience to keep them such little think how fearfull the sin of perjury is by which they lay themselves open to the Curse of God unto which every one binds over himself by taking an Oath if he do not conscionably perform what he hath sworn unto being a matter in it self lawfull to be done Mark 7. 12 13. And ye suffer him no more to do ought for his Father and Mother Making the Word of Mar. 31. 1622. God of none effect through your tradition which ye have delivered and many such like things do ye IN the former Verse our Saviour alledged the corrupt Tradition or Doctrine of the Scribes and Pharisees concerning the Duty of Children to Parents in helping them in their necessities viz. That in case a Child had sworn or rashly vowed that his Father or Mother should have no profit by them then he was not tyed in conscience to relieve them but was free from guilt of sinne though he refused to do them Good Now in these two Verses he further sheweth the hurtfull and dangerous Effects and Consequents of this their corrupt and wicked Doctrine Which Effects are two 1. That by this Doctrine they hindred the Child from doing good or affording help to his Parents when he had thus sworn the contrary Ver. 12. 2. That by this Tradition they made Voyd the Word of God Ver. 13. Then in the end of that Verse he briefly chargeth them with sundry other corrupt Traditions which they maintained besides the former of exempting Children from Duty to Parents Ye suffer him no more c. It may be they did not plainly or flatly forbid the Child in this Case to do Good to his Parents but because by their corrupt Doctrine they gave liberty to a Child to refuse to relieve his Parents when he had sworn the contrary therefore they are said Not to suffer him to do ought for them To do ought That is to do any good or afford any help or profit to his Parents or any relief in their necessities Where note that our Saviour imputeth the sin of such an undutisull Child to the Scribes and Pharisees as the causes of it by their Licentious Doctrine c. Observ 1 Observ 1. Here first we may gather That corrupt Doctrine is the cause of corruption and wickedness in Life and Practise The Scribes and Pharisees by their wicked Doctrine exempting Children from helping Parents were the
Resurrection of our bodies and to unite them again to our Souls at the last day and therefore this must be accomplished This must strengthen our Faith to rest upon God for the fulfilling of all good things which He hath purposed and promised to us in his Word Vse 3 Vse 3. See one main cause and reason why all that will godly in Christ Jesus must in this life suffer many troubles and afflictions in one kind or other because God hath ordained them thereunto 1 Thess 3. 3. and He hath foretold as much in his Word and therefore it must be so As Christ must suffer and so enter into Glory because so God hath ordained and it was foretold by the Prophets so must we through many tribulations enter into the Kingdom of Heaven because of God hath ordained and said it in his Word This therefore should teach us patiently to bear all such troubles seeing it must be so submitting willingly to God's Decree and to his Word So did Christ Mat. 26. 54. Observ 2 Observ 2. In that there was a necessity of Christ's Suffering not onely in regard of God's Decree and the Prediction of the Prophets but also in respect of the accomplishing of the Work of our Redemption which could by no other means be effected Hence observe the greatness and excellency of this Work of our Redemption together with the dissiculty of it in that it is such a Woâk as could by no other means be effected but by the Death and Sufferings of Christ Jesus the Son of God He being by nature the eternal Son of God must take our Nature and become the Son of Man and being made Man He must also dy and suffer the Wrath of God and cursed death of the Cross else not possible for us to be saved See here how great and excellent is this Work of our Redemption far exceeding the Work of our Creation This must stir us up to all possible thankfulness to God all the dayes of our life for this wonderfull Work of our Redemption by the Death and Sufferings of Christ which is the blessing of all blessings unto us A Blessing not easily purchased for us it cost no small price no less than the precious Blood of Christ the Son of God 1 Pet. 1. 19. Oh how thankful then ought we to be for this unspeakable benefit If the Angels did sing Glory to God Luke 2. for Man's Redemption How much more ought we to blesse and praise God all the dayes of our life for the same To this end think often what we are without this Redemption think of the miserable bondage we are in by Nature that this may provoke us to Thankfulnesse Mark 8. 31. And he began to teach them c. July 17. 1625. NOw followeth the Sufferings themselves which our Saviour foretelleth 1. Generally He must suffer many things 2. Particularly in two kinds of Sufferings 1. He must be rejected c. 2. He must be Killed Of the first Suffer many things That is manifold Evils Mâseries and Punishments which were to be laid upon him for our Sins especially about the time of his Death Here is occasion to speak of the Doctrine of Christ's Passion in General An Article of our Faith Quest 1 Quest 1. How could He Suffer being God Answ Answ This was answered before c. Quest 2 Quest 2. What were those manifold Evils which He was to Suffer for Us Answ Answ They were of two kinds 1. External or Outward 2. Inward First Bodily pains which He was put unto many wayes as by being bound with Cords being scourged by Pilate's appointment being Buffetted by the High Priest's Servant being Crowned with Thorns being stretched out and nailed on the Crosse and so hanging there for the space of sundry hours even till he dyed Also by Suffering thirst while he hung upon the Crosse and by drinking Gall and Vinegar in his thirst 2. Hither also refer the pangs of bodily Death which he was at length to Suffer Of which we shall hear more afterward 3. The great ignominy contempt and reproach which was cast upon him by mockings revilings slanders and false accusations of the Jews as also by dying the Death of the Crosse which was in it self so shamefull and accursed See Hebr. 12. 2. 2. Internal which he was to Suffer in his Soul namely the apprehension of God's heavy Wrath and Curse due to our Sins which should make his Soul heavy unto Death as we see it did Matth. 26. 38. and which should also cause him to sweat great drops of Blood and to stand in need of an Angel to strengthen him as appeareth Luke 22. 43 44. which also should cause him to cry out upon the Crosse in that lamentable manner My God My God why hast thou c. This Esay foretold Chap. 53. 10. His Soul an Offering for sinne Quest 3 Quest 3. Wherefore or to what end was our Saviour to suffer all these evils Answ Answ That he might thereby make satisfaction to God for our Sins and so both free us from the guilt and punishment due to them and also reconcile us unto God Rom. 4. 25. Delivered for our Offences c. 1 Pet. 3. 18. Christ hath once suffered for Sins the just for the unjust that he might bring us unto God Quest 4 Quest 4. How could these Sufferings of Christ for a short time be a satisfaction to God for the eternal Curse due to our Sins Answ Answ By reason of the dignity of the Person because he that suffered was the Son of God which gave infinite vertue and merit to his passion Hebr. 9. 14. Through the eternââ Spirit offered himself to God c. Quest 5 Quest 5. How did it stand with God's Justice to lay the punishâânt of our Sins upon Christ being innocent Answ Answ Because he did voluntarily become our Pledge or Surety to God undertaking the payment of our Debt of punishment for Sin Hebr. 7. 22. As if one freely becomes Surety for payment of another man's Debt it is no injustice to require the Debt of him So here c. Vse 1 Use 1. See the infinite love of Christ in being willing to suffer for our sins c. But of this before Use 2 Use 2. See here the hainousnesse of sin how offensive it is to God and hard to be forgiven and satisfaction to be made unto God for the same in that Christ Jesus the Son of God must not onely become Man but in his humane nature suffer so many and grievous things and that for this end to satisfie God's Justice for our Sins and so to justifie and save us from the guilt and punishment of the same 1 Pet. 3. 18. This was the cause of all his bitter Passion which shews the hainousnesse of Sin in that nothing could satisfie God's Justice for it but the Sufferings of Christ the Son of God This was the onely price sufficient to satisfie God for our Debt of Sin and Punishment even the
Blood of Christ that is his bloody Death and Sufferings No laver to purge away the foulnesse of Sin but this blood of Christ which is that Fountain opened for Sin and Uncleannesse Zach. 13. 1. There was no Sacrifice sufficient to appease God's anger and to procure pardon of Sins and God's Favour but the Sacrifice of Christ offering himself to God in his Death and Sufferings This shews the hainousness of Sin how odious and offensive it is to God and how hard to be pardoned and taken away by forgivenesse and for the Sinner to be reconciled to God in that this could never have been done but by the bitter and grievous Sufferings of Christ Sin is easily and soon committed but not easily pardoned and the guilt and punishment taken away but with great difficulty No way in the World to effect it but the Sufferings of Christ the Son of God And he must not onely suffer some or few evils and punishments of Sin for us but many bitter and grievous things he must endure in his Body in his Soul in his good Name c. ut suprà dictum Think of thiâ all such as make leight of Sin Prov. 14. 9. Fools make a mock at Sin And Prov. 10. 23. It is a sport to a Fool to do mischief Thus do many make but a sport of Swearing Lying filthy Speaking Drunkennesse Sabbath-breaking c. As if it were a leight matter to offend God and provoke his infinite Wrath against us or as if it were a small matter for which Christ the Son of God must Dye and Suffer so many and grievous things as we have heard To sport or dally with sin or to make leight of it what is it else but to vilify Christ's Sufferings and to trample under Feet his precious Blood If it be a small matter to commit sin then was it but a small matter for the Son of God to become Man and in our Nature to Dye and Suffer so great bodily Pains and Griefs so great Reproach and such bitter anguish of Soul arising from sense of God's Wrath. Then also was it a small matter for him to sweat drops of Blood and to cry out My God My God c. But if these were fearfull and grievous things which Christ suffered for Sin and if it were a great and wonderfull things that he who was the Son of God should suffer them then it is no small matter to commit sin but most hainous and grievous before God Take heed therefore of making leight thereof and learn to fear and tremble at the very motions of it arising in our Hearts c. Use 3 Use 3. Seeing Christ was to Suffer and did Suffer so many grievous things for our Sins This serveth to humble us with godly sorrow for our sins and to cause us to mourn and be grieved for the same as being the cause of Christ's Sufferings Have we not cause to mourn for that which was the cause of all those evils and miseries which he suffered for us Labour for this godly sorrow for oursins to have our Hearts broken and humbled with it and that by meditaâion of Christ's bitter Passion which he was to endure and did indure for our sins Zach. 12. 10. It is said That when the Lord shall powre out on the House of David the Spirit of Grace and Supplications they shall look on him whom they have pierced and mourn for him as one mourneth for his onely son c. This Prophecy must be verified of us If we will approve our selves to be members of God's true Church and partakers of the Spirit of Grace promised to it then must we look at Christ whom we have pierced and wounded by our sins and be moved thereby to mourn for our sins with a great measure of godly sorrow yea to be in bitternesse c. To mourn as one mourneth for his onely Son Labour and pray unto God for this godly sorrow and conââition of Heart for thy sins by which thou hast offended God let this sorrow exceed all other c. Consider often how many bitter things Christ Jesus thy Saviour was fain to Suffer for thy sins Look often at his bitter Passion by the Eye of Faith that it may break and melt thy Heart into tears of true Repentance Shall Christ Jesus the Son of God be taken and bound as a Malefactor Shall he be whipped buffetted spit upon mocked reviled nailed to the Crosse and suffer Death it self and all for thy sins and wilt not thou grieve for them Shall he sweat drops of Blood for thy sins and wilt not thou shed tears for them Shall they make his Soul heavy to Death and wilt not thou mourn and be in heavinesse for them If it be so it shews great hardnesse of Heart in thee Therefore pray against it and labour to have thy Heart softened with godly sorrow for thy sins by meditation of those many and grievous things which Christ suffered for them c. Use 4 Vse 4. To be matter of endlesse comfort to us against our sins and the fear of God's Wrath and Curse For seeing the end of Christ's Suffering was to satisfie God's Justice for our sins and so to free us from the guilt and punishment of them and consequently to bring us into God's favour Hence it follows That so many of us as are Believers in Christ are by the merit of his Sufferings delivered from the guilt and punishment of our Sins So as now there is no condemnation to us being in Christ Jesus c. Rom. 8. 1. Christ having once Suffered for our Sins the whole Wrath and Curse of God due to rhem there remains no more Curse or Punishment of sin properly for us to Suffer He hath paid the full price of our Sins to God by his Sufferings even to the utmost farthing Therefore God neither can nor will require it of us again Therefore our Saviour being upon the Cross said It is finished to shew That he had accomplished and was immediately by his Death to accomplish all that he was to Suffer for our Sins Great comfort to us That Christ having Suffered so many things as is here said thatis all Curses and Punishments due to our Sins we are by thiâ means absolutely justified and freed from them we are not only delivered from eternall condemnation but also from all Temporal Afflictions and Miseries of this Life so far as they are Curses and Punishments of Sin properly c. Use 5 Use 5. Seeing our Saviour Christ was content to suffer so many Miseries and Punishments for us This must teach us willingly to Suffer many hard and grievous things in this Life for his sake who hath Suffered so much for us But of this before upon the first words of this Verse Mark 8. 31. And he began to teach them c. July 31. 1625. IN these words our Saviour foretelleth his Disciples of his Passion and Resurrection Touching his Passion the Evangelist setteth down
for so the words may be translated See Scultet Observat in Matth. Cap. 48. Now although this Reprehension of Peter thus given by him to Christ did proceed from a good intent and meaning and partly from his love and good will to Christ his Master as there is no doubt being loath and unwilling to hear of Christ's Death and Sufferings yet neverthelesse in this Action of reproving Christ he did greatly sin and offend as is plain by that sharp and severe reproof which our Saviour gives him for it in the Verse following Quest Quest How or wherein did Peter offend in this reproving of Christ Answ Answ 1. In taking upon him to blame or find fault with Christ himself whom he had so newly confessed to be the Son of God whence he should have concluded That he that was the Son of God could not erre or be faulty either in doing or speaking any thing amisse Therefore in that he did not stick to blame and charge Christ as faulty this was great rashnesse folly and presumption in him He should rather have further questioned with Christ touching that which he doubted of or he should have dealt with him by way of humble intreaty and not by way of reproof 2. In opposing his own Opinion and Judgment against the expresse words of Christ For whereas he had directly affirmed that he waâ to suffer many things yea that he must Suffer c. notwithstanding all this Peter sticks not to affirm the contrary This shall not be unto thee whereas he should have rested absolutely in the bare words of Christ This savoured of naturall pride c. 3. In giving perverse and evil Counsell âo our Saviour perswading Him not to Do and Suffer that which he had affirmed that He ought to Do and Suffer viz. To go up to Jerusalme c. Such Counsell as if it had been imbraced the work of our Redemption had been hindred Quest Quest What were the Causes of this grosse fault and sin of Peter Answ Answ 1. His ignorance in the Mystery of Christ's Death and Sufferings and of the causes and reasons thereof For although Christ had now plainly told him and the rest of the Disciples that He must Dye and Suffer yet Peter neither could nor did yet conceive how it could stand with the truth of Christ's God-head and excellency of his Person to Dye and Suffer so many and grievous things 2. Another cause was that grosse Errour of the Jews then holden with which the Apostles also were tainted That the Messiah should have an Earthly Kingdom accompanyed with outward Glory and Prosperity which therefore Peter could not see how it could stand with that great abasement by Dying and Suffering which our Saviour foretold them of See Matth. 20. 21. in the sons of Zebedee And Acts 1. 6. 3. A naturall loathness and unwillingness which was in Peter as also in the other Disciples to hear of the Crosse and Afflictions which they might well think would be occasioned to them by the Death and Sufferings of Christ their Master 4. Too much carnall love and desire of Christ's bodily presence which made him loath to hear of his being taken away by Death c. Observ 1 Observ 1. That the best Saints of God in this Life are tainted with sinfull Infirmities and Corruptions with many and great Corruptions Peter himself an Apostle of Christ yea one of the most eminent Apostles for Zeal and other Graces yet how many and great Corruptions did he discover in this one Action of reproving Christ at this time See this Point handled before Chap. 3. Ver. 31. Quest Quest Why doth the Lord suffer such corruptions to remain in his Saints and Children after their effectuall Calling Answ Answ For these Reasons 1. To humble them in the sense and feeling of these corruptions and to keep them from being puffed up with Pride in respect of the Graces in them 2 Cor. 12. 7. Lest he should be exalted above measure by Revelations a Thorn was given him in the Flesh c. 2. That they may have matter in themselves with which to be continually exercised in fighting and striving against their corruptions and infirmities 3. To wean them from the love of this World and of this present life and to stir up in them a longing after the life to come in which they shall be perfectly sanctified and freed from this body of sinfull Corruption Rom. 7. 24. O wretched man Who shall deliver me c Observ 2 Observ 2. That Ignorance in some main Points and Doctrines of Faith for a time may stand with sanctifying Grace in such as are effectually called or that such as are effectually called and sanctified may for a time be ignorant in some main and principal Doctrines of Faith and Christian Religion As here Peter though a chosen and sanctified Apostle yet was ignorant of the Doctrine of Christ's Death and Passion as appeareth by his blaming of Christ for affirming that he must dy and suffer So likewise the other Apostles were ignorant of this Doctrine and of his Resurrection and so continued long time after this as may appear Luke 18. 34. yea till the very time of the fulfilling of them as we have heard before See more of this before Chap. 4. 10. and afterward Chap. 9. 10. and Joh. 20. 9. Vse Use Comfort to such Christians as are yet but weak in Knowledge so that their hearts be upright and that they make conscience of practising those things they do already know God will in due time reveal to them a greater light of Knowledge in all Points and Doctrines needful to Salvation He will by his sanctifying Spirit lead them into all necessary truth so that they conscionably use the means to grow in Knowledge The Apostles themselves were for a time ignorant of sundry main Doctrines of Faith but afterward they were clearly revealed to them Observ 3 Observ 3. ân that Peter took our Saviour aside to reprove him thereby shewing a reverent respect to his Person although he otherwise greatly offended in the Reproof it self this is commendable in him And hence we may learn how to carry our selves if at any time we be to give a Christian Admonition to our Superiours viz. to do it with due respect and reverence to the Person in regard of his preheminence above us 1 Tim. 5. 1. Rebuke not an Elder but entreat him as a Father c. Though we may admonish a Superiour of a fault in some Cases yet not in the same manner as we do an inferiour or equal but with a reverent regard to his place and dignity we are in this case to minister such an admonition in such manner and with such Circumstances as may stand with the dignity and place of the Person admonished Mark 8. 33. But when He had turned about c. Aug. 28. 1625. IN the end of the former Verse ye heard of Peter's carriage toward our Saviour upon the hearing of that Prophecy
our Saviour discovereth unto Peter the cause and fountain of his gross Errour and Sin before committed in presuming so rashly to blame our Saviour for affirming that he must dy and suffer many things as also in going about by his perverse and carnal Counsel to disswade our Saviour from suffering The cause of all this Errour and Sin of Peter was this That his heart and mind was carnally and not spiritually affected This our Saviour here implyeth by telling him that he savoured not the things that were of God c. By the things that are of God understand such things as are pleasing and acceptable to God and agreeable to his Will such as God willeth approveth and liketh of things spiritual and heavenly which concern God's Glory and the spiritual good and Salvation of his Church Thou savourest not or tastest or relishest not Some translate it Thou understandest not and so the word ãâã ãâã ãâã ãâã ãâã is sometimes taken But here the former Translation seemeth best as most fully expressing our Saviour's meaning There is a two-fold savouring or relishing of any thing 1. Outward with the bodily Taste this is not here spoken of 2. Inward with the heart mind and affections this here is meant q. d. Thy heart mind and affections are not so affected with a true understanding and feeling of the spiritual things of God as they ought to be But the things that are of men that is Such things as are pleasing and acceptable to Man's corrupt Nature with which Man 's corrupt Nature is most affected and which it chiefly loveth desireth and seeketh after called carnal things or things of the Flesh Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh Now these carnal things of men are of two sorts 1. Such as are simply evill as all corrupt and sinfull Lusts of the Flesh those reckoned up Gal. 5. 19. 2. Such as are good lawful or indifferent in themselves yet do becom evil and sinful when they are too much affected and sought after Such are all earthly and temporal thingâ of this life which please and give contentment to the Flesh and outward man as outward ease peace wealth honour and prosperity Now both these may here be meant for Peter's heart and mind did too much savour and relish of them both 1. He was too much addicted to the corrupt lusts and affections of his own Heart too apt to be led by the same too apt to lean unto his own carnal and corrupt Reason and Will though contrary to the Will of God 2. He was also too much affected with the love and desire of earthly and temporal things of this life as outward ease peace prosperity and freedom from the cross c. And therefore he went about to disswade our Saviour from his purpose of dying and suffering Quest Quest Whether did Peter's heart and mind wholly and altogether savour and relish of carnal things and not at all of the things of God Answ Answ Not so But this is spoken by our Saviour to shew 1. That he did too much mind and affect carnal thing and was too little affected with spiritual 2. That in this particular matter of going about by evil Counsel to disswade and hinder our Saviour from suffering he shewed himself to be more carnally than spiritually affected Observ 1 Observ 1. The best Saints of God in this life are in part carnally minded and affected even after their Calling and Regeneration Their hearts and minds do still savour and relish in part of carnal things pleasing to corrupt nature Thus was it with Peter himself here he savoured the things of men in this particular of disswading Christ from suffering So the other Disciples also were herein carnally affected as well as Peter as appears by our Saviour's looking on them when he reproved Peter as we heard before And thus it is with others of the Saints their minds and affections are in part set upon things carnal and affected therewith that is with those things which are pleasing to corrupt Nature as profits and pleasures of this life and the satisfying of their own corrupt Lusts Their minds are apt to conceive and think of these carnal things too much and their hearts to be too much affected with love and desire after them So at other times the Disciples of Christ shewed themselves carnally minded So when they disputed by the way who should be the greatest Mark 9. 34. So the Sons of Zebedee in ambitious desiring of worldly honour in Christ's earthly Kingdom which they dreamed of Matth. 20. 21. So Luke 9. 54. when they lusted after revenge to have fire sent from Heaven upon the Samaritans So at other times when their hearts and minds were so much taken up with the care and thought of earthly things as about provision of Bread as we heard Ver. 16. of this Chapter 1 Cor. 3. 3. The Corinthians though Believers and in part sanctified Christians yet were in part carnally minded and affected being too much given to Envy Strife and Divisions among themselves Reason Reason The Saints of God are but in part renewed and sanctified in this life they are still in part carnal as Paul confesseth himself to be Rom. 7. 4. and therefore their minds and affections must needs be in part carnal and set upon carnal things Use 1 Use 1. For Admonition to the best Christians to labour more and more to see and feel in themselves this carnality and earthliness of Mind and Affection and not only so but to be daily humbled and grieved for the same lamenting and bewayling it in themselves as Paul doth the corruption of his Nature Rom. 7. 24. Use 2 Use 2. To comfort such Christians as do feel and complain of their carnal and earthly thoughts and affections and are humbled for the same striving also and labouring to resist and subdue them in themselves there is no cause then to be discouraged or to fear their estate before God because of such carnal Affections which they often feel in themselves For the best Saints of God are in part tainted with such The best Saints have minds and hearts savouring of earthly and carnal things more or less especially at some particular times and seasons Use 3 Use 3. See what need the best of us have daily to labour in mortifying all carnal lusts and affections in our selves Col. 3. 5. Mortify your members which are on Earth c. and Gal. 5. 24. They that are Christ's have crucified the Flesh with the affections and lusts This must be done more and more daily Consider what is said Rom. 8. 6. To be carnally minded is death Helps and means to do this 1. Pray unto God for his sanctifying Spirit which by the Power of it may more and more crucify these corrupt lusts and affections in us Rom. 8. 13. If through the Spirit ye mortify the deeds of the body c. onely the divine Power of God's Spirit can
mortify these carnal lusts 2. Attend diligently and conscionably upon the Publick Ministry of the Word which is the Sword of the Spirit to slay these carnal affections in us more and more Heb. 4. 12. It is a quick and powerfull Word sharper than any two-edged Sword c. 2 Cor. 10. 5. Mighty through God to cast down Imaginations c. and to bring into captivity every thought to the obedience of Christ 3. Give our selves more and more to the private study and meditation of the Word of God the better to mortify these carnal Lusts and Affections Psal 1. Ama scientiam Scripturarum carnis vitia non amabis Hieron Use 4 Use 4. See what cause for the best Christians to watch over themselves and especially over their hearts in regard of the occasions of Sin seeing their hearts and minds are in part carnal and so apt to be affected with carnal things pleasing to corrupt Nature How careful had we need be to keep our hearts with all diligence Prov. 4. 23. and to avoid all occasions of being drawn away to love and liking of earthly and carnall things Observ 2 Observ 2. In that our Saviour here alledgeth this as the cause of Peter's loathnesse and unwillingnesse to hear of Christ's Death and Sufferings and consequently of those troubles which were like to come upon himself and the other Disciples at the time of his Suffering viz. because he did savour of carnal and earthly things Hence learn what is one main cause why we are by nature so loath and unwilling to undergo and bear the Cross and Afflictions namely because we naturally savour of carnal things that is of such things as are pleasing to corrupt Nature and to Flesh and Blood Now Nature desireth outward ease rest and peace and therefore abhorreth and shunneth the Cross and troubles Peter was unwilling to hear of suffering troubles because his heart and mind was too much set upon the thought and desire of earthly and temporal things pleasing to Man's Nature So the other Disciples also they dreamed of an earthly Kingdom of Christ which as they thought should be accompanied with outward peace and prosperity as we see Matth. 20. 21. and this was a main cause of their unwillingness and backwardness to hear either of their own or of Christ's Sufferings Therefore Mat. 26. 41. our Saviour admonishing his Disciples of their unwillingness to suffer troubles tells them the cause viz. the weakness of their Flesh because corrupt Nature desired ease quietness and freedom from the Cross and they were too much tainted with this natural corruption and savoured of it which made them so loath to undergo troubles Use Use Teacheth us what to do if we would be willing and ready to bear such crosses and troubles as it shall please the Lord to to try us with then labour first to have our carnal and earthly Affections mortified in us more and more to be be less carnal and earthly minded to savour less c. Labour to have hearts withdrawn from too much care love and desire of earthly things pleasing to corrupt Nature So long as our hearts and minds are too much upon these carnal things so long as we savour the things that are pleasing to Man's corrupt Nature we shall never be willing to bear crosses for Nature it self abhorreth the crosse and suffering of troubles Therefore first thou must labour to have this corruption of Nature mortifyed in thee Thou must learn to deny thy self that is thy own corrupt Nature Will Affections Desires and then thou wilt willingly take up thy Cross So in the following Verse of this Chapter Whosoever will come after me let him deny himself and take up his Cross c. Observ 3 Observ 3. In that our Saviour here makes such an opposition between savouring of things of God and savouring of things of Men We may further learn That one of these is an enemy and hinderance to the other that is to say the minding of carnall and earthly things pleasing to our corrupt Nature is a main enemy and hinderance to us in the minding and affecting of things spirituall and heavenly which are pleasing and acceptable to God Rom. 8. 7. The carnall mind is Emnity against God for it is not subject to the Law of God neither indeed can be Phil. 3. 19 20. The Apostle makes an opposition between minding of earthly things and having of our Conversation in Heaven to shew that the former is a hinderance to the latter So also Col. 3. 2. Set your affection on things Above and not on things on Earth Gal. 5. 17. The Flesh lusteth against the Spirit c. and these two are contrary c. Use 1 Vse 1. See the cause that many are so little affected with things spirituall and heavenly viz. because they mind and affect earthly and carnall things over much Vse 2 Vse 2. See how dangerous a thing it is to have our hearts and minds too much affected with carnall and earthly things pleasing to corrupt Nature as with love and desire of earthly profits pleasures and contentments or with love of sin and desire of satisfying our sinful Lusts This cannot but be a main hinderance to us in the loving desiring and seeking after things spirituall and heavenly as in seeking God's Glory in doing his Will and in seeking our own Salvation with the means of it And the more we affect and savour of these carnall things the less we must needs savour of spirituall and heavenly Therefore take heed of this dangerous Sin of affecting loving and desiring of earthly and carnal things of this World c. Pray daily unto God to keep us from it and to mortifie these carnall Lusts in us Observ 4 Observ 4. See here a difference between such as are spirituall and such as are carnall between the regenerate and the unregenerate the former do savour the things of God that is spirituall and heavenly things they do chiefly mind and affect these things Contrà the latter sort do savour the things of men that is earthly and carnall things which are pleasing to corrupt Nature c. Peter so far as he was spirituall did savour the things of God but so far forth as he was carnall the things of Men as in this particular of disswading Christ from Suffering c. So that in one and the same person of Peter diversly considered we may take notice of this difference between the spirituall and carnall man Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh but they that are after the Spirit the things of the Spirit Joh. 3. 31. He that is of the Earth is Earthly and speaketh of the Earth Vse Use By this mark of difference we may examine our selves and come to know whether we be spirituall or carnall Look what things we most savour of look what things our hearts or minds run most upon and are most taken up withall ordinarily and daily
at his Crosse that is at this Death and Sufferings whereof he had a little foretold them as we heard Chap. 8. ver 31. lest they should think he dyed of weakness or willingly and not rather because it was the Will of his Father that he should suffer for man's Redemption therefore he now manifested his divine Power and Glory of his God-head to shew that he was as well able if he would and if it might stand with the Will of God his Father to save himself from Death as he was to manifest his heavenly Glory at this time in this wonderfull manner Therefore no cause for them to take offence at his Sufferings or thereupon to doubt of his Person whether he were the Son of God and true Messiah but that they ought undoubtedly to believe him so to be notwithstanding his Death and Sufferings which must after be fulfilled For though he should dye and Suffer yet not unwillingly or of weaknesse but to fulfill the Counsell and Will of God his Father touching man's Redemption And besides though he dyed yet should he not remain in Death but raise himself by the Power of his God-head c. 3. To confirm their Faith touching the certainty of his glorious coming to Judgment at the last Day and of that heavenly reward which he would then give them for all their sufferings for his Name and so to comfort them against the Cross c. 4. To comfort them with hope and assurance of that blessed state of the Saints in Heaven after this Life in which they should more perfectly see his Glory Observ 1 Observ 1. In that this Glory of Christ in his Transfiguration was revealed to him and to the three Disciples while they were at prayer in the Mount as we have heard we may observe and learn The excellent Fruit and Benefit to be reaped by being conversant in the duty of prayer This is a speciall means whereby God doth reveal himself and his Glory to his Saints and a speciall means whereby the Saints of God do usually attain to a more clear sight and knowledge of divine and heavenly things Hence it is That we read in Scripture that the Lord hath so often revealed himself and his Will in speciall and extraordinary manner to such as have been exercised in prayer as to Damel Chap. 9. ver 21. while he was speaking to God in prayer the Angel Gabriel is sent to him to touch him and to inform him both of the deliverance of the Jews out of Captivity and of the Coming and Death of the Messiah c. So Acts 10. 3. Cornelius being in prayer had an Angel sent to him c. So ver 9 10. Peter at prayer fell into a Trance and saw Heaven opened c. So Acts 9. 12. while Paul was at prayer Ananias was sent to him to put his hands on him and to open his eyes and to baptize him And experience may teach this unto the Saints of God that prayer is a speciall means to obtain from God the sight and knowldge of his Glory and of his heavenly Will and that the Lord doth never so clearly and comfortably reveal himself and his glory to them nor the knowledge and experience of things spirituall and heavenly as he doth by means of prayer and oftentimes in the very time of their prayers Use Vse To encourage us to be frequent and diligent in this excellent duty of prayer upon all occasions not onely in publick or in company with others but also in private Ephes 6. 18. Pray alwayes with all manner of prayer c. that so by this means the Lord may be pleased to reveal himself and his glory and his heavenly Will to us more and more that by frequency and constancy in this holy exercise we may come to have nearer communion with God and to see his Glory yea to partake in it after a sort in this Life As Christ by prayer received this heavenly Glory from his Father which made his face to shine as the Sun So by this holy and heavenly exercise we shall be in some sort tranfigured or changed into that glorious Image of God by it we shall obtain more and more heavenly Wisdom and Knowledge of God which will make our faces to shine as the face of Stephen did like the face of an Angel Acts 6. 15. or as the face of Moses after he had been with God in Mount Sinai Exod. 34. Eccles 8. 1. The wisdom of a man maketh his face to shine c. True of heavenly Wisdom which is obtained by prayer Jam. 1. 5. Not that we are now to expect such extraordinary Visions or Revelations from God in prayer or that Angels should be sent in visible shapes to us as they have been to many heretofore in the beginning of the Church but because the Lord doth still reveal Himself and his Will and his heavenly Glory to his Saints in and by this holy exercise of prayer To quicken and stirr us up unto it Observ 2 Observ 2. From this brightness and glory of Christ's Face and Garments which appeared in his Transfiguration we may have a manifest proof and evidence of his God-head or divine Nature that he was not onely true Man but true God in one and the same Person For this outward Glory of his humane Body was nothing but an effect and sensible Sign and Token of the divine Essence of his God-head nothing but a little beam issuing or proceeding from the body or sustance of that uncreated Sun viz. the God-head of Christ Therefore as the created Sun in the firmament is known and discerned by the beams of it So here c. As this God-head of Christ was proved by all his Miracles as we have often heard before so also by this his Glorious Transfiguration which may likewise be reckoned amongst his Miracles But having often spoken of this point before I will not here insist on it Mark 9. 3. And his Raiment became shining c. May 7. 1626. Observ 3 Observ 3. FRom this Glory of Christ which appeared in his Transfiguration we may gather the greatness and excellency of that Glory and Majesty which now he hath and enjoyeth in Heaven at the Right hand of God which also he shall manifest in his second coming at the last Day If the Glory which he shewed in the Earthly Mount were so great that it made his Face shine as the Sun and his Garments to become as perfectly white as the Snow and as the Light how much more Glorious is he now being in heaven not onely as he is God but in humane Nature c His face doth now far exceed the brightness of the Sun and of all the Starrs joyned together in one See this Point further opened ver 6. Infra Note here that the Glory of Christ's which was manifested in his Transfiguration is the same in nature and substance with that Glory and Majesty which he hath now in Heaven even
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father ãâã ãâã ãâã ãâã ãâã So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
to suffer which though it be not expressed in the words yet is it to be understood or else the Sentence is imperfect q. d. As it is written that the Son of Man that is my self should suffer many things So likewise is it appointed of God that John Baptist my Harbinger or Servant should be evil entreated and suffer much hard measure in the World at his coming Vide Gualter et Jansen in loc As it is written that is Fore-told in the Writings or Books of the Prophets in the Old Testament Quest Quest Where or in what Books of the Prophets was this fore-told Answ Answ In sundry places but specially in these Dan. 9. 26. The Messiah shall be slain or cut off Isa 53. throughout the Chapter He was wounded for our Transgressions He was bruised for our Imquities Oppressed and afflicted He was brought as a Sheep to the slaughter He was cut off from the Land of the Living He hath powred out his Soul unto Death c. Psal 22. the very particular manner of his Sufferings was fore-told Ver. 14. I am powred out like Water and all my Bones are out of joynt Ver. 16. They pierced my hands and my feet I may tell all my Bones c. They part my Garments among them c. Son of Man that is Christ himself This Title He gives himself in respect of his Humane Nature c. That he should suffer many things that is Many Afflictions Miseries and Punishments laid upon him of God with many Abuses Wrongs and Indignities at the hands of men and that for the sins of Mankind See Chap. 8. ver 31. And be set at nought ãâã ãâã ãâã ãâã ãâã that is be greatly contemned vilified and made nothing of In the words consider 1. The Person who was to suffer The Son of Man 2. The Sufferings of Christ fore-told by him 3. The Proof or Confirmation of them by Testimony of Scripture Of the first I have often spoken before lately upon Ver. 9. Observ 1 Of the second Observ 1. The Sufferings of Christ Jesus our Saviour which he was to suffer for the sins of Mankind were not one or few but manifold Many miseries and punishments were imposed on him of God and many abuses and indignities offered him by men and all for our sakes Thus was it written of him before-hand by the Prophets to shew that it was so ordained of God Touching these manifold Sufferings of Christ see some Questions answered before Chap. 8. 31. Vse 1 Use 1. See by this the heinousness of our Sins how offensive to God and hard to be taken away and God's Wrath appeased in that Christ Jesus the Son of God must not onely suffer but so many things Vide Chap. 8. 31. Use 2 Use 2. To humble us with godly sorrow c. Vide ibid. Mark 9. 12. And be set at nought Dec. 24. 1626. Doct. Doctr. THat one great and principal part of Christ's Sufferings which he was to endure for us was the great Contempt Ignominy and Disgrace amongst men which he was appointed to suffer So it is reckoned here and particularly named as a main part of his Sufferings yea this only among all his manifold Sufferings is named to shew the greatness of it So in other places See before on Chap. 8. Ver. 31. Vse Use See that it is no easy matter to suffer contempt and disgrace in this World and at the hands of men for Christ's sake but a hard and grievous triall One chief part of Christ's Sufferings was to be set at nought If so hard for him to bear how much more for us c. See Hebr. 11. 36 37. and 1 Cor. 4. 13. Experience proves this to be hard to Nature for many can better bear pain loss of goods c. than reproaches mockings c. Other Uses see before Chap. 8. 31. Now followeth the Proof or Confirmation of Christ's Sufferings by Testimony of Scripture being foretold by the Prophets As it is written c. Quest Quest Where or in what Books of the Prophets is this written Answ Answ Vide suprà Quest Quest Why were the Sufferings of Christ fore-told in the Writings of the Prophets so long before Answ Answ For these Reasons 1. That the faithful who should live at the time of Christ's coming in the Flesh and of his suffering when they did see these things fulfilled in Christ Jesus alone might thereupon be moved to believe undoubtedly that he was the true Messiah and should not look for any other 2. To teach the Church of God among the Jews what manner of Redeemer and Saviour their Messiah was appointed to be namely a spiritual Redeemer and Deliverer not a temporal King coming in earthly Pomp and Glory not one that should by force of Arms or external Power deliver them from their Enemies but such a Redeemer as should save and deliver them from their Sins and the Wrath of God by suffering death and the greatest contempt and abasement for them 3. To the end that when they should see Christ Jesus to suffer these things at the hands of the High-Priests and Pilate c. they should not be offended in as much as he suffered nothing but what was fore-told by the Prophets long before Observ 1 Observ 1. The truth and certainty of the Article of Christ's Sufferings forasmuch as all that he was to suffer was fore-told by the Prophets and therefore was of necessity to be fulfilled in due time for otherwise the Predictions of the Prophets should have been found false but this was impossible in as much as they spake and wrote by the immediate direction and infallible assistance of the Holy Ghost Therefore it was a matter of necessity in this respect that Christ should suffer because otherwise the Prophecies that went before of his Sufferings could not be fulfilled and this was one special cause why he suffered and was to suffer so many things that so the Scriptures of the Prophets might be fulfilled Luke 24. 26. And therefore the Evangelists in setting down the History of the several parts of Christ's Sufferings do often alledge this cause that the Scripture might be fulfilled And for the same cause though our Saviour had power to have saved himself from death yet he would not See Matth. 26. 53 54. Now as it was necessary in this respect that Christ should suffer because otherwise the Prophecies going before of him could not be fulfilled so it is as certain that he did in due time actually suffer as appeareth by the History of the Evangelists recording the same unto us which therefore being compared with the Writings of the Prophets ought generally to confirm our Faith in this Article and Doctrine of Christ's Sufferings Otherwise that Reproof of Christ Luke 24. 26. will take hold of us O Fools and slow of heart to believe all that the Prophets have spoken c. Therefore labour undoubtedly to believe and rest assured of the Truth of Christ's Sufferings and of the
and imbraced and no otherwise Vse 1 Use 1. See that the many and great afflictions which the Saints of God suffer in this life are no hinderance at all to the truth of Gods promises of temporal blessings and prosperity made to his children in as much as all such promises do include this condition of the Crosse Vse 2 Use 2. See the folly of such Christians who because the Lord hath in his Word made many excellent promises of temporal blessings to his Saints and servants do hereupon promise to themselves a life of ease and outward prosperity free from troubles c. As if God had not annexed the condition of the crosse to all his temporal promises of this life or as if he had not as well ordained his true servants to the suffering of afflictions as to the enjoying of temporal blessings in this life c. These do miserably deceive themselves and separate things which God hath joyned viz. the suffering of the crosse and the enjoying of temporal blessings promised to Gods children in this life Use 3 Use 3. To teach us That as we desire and hope to be partakers of the blessings and good things of this life which God hath promised to his Saints and Children so withall we remember with what condition these blessings are promised namely with the condition of suffering the Crosse and afflictions and therefore to make sure accompt of our portion in the crosses and troubles of this life as well as in the blessings and good things promised of God as well to taste of the bitterness as of the sweetness of a Christians life in this world God will have it so and hath so decreed and appointed that his dearest children in this life shall not enjoy all prosperity and no troubles or all comforts and no crosses but prosperity and adversity comforts and crosses mingled together c. Therefore as we daily receive blessings at the hands of God and look for continuance of them according to the promises of God so must we daily prepare for crosses and troubles to be suffered Job 2. 10. Shall we receive good at the hands of God and not evill Yea the more blessings we receive and enjoy the more cause have we both to prepare for troubles and also to bear them with patience and contentedness when they come Observ 2 Observ 2. One kind of crosse or affliction which a Christian must make account to suffer in this life is persecution or troubles raised against him by wicked enemies of God and of his truth This our Saviour here foretelleth unto his disciples So also he doth elsewhere as Joh. 15. 20. If they have persecuted me they will also persecute you c. And 2 Tim. 3. 12. the Apostle affirmeth in general That all that will live godly in Christ Jesus shall suffer persecution This the Saints of God have in all Ages suffered at the hands of wicked men and so must make account to do unto the end of the world that old enmity which God did at first put between the seed of the Woman and of the Serpent Gen. 3. 15. doth still continue and will do to the end of the world And this is the cause that wicked men being set on work by Satan do out of that hatred and malice which they bear to the Saints of God raise troubles against them Which being so Christians in all Ages must make account to suffer this kind of cross viz. persecutions at the hands of wicked men More particularly there are two kinds of Persecution which Christians must make account to suffer from wicked men The first is in word or the persecution of the tongue whereby wicked men and enemies of the truth do speak evil of the Saints of God either mocking and scoffing at them or reviling them or slandering and backbiting them Gal. 4. 29. Ismael in mocking at Isaac is said to have persecuted him The second kind of persecution is in Deed or actual persecution when wicked men do by malitious deeds or practices persecute or pursue the Saints of God labouring to vex and molest them and to stir up troubles against them Thus Saul persecuted David seeking his life c. and thus Paul before his Conversion persecuted and wasted the true Church Both these kinds of Persecution good Christians must make account to suffer from wicked men though not alwayes in the same degree or manner Use 1 Use 1. Teacheth us to prepare and arm our selves before-hand for this kind of crosse and tryal that we may be able to bear it when it cometh viz. to be molested vexed and troubled by the malice of profane and wicked men to be persecuted by them in word and deed c. Pray and labour for Patience and Christian courage to bear this tryal which is very grievous and hard to bear as we shall find when it comes to tryall Use 2 Vse 2. To comfort us when we meet with this kind of tryall viz. persecution by wicked enemies of God and of his truth when such as these do stir up troubles against us when they molest and vex us in word or deed as by scoffs slanders c. Let us not think strange or be dismayed hereat for this is that we must look for and which hath alwayes bin the lot of Gods true and faithfull servants thus to be persecuted and troubled by the wicked of this World Act. 7. 52. Which of the Prophets have not your Fathers persecuted c. The seed of the Serpent hath alwayes bin an enemy to the Seed of the Woman which is the true Church and so will be to the end of the World Here then is no cause of discouragement but of comfort so far forth as we suffer this persecution for the name of Christ and for well-doing Matth. 5. 10. c. Blessed are they which are persecuted for Righteousness sake for theirs is the Kingdome of Heaven c. It followeth And in the World to come eternal life Observ 1 Observ 1. Though we cannot by good works merit eternal life as the Papists falsly teach yet eternal life is promised and shall be given of God as a reward to such as do conscionably practise good works in this life c. Of this before ver 21. Observ 2 Observ 2. Such as forsake things dear to them in this World for the profession of Christ and the Gospell shall not onely be rewarded of God in this present life so far as the Lord sees it good for them as we have heard before but also in the life to come with the reward of eternal life and glory in Gods heavenly Kingdome And this is the chief and principal reward promised to such by our Saviour in this place So before ver 21. he promised the young Ruler that if he would sell all and give to the poor he should have Treasure in heaven And Joh. 12. 25. He that hateth his life shall keep it unto Eternal life Thus the Apostles
Devils desired to enter into the Swine 257 Why Christ suffered the Devils to go into the Swine ibid. God sometimes justly suffers him to have his Will 258 He enters into Swinish Persons 259 He can assume a Body 380 His Apparitions 381 382 He can enter into men 612 He can torment men 613. 636 His Cruelty 613 His rage 622 His malice is limited 626 We are naturally his Slaves 799 His malice against the Scripture 1020 He fits his Temptations to the time 1129 Diet. Rules concerning it 22 125 Diligence It is an Effect of Love 96 Motives to diligence in Duties 160 It is a means of spiritual profit 227 228 Diseases They are fruits of Sin 148 Discord It is hurtful to Society 166 Remedies against it 167 Discouragement It is a Sin to discourage any in doing good 1218 Impediments in doing good should not discourage us 97 We must expect it in Duty 719 Discourse The Wicked abuse holy things in their discourse 1418 Distrust The best are apt to distrust God 487 Remedies against it 487 244 We are prone to distrust God in Affliction 243 Divorce 701 702 703 Whether the Persons divorced may marry again 715 It is unlawful in light Causes 715 Doubts We should propound them to others 639 Faith may stand with some kind of doubting 860 Duty 947 The Devil is ready to obstruct us at it 204 God allows rest from it 353 Our Gesture at it should be decent 365 When two Duties interfere the most necessary must be done 265 Duty towards God and Man must not be severed 338 Hinderances of it should be avoided 567 Helps to it should be vsed ibid. Christ accepts it though it be weakly performed 667 In it we must expect discouragements 719 In it we must be watchfull 1179 Several sorts of Duties 1194 For it the fittest time should be chosen 1209 We should be diligent in it 1226 The easiness of it aggravates the neglect 1337 We are naturally unable to do it 1344 E. Earth IT shall be altered at Christ's coming 1167 Earth-quakes They are often tokens of God's Wrath. 1077 Elect. Election 1124 1155 The Elect are sometimes seduced 1132 At Christ's coming there will be a separation between them and Reprobates 1153 Election the Cause of their Salvation 1155 Certainty of their Salvation 1156 Angels must gather them 1154 1157 1158 1159 God doth not call them all at once 775 There are many 800 Heaven is open onely to them 792 Ends. It is not enough to propound good Ends except we use lawful means 1463 Enemies Enemies of Christ. 390 1028 1029 1030 1085 1272 1280 1358 1377 Envy 1307 It is natural to men 664 Remedies against it 436 664 1465 Danger of it 1465 It is the property of the Wicked 1466 Errour No Calling in Church exempts from it 103 521 597 598 980 Ministers must shun it 483 Ministers should confute it 604 The best are often tainted with it 713 718 Neglect of Scripture is a cause of it 330 931 964 The Spirit of God will not yield to it 1297 Ignorance in the Scriptures a Cause of it 128 505 786 It is manifold 330 The teaching of it is a Cause of sinful practices 400 It derogates much from the Authority of God's Word 416 It is apt to increase ibid. We must avoid it 482 484 Helps to avoid it 482 It is infectious 483 Christians should know it 503 It hath been in all Ages 504 It should be opposed with Scripture 1021 We are naturally prone to embrace it 1067 Estate There are but two Estates after this life 684 Eternity The Eternity of Heaven 682 Eternity of Christs Kingdom 1027 Exaltation Exaltation of Christ 1658. 1659. 1660. 1661 Example The influence of it 1417. 1426. 1214. 1518 The example of the Multitude is no rule 1360 F. FAith 1273. 1280. 1358. 1552. 628. 861. 1565. 1618. 1628 The Devils have an Historical Faith 67. 150. 254 Whether Repentance be before it 48 How Christ saw it 97 Without it the Word is unprofitable 208 Necessity of it at prayer 271 Knowledg the ground of it 387. 276 It is sometimes weak in the best 626. 278. 1588. 1616 Confession of it 508. 509. 552. 1090 Prayer an effect of it 861. 863. 494. 630 Knowledge of the Law a preparation to it 1016 Teachableness a good step to it 1015 What it is 51 Parts of it 51 Degrees of it 51 Necessity of it 52. 1627 Signs of it 52. 632. 1017. 1628. 1629 Means to attain it 52. 286 Means to increase it 53 Its hinderances 53. 1517. Object of it 53 Without it no pardon of Sin 98 It commends our good works 99 It 's power 156. 277. 452. 629. 806 It is not propagated by natural Birth 161. 497. 574 It will be fruitful 277. 388 The benefit of it 285. 454. 809 How it healed the woman 285. It unites to Christ 285 Why God suffers it to be assaulted 287 Christ is ready to help its weakness 288. 460. 494 When it is weak 359 Helps to strengthen it 361. 1535 God exercises it with many Tryals 447 It is accompanied with humility 451. 676 Affliction increases it 453 We should not rest on the Faith of others 506 It consists with ignorance in some points 595. 596 It is joyned with sorrow for Sin 631. 632 It is not inconsistent with some degree of unbelief 633 It is the property of a Christian 675 It believes things invisible 785 It is exercised with many discouragements 805 It is its nature to grow 806 In some sense it is in Christ 1534 Salvation the Fruit of it 1638. 1639 How the Gospel works it 1626. 1640 It is the way to obtain our desires 854 Motives to it 854 We must be content with that degree of it which God gives 855 It is a means to obtain the gift of Miracles 857 It enables us to perform what God calls us to 858 It stands with some kind of doubting 860 It applies Christ 1024 It trusts in God 's providence 1054 Power of God a ground of it 1327 Love of God a ground of it 1327 Famine It is a token of God 's wrath 1078 Fasting 121. 641. 642 It should be used in time of Affliction 123 Fear Remedies against it 1423. 243 The danger of it 580 An infirmity in danger 242. 1247 Difference between the fear of the wicked and the godly 242 Whether Christ condemned all kind of fear 247 It proceeds from infidelity 248 Fear of Christ 1308 God ought to be feared 249. 283 It is good to fear God 260 How the wicked fear God 261 There is no cause for it when we are about good actions 1591 Feasting It is lawful 111. 1213 Rules concerning it 111 It is sometimes an occasion of Sin 344. 1454 Flight Cautions concerning it 1109 It is lawful in time of persecution 144. 145 Foolishness It 's kinds 437 Remedies against it 438 Fornication It 's significations 431 Remedies against it 431 Free-will No free-will to good 760 Friends Perâidious friends 1367 We
what are we by nature but Prisoners under the bondage of Sin and Satan Malefactors and Traytors before God guilty of eternal damnation Oh then let us joyfully embrace the doctrine of the Gospel which brings to us the news of spiritual freedom from Sin and Satan purchased by Christ and of the pardon of our sins procured for us by him How highly should we prize this doctrine how happy should we think our selves when we may enjoy the preaching of it and how far should we be from contemning or neglecting so great salvation Heb. 2. 3. c. Such as contemn this doctrine contemn their own good and happiness c. Use 2 See what cause there is why the faithfull Ministers of God which bring this glad tydings of the Gospel to us should be entertained with love and reverence for their message sake which they bring to us Rom. 10. 15. How beautifull are the feet c. See 1 Thes 5. 12 ââ So much of the first thing by which the doctrine of the Gospel is described which is the name or title given to it in that it is called The Gospel It is joyfull-tydings Now followeth the second thing in the description namely the Author and matter of it Jesus Christ for as I have shewed it is called the Gospel of Jesus Christ both because he is the chief Author of this doctrine and also the chief Subject or matter of it Point 1 Here then we learn two Points 1. That Christ Jesus as he is God is the Author of this Gospel that is of the glad tydings of salvation by Himself This is one main cause why this doctrine is so often called the Gospel of Christ and the Gospel of the Son of God to signifie that Christ Jesus the Son of God is the Author of this doctrine John Baptist as we heard before was the first preacher of the Gospel but he preached it not as his own Doctrine nor by his own Authority but as the Doctrine of Christ and as being sent of Christ to publish it See Mal. 3. 1. Behold I send my Messenger and he shall prepare the way before me The Prophet bringeth in Christ himself thus speaking of John Baptist Therefore though John were the first Preacher of the Gospel yet Christ himself was the Author of it and John was but the Minister and Messenger John first preached it by the Authority of Christ but Christ himself preached it first by his own Authority So Heb. 2. 3 This salvation began at the first to be spoken by the Lord. Therefore in his Sermons he often used these words I say unto you Math. 5. And as our Saviour Christ preached this doctrine in his own name so he confirmed it by many Miracles wrought by his Divine Power which shewed him to be Author of it Use See how great the sin is of such as contemn this Doctrine of the Gospel or refuse to believe and obey it They contemn and reject Christ himself 1 Thes 4. 18. Take heed we be not guilty of this sin God will severely punish it Heb. 2. 3. How shall we escape if we neglect so great Salvation c. Yet how common is this contempt of the Gospel now a daies How little care is in some to hear it unfolded in the publick ministery a small matter hinders them One cause of such contempt is this that men are not yet throughly perswaded that the doctrine delivered by a frail man like themselves is or can be the doctrine of Christ himself they neither see nor feel any divine Power of Christ working in and by this doctrine when it is delivered therefore they think it to be the word of a Man not the word of Christ Jesus the Son of God Is not this the blockish ignorance of some But know this though Christ Jesus useth the ministery of weak men yet the word and message which they bring is the message of Christ himself And what if we bring this treasure to you in earthen Vessels yet the treasure is not the lesse worth Look not then only at the Minister but chiefly at Christ Jesus the Son of God whose message he delivers and learn with all reverence and conscionable obedience to submit unto it Point 2 The second Point to be learned here from hence that it is called the Gospel of Jesus Christ is this That as Christ is the Author of this doctrine so he is also the chief Subject Matter and Argument of the Gospel Rom. 1. 3. The Gospel is said to be concerning the Son of God Jesus Christ c. because he is the chief and main matter taught and revealed in it 1 Cor. 1. 23. We preach Christ crucified c. Whatsoever is taught in the Gospel is either concerning the Person of Christ or concerning his Offices as He is our Priest Prophet and King or concerning these benefits we have by Christ as Justification and Salvation c. or lastly touching the means of enjoying these benefits from Christ as Faith and Repentance So that Christ Jesus is the sum and main scope of the Doctrine of the Gospel Use 1 This shews a difference between the Doctrine of the Law and of the Gospel the preheminence of this above that for the main matter taught in the Gospel is Christ whereas the Law teacheth not Christ at all ar least not properly and directly as the Gospel doth Indeed it is said Gal. 3. 24. the Law is our Schoolmaster to Christ but that is onely by accident because it sheweth us our sins but not any remedy against them therefore it driveth us to seek a remedy elsewhere namely in the Gospel which revealeth Christ as the remedy against sin But the Law of it self doth not directly lead to Christ or teach him only the Gospel doth this Use 2 See again by this the excellency and preciousness of this Doctrine of the Gospel seeing the main matter and scope of it is Christ Jesus in whom are hid all the treasures of saving Grace yea of Salvation it self Col. 2. 3. God's favour forgiveness of Sins yea salvation it self are all hid in Christ and Christ is revealed in the Gospel How excellent then must this Doctrine needs be Is it not a precious Doctrine which revealeth Christ to us the greatest jewel that ever God bestowed on mankind Happy then is that people and congregation where this Doctrine is soundly and ordinarily taught and wretched and profane men are they that cry out There is too much preaching which is all one as if they should say They may hear too much of Christ or learn him too well Away with such atheistical thoughts and speeches and know we this for a certainty that as to know Christ is eternal life John 17. 3. so he that hath not this knowledge must needs perish everlastingly And there is no ordinary means of knowing and learning Christ but by hearing the Gospel preached Eph. 4. 20 21. This it is that revealeth and teacheth Christ to us
Seeing God the Father doth affect Christ with such intire love by this we see the greatness of his love to us in giving this his dear and beloved Son to dye for us That we might be saved Abraham shewed his great love to God in being content to sacrifice his beloved Isaac at his commandement How much more doth God the Father set out his infinite love to us in giving his beloved Son Christ Jesus to death for us John 3. 16. Labour to see this love of God to us and to be truly thankfull for it Use 2 Use 2. Seeing Christ Jesus is so dear unto God the Father let him be so also to us Let us set our principall love and delight on him He is worthy of our best love seeing he hath so loved us that he hath layd down his life for us Therefore say as David Psal 73. 25. Whom have I in Heaven c Ignatius said His love was crucified meaning Christ whom he most dearly affected So let us shew our love to Christ by preferring his Glory before all wordly things that are dearest to us and by our conscionable obedience to his Will John 21. 15. Peter lovest thou me Feed my Sheep c. Vse 3 Use 3. Terror to all Enemies of Christ which contemn and set leight by Him or his Will and Word God the Father loving him so dearly will certainly be avenged on all that oppose themselves or shew contempt against this his beloved Son Psal 2. He shall speak to them in his wrath c. See afterward upon Cap. 9. Ver. 7. Observ 3 Observ 3. In whom I am well pleased Hence gather That Christ Jesus is the ground and cause of all that love which God the Father doth bestow on Men therefore at the Birth of Christ the Angels sang Glory to God on High in Earth Peace Good will towards Men Luke 2. 14. Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ John 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them and I in them Reas Reas In our selves we are sinfull and so the just object of God's hatred and wrath therefore he cannot love us as we are considered in our selves but onely in Christ and for his sake alone Use 1 Use 1. See then the misery and wofull Estate of unbelievers and wicked men that are out of Christ having no part in him nor union with him by Faith they are odious to God and lyable to his wrath abiding under it yea they are the very fewell of his burning displeasure Think of this thou that art an unbeliever That hast no union with Christ by Faith what if thou have wealth and honour in the World What though thou be in favour with Men yet if thou be not in Christ thou art out of God's favour yea thou abidest under his wrath What good will wealth do to that Subject that is out of the Prince's favour c Use 2 Use 2. Comfort to all that know themselves to be in Christ and to have put him on by Faith they may assure themselves of God's love towards them For as he loveth Christ so he cannot but love all that are in Christ for his sake as he is well pleased with him so with all the faithfull in him If therefore thou be a true believer in Christ thy case is happy thou needest not to fear God's hatred or anger against thee whatsoever thy sins have bin and how much soever thou hast provoked God by them yet now his anger is appeased towards thee in his beloved Being once reconciled to God in Christ and being accepted to his favour no Creature shall ever separate thee from this love of God in Christ Rom. 8. 38. Use 3 Use 3. Would we have part in God's love and have him appeased towards us in regard of our sins then labour to have part in Christ and to have union with him by true Faith c. Mark 1. 12 13. And immediately the Spirit driveth him into the Wilderness c. Aug. 30. 1618. THe History of the Life of our Saviour containeth in it principally two things 1. His Speeches or Sayings 2. His Actings and Doings For unto these two Heads we may referr all those things which the Evangelist recordeth touching the Life of Christ So doth St. Luke abridge the life of Christ Acts 1. 1. I purpose not to lay down any generall division of all this History joyntly considered but to handle every Chapter by it self And first touching this Chapter we have in it five principal Histories recorded by the Evangelist 1. The Baptism of Christ usque ad ver 12. 2. The temptations of our Saviour Christ Ver. 12. 13. 3. His preaching in Galilee of Capernaum and the Villages near to it Ver. 14. 15. as also Ver. 21. 22. and again Ver. 35. c. unto the 40. 4. The calling of four Disciples Peter and Andrew James and John Ver. 16. c. unto the 21. 5. Certain Miracles wrought by our Saviour Ver. 23. c. unto the end of the Chapter Hitherto we have heard of the first generall part of this Chapter namely touching the Baptism of our Saviour Christ where also we have heard of the solemn installing of him into his publick Office of Mediator which followed upon his Baptism Now we are come to the second part of this Chapter which is concerning our Saviour being tempted by Satan Ver. 12. 13. As we have hitherto heard the History of his Baptism and therein of his solemn Calling and Investing to his publick Office so now we shall see the execution of this his Office and how he carryed himself in it c. Of his Baptism Hactenus dictum The History of Christ's temptation follows It is briefly set down by Mark more largely and particularly by Mathew and Luke As it is set down by St. Mark in these 2. Verses we may consider in it three things 1. The preparative unto his temptations viz. His being driven into the Wilderness Ver. 12. 2. The temptations themselves in the beginning of the 13. Ver. 3. The good Angels Ministred to him Touching the first thing namely the preparative to his temptations which was His being driven into the Wilderness This is amplyfied in this 12. Ver. by three Circumstances 1. The time when Immediately 2. The Author or efficient cause of his driving The Spirit 3. The place whither into the Wilderness Immediately That is so soon as he was baptized and solemnly authorized from Heaven to his publick Office as before we heard The Spirit Not the evil spirit that is the Devil but the Holy Ghost the third Person in the Trinity This is plain Luke 4. 1. Driveth ãâã ãâã ãâã ãâã ãâã thrusteth him forth properly So Math. 9. ult Some by driving understand a bodily transportation of our Saviour into the Wilderness by the power of the Holy Ghost carrying him through the Ayr as
then shall they find Satan ready to discourage and hinder them Moses so long as he lived a private life was quiet and free from opposition but so soon as he began to take upon him his publick Calling which was to be the Deliverer of God's People I say so soon as he did but begin this deliverance of God's People in avenging the cause of an Israelite against an Aegyptian presently the Devil so stirred against him that he was fain to fly into the Land of Madian and to live there 40 years The Apostles whilst they lived as private men we read not of any temptations they were troubled with but after when they had lived but a while in their Apostolical Office the Devil desired to winnow them Luke 22. 31. So Paul whilst he lived a Pharisee we read not that he was tempted but soon after his Calling to be an Apostle and when he was exercised in preaching then he was buffeted with the messenger of Satan 2 Cor. 12. 7. So Zach. 3. 1. when Jehoshuah the High-Priest stood before the Lord to minister in his Office Satan stood at his right hand to resist him And this every one shall find true in experience if he will but observe it That the Devil will be most busy in tempting and disturbing him when he is about good Duties Is there any day in the week on which we meet with moe incumbrances to trouble and disquiet us than on the Sabbath What is the cause of this but the Devil whose policy it is thus to stir up hinderances to disturb us in the Duties of God's service upon that Day Again What hour of the Day is there in which we find our selves more disquieted and out of temper than at that hour and that time which we use to set apâât for private prayer This is nothing but a practise of Satan then to molest us and to cast stnmbling blocks in our way when we should be best imployed He knows that at such times we go about that which hinders his Kingdom therefore he labours so to hinder us Vse 1 Use 1. Be not discouraged from good Duties though we meet with many hinderances and disturbances at such times as we go about the performance of them Omit not the Duties because of such impediments as the Devil casteth before thee but break through them all rather than neglect a good Duty which thou shouldst perform as private Prayer Reading Meditation c. Let not all the stumbling blocks which Satan throws in thy way stop or hinder thy proceeding in the constant performance of such Duties but leap over all such blocks rather than be stopped by them in thy good course Know that this is usual with Satan to stir up hinderances when we should go about good Duties therefore look for this and withal be careful before-hand to watch against this policy of the Devil and be wise to prevent it Vse 2 Use 2. See the Folly and Ignorance of such who think all is well and that they are in good case because they feel no such disturbances from Satan no such temptations as others complain of But if it be thus with thee thou hast rather cause to suspect thy self and to be jealous of thy estate thou hast cause to fear thy self to be yet under Satan's power and to be yet holden in his snare at his Will and that thou hast not yet begun to set thy self to God's service for whilst the strong man armed keeps the hold the things that he possesseth are in peace Luke 11. 21. If thou be at peace within thy self in regard of temptations it is an ill sign for it argues thee to be yet in the Devil's service for he fights not against his own subjects or servants which are under his power because he hath them sure enough already but he fights by temptations against such as are gotten out of his service into the service of God that he may bring them again into his own service Presume not then of thy estate that it is good because thou art free from the temptations of Satan It is the greatest temptation not to be tempted Luther No sign of Grace to be without temptations but to strive against them to be humbled for them c. Use 3 Vse 3. This is for the comfort of such who are much molested with Satan's temptations and deeply humbled by them thinking themselves to be out of God's favour and to be none of his Children because they are so much tempted by the Devil whereas here we see the contrary that none are so much tempted as those who are most faithful in God's service which do most good and are imployed in the best Duties such as these because they are greatest enemies to the Devil's Kingdom therefore doth he bend his malice most against them Therefore the best men which have done most good in the Church have most complained of temptations So Paul Rom. 7. So Luther and Bradford So much of the circumstance of time when our Saviour was driven into the Wilderness to be tempted I proceed now to the person that drave our Saviour to be tempted viz. The Spirit Observ 1 Observ 1. In that our Saviour was effectually and strongly moved of the Holy Ghost to go to be tempted and did not go by the motion or will or command of Satan we learn That the temptations of God's Children come to them by the Will and Providence of God they come not to them by Chance or by the Will of Man or by the Will of Satan but by God's own appointment and disposing As Christ could not have been tempted of Satan if the Spirit had not driven and moved him to go to be tempted so the Devil cannot by his temptations molest any of God's Children unless God direct and dispose these temptations unto them by giving power and permission unto Satan to tempt them Reas Reas The Devil's power is limited and restrained by God's power and providence which is above him he is Potestas sub Potestate as St. Austin saies He could not molest the Herd of Swine without leave Mat. 8. much less can he tempt or molest God's Children without God's direction and permission We see this in Job whom the Devil could not touch any further than God gave leave to him 1 Chron. 21. 1. It is said that Satan provoked David to number Israel and yet 2 Sam. 24. 1. it is said also that God moved him to do it This shews that Satan cannot tempt or provoke any to sin further than God permitteth him to do it Use 1 Vse 1. Seeing the temptations of God's Children come unto them by God's special providence and appointment this must teach us not too much to fear such temptations nor to be discouraged by them For we may be sure that he which disposeth them to us will assist us in them and inable us to withstand them so as the Devil shall not have his Will of us The Lord directing
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in ãâã works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
thy Corruptions and as a hammer to break the stone in thy Heart Jer. 23. 29. Hearken to it it may in time mollify thee c. Use 2 Vse 2. Labour to feel this Divine power of the Word of Christ renewing and changing our Hearts and working Faith and Repentance in us To this end pray unto Christ to joyn his Spirit with the outward Ministry of his Word which may make it effectuall to us Observ 5 Observ 5. Lastly In that Levi or Matthew being called of Christ to follow him that is to leave his sins and to Believe in him did presently yield obedience to this Call in following Christ Hence we learn That when Christ calls us to follow him by Faith and Repentance we must yield ready obedience to this calling by forsaking our sins speedily and embracing Christ by Faith Hebr. 3. 15. To day if ye will hear his Voyce harden not your Hearts c. Zachaeus being called of Christ came speedily to him receiving him joyfully not onely into his house but into his Heart by Believing in him Luke 19. So Philip Joh. 1. And Paul being called of Christ from Heaven was obedient to that calling in forsaking his sin of Persecuting the Church and in turning to Christ by Faith Reas Reas Otherwise if when Christ calls us by his Word to leave our sins and to Believe in him we refuse to hearken we shall be Guilty of the Contempt of his Word and so increase the measure of our sins Use 1 Vse 1. This reproveth those who notwithstanding Christ calleth them by the Ministry of his Word yet refuse to follow him That is to forsake their sins and to Believe in him They desire still to continue in their own wayes of sin and make delayes and excuses when they should follow Christ like those we read of Luke 9. 59. c. This shall add unto their condemnation if they repent not not so much that they have sinned but that they have refused to come out of their sins of ignorance and unbelief c. Notwithstanding Christ hath often called them by his Word to come out of them Joh. 15. 22. If I had not come and spoken unto them c. Vse 2 Use 2. Hearken to Christ calling to us by the Ministry of his Word from time to time Forsake our own wayes deny our selves and follow him consult not in this case with flesh and bloud or with naturall reason or with the World these are ill Counsellors which will disswade us from following Christ c. Mark 2. 15. And it came to passe that as Jesus sate at meat in his house many Publicans and Sinners sate also together with Jesus and his Disciples for there were many and they followed him June 13. 1619. IN the former verse the Evangelist set down the calling of Levi the Publican to be a Believer in Christ and to be one of his Disciples and Followers Now he setteth down some consequents which followed after the calling of Levi. The consequents are two 1. A Feast or Banquet made by Levi for our Saviour Christ ver 15. 2. Certain accidents or events which fell out by occasion of that Feast The Events are two 1. That the Scribes and Pharises seeing him eat with Publicans and sinners took exception against him ver 16. 2. Our Saviour Christs answer to their exception and defence of his practise ver 17. Touching the first thing namely the Feast which Levi made for him this is implyed when it is said Jesus sate at meat in his house that is in the house of Levi of whom mention was made in the former Verse Luke 5. 29. It is said Levi made him a great Feast in his own house c. and that it was a great Feast or Banquet may further appear because there is mention of so many Guests that were present at it for not onely Christ and his Disciples but many Publicans and sinners also were present as the Evangelist sheweth In the words we will consider three things chiefly 1. The Feast or Banquet 2. The Place where it was made In his House 3. The Guests that were invited and present at it which were of two sorts some of them good as our Saviour and his Disciples some profane and wicked viz. many Publicans and Sinners which sate with Christ and his Disciples at the Table 4. The occasion or cause of so many Publicans and Sinners being present viz. because there were many that followed Christ Touching the first Point namely that Levi made a Feast or Banquet It may be demanded Wherefore or to what end he made such a Feast at this time Answ 1. To testify his joyfulness and gladness for his late Conversion and Calling to be Christ's Disciple for Feasting is a token of Joy and Gladness 2. To express his thankful mind to our Saviour Christ for shewing such mercy on him in calling him from his former sinful life to be a Believer in Him and for appointing him also to this Dignity to be one of his special Disciples and Followers who should afterward execute the Office of an Apostle For these special favours he was desirous to shew his Thankfulness to Christ by entertaining Him and his Disciples in his House with this Feast 3. To shew his Christian Love to his fellow-Publicans in using means for their Conversion to Christ therefore he made this Feast as it is likely and took occasion to invite many other Publicans and Sinners to it that by this means they coming into company with Christ and conversing with Him might if it were possible be drawn to believe in Christ and to repent of their former sinful life as Levi himself had done Publicans That is Custom-gatherers or Tribute-gatherers such as Levi himself was as we heard upon the former Verse And Sinners Not ordinary Offender but such as were notoriously and openly profane whom therefore the Scribes and Pharisees judged unfit to be companied with as appeareth in the next Verse For there were many and they followed Him that is many Publicans and Sinners seeing Christ's goodness and mercy shewed in the Calling of Levi and perceiving also Levi's readiness in following Christ they also were hereby moved to go after Him Quest Quest Whether were they all truly converted Answ Answ Although the Evangelist doth not expresly mention their Conversion yet it is probable by these words that there was some beginning of Grace wrought in them or at least in some of them and that they were in part touched in Conscience for their sins Vide Lyserum in Harm Evang. cap. 66. Euthym. in Mat. 9. Observ 1 Observ 1. From the Feast or Banquet it self in that Levi being converted and become a Disciple of Christ did make a great Feast and in that our Saviour himself and his other Disciples vouchsafed to be present at this Feast we may learn that it is lawful and warrantable for Christians sometimes to use Feasting Our Saviour Christ was present and did partake
on the Sabbath Now followeth our Saviour Christ's Answer unto their Cavil and his Defence of his Disciples Practice wherein he proveth it lawful And that two wayes 1. By the Example and Practice of David in like case of bodily hunger who being in need and hunger did in the dayes of Abiathar the High-Priest transgress the Ceremonial Law by going into the House of God and eating the Shew-bread which by the Law was to be eaten of the Priests onely and not onely so but giving of the same Bread also to those that were of his company And this Practice of David is not condemned but allowed c. Whence our Saviour would inforce that if David might lawfully in that case of necessity break an express Commandment and Ordinance of the Ceremonial Law then much more might his Disciple in the like necessity and bodily hunger pluck a few ears of Corn on the Sabbath which the Pharisees thought to be a breach of the Sabbath though indeed it was not so it being so small a matter as might be done without hinderance to the sanctifying of the day 2. Our Saviour proves the same thing by a two-fold Reason 1. From the end of the Institution of the Sabbath Ver. 27. 2. From the Authority of Christ the Institutor of the Sabbath in the last Verse Touching the Example of David we may consider two things 1. The manner of alledging it which is by way of questioning or reasoning with the Pharisees our Saviour demanding of them whether they had never read it 2. The setting down of the Example it self where also we have 1. The Circumstances of David's Fact 2. The Fact it self The Circumstances are 1. The Occasion The necessity and hunger in which himself and his followers were 2. The Time In the dayes of Abiathar the High-Priest The Fact it self is three-fold 1. His going into the House of God 2. His eating the Shew-bread which is described by the Property of it such as the Priests alone might eat 3. His giving of that Bread also to those of his company Have ye never read c. Because the Pharisees pretended and boasted of much Knowledge in the Scriptures of the Old Testament therefore our Saviour here convinceth them of Ignorance As if he should say Ye pretend great Knowledge in the Scripture but ye shew your selves very ignorant in them and that either ye have not read them diligently or at least that ye do not understand them for if ye did ye could not but know what David did in a like case What David did c See the History hereof 1 Sam. 21. David being pursued by Saul who sought his life fled from Naioth in Ramah and came to the City of Nob which belonged to the Tribe of Benjamin in which City at that time the Tabernacle was remaining and by reason thereof many Priests also were there abiding to minister in the Tabernacle Hither David coming and being hungry required of Ahimelech the High-Priest to give him five Loavs of Bread to satisfy himself and those that were with him in their hunger Whereupon the High-Priest told him there was no Bread in his keeping but hallowed Bread that is the Shew-bread which stood continually upon a Table in the Tabernacle then David requesting this bread the High-Priest gave it him and so he and his Servants or Followers did eat of it to quench their hunger in that case of necessity Object He and they that were with him Object 1 Sam. 21. 1. It is said David was alone and no man with him Answ Answ It appears ver 2. that he had appointed his Servants to wait for him in some other private place not farr off Therefore when the Evangelist saies the High-Priest gave the bread to them that were with him his meaning is not that they were with David for the present when he gave him the bread but that they were his Servants and followers which had been with him before and who were with him again afterward Into the House of God not the Temple for it was not built till Solomon's dayes but the Tabernacle Object Abiathar Object 1 Sam. 21. he is called Ahimelech now 1 Sam. 22. 20. Abiathar is said to be the Son of Ahimelech Answ Answ Some think that both the Father and the Son executed the High-Priest's Office together by course or by turns but this is not likely for there could be but one High-Priest at once Therefore for answer to this doubt if we compare 2 Sam. 8. 17. and 1 Chron. 24. 2 3. with 2 Sam. 15. 29. and 2 Sam. 20. 25. it may appear that either one or both of these had two names being sometimes called Ahimelech and sometimes Abiathar as many of the Hebrews had two names Vide Jansen The Shew-bread Of this read Exod. 25. 30. and Levit. 24. 5. c. They were twelve Cakes appointed to be set in two rowes six in a row upon a Table covered with Gold where they were to stand continually from Sabbath to Sabbath and to be changed every Sabbath day and new to be set in the room of the old and when the old were removed the Priests were to have them and to eat them in the holy place and none others beside the Priests were to eat of them They were called the Shew-bread because they were continually shewed that is set before the Lord upon the pure Table covered with Gold whence also in Hebrew they are called The bread of the face or faces because they were continually to stand before the face and presence of God in the Tabernacle Now these Cakes of the Shew-bread as some think did typically represent Christ that true spiritual Bread which was to come down from Heaven to be nourishment for the Souls of the faithful unto eternal life or as others think it was a Type of the Ministry of the Word and Sacraments which are the spiritual food with which the Church ought to be fed continually So much of the sense of the words in both these Verses Observ Observ From the general scope of the words which is to defend the practise of our Saviour Christ's Disciples against the malicious Accusation of the Pharisees we may observe that our Saviour Christ is ready and forward to defend the righteous cause of those that are his true Servants and Disciples against the unjust slanders and accusations of wicked and malicious Persons When his Disciples were unjustly or falsly accused by the Scribes and Pharisees he used to clear their innocency and to defend them So here and Mark 7. 6. when they blamed his Disciples for eating with unwashen hands he answers in defence of them and takes away their unjust Cavil So Joh. 12. 7. He defends the practice of Mary in anointing his feet against the Cavil of Judas Iscariot Reas Reas The good and righteous cause of the faithful Servants of Christ is Christ's own cause and he doth so accompt of it therefore he is most ready alwayes to defend and
maintain it and to clear their innocency against the unjust slanders and cavils of wicked ones Use 1 Vse 1. This is matter of great comfort and incouragement to all true Disciples of Christ that is to all true Believers and good Christians Though they may be slandered and evil spoken of without cause yea sometimes for well-doing yet there 's no cause for them to be dismaied if they consider that Christ Jesus their Lord and Master whom they serve is so ready to maintain their cause against their malicious Adversaries Know this if thy cause be good and that thou be falsly and unjustly charged or accused by others that are malicious and though thou be not able to cleer thy innocency yet rather than it shall not be cleered Christ himself will defend thy cause Object Object He is not now on earth to speak in my defence as he did for his Disciples Answ Answ Though he be not present with us in his humane Nature as with his Disciples yet by his God-head he is still present with us as he is with his whole Church and therefore ready to maintain thy righteous cause and if thou rely upon him and seek to him he will most certainly cleer thy innocency in due time and lay open the malice of thy Adversaries Therefore if thou be unjustly slandered be not impatient nor discouraged at it but commit thy self to Christ in Well-doing and he will defend thy cause Use 2 Vse 2. This also serves for admonition to wicked men to take heed they do not wrong good Christians by unjust slanders or false accusations for Christ himself will accompt this as a wrong done to himself and will defend their cause as his own and in defending their cause he will most certainly put their malicious enemies to rebuke and shame yea he will undoubtedly punish them severely in his wrath if they go on in this sin without Repentance See Matth. 18. 6. So much of this general Observation Now we come to such Instructions as do arise more particularly from the words And first I will speak of the manner of our Saviour Christ's alledging of David's Example in that he doth it by way of questioning with the Pharisees Whether they did never read what David did Observ Observ In that our Saviour asketh them whether they had never read what David did implying thereby that the cause of their errour was their Ignorance in the Scriptures either because they had not read this History in the Book of Samuel or else because they understood it not aright this may teach us that Ignorance of the Scriptures and of the true sense of them is the main cause of all Errours in Judgment both touching matters of Doctrine and Practise This was the cause of so many other gross Errours which the Pharisees and Scribes held as we may see by our Saviour Christ's confuting them Matth. 23. and elsewhere in the Evangelists even because they were ignorant in the Scriptures either not reading them diligently or at least not conceiving the true meaning of them whence it is that our Saviour so often calls them Fools and blind Guides So also Ignorance of the Scriptures was the cause of the gross Errours of the Sadduces Mark 12. 24. Are ye not therefore deceived because ye know not the Scriptures c. So also the cause of the Errour of the Disciples of Christ touching his Resurrection was their Ignorance of the Scripture Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. Reas 1 Reas 1. The Scriptures are the onely fountain and well-spring from whence all truth of Doctrine and Practice is to be drawn and derived therefore to be ignorant in them must needs be the cause of Errours in Doctrine and Practice Reas 2 Reas 2. The Scriptures are the onely Rule and Touch-stone by which all Truth must be tried and examined Therefore Ignorance of this Rule must needs be the cause of swarving from the Truth Vse 1 Use 1. See how great injury is done by the Governours of the Popish Church unto the common People by barring them from the ordinary use of the Books of Scripture and from the reading of them What is this but to muzzle and keep them in Ignorance of the Scriptures and so to lead them hood-winked into all kind of gross and dangerous Errours Chrysost Homil. 9. in Colos 3. ãâã ãâã ãâã ãâã ãâã Use 2 Use 2. See the cause of so many gross and foolish Opinions which many amongst us in our Church do hold and maintain it is nothing else but their Ignorance of the Scriptures either because they read them not duly and diligently or else because they understand them not aright How many foolish and absurd Opinions are holden by ignorant people in many places Such as these for example That Faith is nothing but a man's good meaning That God is served by rehearsing the ten Commandments and the Creed instead of Prayers That the Sabbath is kept well enough if men and women come to Church and be present at Publick Prayers and at the Sermon though they spend the rest of the day either idly or profanely That the Sabbath is well enough sanctified by bare reading of Prayers and so much Preaching is needless That it is no hurt upon the Sabbath to use sports and pastimes because many do worse That it is lawful to swear in common talk to that which is true That in Religion it is best to do as the most do That it was a better World when there was not so much Preaching as now is That a man may make of his own as much as he can That such as are not book-learned need have no Knowledge in Religion These and many other the like absurd Opinions whence proceed they and what is the cause of them but Ignorance of the Scriptures If they did read the Scriptures duly and understandingly or did hear them read by others or were so diligent as they should be in hearing them opened in the publick Ministry it were impossible that such gross and foolish conceipts so contrary to the Scriptures should take place in them Use 3 Use 3. If we would be led into all truth of Doctrine necessary to Salvation taught in the Word of God and if we would be kept from running into the contrary grosse and dangerous Errours then labour for true and sound knowledge in the Scriptures and in the true sense of them Use all good means to this end 1. Befrequent and diligent in hearing the Scriptures unfolded in the publick Ministry 2. Search them diligently and often by private reading Joh. 5. 39. A notable and excellent means to gain and increase knowledge in the Word For this we have the example of that of the Eunuch Act. 8. 30. 3. Pray daily unto God to open our understandings to conceive the true sense of the Scriptures 4. Confer with others touching those things which we read and hear So
That is Instituted and ordained of God So Psal 118. 24. This is the day which the Lord hath made c. For man That is for the good benefit and profit of mankind And not man for the Sabbath The externall keeping of the Sabbath is not the main or chief end of Mans Creation Object Object Man was created to Worship and serve God and to this end serveth the Sabbath therefore it may seem that man was created to keep the Sabbath Answ Answ We must put difference between the substance of Gods Worship and between the Circumstances of it which are but helps and furtherances to it as the time the place the manner c. If we speak of the substance of Gods Worship it is true That it is one main end of Mans Creation but if we speak of the Circumstances of it they are not properly the end of mans Creation but onely accidentally and so far as they are helps and furtherances to his Worship and Service Now the Sabbath is but a Circumstance of Gods Worship and therefore in that respect it is truly said not to be the end of Mans Creation This for the meaning Doct. 1 Doctr. 1. The first and main point of Doctrine here taught us is this That one main end of the first Institution of the Sabbath day is the good and benefit of man that man might reap good by keeping it There are two main ends of Instituting the Sabbath The first in respect of God and that is his own Glory which he aimed at in the first place in ordaining that day The second is in respect of man and that is mans good and benefit and this is the main end next unto his own Glory which the Lord aimed at in the Institution of the Sabbath Therefore Gen. 2. 3. and Exod. 20. 11. he blessed the Sabbath day that is he ordained it as a means to procure and bring a blessing on the Heads of those that Conscionably keep it which shews that God aimed at the good of man in ordaining the Sabbath For the further clearing of this point we must know that the Sabbath was Instituted of God for a twofold good of man 1. For his Spirituall good and benefit That by the Religious exercises of that day as hearing the Word receiving the Sacrament Prayer c. Man's Soul might be builded up in saving Knowledg Faith and other Spiritual Graces and so by this means the Salvation of man might be furthered therefore God hath appointed on that day many sorts of spirituall Duties some publick some private as Hearing Reading Praying Meditation c. all which tend to this end to the furtherance of the Soul in Grace and consequently to further the Salvation of those that Conscionably perform those Duties 2. The Sabbath is ordained for the Temporall good of mans body and outward Estate and that in two respects 1. That so men might have some time wherein to rest from the bodily labours of their particular Callings for this is for the good of mans body it tends to the maintenance of the strength and health of it when it hath some respite from labour upon one day in seven whereas without this rest mens bodies could not continue long in health and strength but must needs be wasted and worn out with overmuch labour Deut. 5. 14. The seventh day is the Sabbath c. In it thou shalt not do any Work thou nor thy Son c. that thy Man-servant and Maid-servant may rest as well as thou 2. The Sabbath was Instituted for the Temporal good of Man in a further respect Namely that by the conscionable keeping of it the blessing of God may be procured upon mans body goods and outward Estate Therefore Temporal prosperity is often promised in Scripture to such as keep the Sabbath Esay 58. 13. If thou call the Sabbath a delight c. I will cause thee to ride upon the High places of the Earth and feed thee with the Heritage of Jacob thy Father c. Jer. 17. 24. If ye bring no burden on the Sabbath day but hallow the Sabbath c. then shall there enter into the Gates of this City Kings and Princes sitting on the Throne of David c. and this City shall remain for ever Use 1 Use 1. See the exceeding goodnesse and love of God unto mankind in that he aimed at our good as well as at his own Glory in Instituting the Sabbath He hath made it for us as well as for himself He hath appointed the Sanctifying of it to be a means of good to us aswell as of Glory to himself This magnifieth his Love and goodnesse towards us in that he doth tender our good and happiness next unto his own Glory in Instituting the Sabbath And not onely in this but in all other his speciall Ordinances God hath respected our good together with his own Glory and he hath appointed them aswell for our good as for his Glory So in ordaining the Ministry of the Word and Sacraments he hath respected the good and Salvation of Men Ephes 4. 11. He hath given Pastors and Teachers for the perfecting of the Saints and for the Edifying of the body of Christ So he hath appointed civill Magistracy and the Authority of Kings and other Governours of the Common-Wealth for the good of Mankind Rom. 13. 4. The Magistrate is the Minister of God to us for good See also 1 Tim. 2. 2. So God hath ordained the state of Marriage for the good of Man Gen. 2. 18. It is not good that man should be alone I will make him a help c. In a word God hath made and ordained all Creatures for the good of Man that they should be usefull and profitable to him yea the very Angells themselves the most excellent of all Creatures are appointed of God for the good of man Hebr. 1. ult All Ministring Spirits sent forth to Minister for them that shall be Heirs of Salvation Here then we may well break out into that Speech of David admiring Gods goodness towards us Psal 8. What is man that thou art mindfull of him c. Let us stir up our selves to true and unfeigned thankfulness to God for his unspeakable kindness to us respecting not onely his own Glory but our good and happiness and Salvation in all his Ordinances and Creatures And let it move us to shew our love to him again by our Conscionable care of serving him and of yielding all Obedience to his Will Use 2 Use 2. See by this what great cause we have to make conscience of sanctifying the Lord's Sabbath duly seeing the sanctifying of it is ordained of God for our good both Spirituall and Temporall Therefore as we respect our own good the good of our Souls and Bodies and of our outward estate as we desire the Blessing of God upon all these and as we desire in all these to thrive and prosper so let us conscionably keep the Sabbath Day Holy If the
commit sin which tends to their own hurt even to the destruction of their own Souls Jam. 1. 15. It is strange to see how diligent and careful many are to plot and practise sin and to fulfil their wicked lusts never considering that in so doing they take care and use diligence to destroy their own Souls Use 2 Use 2. How much more diligent should we be in watching all occasions and opportunities of doing good If the wicked shew such diligence in watching opportunities to commit sin much more cause have we to watch all occasions daily of glorifying God and of doing good to others and of working out our own Salvation Otherwise the diligence of the wicked in practising sin may shame our negligence in doing good Therefore as the wicked do watch all occasions to practise sin so let us much more watch occasions to do good duties 1 Pet. 4. 7. Watch unto Prayer The like may be said of other good duties as hearing the Word Reading c. We must watch unto them that is diligently observe all good occasions to perform them Observ 2 Observ 2. In that it is said they watched him that they might accuse him we learn further that it is the property of wicked malicious persons such as the Scribes and Pharisees to desire and seek to accuse others wrongfully to seek occasions of unjust or false accusing of others that so they may discredit them or bring them into trouble and danger Thus the Scribes and Pharisees sought to accuse our Saviour Christ wrongfully as we see here So also Luke 11. ult They laid wait for him seeking to catch something from his mouth whereby they might accuse him So Matth. 26. 59. The Chief Priests and Elders and all the Council sought false witness against Jesus to put him to death But they found none c. So Dan. 6. 4. The Princes of Darius sought to find occasion against Daniel concerning the Kingdom c. Vse Use Let this be far from us to seek occasion and matter of unjust and false Accusation of others Remember that it is the proper practise of wicked and malicious men to accuse others falsly 2 Tim. 3. 3. one of the sins that should raign in these last times is men should be false Accusers See that none of us be in this number It is the Devil's practise to accuse the Brethren before God day and night Revel 12. 10. The more any is given to false accusing the more like he is to Satan bearing his Image and resembling him in Practice We ought to clear the Innocency of others by all means that we can and therefore far should it be from us to seek occasion and matter against others to accuse them wrongfully But of this sin of false accusing we heard before Chap. 2. Ver. 24. So much of the Circumstances of this Miracle here mentioned by the Evangelist Now follow the Preparatives unto it which are two set down ver 3 4. The first is the Speech of our Saviour unto the party that was to be cured bidding him stand forth in the midst ver 3. The second is his Speech unto the Scribes and Pharisees in which he propounds a Question to them touching the doing of good upon the Sabbath day which Question did put them to silence Touching the words of our Saviour to the party to be cured in that he bids him arise and stand forth in the midds the Reason hereof was that the Miracle might be the more evident and apparent to the beholders therefore he would have the party diseased to stand forth that all that were present in the Synagogue might take notice of his case and of the Miracle which was to be wrought upon him And this shews the courage and boldness of our Saviour that he did not fear the Cavils or Accusations of the Pharisees though he knew their thoughts against him Luke 6. 8. therefore he bids himstand forth ready to be healed to shew that he was resolved to cure him notwithstanding their malicious purpose to accuse him for it as a Breaker of the Sabbath Observ Observ In that our Saviour bids him stand forth to the end the Miracle might be apparently seen and taken notice of we learn That the Miracles of our Saviour Christ were truely and really wrought and that they were not Satanical Delusions See this Point before observed Chap. 2. Verse 12. It followeth Ver. 4. He said unto them Is it lawful c. It appears Matth. 12. 10. that the Scribes and Pharisees did first propound a question to our Saviour asking him Whether it were lawful to heal upon a Sabbath day unto which our Saviour here answereth by propounding another question unto them thereby to confute their question Is it lawful to do good on the Sabbath c. q. d. It is as lawful and expedient to do good on the Sabbath as it is unlawful and unexpedient to do evil on it Now by doing good or evil here is meant doing good or evil unto Man's body or bodily life as appears by the words following Is it lawful to save life or to kill So the meaning is this Is it lawful to do good or to do hurt to the body or bodily life of man upon the Sabbath Now by this question thus propounded our Saviour implyes that in the present case he must needs do one of these either good or hurt unto this party which had the withered hand the reason is because in the case of necessity not to do good to our Neighbour if it be in our power is to hurt him and not to save his life in this case is to destroy or take it away Now our Saviour knew that the Pharisees durst not grant that it was lawful to do hurt or to take away life on the Sabbath and therefore they must needs yield it lawful and necessary to do good and to save life on the Sabbath Note that this question of our Saviour hath the force of an earnest Affirmation and it is as much as if he had said It is certainly lawful and expedient to do good to Man and to save his life and not to hurt Man or to destroy life on the Sabbath And they held their peace Though they were convinced by reason so as they had nothing to reply against our Saviour's question to confute it yet such is their obstinacy that they will not plainly confess the truth as they should have done but rather hold their peace and say nothing This for meaning of the words in this Verse Observ 1 Observ 1. Here first we are taught that it is lawful on the Sabbath day to do works of mercy tending to the good and preservation of Man's Body and bodily Life See this Point handled before Chap. 2. Ver. 26 27. Observ 2 Observ 2. From the manner of our Saviour's Speech Is it lawful to do good or to do evil on the Sabbath c. We may learn that in the accompt of God there is no
general from all the words That it is not required of Christians that they should be altogether without humane Affection of Anger Grief Joy Fear and the like For our Saviour Christ himself was moved with these and had them in him when he lived on Earth as we see here which shews that they are not of themselves evil or sinful for our Saviour was not tainted with any sin neither are Christians to be without such Affections The Word of God requires not this but that they be moderated and restrained so as they break not forth beyond due measure 1 Pet. 1. 13. Gird up the Loyns of your minds c. that is Moderate and restrain your Affection and keep them within due compass We are not bid to put off those Affections or to be without them but onely to gird them up So the Scripture doth not forbid Christians to be angry but not to sin in our Anger that is not to be unadvisedly angry without just cause nor to exceed measure in it So it doth not forbid us to mourn or be forrowful but not to exceed measure in this Affection 1 Thes 4. 13. Sorrow not as others which have no hope Reasons why these and the like Affections are not simply unlawful or unfit to be in us 1. Because they were natural to man in his estate of Innocency they were in Adam before his Fall Now the substance of by Man's Fall his Soul was not corrupted but onely the qualities therefore the substance of humane Affections is still to remain in us after Regeneration onely the quality of them is to be altered and changed by Grace and the excess and distemper of them to be restrained 2. These Affections at least some of them shall remain with us in Heaven though cleansed and purged from the corruption and sinfulness of them yet the Affections themselves shall there remain I mean such of them as we shall then have use of as Love Joy Delight c. Use Vse 1. This condemns the foolish and fond opinion of the Heathen Stoicks who held that a wise man should never be moved with any Affections of Joy Sorrow Fear c. that he should not sorrow at all no not at the death of Parents Wives or Children c. This is to destroy the Nature of Man c. 2. This also confutes those that are so Stoical that they think Christians are not allowed the use of humane Affections But we see the contrary proved before Religion and Grace doth not turn men into stones making them sensless and void of all Affections but it teacheth to moderate these Affections Now to speak particularly of these two Affections with which our Saviour was moved toward the Scribes and Pharisees The first is Anger For it is said He looked on them with Anger that is so as he was inwardly moved with Anger and Displeasure against them for their malice shewed in seeking to accuse him wrongfully as a Breaker of the Sabbath Observ Observ Here then we learn that all Anger is not unlawful or sinful but that there is a good and holy kind of Anger which is not onely lawful but necessary to be found in Christians and that is anger and displeasure conceived against sin This was in our Saviour Christ and we may and ought to imitate him in it Eph. 4. 26. Be angry but sin not c. It is therefore lawful and good for Christians to be angry at sin and that both at their own sins and at the sins of others 1. It is lawful and good to be angry at sin in our selves 2 Cor. 7. 11. Indignation against our selves for our own sins is a fruit of godly sorrow 2. Lawful and good also to be displeased at sin in others when we take notice of it Thus our Saviour in this place Thus also Moses Exod. 32. 19. coming down from the Mount and seeing the Calf and the Dancing his Anger waxed hot c. So Nehemiah Chap. 5. Ver. 6. was very angry when he saw the richer sort oppress their poor Brethren So Elihu Job 32. 2. Act. 17. 16. Paul's Spirit was stirred in him when he saw the City of Athens wholly given to Idolatry So Lot 2 Pet. 2. 8. with seeing and hearing the unlawfull deeds of the Sodomites vexed his righteous Soul from day to day The Reason of the Lawfulness of such Anger is because it is a part of that holy Zeal which should be in us for God's Glory This was in Eliah 1 King 19. 10. very jealous for the Lord of Hosts So must we be also By all sin God is dishonoured and therefore we ought to be moved with Indignation and Displeasure at it But for the further cleering of this Point we must know there are some Cautions or Rules to be observed of us in this Anger against sin that it may be good and warrantable 1. We must not be too hasty and suddain in taking up this Affection and giving way to it before we have sufficiently considered of the cause of our Anger Eccles 7. 9. Be not hasty in thy spirit to be angry c. It is not enough that there be a just cause of our Anger but we must also consider of this cause before we be angry Anger may sometime be suddain as in Moses Exod. 32. 19. but it must not be too suddain not so suddain as to be angry before we think once of the cause Matth. 5. 22. He that is angry with his Brother unadvisedly c. 2. In our Anger against sin we must put difference between the Offence done against God and the Offence and wrong done against our selves Where these two do meet together as often they do in this case our anger must be against the sin chiefly as it is an Offence and Dishonour to God and not so much in respect of the Offence against our selves for this we must forgive As for Example If a Servant neglect his Master's business and so endammage his Master here is both an Offence against God and also a wrong to the Master In this case his anger against the Servant must be chiefly in regard of the Offence against God and not so much in regard of the wrong to himself although he may also be offended for this 3. Our anger against sin must be proportionable to the sin we must be more offended at great sins in our selves and others then at lesser sins God himself is not displeased at all sins in like measure but according to the degree of sin so is his anger more or lesse 4. We must be unpartiall in our anger against sin being displeased at sin wheresoever or in whomsoever we find it as well at our own sins as at the sins of others as well at the sins and faults of our Friends as at the sins of Enemies 5. Our anger against the sin of the person must be joyned with love unto the person offending which must make us willing and desirous to do him any good
to thy self the doctrine that is taught so much saving efficacy it hath in thee so much rooting it hath in thee and so much fruit it is like to bring forth If no faith in thy heart the Word can take no root in it nor bring forth true and saving fruit in thee So much of the first Thing wherein these hearers fail The second is That they endure but for a time Which is a consequent of the former for therefore they endure not because they have not the Word truly rooted in them hence it comes that their affections to the Word and their faith which they made shew of continue but for a time Doctr. Doctr. See here the property of hypocrites in Religion and counterfeit professours of the Word though they make a good shew for a while yet it is but for a time therefore they are here called ãâã ãâã ãâã ãâã ãâã Temporaries like seed sowen in stony-ground c. Luke 8. 13. for a while they believe Joh. 5. 35. the Jews for a season were willing to rejoyce in the light of John Baptist's Ministery it was but for a season This is the complaint of the Prophet touching Ephraim and Judah Hos 6. 4. Your goodness is as a morning cloud and as the morning dew it goeth away Such is the Goodness and Religion that is in hypocritical professors it is but for a little continuance like the cloud and dew of the morning quickly dryed up and vanishing so soon as the Sun ariseth upon it Job 27. 10. Job offereth the question Whether the hypocrite will alwayes call upon God implying That he will not he may for a time but will not constantly to the end persevere in the conscionable practise of that duty The same is true of other good duties performed by hypocrites so all the graces which they make fair shew of they are but temporary in them they will not alwayes continue in them but at length vanish and come to nothing The Reason of this Point is clear They have no soundness of faith in them nor of any other saving grace therefore no marvail if their faith and all other graces and good things which they make shew of be but temporary and inconstant for there is no grace constant and durable in a Christian but that which is sound and sincere Vse 1 Use 1. See by this a main difference between the sound Christian and the hypocrite or counterfeit Christian the one continues constant in the profession and practice of Christianity to the end of his life the other holds out but for a time and then falls from his first good profession and gives it over By this let every one try himself what he is Here also we see withall the difference between true and sound grace and that which is but counterfeit Sound grace where it is once wrought continueth and never ceaseth to be in those which once have it yea it groweth in them 1 Joh. 3. 9. The seed of God remaineth in such as are once born of him that is the seed of true saving grace but as for counterfeit grace though it may be in shew very like unto sound grace in other respects yet in this it is most unlike it in that it is temporary enduring but for a season and then vanishing in those that once made shew of it Examine all graces of the Spirit in us by this whether they be true or counterfeit our Faith Hope Zeal Love to the Word Joy in it c. If these continue and grow in thee they are sound but if they be temporary and such as after a time do cease and vanish to nothing in thee it shews they were never sound and sincere True saving grace is durable and constant to the end never wholly lost or extinguished in such as once partake in it This is that spiritual food which is said to endure to everlasting life Joh. 6. 27. See Joh. 4. 14. 1 Pet. 1. 5. Gods Elect are kept through faith unto salvation True faith never ceaseth nor leaveth those in whom it is till it bring them to salvation in Gods Kingdom no more doth true hope true spiritual joy in the Word of God true zeal for Gods glory c. these never dye in the sound Christian but hold out still Indeed it must be granted that these graces are not alwayes felt in like measure by the sound Christian neither have they alike comfortable working in him nay at sometime for the present the working of them may seem wholly to cease yet still the graces themselves do remain and though in time of some grievous inward temptation they be awhile smothered yet will they afterward shew themselves again and work sensibly as before The faith of the sound Christian may be weak at some time but it never dyeth in him as the hypocrites faith So the good Christians zeal and love to the Word c. may be for a time abated and slacked but never utterly quenched as the zeal and love of the hypocrite is Use 2 Use 2. Take heed to our selves every one that we be not herein like the temporary hypocriticall professor of the Word that it be not truly said of us as of him that though we make a good shw in Religion for a time yet we are but for a season like the blade of Corn sowen in stony-ground c. Be not like the Galathians beginning in the Spirit and ending in the flesh Gal. 3. 3. But labour for soundness of all graces that we may continue in them and by continuance and perseverance may approve our sincerity in them Non quaeruntur in Christianis initia sed finis c. Jerom. Revel 2. 10. Be faithfull to the death saith Christ to Smyrna and I will give thee the Crown of life and Matth. 24. 13. He that endureth to the end shall be saved It followeth Afterward when affliction or persecution ariseth for the Word c. Here our Saviour proveth that these hearers endure but a season in their good affections to the Word which they for a time make shew of he proves it by the event because afterward in time of affliction and persecution for the Word they fall away from their first affections to the Word In the words consider three things 1. The Cause or occasion of their falling away Tribulation and persecution arising for the Words sake 2. The Apostacy it self implyed in that they are said to be offended 3. The Circumstance of time Immediately When tribulation That is any kind of outward troubles persecution Any malitious opposition of Satan or wicked men his instruments against such as profess the truth of God For the words sake That is for the profession of the Word They are offended Or stumble at it so as to renounce and give over their good profession of the Word and their first good affections to it suffering themselves by these troubles to be hindered from going on in their Christian course even as those
ye workers of iniquity Herod Judas and Simon Magus were all hearers of the Word yet damned reprobates Use 2 Use 2. Rest not in outward hearing of the Word but seeing there are more bad hearers then good labour the more to hear profitably and savingly that the Word may be to us the savour of life unto life It is not so to all usually nor to the most It behoves us then to look to it the more carefully that it may be so to us If it were so to all or most the less care would serve but now seeing the saving fruit of the Word is not common to all but many yea the greatest part of hearers usually go without it Oh how careful how painful and diligent had we need be so to hear that we may truly profit to eternal life Luke 8. 18. Take heed saith our Saviour how ye hear The number of good hearers being so small great cause there is for every one to labour to be of that number and therefore to take heed how we hear Luke 13. 24. Strive to enter in at the strait gate c. The reason is implyed by the occasion of those words of our Saviour which was the Question which one put to him Whether there were but few saved To which our Saviour answereth bidding him and all others to strive to enter in at the strait gate c. Implying That the small number of those that are saved should move all to strive the more to be of that number So here the number of good hearers being small in comparison of the bad how had we need ro bestir our selves that we may be of that number Now what is to be done of us that we may be of that number this will better appear in that which followeth by handling the properties of the good Hearer Observ 2 Observ 2. In that our Saviour mentioneth one sort of good and profitable hearers amongst the rest that are unprofitable we learn this That where the Word is sincerely preached there though it be not fruitfull in all or the most yet it is fruitful in some ordinarily I say ordinarily because it seems doubtful whether it be alwayes so See Esay 65. 2. 49. 4. Indeed it is alwayes effectual either for the converting and saving of some or else for the convincing and just hardening of all unto condemnation and so it is never preached in vain But whether it be alwayes effectual to the salvation of some of the hearers in every place where it is soundly preached seems doubtful and the contrary seems probable yet this is out of doubt that it is so ordinarily and for the most part if not alwayes And further I adde That though for the present or soon after the fruit of it do not appear in any of the hearers yet it may afterward appear in tract of time It may be sometime it appears not during the life of the Minister that preacheth the Word to such a people yet it may appear after his death in the time of his Successor who entreth upon the labours of the former And in this respect it is very probable if not certain that the Word soundly preached is alwayes truly fruitful and profitable in some that hear it that is to say that it is alwayes a means to further the salvation of some and that this doth appear either for the present during the time of him that so preacheth it faithfully or else afterward in the time of some other that cometh after him Esay 55. 10. As the rain cometh down and the snow from Heaven c. and maketh the Earth bring forth and bud c. so shall my Word be saith the Lord that goeth forth of my mouth it shall not return to me void but it shall prosper in the thing whereto I sent it And this we see verified further in the Word preached by the Apostles In the history of the Acts we shall find that where they preached the Word it was alwayes fruitful in the conversion of some among those that heard it Use Use This is for the comfort and incouragement of all faithfull dispensers of the Word Their labour is not in vain in the Lord but they may most comfortably expect that some fruit thereof will follow in time and appear in those that hear them and though it appear not suddenly or in short time yet in longer tract of time it may and if not in all their life time yet after their death when they are taken away the fruit of their Ministry may be manifested more then ever before So much of these general observations Now to come to the particular handling of the words In which is laid down a description of the good Hearers by three properties 1. They hear the Word 2. Receive it 3. Bring forth fruit which fruit is amplified by the different measure of it some thirty fold some sixty c. These are they which are sowen on good ground Those Hearers that are resembled by the good ground where Seed is sowen Such as hear the Word This is common to all the four sorts of Hearers as we have seen before As it was before mentioned in all the three former sorts of unprofitable Hearers so here it is mentioned as one property of the good Hearers Observ Observ Hence observe that the outward hearing is necessary for all that would profit by the Word Preached This is the first step to profitable hearing without which there can be no profiting as the Seed cannot fructify if the ground receive it not And the oftner the Word is heard the more fruit is like to follow as the thicker the Seed is sown on the ground the more plentifull crop usually is reaped Hence is it that this outward hearing of the Word is so much commended to us Eccles 5. 1. Be more ready to hear than to give the Sacrifice of Fools Jam. 1. 19. Let every man be swift to hear c. Joh. 8. 47. He that is of God heareth Gods Word c. Revel 2. 7. He that hath an ear let him hear what the Spirit saith unto the Churches Use 1 Use 1. To reprove all that are negligent in this duty of hearing the Word either not hearing it at all or too seldome suffering themselves to be hindred by slight occasions from hearing it How should these profit by the Word Preached so long as they are so careless of hearing it these come short of all the three former sorts of unprofitable Hearers Object Object Some ignorant people may here perhaps alledg for themselves that though they come not so duly to Church to hear the Word yet they serve God at home by Praying or reading the Bible or some other good Books Answ Answ No Blessing can be expected from God upon such private Reading or Praying when it is joyned with contempt of the publick worship of God whereof hearing the Word is one chief part Remember Prov. 28. 9. He that turneth away his
needs be the cause of all cowardly fearfulness in times of distress Vse 1 Use 1. See the reason why the wicked and unbelievers are so cowardly and timorous in times of trouble and danger befalling them as we see in Cain Gen. 4. 14. and in Belshazzar Dan. 5. 6. Yea sometimes when there is no danger they are fearful Prov. 28. 1. The wicked fleeth when none pursueth And Levit. 26. 36. The sound of a shaken leaf chaseth them c. The reason of this their timorousness is their want of faith They have no assurance of Gods mercy to them in Christ nor of his special protection in times of danger therefore are their hearts thus overcome of fear and terrour They are sometime at their wits end This shall make the hearts of the wicked to fail them for fear at the day of Judgment because they shall want faith c. Vse 2 Vse 2. See also the cause of much timorousness even in good Christians in times of trouble The weakness of their saith is the cause of it as it was here in Christs Disciples And we are not to marvail that the best Christians are subject to this infirmity of timorousness more or less seeing there is some weakness and imperfection of faith in the best Vse 3 Use 3. Hence gather That excessive fearfulness in time of danger is a sin because it is a fruit of infidelity But of this before Use 4 Use 4. This sheweth us further what to do that we may be kept from this immoderate fear and timorousness Labour for true faith and for a further growth of it in us Such as never had faith must use all good means to attain some measure of it And such as have it in some measure already must labour for a further increase of it The more faith the less fear as on the contrary the less faith the more fear Pray unto God to give thee faith and to increase it in thee This will expell fear out of thy heart and make thee couragious in times of greatest distress and danger as Job 13. 15. Though he slay me yet I will trust in him And Paul Rom. 8. 38. I am perswaded that neither death nor life c. shall separate c. So Hebr. 11. 34. it is said of Gedeon Barack Sampson c. that by faith they stopped the mouths of Lyons quenched violence of fire c. out of weakness were made strong waxed valiant in fight c. So the Martyrs were couragious at the Stake and in the fire because they had special strength of faith given them Especially let such labour for faith who are called to go through great dangers as Souldiers Mariners Women that bear Children c. 1 Tim. 2. ult Verse 41. And they feared exceedingly c. The Evangelist layeth down a second consequent of this Miracle namely the effect which it wrought in the Disciples and others Which effect is twofold 1. Inward They feared exceedingly 2. Outward In that they do by their words one to another acknowledg the power of Christ and profess their admiration of it They feared c. This is to be understood not onely of the Disciples of Christ but of others also of the people who were present in other ships and saw the Miracle as may be gathered from Matth. 8. 27. where it is said The men marvailed c. Now if none but the Disciples had wondred and feared it is likely the Evangelist would not have spoken so generally saying The men marvailed but rather The Disciples marvailed Quest Quest Why did they so exceedingly fear seeing the storm being now laid the danger was past Answ Answ The Evangelist doth not here speak of their fearing of the danger in which they had been and from which they were now escaped but of that fear and reverence of the Power and Majesty of Christ with which they were stricken and moved in heart at the sight of this great Miracle And this fear was the greater in the Disciples because they now saw and considered their own weakness and infidelity for which Christ had reproved them Thus then the consideration of Christ's wonderfull power and their own weakness moved them thus exceedingly to fear and reverence the Divine Majesty of Christ And this was a good kind of fear in them whereby they so feared the power and Majesty of Christ that they were carefull not to offend him as they had done before by their timorousness and infidelity Observ Observ Hence gather That we ought to be affected in heart with great fear and reverence of the Majesty of God when we see or take notice of his great and powerful works the consideration of his wonderfull works should move us greatly to fear him Thus the Disciples and others at this time by seeing this great Miracle of Christ were moved to fear him exceedingly So Peter and others Luke 5. 8. So the Centution and they that were with him at the time of Christ's death when they saw the Earth-quake and other great Miracles wrought they feared greatly c. Matth. 27. 54. So should we be moved greatly to fear and reverence the Majesty of God when we consider his mighty works Jerem. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the sand for the bound of the Sea c. Hab. 3. 16. when the Prophet heard of the great Judgments of God threatned his belly trembled c. Now this fear must not be servile but a fiâiall fear joyned with love of God which must make us afraid and loth to offend him Psal 4. 4. Vse Vse This condemneth the blockish security of many who when they see or hear of Gods great and miraculous works of Justice or mercy shewed upon themselves or others yet are little or nothing at all moved in heart to fear and reverence the power and Majesty of God This argueth great and fearfull hardness of heart Such are worse then Nebuchadnezzar Dan. 3. 24. and Felix Act. 24. 25. This want of fear and reverence of Gods great works is an effect and sign of Atheism in such And said one to another Who is this c. By these words the Disciples and the rest do profess their admiration of the Divine power of Christ and withall do imply a confession and acknowledgment that he was more than a meer man even the Son of God himself Quest Quest Did not the Disciples know and believe before that Christ was the Son of God Answ Answ Yes they knew it in part by his former Miracles but their knowledg and faith in this Point was further confirmed by this Miracle Observ 1 1. Observ In that the Disciples and others with them are not only affected with fear and reverence at the sight of this Miracle but do also take occasion to acknowledg and magnifie the Divine power of Christ who was able to command the Wind and Sea hence we learn That we should not onely be
will clog their Consciences with the guilt of as many sins and more then they can bear that so they may hardly or not at all break loose from them And if ever they break loose and escape from the Devil's power yet it will be with much ado not without much striving by earnest Prayer and by many fears sighs c. As the Turk at this day deals with the poor Captives taken in his Dominions he holds them fast in Prison and will not let them go without a great ransome paid for them So the Devill deals with them that are his Captives he lets them not go without a great ransome he holds them so fast that they can never escape unless they pay well for it it must cost them many a sigh many a Heart-break much anguish of Spirit c. before they can throughly repent of their many and great sins and come to be assured of the pardon of them Repentance then is no easy work to practise but most hard and difficult to flesh and bloud and such as can never be truly practised without speciall Grace from God 2 Tim. 2. 25. God must give Repentance to the sinner c. Oh therefore take heed of delaying thy Repentance and of going on in sin presuming that thou mayest repent hereafter when thou wilt Mark 5. 9 c. And he asked him What is thy name c. Octob. 1. 1620. VVEE have spoken of the first immediate antecedent of the Miracle Namely the behaviour of the Devills in the party possessed Now followeth the second which is the conference between our Saviour Christ and them ver 9. unto ver 13. In which Consider 1. Our Saviour's questioning with them about their name and their Answer to him telling him that their name was Legion and alledging a reason of that name assumed to themselves viz. Because they were many ver 9. 2. Consider a twofold request or sute made by them to our Saviour Christ 1. That he would not send them out of the Country ver 10. 2. That he would suffer them to enter into a great heard of Swine which were at that time feeding nigh the Mountains ver 11. 12. 3. Our Saviour yielding to the latter of their requests giving them leave to enter into the Swine in the beginning of ver 13. And he asked What is thy name Our Saviour speaketh as to one but he hath relation to the whole Legion of Devills which were in the man And he did not ask them their name because he was ignorant of it but that by this means the people might take notice how great a multitude of Devils were entred into this one party and consequently that the greatness of the Miracle might more plainly appear in that our Saviour by his Divine power cast out so many Devills at once My name is Legion The word Legion is proper to the Wars signifying amongst the Ancient Romans a certain number of Armed Souldiers Some write that it contained 12500. Souldiers as Varro de Ling. Lat. lib. 4. ut citatur à Lysero but here it is put for an uncertain number to signify a great Multitude Observ 1 Observ 1. Here first we may see the extream malice and cruelty of the Devils against mankind in that so many of them even a Legion did enter into one man at once to afflict and torment him in such cruel manner as we have seen before The like we read of Mary Magdalen that she had been possessed with seven Devils which our Saviour cast out of her Luke 8. 2. See also Matth. 12. 45. This shew that not onely one wicked spirit at once doth lye in wait and seek to do hurt and mischief to one man but that many of them combine themselves together sometimes against one and the same person And as many do seek to hurt mens bodies so also sometimes tempt one c. Vse 1 Use 1. This confureth that common Errour which hath been holden That every one hath one good Angel and one evill Angel attending on him the one to protect and keep him and to do him good the other to tempt him to sin and to do him hurt But this Opinion hath no ground from Scripture for here we see that not onely one evil Angel but many even a Legion sometimes attendeth on one man to assault and hurt him And so on the contrary nothing hindereth but that many good Angels may sometimes attend upon one and the same person as we see they did upon Christ Matth. 4. 11. whereas another time only one was sent to comfort him Luke 22. 43. Use 2 Use 2. See how great cause there is for us continually to stand upon our guard and to be continually watchfull against the assaults and temptations of the Devill and his wicked Angels seeing there are so many of them sometimes lying in wait to tempt and to do hurt to one of us And what is one of us against so many powerful enemies Look therefore that every one of us be continually armed against them and that we daily watch and pray against their power and malice seeing so many at once may set upon any one of us if God permit them If any of us were in such a place where he knew himself to be in the midst of many enemies that lay in wait for him and sought to murder him how wary would he be where he became how close would he keep that he be not taken How much more should we be continually watchfull against the Devils seeing so many of them may lye in wait for one of us Surely they are so many in number that if they were to be seen with our bodily eyes the sight of them would terrifie and amaze us Observ 2 Observ 2. In that the Devils here take unto themselves the name of Legion which is a name proper to armed Souldiers in the Warrs We may hence gather what their profession and practice is against mankind namely this that they do continually fight and warr against us even against our souls and bodies they are as so many Souldiers up in arms continually against us and seeking to murder and destroy us 1 Pet. 5. 8. The Devill is called an Adversary c. See also Ephes 6. 12. Use 1 Use 1. See what a dangerous Warfare we are called to go through in this life having all the Devills of Hell continually up in arms against us c. Use 2 Use 2. It must move us to shew our selves good Souldiers of Christ continually keeping that spirituall armour about us Ephes 6. and daily fighting the Lords battels against these spirituall enemies Seeing they are alwayes warring against us we must daily fight against them by faith and prayer and with the Sword of the Spirit the Word of God and with all the rest of that our spiritual furniture Observ 3 Observ 3. Further observe here the unity and consent that is between the Devils to do hurt and mischief in that so many of
2. It is a means also to move and perswade others to trust in the Lords mercy and to depend on him for the like favours and blessings by our example To this end Paul doth openly publish the great mercy of Christ in pardoning his great sins and calling him to be a Minister of the Gospel that by the example of Christ's mercy to him others might be encouraged to believe on him to everlasting life See 1 Tim. 1. 16. Vse Vse Reproof of such as having received great and extraordinary favours from God and wonderfull deliverances yet bury them in silence and never acquaint others with them though they have never so fit occasion offered This argues unthankfulness in them towards God and that their hearts are not touched with so lively a feeling of such extraordinary mercies of God as they should be Observ 2 Observ 2. What great things the Lord hath done c. See here the great humility of our Saviour Christ attributing the glory of this great Miracle unto God and not directly taking it to himself as he might justly have done Now by this he would teach us much more to ascribe unto God all the glory for those good works or duties which we are inabled to perform at any time as knowing that all our sufficiency and ability to do good is from him alone and not from our selves and that of our selves we cannot think a thought as the Apostle sayes 2 Cor. 3. 5. much less do a good work So Paul acknowledgeth 1 Cor. 15. 10. I laboured more then they all yet not I but the grace of God with me c. If our Saviour Christ who wrought Miracles by his own power did yet attribute the glory of them to God and not to himself directly as he was man much more ought we to give God the glory of all the good which we do seeing we do it not by our own strength or ability but by that which we have from God And hath had mercy on thee Observ Gods mercy is the cause moving him to bestow all blessings and benefits upon us This is true of spiritual blessings which concern salvation Tit. 3. 5. According to his mercy he saved us c. So also of temporal blessings and deliverances all flow from the mercy of God Gen. 33. 11. God hath dealt graciously or mercifully with me and I have enough saith Jacob. Psal 136. The Prophet reckoneth up sundry great blessings and deliverances vouchsafed of God unto the Israelites and in every Verse of that Psalm doth magnifie Gods mercy as the cause of them all Phil. 2. 27. Epaphroditus was sick nigh unto death but God had mercy on him c. Use 1 Use 1. This overthroweth all merit on our part and proveth against the Papists that we do not deserve any blessing or good thing at the hands of God much less eternal life the greatest of all blessings seeing the free mercy of God towards us is the only cause moving him to bestow all blessings spirituall and temporall upon us Mercy on God's part and Merit on ours cannot stand together Use 2 Vse 2. To stir us up to acknowledg and magnifie the Lords free mercy to us in all blessings which we enjoy and in all deliverances which he vouchsafeth to us And seeing there is nothing in us of our selves to move him to do so great things for us let us strive unto the greater thankfulness c. Vse 3 Verse 20. So he departed and began to publish c. Here is set down his obedience to Christ's command In Decapolis This is thought to be part of Coelosyria or Trachonitis bordering to Syria so called from 10 chief Cities which were in it as there was a part of Syria called Pentapolis from 5. Cities Luke 8. 39. He published it throughout all the City that is the City Gadara for of that City himself was as may appear Luke 8. 27. and therefore it is likely that Gadara was in Decapolis vide Bezam in Luc. 8. 39. Observ Observ This party which had been possessed being commanded of Christ to go and publish his own miraculous deliverance did herein obey Christ readily and chearfully not making any excuses or delayes So ought we to yield chearful obedience to all Christ's Commandements without delayes or excuses Of this see before Chap. 4. 36. And all did mervail The effect which followed upon his publishing this Miracle All that heard of it were stricken with admiration And though this be no sure evidence of their Conversion yet it might make way as a preparative to the future conversion of some of them at least Observ Observ We should be moved with admiration at the great Works of God yet so as we rest not in this alone but be careful and strive to make a holy and right use of them otherwise we are never the better for admiring them Mark 5. 21 22. And when Jesus was come over again c. Octob. 29. 1620. OF the first Miracle of our Saviour mentioned in this Chapter we have heard namely his casting out of the Legion of Devils from him that was possessed with them Now in the rest of the Chapter the Evangelist setteth down the History of two other Miracles wrought by Christ The one is The raising up of Jairus his Daughter being dead The other is The healing of a Woman which had a bloody Issue 12. years And the History of these two Miracles is intermingled the one with the other for in relating the Miracle of raising Jairus his daughter the Evangelist by the way doth interlace or insert the other Miracle of healing the Woman of her bloody-Issue In the whole History of both Miracles consider three things 1. Certain Antecedents which went before them both yet with more special relation to one of them namely the raising of Jairus daughter from Verse 21 to the 25. 2. The Miracle of curing the Womans Issue of blood unto Verse 35. 3. The prosecuting and finishing of the story of the other Miracle of raising the daughter of Jairus unto the end of the Chapter The Antecedents are these 1. Our Saviour's coming over again into Galilee by Ship 2. The Concourse of the people to him being near unto the Sea Verse 21. 3. The coming of Jairus unto Christ and falling down before him Verse 22. 4. The suit or Request made by him unto Christ for his sick daughter Verse 23. 5. Our Saviour yielding to his suit in going with him which is amplified by an accident which fell out by the way the people followed and thronged him Verse 24. To the other side That is being returned out of the Gadarens Countrey into the Countrey of Galilee from whence he had before sailed over the Sea of Galilee as we heard Verse 21. The Gadarens having unthankfully rejected him and desired him to go out of their Coasts he left them and by Ship returned over the Sea of Galilee and so came back again into Galilee where before he
laid down the second Consequent of the Miracle which was our Saviour's comforting and incouraging of the Woman being much humbled and cast down with fear of Christ's Divine Majesty and with the sight and feeling of her own unworthiness as we heard out of the former Verse Now he doth incourage her three wayes 1. By calling her Daughter 2. By commending her Faith telling her that she was made whole by it 3. By assuring her by promise of the continuance and constant fruition of the benefit of health restored to her in these words Go in peace and be whole of thy Plague Doctrines generally arising from the coherence of this verse with the former Observ Observ In that this Woman being stricken with fear and trembling at the Divine Majesty of Christ and greatly humbled before him in the sense of her own vileness our Saviour doth thereupon incourage and comfort her Hence we learn that Christ Jesus is the raiser up and Comforter of such as are truly humbled before him in the fight of their own unworthiness and vileness in regard of their sins Matth. 11. 28. Come unto me all ye that labour and are heavy laden and I will give you rest c. Esay 42. 3. A bruised Reed shall he not break c. Luk. 4. 18. He hath sent me to heal the broken hearted Quest Quest How doth Christ comfort such as are so humbled Answ Answ 1. Outwardly by his Word and Ministery of it especially by the sweet and comfortable promises of the Gospel applyed to them effectually See Esay 50. 4. 2. By the inward consolations of his Spirit speaking peace to their Consciences and assuring them of his favour and of the forgiveness of their sins Use 1 Vse 1. To stay and comfort the Hearts of such as are much cast down before God in the feeling of their sins and unworthiness by reason of them and cannot for the present conceive or feel any comfort or assurance of Gods mercy and favour yet let them not be utterly dismayed or out of all hope of comfort but wait still upon God and upon Christ Jesus the Lord for comfort for assuredly he that is the Comforter of all the humbled and broken hearted will in due time raise up and comfort them with the feeling of his favour c. Vse 2 Vse 2. If we would have the Lord Jesus from Heaven to raise us up and comfort uâ we must then first see that we be truly humbled and cast down in his sight with the sense of our sins and wretchedness of our selves Jam. 4. 10. Humble your selves in the sight of the Lord and he shall lift you up If thou wouldst have Christ to give thee ease and rest thou must first travel under the burden of thy sins if thou wouldst have him to heal thee thou must first be broken in heart and bruised in conscience for thy many and great sins So much of this general Observation from the coherence Now to speak more particularly of the words Daughter He giveth her this title of a daughter thereby to testifie his loving affection toward her which was such as is in a natural father toward his child and by this also he implyeth that near spirituall union which was between himself and her in respect of the bond of faith by which she wa knit unto him Observ Observ Here then we are to take notice of the strait and near union that is between Christ and all true Believers they are as nearly united as natural Parents and Children yea much nearer in as much as the bond of grace is straiter than of nature See this before Chap. 3. 33 c. It followeth Thy faith hath made thee whole This is the second thing by which he doth encourage her namely by commending her faith By faith understand not onely a general belief of Christ's power that he was able to cure her but also a particular and speciall applying of his power and mercy to her self being perswaded that he was both able and willing to cure her as may be gathered out of the 20th Verse going before where it is said That she said that is was perswaded in heart that if she touched him she should be whole Quest Hath made thee whole Quest How can her faith be said to have made her whole seeing it was the vertue which went out of Christ that is his Divine power which healed her as we heard before Verse 30. Answ Answ The miraculous cure is here attributed to her faith not as to the efficient cause for that was Christ's Divine vertue but as to the instrumental cause or means by which she apprehended and applyed to her self that divine power of Christ by which she was healed Doctr. Doctr. Hence we may gather That faith is the onely means and instrument by which we receive and apply to our selves all benefits and good things which we have from Christ As this Womans faith was the mean and instrument by which she came to receive bodily health from him so it is also the only instrumental cause or mean by which we receive all other benefits from Christ which he bestoweth on uâ or hath purchased for us The reason hereof is because by faith alone we are united unto Christ himself by it we receive him Joh. 1. 12. and by it he comes to be joyned to us yea to dwell in us Ephes 3. 17. We are also married to him by faith Hos 2. 20. Therefore seeing it is by faith that we come to receive Christ and to be united and joyned so near unto his person in a spiritual manner hence it followes that by the same faith we receive all benefits from Christ which we have from him Even as the Wife being by the marriage-bond âoyned to her Husband comes by this means to have an interest in those things which are her Husbands as his Honour Riches c. So we being by faith married to Christ by the same faith also we come to have interest in all benefits of Christ which he hath procured for us Now the benefits which we have from Christ and by his means are of two sorts 1. Spiritual which concern our souls and the life to come as justification forgiveness of sins God's favour and salvation it self All these and the like we receive from Christ by faith Rom. 3. 28. we are said to be justified by faith c. So Act. 13. 38. Through this man that is through Christ is preached to you forgiveness of sins See Mar. 2. 5. And by him all that believe are justified from all things Joh. 3. 16. Whosoever believeth in him shall not perish but have everlasting life See also Mark 16. 16. 2. Temporal benefits which concern this life as bodily health wealth outward peace and prosperity These also we may be said to receive from Christ 1. In that we come to have true right and interest to them in him and by him alone for as in Adam we have lost our right
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 âob 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
tumult made by the Mourners assembled to solemnize the Funerals of the young Maid which was dead Verse 38. 2. His reproving of that their tumult and superstitious mourning which they used together with the Reason of his Reproof because the Maid was not dead but asleep Verse 39. 3. Their derision or laughing him to scorn 4. His putting of them all out of the house and taking the Father and Mother of the Maid together with his three Disciples before mentioned and so entring into the Room where the dead Corps lay Verse 40. Now of the two former of these Accidents I have spoken The two latter follow And they laughed him to scorn This is to be understood of the Ministrels and solemn mourners which were making tumult in the house as we have before heard These being reproved by our Saviour for their superstitious mourning and hearing him withall to say of the young Damsel That she was not dead but asleep and not conceiving his meaning were so far from hearkening to his reproof or believing his words touching the dead party that they laughed him to scorn So the cause of their deriding him was their ignorance not understanding what he meant by those words The Damosell is not dead but sleepeth Luke 8. 53. They laughed him to scorn knowing that she was dead They thought he had meant that he was not truly dead but only in a natural sleep though he meant far otherwise as we have before heard and therefore they so derided him Now this their scoffing at our Saviour is mentioned by the Evangelist to shew that she was certainly dead and so to set forth the greatness of the Miracle of Christ in raising her to life again Observ Observ See here That it is the property of ignorant and profane people such as these were to deride and scoff at those good things which they understand not especially at spiritual and heavenly matters 2 Pet. 3. 3. There shall come in the last dayes scoffers saying Where is the promise of his coming The cause of this their scoffing the Apostle mentioneth Verse 5. their wilfull ignorance in the doctrine of the second coming of Christ taught in the Scriptures Act. 2. 13. some of the people when they heard the Apostles suddenly to speak divers Languages mocked and said They were full of new Wine The reason was because they were ignorant of the extraordinary and miraculous gift of Tongues which was then poured forth upon the Apostles So Act. 17. 32. The Athânians scoffed at Paul's Doctrine touching the Resurrection because they were ignorant of it The Reason hereof is given by the Apostle 1 Cor. 2. 14. Spirituall things are foolishness to the naturall man c. Vse 1 Use 1. See how dangerous it is to live in ignorance of the Word of God and of those spiritual and heavenly matters which are taught in it This ignorance doth not only keep such from believing and imbracing the things revealed in the Word but it makes them also apt and ready to deride and scoff at such heavenly matters when they are taught and when they hear of them by others which how hainous a sin it is may appear in that it is in Scripture usually mentioned as a mark of notorious wicked men as 2 Pet. 3. Jude 18 Verse mockers who should walk after their own ungodly lusts And Psal 1. 1. sitting in the seat of the scornfull is mentioned as a high degree of sin Now ignorance in the Word of God where it raigneth especially obstinate and wilful ignorance brings many to this height of sin to be scoffers and scorners of the Word of God Take heed then of living in ignorance of the Word of God especially take heed of wilful ignorance and of despising the means of knowledg lest it bring thee at length to plain scoffing at Religion and at the Word of God On the contrary use all means to come out of thy ignorant estate and to attain to the sound knowledg of the Word Read it hear it read often in provate according to that Precept of our Saviour Joh. 5. 39. Heat it also upon all occasions in publike and pray unto God to open the eyes of thy mind that thou mayst be able to understand the Scriptures Vse 2 Use 2. Beware of scoffing at good things spoken or done by others lest thou bewray thy self either to be a blind and ignorant person in the Word of God or else one that is openly profane and wicked which is worse for one of the two or both thou must needs be if thou be a scoffer at good things in others Quest It followeth But when he had put them all out c. Quest Why did our Saviour thrust out the mourners and suffer only the Father and Mother of the Damosel with his three Disciples to be with him at the working of the Miracle Answ Answ For the same reasons for which he would not suffer any to go into the house with him but only his three Disciples whereof see before He taketh the Father and the Mother of the Damosel These he took with him because the Miracle did most nearly concern them in that it was to be wrought upon their own daughter and in their own house It was therefore fit they should be eye-witnesses both that they might be the more stirred up to thankfulness for life restored to their daughter and also might be the better able to restifie the truth of the Miracle to others afterward And them that were with him That is Peter James and John which came with him into the house as before Verse 37. Observ Observ Though the mourners scoffed at the words of our Saviour when he said The Damosel was not dead c. yet he regarded not their derision of him neither suffered them to hinder him in that which he went about but putting them all out of the house he proceedeth to the working of the Miracle To teach us That when ignorant or profane persons deride or scorn us for speaking or doing well we are not to regard their scoffs not to be discouraged or hindered by them in speaking or doing well but we are to proceed therein constantly as we have begun Act. 2. 14. Though some of the ignorant people mocked at the Apostles when they spake divers Languages yet Peter is not thereby discouraged but standeth up boldly reproving and confuting them and preacheth Christ to them So the Prophets were mocked and scoffed at by the obstinate Jews yet they were not discouraged nor ceased from preaching as we may see in the example of Isaiah Chap. 50. 6. I gave my back to the smiters and my cheeks to them that plucked off the hair therefore have I set my face as a flint c. Jer. 20. 7. So David though scoffed at by Michael his Wife for dancing before the Ark was not thereby discouraged but professeth That he would be more vile that he might honour God 2 Sam. 6. 21. See also Psal
Observ 1. In that our Saviour is here called a Carpenter because he lived in that calling with Joseph his reputed father for sundry years before he took on him his publike Ministery he doth teach us by his own example That every Christian ought to have some particular and speciall Calling or Trade of life in which to live and to labour with mind or body and in which to glorifie God and do good in the Church or Commonwealth Ephes 4. 28. Let him that stole steal no more but labour in that which is good Gen. 3. 19. In the sweat of thy face shalt thou eat bread c. Yea Adam before his Fall was appointed his Calling which was to dress the garden Gen. 2. 15. So that it is the Ordinance of God both before and since the Fall of man both in the times of the Old and New Testament that every one should live and employ himself in some honest Calling profitable to Church or Commonwealth The Patriarchs were brought up to be Shepherds So Moses David c. Besides great good comes of this employment of our selves in a Calling For by this means 1. We glorifie God by yielding obedience to his Ordinance 2. We procure much good to our selves sundry wayes 1. By this means and through the blessing of God upon our labour we come to be furnished with necessary maintenance for this life 1 Thess 4. 11 12. Work with your hands that ye may have lack of nothing yea this is a means often to bring plenty and to make us able to relieve others See Ephes 4. 28. 2. By this means onely we come to have true interest to all blessings of this life as meat drink rayment c. 2 Thess 3. 12. We command such that is idle persons that with quietness they work and eat their own bread So that if they labour not it is not their own bread they have no true right to it because they use it contrary to Gods Ordinance not labouring or doing any good in Church or Common-wealth for it The like may be said of all other blessings of this life 3. Labour in a good Calling is a good means to humble our bodies and to keep them in subjection and consequently to quench and restrain sinfull motions and lusts in the mind and Heart as on the contrary pampering the body with idleness is a means to kindle and stir up such sinfull lusts See 1 Cor. 9. the last verse Use 1 Use 1. This reproveth all idle persons whether they be such as have no particular Callings or such as live idly in them Of the former sort are some Gentlemen who spend all their time in eating drinking sleeping and following sports c. But God hath not exempted them from labour in some Calling And though they have Maintenance and living enough and in that respect have no need of labour yet in other respects God will have them labour in some Calling that is fit for them that they may glorify God and do good in Church or Common-wealth and that they may have true right to the blessings of God which they enjoy If our Saviour Christ laboured why shoudl they live idly Again this condemneth the course used by common Beggars from door to door a course flat contrary to Gods Ordinance Again this reproveth such as have a Calling but live idly and negligently in it and this is all one upon the matter as if they had no Calling All such idle persons of what sort soever do walk disorderly 2 Thess 3. 11. living in the manifest breach of Gods Ordinance unprofitable burdens of the Earth neither can they be said to eat their own bread or to wear their own Cloaths or to have any true right to the use of any other Blessings of God in this life but are usurpers of them for which sin God will one day call them to a straight accompt and punish them if they repent not of it in time And in the mean time also the Curse of God hangs over the heads of such for their breach of his Ordinance and for the loss and mis-spending of so much pretious time Great is this sin of Idleness and the cause of many other sins as of Theft Prodigality Drunkenness Uncleanness c. Ezek. 16. 49. Abundance of Idleness was in Sodome Therefore let all take heed of it and such as have bin faulty reform it in themselves Use 2 Use 2. See how necessary for all Christian Parents to look to it that their Chrildren be trained up in some good and lawfull Calling wherein they may afterwards live and employ themselves to Gods Glory and to the good of the Church or Common-wealth This they may learn of Joseph and Mary training up our Saviour in his young years in a painfull Calling So Jacob brought up his Sons to be Shepheards c. This education of Children in a good Calling is as good to them as a Patrimony or Inheritance of Lands or goods yea better to them for Lands and Goods may be lost or forfeited or taken from them or they driven from them by Banishment or Persecution or Wars but in such a case if they have skill in a good Trade or Calling and are fit and able to work in it this they may stick to as a great help yea their Calling alone will maintain them wheresoever they live On the contrary the neglect of this duty of Parents in training up their Children in some good Calling is the main cause that many Children idly brought up prove so lend and Riotous having no good employment nor being fit for any they fall to lend courses Company-keeping Gaming Drunkenness Theft c. Observ 2 Observ 2. Further in that our Saviour lived in the Calling and Trade of a Carpenter this commends unto us the lawfull and warrantable use of this and all such Handi-crafts or manual Trades practised amongst men our Saviour by his own practice hath Sanctified the use of such manual Trades unto men so that they may lawfully use and practice them yea they may have comfort in the use of them so far forth as they use them well and keep a good Conscience in the practice of them And though some do wickedly abuse such Trades yet this proves them not to be unlawfull or evill in themselves neither is it a sufficient reason to condemn the use of them Observ 3 Observ 3. Again in that our Saviour lived in this so mean a Calling we may hence gather That Religion and Holiness may be practised in any lawfull Trade or Profession of life though never so mean Our Saviour led a most Religious and Sanctified life yea such a life as was without all stain of sin and yet he lived sundry years in the mean Trade of a Carpenter The Apostles lived Holily in the Trade of Fishermen which they used even after their Calling Aquila and Priscilla and Paul himself practised Holiness in the Trade of Tent-making Act. 18. 3. and Simon in the
exercise their Faith in depending on his Fatherly Providence in their wants 3. To wean their hearts from love of Earthly things and to stir up in them the greater love and desire of Spiritual and heavenly Riches Object Obâect Psal 37. 25. David saith he never saw the Righteous forsaken nor their Seed begging Bread Answ Answ He doth not say he never saw them in want or in a poor estate but he never saw them forsaken of God nor their Children forced to beg bread that is he saw them not in extream want or necessity utterly destitute of all means of life but they had still a sufficiency Vse 1 Use 1. Comfort to good Christians being Called to live in a poor and mean Estate destitute of that plenty of outward blessings of this life which some others enjoy yet no cause for them to be discouraged with their wants or poverty seeing it is no new or strange thing for the best Christians to be thus tryed and exercised Besides that the Lord doth so exercise them for their good to teach them by Faith to depend on his Providence and to withdraw their hearts from love of earthly things and to raise their affections unto the things that are above Let them also know That God will not forsake them in their wants but provide for them as Christ did for his Apostles Use 2 Use 2. Prepare and arm our selves now in our plenty and prosperity for a time of want if the Lord shall call us to it as he may we know not how soon We are not priviledged from it above other good Christians If Christ himself and his Apostles were tryed with poverty and want and we profess to be their followers Let us also prepare for this kind of tryall if the Lord should please to send it us Now the only way to arm our selves to bear this tryal is to get faith in Gods providence to depend on him in midst of the greatest want Habbak 2. 4. The just shall live by his faith He shall live by it not only the spiritual life of grace but even his temporal life after a sort shall be sustained by it not only in time of plenty and prosperity but especially in time of want and necessity when outward helps and means of life do most fail him Labour then for this faith and for daily increase of it by which thou mayst be able to cast thy care upon God in time of want if he call thee to it and by which thou mayst be able to trust him without a pawn as Luther sayes that is rest upon his bare Word and Promise for provision of necessaries for thee even then when thou art destitute of outward means and maintenance for this life Now follow one or two particular Observations out of the words Observ 1 Observ 1. In that our Saviour sending forth the Apostles to preach would not have them take care or trouble themselves about providing necessaries for their journey lest this should hinder them in their Ministery and Ambassage we may hence gather That it is not fit for Ministers of the Word to be cumbred and troubled with the affairs of this life as with worldly cares or businesses 2 Tim. 2. 4. No man that warreth intangleth himself with the affairs of this life c. He speaketh there of the spiritual warfare which Ministers of the Word are called unto Reason Reason This intangling themselves with the World and worldly affairs is a means to distract their Minds and to hinder them in the serious study and meditation of the Word of God and in the duties of their Ministery unto which they should wholly consecrate themselves according to that Precept of Paul to Timothy 1 Tim. 4. 13. Give attendance to reading to exhortation to doctrine And Verse 15. Meditate upon these things give thy self wholly to them c. Ministers are to labour in the Word and Doctrine 1 Tim. 5. 17. therefore not to labour and toyl in following the world for then this labour must needs hinder the other Quest Quest May not Ministers of the Word meddle at all with matters of the World and of this life Answ Answ Yes they may use the world as well as other Christians for their present necessity in this life and they may and ought to take care to maintain themselves and such as depend on them for that speech of the Apostle is general 1 Tim. 5. 8. If any provide not for his own and specially for those of his own house he hath denyed the faith c. But a Minister is not to intangle his Mind with immoderate cares about matters of this life so as to hinder himself in the diligent reading and meditation of the Word of God and in the study of other learning and knowledg necessary for him in his Ministery neither is he so to give himself to following of the world as others do whose Profession and Trade of life is to deal in matters of the World He must not ordinarily spend his time in caring about earthly matters or in worldly businesses and dealings either for the providing of Maintenance for himself and his family or otherwise much less is he to drown himself in the world and in worldly profits or pleasures and to give himself over to these Object Object The Apostles used bodily labour about earthly matters as Paul Act. 18. 3. and other of the Apostles laboured in fishing Joh. 21. Answ Answ The case was extraordinary For 1. They had the extraordinary immediate assistance of the Spirit by which they were inabled at all times to preach without the help of learning and study and therefore their manuall labour was no hinderance to them in their Ministery It is not so with ordinary Ministers of the Church in these times 2. Paul did it to prevent scandal partly that the false Apostles might have no colour for their accusing him of covetousness and partly lest some should be hindred from imbracing the Gospel because of the charge of allowing maintenance to the Preachers of it See 2 Cor. 11. 12. 1 Cor. 9. 12. 18. Observ 2 Observ 2. In that our Saviour sent forth the Twelve without any provision for their Journey that so they might receive maintenance from those to whom they preached hence we learn That it is the Ordinance of God that Ministers of the Gospel should receive a sufficient maintenance from the people whom they are called to teach and this maintenance is due to them for their pains and labour in the Ministery 1 Cor. 9. 14. The Lord hath ordained that they which preach the Gospel should live of the Gospel And this Point the Apostle prosecuteth at large in that Chapter proving it by sundry strong Reasons So Gal. 6. 6. Let him that is instructed in the Word make him that hath instructed him partaker in all good things And the equity of this doth appear by that which we have before shewed namely That the Lord would not have
employment in building a City could quiet his Conscience So in Judas Though he brought back and restored the 30 pieces of silver and withall acknowledged his sin in betraying innocent blood Matth. 27. 3. yet all this would not free his guilty Conscience from terrours but they pursued him till he hanged himself Isai 57. 20. The wicked are like the troubled Sea which cannot rest There is no peace to them No means or way to pacifie or quiet their troubled Consciences and to free them from tormenting fears so long as the guilt of sin lyeth upon them Use 1 Use 1. See the folly of the wicked thinking to ease their Consciences of the terrours which sin hath bred in them by outward earthly means as by carnal mirth recreations company following the world c. But alas all these are Physitians of no value to cure a guilty Conscience of fears and terrours caused in it by sin Nothing in the world will do this but true repentance and Christ's blood applyed by faith to purge the Conscience from guilt of sin Let them therefore speedily use these remedies if they desire to have their Conscience eased and cured Vse 2 Use 2. See how dangerous it is to commit sin and so to bring the guilt of it upon our Conscience seeing it breedeth such terrours as are so hardly shaken off leaveth such a sting as is so hardly pulled out and maketh such a wound as is so hard to cure How wary are we of such bodily diseases as are hard to cure as the Pestilence Dropsie c. Mark 6. 17 18 19 For Herod himself had sent forth and laid hold upon John c. July 1. 1621. IN the three former Verses we have heard of the false and erroneous Opinion of Herod concerning our Saviour Christ That he thought him to be John Baptist risen from the dead whom he had formerly beheaded Now from this mention made of Herod's beheading of John the Evangelist takes occasion to digress to set down the history thereof more fully and largely Where 1. He relateth the Antecedents Occasions or Preparatives going before it 2. The fact it sef Verse 27. 3. The Events or Consequents Verse 28 29. The Occasions or Preparatives are of two sorts 1. Remote or further off 2. More near which went but a little before John's beheading The more remote Occasion or Antecedent was his Imprisonment laid down Verse 17 18 19 20. The more near Occasions are set down afterward Verse 21 c. Touching John's Imprisonment the Evangelist relateth two things principally 1. The fact or sin of Herod in sending forth and taking and binding John in prison 2. The impulsive cause moving thereunto which was John's plain reproof of him for the sin of Incest commited Where 1. Is shewed the sin it self which was Herod's incestuous Marriage with Herodias his brother Philip's Wife Verse 17. 2. John's Reproof of this sin in him Verse 18. 3. The Effect of that Reproof in Herodias Verse 19. Which was twofold 1. That she thereupon had a quarrel against him 2. That she was desirous to kill him Which her malicious and bloody desire and purpose is amplified by the hindering cause which was her unability to accomplish it she could not kill him The reason whereof is shewed Verse 20. Observ First of Herod's fact in imprisoning John Observ See here what reward the faithful Ministers of God have usually at the hands of the unthankfull world for their faithfulness in their Ministery even this That they are for the same often wrongfully abused persecuted and cruelly dealt withall So was John Baptist imprisoned and afterward put to death by Herod for his faithfulness in reproving his incestuous Marriage And so it hath been with other faithful Ministers Matth. 5. 12. So persecuted they the Prophets which were before you Matth. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucifie and of them shall ye scourge in your Synagogues and persecute from City to City 2 Chron. 36. 16. The wicked Jews mocked the Messengers of God and despised his words and misused his Prophets c. Examples we have in Elijah Michaiah Jeremy Daniel Amos c. So also in the Apostles and in Christ himself This is the old enmity which hath been from the beginning between the seed of the woman and of the Serpent See also Joh. 3. 20. another main Reason of it Use 1 Use 1. Think it no new or strange thing if in our times we see good faithful Ministers unjustly troubled persecuted imprisoned c. by such as are in authority and that even for the faithful discharge of their Ministery Be not offended hereat nor think the worse of such for being thus troubled and persecuted so long as they suffer not as evil-doers but for discharge of their duties Remember it hath been thus usually in all Ages with the faithful Messengers of God Therefore if we see it so with any now be not offended at them nor condemn them as evil-doers but rather think the better of them and reverence and esteem them the more for their faithfulness in their Ministery for which they suffer such troubles And let this move us also to pray for them and to use all good means to help them out of their troubles Use 2 Use 2. Teacheth all faithful Ministers to prepare and arm themselves for troubles and persecutions in the world and at the hands of the wicked not looking to escape better than the Prophets Apostles and Christ himself have done before them If every Christian which resolves to live godly in Christ Jesus must suffer persecution as the Apostle saith 2 Tim. 3. 12. how much more every Minister of God resolving to be faithful in his Ministery Matth. 10. 24. The disciple is not above his Master c. If they have called the Master of the house Belzebub c. Use 3 Use 3. Again it should comfort and encourage faithful Ministers to bear such troubles patiently and not to be dismayed at them seeing they suffer no other but what the most excellent Prophets and Ministers of God have gone through before them only we must look to this that we suffer not as evil-doers but for well-doing and for the faithful discharge of our Calling Then have we cause to rejoyce not to be discouraged c. Use 4 Use 4. See the wretched blindness and corruption of our nature causing us to hate and persecute such as are called and sent of God to do us good yea the greatest good c. Vide Conc. in Jacob. 5. 10. So much of the Fact of Herod Imprisoning John Now followeth the Impulsive cause which was John's Reproof of his incestuous Marriage And first of the sin it self which was the marrying of Herodias his brother Philip's Wife The unlawfulness of this marriage is plainly shewed Levit. 18. 16. where the uncovering of the nakedness of the brother's wife is expresly condemned Levit. 20.
19. Now to speak more particularly of the words Herod feared John By fear understand inward reverence of Heart in Herod toward John whereby he was moved to esteem well of him and to shew much respect unto him and to stand in a kind of awe of him Ephes 5. ult Let the Wife see that she fear her Husband that is reverence him c. Observ Observ Here we see that wicked men may shew good affections toward the Faithfull Ministers of God they may love and reverence them after a sort as Herod did John So Act. 8. 13. Simon Magus shewed his affection and reverent respect of Philip by wondring at the Miracles wrought by him and by keeping company with him So Nebuchadnezzar though a wicked Tyrant yet reverenced and honoured Daniel chap. 2. ver 46-48 He fell upon his face and worshipped him c. Quest Quest What moveth wicked men thus to affect and reverence Gods faithfull Ministers Answ Answ 1. The consideration of the excellent gifts which they discern in them especially natural gifts These draw them into admiration and so cause them to esteem and reverence them 2. Some worldly good or benefit which they reap by the acquaintance or society of such Faithfull Ministers of God c. 3. The holy lives of Gods Faithfull Ministers do cause the wicked to reverence them For this Herod feared John Use 1 Use 1. See then that it is not enough to prove one a good Christian to be well-affected to the Ministers of God and to esteem and reverence their persons Though in it self it be a good and commendable thing so to do yet it is no infallible mark of a good Christian Therefore rest not in this alone that we are well-affected to the persons of Gods Ministers to love and reverence them for all this wicked men may do But look that our affections toward Gods Ministers be sincere and unfeigned Quest Quest. How shall we know this Answ Answ By these marks and evidences 1. By the ground or motive which moveth us to affect them which must be principally the Dignity of their Calling and Ministry being from God and his special Ordinance for our good We must love and reverence them chiefly in this respect that they are the Ministers and Messengers of God sent unto us for our good and Salvation to dispense to us the means of Salvation the Word and Sacraments Matth. 10. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward 1 Thess 5. 12. Know them which labour among you And esteem them very highly in love for their works sake c. 2. By the unpartialness of our affection towards them in respect of their Calling as they are the Messengers and Ministers of God we are to have them in equall love and esteem and to reverence them alike We must not so love and reverence one Faithful Minister of God as to despise another 3. By the constancy of our affection to them loving and reverencing them constantly at one time as well as another in time of Adversity and trouble as well as in Prosperity when they reprove our sins as well as when they give comfort Vse 2 Use 2. See what to think of such as come not so far as to love and reverence the Faithfull Ministers of God but do contemn and despise them yea hate and persecute them These are worse then Herod and other wicked men who have shewed some love and reverence to Gods Messengers Therefore if these be condemned how much more the other if they repent not So much of Herod's reverencing of John Mark 6. 20. Knowing that he was a just man and an holy c. July 19. 1621. NOw followeth the Motive moving him so to do Because he knew him to be a just man c. Righteousnesse is twofold 1. Imputed 2. Inherent And this again is twofold 1. Legal commanded in the Law which is perfect and entire both in regard of the parts and degrees of it Now this was never found in any but in Christ and in Adam before his fall neither can it be in any meer man in this life 1. Evangelical Justice which is commanded in the Gospel Which Righteousness is imperfect in this life being nothing else but a sincere and constant endeavour to walk uprightly before God in all our wayes which endeavour is accepted in Christ instead of perfect righteousness And this is that Justice here spoken of And holy Not perfectly holy but one that carefully and constantly endeavoured to live holy and uprightly as hath been said of Justice Touching the difference between these two words Just and Holy we may refer the first to the duties of the second Table and the latter to the duties of the first Table c. Observ 1 Observ 1. See here the power and force of holiness and uprightness of life striking the hearts of others with fear and reverence toward such as do so live Nothing in the world doth procure so much reverence and awfull respect unto the persons of Gods Servants as their holy and upright conversation This made Job to be so much reverenced both of young and old as he saith of himself Job 29. 8. This made Samuel to be reverenced even of Saul himself a wicked man as we may see 1 Sam. 13. 10. See also 1 Sam. 15. 30. This also made our Saviour Christ to be so much reverenced when he lived on earth though he lived in poor estate because he was in his life so holy innocent and free from sin Therefore though some despised him yet many did reverence him See Matth. 27. 19. Pilate's Wife c. And we see here what moved wicked Herod to fear John even the holinesse of his life Reason Reason God himself doth manifest his own glory and Majesty in the holily lives of his servants making the Divine graces of his Spirit to shine forth in their lives which being seen of others do strike their hearts with reverence towards them Psal 14. 5. God is in the generation of the righteous Use 1 Use 1. See what is the best way for us to procure good esteem and respect from others and to preserve our selves from contempt in the places and Callings wherein we live The way is to labour for holiness and uprightness of life endeavouring alwayes to walk conscionably before God and Man in the duties of our general and particular Callings manifesting the graces of Gods Spirit in us and shewing forth the vertues of him that hath called us out of darkness into his marvellous light This our holy conversation shall be more powerful to win good respect and reverence to us in our places and Callings and to preserve us from the contempt of men then any other means which we can use Labour therefore to shew forth the holiness and uprightness of our lives before God and Men. This shall make us not only honourable before God for those that honour him he will honour
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
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
28. 16. He that believeth will not make haste He will stay the Lord's leasure c. Use 2 Use 2. See also how great need we have of Christian patience Hebr. 10. 36. yea not onely of patience but of long patience whereby to submit obediently and constantly to the bearing of every Crosse and Tryall sent on us of God though he hold us never so long under it An easie matter to be patient for a little while in trouble but when trouble continueth long when the Lord doth long hold us under the Rod and doth nor remove or mitigate his hand here is the patience of the Saints that is the greatest tryall of their patience Here it is a most difficult thing to continue our patience and obedience and not to repine grudge murmur or use any unlawfull means to help and ease our selves Oh therefore let us in this Case labour for constant patience Let it have Her perfect work c. Jam. 1. 4. Use 3 Use 3. This is for the comfort of God's Children when they are long holden under a Crosse or Tryall before God come unto them by deliverance Let them not think this strange nor be at all discouraged much less cast away their confidence in God's promise of deliverance nor their patience but remember that God doth often thus deal with his faithfull Servants letting them alone very long in the midst of their troubles not coming to them by deliverance but seeming to forget them c. And this he doth for speciall reasons as we have heard before both in respect of his own glory and of their good and profit that being long trained up in the School of affliction they may profit the more in sound knowledge of God Faith Repentance Patience and all saving graces Therefore no cause for us to faint or be dismayed though God should long deferr to help and deliver us in our troubles outward or inward though he tarry never so long yet come he will at length most certainly to give deliverance in the due appointed time when it shall be best for us Hebr. 10. 37. Yet a little while and he that shall come will come and will not tarry Though he may tarry a while or long yet not alwayes c. In the mean time we must live by Faith and Hope and Patience not limitting God any time for our deliverance but leaving that to his wisdom c. So much of the Circumstance of Time Now to speak of the miraculous Act of Christ in walking on the Sea to his Disciples Walking upon the Sea Quest Quest How could this be seeing his humane body being naturally heavy as the bodies of other men are must needs be apt to sink of it self Answ Answ The Divine Power of Christ's God-head did bear up his body miraculously above the Waters not suffering it to sink and withal the same Power of Christ did alter the nature and property of the waters that whereas naturally they are apt to swallow up and sink all heavy bodies they did now on the contrary help to bear up the body of Christ so as he walked as safely on the top of them as if he had walked upon a way paved with stone Here the Papists and Lutherans the better to establish their Doctrine of Transubstantiation and Consubstantiation and to prove that his body may be miraculously in diverse places at once do affirm that Christ in walking on the Sea did miraculously change and alter the natural property of his body making it of a heavy body to become light c. Now if Christ could do this then say they by the same reason he can make his body be present in divers places at once contrary to the natural property of it But this is easily confuted For 1. We deny this that Christ in walking on the Sea did alter the natural condition or property of his body for then it should not have remained a true humane body but the Miracle consisted partly in the bearing up of his body by the Power of his God-head that it should not sink and partly in making the waters firm and solid underneath his feet to bear him up so that the change and alteration was in the waters and not in Christ's body Observ 1 2 Though we should grant that Christ did here work a Miracle in changing the naturall Property of his body which is false yet let them prove if they can that he doth the like in the Sacrament Observ 1. See an evidence of Christ's God-head bearing up his humane body that it did not sink and causing the waters to be as firm land underneath his feet Object Object Peter also did walk on the waters to Christ Mat. 14. Answ Answ Not by his own power but by the Power of Christ commanding him to come to Him on the Sea This appears in that so soon as Christ began but a little to withdraw his powerful help Peter began presently to sink c. Observ 2 Observ 2. In that Christ walked on the Sea as upon the Land causing it to bear him up We learn that he is absolute Lord over the dead and sensless Creatures such as the Sea is he hath absolute Power over such Creatures to command and over-rule them and to make them obedient to his Will See this Point spoken of before in Ver. 39. of the fourth Chapter where Christ rebuked the Wind and Sea shewing his Power over them c. This Power of Christ is manifested sundry wayes 1. By altering the natural properties of the insensible Creatures and causing them to work against Nature when it pleaseth him as here he changed the nature and property of the waters causing them to bear up his body So at his death he caused the Vail of the Temple to rent the Earth to quake the Rocks to cleave asunder and the Graves to open Matth. 27. 51. See also Luke 19. 40. and Joh. 20. 19. The doors opened c. 2. By making even such dead Creatures obedient to his Word and Command and to his Will as in the fourth Chapter He rebuked the Wind and the Sea and made them still So afterward in this Chapter Ver. 51. when He came into the Ship to his Disciples he made the storm of Wind presently to cease 3. By turning one Creature into another as Water into Wine Joh. 2. 4. By multiplying the Creatures extraordinarily without means as he multiplied the five Loavs and two Fishes as we heard before 5. By employing them as Instruments and Means of effecting His Will either in punishing the Wicked or in comforting and doing good to the Godly which fear his Name See Chap. 4. Ver. 39. 6. Lastly in changing the quality and condition of these insensible Creatures at the last day from Corruption to Incorruption for there shall be new Heavens and a new Earth Christ shall at that day manifest his Dominion over the Heavens and Earth and Sea and the other insensible Creatures by purging them with fire
case of Conscience supposed by the Scribes and Pharisees touching Children's relieving Parents in their necessity The Case or Question is whether if a Child had sworn or solemnly vowed not to help his Parents he were tyed to help them 2. Their Resolution of the Case or Question by their Doctrine viz. That in this Case the Child was not tyed to relieve his Father or Mother but was free from sin in refusing to do them Good Touching the first Observ 1 Observ 1. See here how great sins and abuses raigned among the Jews in our Saviour's time as open profanation of the name of God by unlawfull and wicked Oaths and Vowes binding themselves by such Oaths to the committing of sin and omission of necessary Duties commanded in the Law of God as the relief of their own Parents I say these grosse corruptions were now raigning amongst this People being not onely practised by the Common sort but also allowed and maintained by the Scribes and Pharisees the Teachers of the Church and yet for all this God had his Church at the same time even amongst these wicked Jews And therefore our Saviour Christ notwithstanding these great corruptions in Life and Doctrine did not separate himself nor command his Disciples to separate from this Church of the Jews in respect of communicating with them in the publick Ordinances and Worship of God as the Ministery of the Word c. But He and his Disciples usually resorted to the publick Synagogues of the Jews yea He commanded his Disciples to hear the Scribes and Pharisees sitting in Moses Chayr Matth. 25. Which manifestly proveth That there may be a true Church of God even in such places where some yea many grosse sins and corruptions do raign and bear sway and that there is no warrant for any to separate from a particular Church because of such abuses and corruptions in it Which therefore condemneth the practise of the Brownists separating from our Church because of the Corruptions in it c. Observ 2 Observ 2. Learn here that it is the property of wicked and ungodly persons such as these Jews here spoken of to vow and swear unto things evil and unlawfull as to the omission of some necessary Duty commanded of God or to the commission of any sin forbidden of God in his Word This is to bind themselves by an Oath to the dishonouring and provoking of God by sin which is a most wicked practice being a gross and hanious abuse of an Oath or Vow and a high degree of taking God's name in vain for which he hath said he will not hold such guiltlesse See more of this Point before Chap. 6. 23. Use Use See the grievous sin of such as stick not to vow or swear sometimes to do that which is in it self a sin as to be revenged on enemie c. or on the other side to swear or vow the omission of good Duties as that they will not have dealing again with one that hath wronged them that they will never do good to their Enemy that they will not come to such a Church or hear such a Preacher again because he hath perhaps touched their conscience for some sin which they will not forsake Yea though one should in sudden passion of anger make such a Vow or Oath yet would not this excuse it from being a most hanious sin Observ Observ 3. In that it was wrath and anger conveived against Parents as it is most likely that moved the Children thus wickedly to swear that they should have no profit by them Hence observe How great and dangerous a sin rash anger and wrath is in that it is the Cause of other hainous and grievous sins as of dishonour and open contempt of Parents yea of vowing and swearing not to do them Good c. These weregrievous sins yet it seems that these wicked Children made nothing of them when they were once inraged with anger against their Parents for some discontentment given Prov. 29. 22. A furious man aboundeth in transgression Full of anger full of sin Especially this is true of extream and outragious anger which is nothing else but a short fury or madnesse as the Heathen man could say Prov. 27. 4. Wrath is cruel and anger is outragious Experience shews what grievous sins this raging anger is often the Cause of Is it not the Cause of wicked cursing swearing and of bitter rayling at others Is is not the Cause many times of contention quarrelling fighting wounding yea of actual murder Was it not so in Can's anger Gen. 4. See Prov. 26. 18. Yea how have some good men been overcome of this raging passion and by it thrust forward to very grievous sins See this in David who being suddenly inraged against Nabal vowed his Death and the Death of all his Family 2 Sam. 2. 5. In a word what sin almost is so grievous but one that is thus inraged with furious anger is ready to fall into being tempted to it in his anger Such a one is a fit subject for the Devil to work upon and he may at that time in the midst of his rage fasten any sin upon him and drive him head-long into it Reason Reason This furious passion doth exceedingly distemper the whole man both inward and outward It distempers the mind bereaving a man of all judgment and use of reason for the time It distempers the memory making him forget himself and his Place and Duty to God and Man yea it expelleth all thought of God and of good things As it distempers the inner man so also the Body and every part and member of it making them fit Instruments of sin c. Use Admonition to all to take heed of this hurtfull and dangerous sin of anger and especially of furious wrath being the Cause of so many other grievous sins and laying a man open so wide to the Devil's temptations Especially beware of custom in this sin which is exceeding hardly left If all occasions of sin must be shunned then this as one great occasion Remedies against sinfull anger 1. Remove the causes and occasions of it as pride of heart self-love waywardness niceness and curiosity in small and tryfling matters needless prying into the lives of others familiarity with angry persons Especially labour to mortify the sin of pride in our selves c. 2. Labour by all means to resist and stay the first motions of sinfull anger arising in us either by lifting the heart to God desiring his Grace to repell this passion or by calling to mind some place of Scripture condemning this sin or by departing out of the company where we are if there be no other way Howsoever it be be sure in this case not to be sudden in doing or speaking any thing in the midst of our passion but stay a time till the mind be settled and in better temper Take heed of multiplying words c. 3. Often think of the hurtfulness and dangerousness of this sin being
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least âap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word ãâã ãâã ãâã ãâã ãâã in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
false heart Look to it constantly and labour to keep it from running after sin and sinfull lusts and from yielding to the Devil's temptations Call thy heart to accompt and reckon with it every day before thou sleep c. It is the Counsell of Chrysostom Comment in Psal 4. Vse 1 Use 2. See how to keep our selves from practise of Sin in Word and Deed. Labour and use all means to resist the first motions of it arising in our hearts or cast into them by Satan Abhorr them at the first and labour to quench and kill them in the first rising by lifting up the heart to God in prayer or by some good meditation or by calling to mind some sentence of Scripture condemning the sin thou art tempted unâo By some good means or other labour to put off and resist the first motions of sin in thy heart beware of being delighted with them and especially of consenting to them Eph. 4. 27. Give not place to the Devil If thou give place never so little to sin or any sinfull motion stirring in thy heart then thou givest place to Satan and if he get once into thy heart as into the heart of Judas he will soon thrust thee forward to the practise of sin in Word and Deed. Resist him therefore at the first by abhorring the first motions of every sin which he suggesteth and which spring from thy own corrupt heart This is a most soveraign preservative against sin thus to withstand it at the first arising in the heart Oh that we would so carefully put it in practise as we ought How many sins would it keep us from into which for want of this we many times dangerously fall to the dishonour of God and wounding of our consciences c Look back into our own lives and into the lives of others and see how many sins we and they might have escaped by resisting the first motions of them in the heart If Achan and Judas c. had done thus they had not fallen as they did So if David Peter c. Use 3 Use 3. Seeing all sin begins at the heart and cometh thence This may teach us where to begin the practise of Repentance and reformation of our Lives even at the heart where sin first beginneth Jer. 4. 14. Wash thy heart from wickedness O Jerusalem that thou mayest be saved c. Eph. 4. 22. Put off the Old man c. And be renewed in the spirit of your mind So Rom. 12. 2. and Acts 8. 22. Peter bidding Simon Magus to repent wills him to pray that the thought of his heart might be forgiven if it were possible Here therefore at the heart and inner-man must Repentance begin it it be true and sound The fountain of sin must be cleansed else the streams issuing thence can never be pure or clean The root of Sin must be plucked up out of the heart else the branches and boughes as it were will not dye or wither Labour therefore first to have the love of all Sin purged out of our hearts pray unto God with David Psal 51. to create in us clean Hearts c. Seek to him who hath promised to give us new hearts c. Ezek. 36. 26. Never think we can reform our Lives till our Hearts be first changed and reformed Many therefore take a wrong course in going about to restrain Sin in their outward practise and in the mean time have their Hearts unreformed These put off their old skin with the Snake but do not change their nature therefore though for a time they seem to be reformed outwardly yet afterward they fall back again into their old sins returning with the Dogg to their Vomit c. Therefore let none begin the practise of Repentance at the outward man but at the heart where sin beginneth Go first to the root and fountain of it c. Use 4 Use 4. To confute such as say Though they swear lye speak filthily c. yet their hearts are good Contra Matth. 12. 34. So much of the generall propounding of the Doctrine here taught by our Saviour touching the cause of spirituall Uncleanness c. Mark 7. 21. For from within out of the heart of Man proceed evil thoughts Adulteries Fornications Murders May 12. 1622. NOw followeth the more particular and large unfolding of it Ver. 21 c. to the 24. where our Saviour mentioneth sundry particular sins by name which do come from within a man out of the heart and do defile him before God In the words consider 1. The Fountain and Root whence all sin floweth From within out of the Heart 2. Sundry particular streams of sin or branches as it were which issue and spring thence distinctly reckoned up by our Saviour being 13 in number Evil thoughts Adulteries c. 3. A repetition of that which our Saviour before avouched touching these sins viz. That they come from within together with an application of this to his present purpose which is to prove that the cause of spiritual uncleannesse before God is from within a man Therefore he addeth That these sins before named which come from within do defile a man Touching the first thing in the words which is the Root or Fountain of Sin we have before spoken I proceed therefore to the second Namely the particular Sins named and instanced in by our Saviour Evil thoughts c. He doth not reckon up all Sins which come from the Heart for there are an infinite number but he nameth these being some of the principall instead of all the rest Before I speak particularly of them Let us first observe one Point generally from the words Observ Oserv In that here are so many foul sins and iniquities recited most of them in the plural number all which and many more do come from the Heart and defile a man before God Let us take notice of the great corruption and wickednesse of man's heart by nature and that it is of it self a filthy sink and puddle of Sin yea of all manner of Sins A Cage of unclean Birds a Sea of filthiness the Seeds of all Sins being naturally sowen in man's Heart since the Fall of Adam There is a spawn of all manner of Sins naturally conceived in the Heart from which are brought forth innumerable Sins as a venemous and cursed Brood That which St. James saith of the Tongue Jam. 3. 6. That it is Fire a world of Iniquity c. is much more true of man's corrupt Heart by Nature without the sanctifying Grace of God renewing and changing it and purging it from this naturall filthiness and corruption of Sin Gen. 6. 5. Every imagination of the thoughts c. Jer. 17. 9. The heart is deceitfull above all things and desperately wicked who can know it Use 1 Use 1. Labour to see and bewayl this great corruption of our own Hearts being such a Sink and dunghill of sin and filthiness To this end examine and view our hearts of
used by the Buyer as when he vilifieth the Commodity that he may buy it for lesse than he thinks it worth c. See Prov. 20. 14. Out of Bargains and Contracts deceipt is practised also by using any kind of craft or cunning to cousen others of any part of the Goods or Substance which belongs to them Remedies against this sin of Deceipt or Guil. 1. Consider that it is a sin odious unto God Psal 5. 6. The Lord will abhorr the deceitfull man Therefore it is here reckoned among the Sins which defile a man that is make the person and all that he doth loathsome and odious before God 2. Consider that it is one of the sins of the profane Heathen or Gentiles which knew not God Rom. 1. 29. They were full of deceipt Therefore how unfit is it for Christians to be such 3. It is one specially property and mark of the wicked to be given to deceipt guil and dissembling See Psal 12. 2. and Psal 55. 21. As on the contrary The wisdom that is from above is said to be without Hypocrisie Jam. 3. 17. 4. Look at the Judgment of God threatned against this sin 1 Thess 4. 6. The Lord is the avenger of all Fraud c. Micah 6. 11. Shall I count them pure with the wicked Ballances and with the Bagg of deceitfull Weights c. Ver. 13. Therefore I will make thee sick in smiting thee in making thee desolate c. 5. Lastly Pray unto God to purge out of our hearts all guil and dissimulation toward others and to give us single and sincere hearts and open and plain hearts towards our Brethren c. The ninth Sin named here by our Saviour is by some called Uncleanness but the word ãâã ãâã ãâã ãâã ãâã is better translated Lasciviousness or wantonness which is a Sin against Chastity condemned in the seventh Commandement And it doth properly imply and note out the outward shew and profession as it were of incontinency by unchast or wanton carriage and behaviour For the more full conceiving whereof we must know that this lasciviousness or wantonnesse doth outwardly shew it self three wayes especially 1. In unchast or lascivious Speech or wanton words Called filthinesse or filthy Speech Ephes 5. 4. 2. In obscene Gestures of the whole Body or of any part of it as by eyes full of Adultery 2 Pet. 2. 14. Also by wanton dalliance kissing imbracing c. Also by lascivious dancing of mixt Companies of Men and Women c. 3. In wanton and garish Apparrell serving to stirr up unchast thoughts and affections in others and in themselves that wear it Remedies against this Sin Touching generall preservatives against all sins of the Flesh I spake before in handling the sin of Adultery Here I will onely set down some speciall remedies against this sin of Wantonnesse 1. Consider the foulness of the Sin in it self being one of those which make the person unclean and loathsome before God as our Saviour here sheweth Besides the foulness of it may appear hence in that it makes way to those foul and hainous sins of actuall Fornication and Adultery before named 2. Consider the severe and grievous Judgment of God threatned against this Sin 1 Cor. 6. 9. Wantonness or effeminate persons shall not Inherit the Kingdom of God And Gal. 5. 19. lasciviousness is reckoned among those works of the Flesh which whoso worketh shall not Inherit the Kingdom of God 3. Labour to mortify all unchast thoughts and affections in our hearts pray unto God to crucifie them in us by the power of his sanctifying Spirit and use all other good means for the subduing of them in us Then there will be no outward unchast or wanton behaviour in words gestures c. All such Lasciviousness comes out of the heart as our Saviour here teacheth therefore first get they heart purged from filthy Lusts c. 4. Shun all company of such as are given to lascivious and wanton carriage lest we learn their wayes and become like them This is a sin quickly learned by ill company therefore take heed of it The tenth Sin here named is An evil Eye which Phrase of Speech is in Scripture used two wayes or in a twofold sense 1. To note out the sin of Covetousnesse or of niggardly sparing Prov. 23. 6. Eat not the Bread of him that hath an evill Eye c. that is a covetous or niggardly Eye So Prov. 28. 22. He that hasteth to be rich hath an evill Eye c. Contrarily Prov. 22. 9. He that hath a good or bountifull Eye shall be blessed c. 2. To signify and note out the Sin of Envy As Mat. 20. 15. Is thine Eye evill because I am good that is Art thou envious c. So here we are to take it Now the sin of Envy is called an evill Eye by a Metonymy of the Effect put for the Cause an evil Eye put for Envy because Envy doth much shew and manifest it self in the outward face or countenance and especially by the Eyes even as other evil and sinful Affections also do thus discover themselves by the cast of the Eyes Quest. What is the Sin of Envy Answ Nothing else but a discontentedness grieving or repining at the good or prosperity of others called Fretting against others Psal 37. 1. Examples of it we have in Cain envying his Brother Abell because he was better accepted of God than himself Also in Joseph's Brethren envying him because his Father loved him so much See Act. 7. 9. So in Saul envying David because the women gave greater praise to him than to Saul See 1 Sam. 18. So in the Priests and Elders of the Jews envying Christ for the excellent parts and gifts that were in him and for his great Miracles which he wrought See Mat. 27. 18. Remedies against this Sin 1. Consider that it is a Work of the Flesh arguing such as live in it to be carnal and wicked men Gal. 5. 21. It is numbred among those cursed fruits of the Flesh and 1 Cor. 3. 3. Whereas there is among you Envying and Strife and Divisions are ye not carnall c. Jam. 4. 5. The Spirit that dwelleth in us lusteth to envy that is to say The natural corrupt Spirit of man is very prone to this Sin 2. Consider the foulness of the Sin before God being one of those which are here said to defile a man in God's sight and accompt making the Person that lives in it odious to God and it must needs be a Sin very hateful to God because it tends so much as it doth to the dishonour of his Name For to envy or repine at the good of others which God hath bestowed on them what is it else but a controlling of the heavenly Wisdom and Providence of God 3. Consider the just and severe Judgment of God against this Sin in this life and after this life In this life God makes this Sin to be a great torment and punishment to
it self and to the envious Person Prov. 14. 30. Envy is the Rottenness of the Bones it wasteth the Body c. Job 5. 2. Envy stayeth the foolish and silly Ones In this respect this sin is said to be the most just of all other sins because it takes Vengeance on the Person that lives in it After this life God will punish it in Hell if it be not in time repented of Gal. 5. 21. Such as do the Works of the Flesh shall not inherit God's Kingdom 4. Consider that envy at others Prosperity is in Scripture threatned as a Curse against the wicked Psal 112. 9 10. The Horn of the Righteous shall be exalted with honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away c. 5. Get true Christian Love into our hearts and labour to abound in it more and more for this will cause us to rejoyce in the good of others as in our own good and not to repine at it 1 Cor. 13. 4. Charity envyeth not 6. Lastly Labour to remove the main Cause of Envy as Pride and desire of Vain-Glory Pray unto God to mortify in us these carnal Lusts and to give us true Humility then shall we be kept from envying others good Seldom see we an humble man envious nor a proud man without Envy See Jam. 4. 5 6. and Gal. 5. 26. The eleventh Sin is Blasphemy or Evil-speaking as the word may be translated for it properly signifies any evill hurtful or reproachful Speech in general whether against God or Man But more particularly it is in Scripture used two wayes 1. Sometimes to signify such Speech as tends to the reproach and dishonour of God either directly or indirectly Thus it is most usually taken in Scripture for Blasphemy against God whereof there are sundry kinds especially these 1. When any Speech is uttered which tends to the reproach of the Nature and Essence of God or of any Person in the Trinity either derogating or taking from God what is due unto him or else attributing unto him any thing which is unfit or agreeth not unto his Majesty Thus Pharoah blasphemed Exod. 5. 2. when he asked Who is the Lord c. Thus the Jews blasphemed in calling Christ a Samaritan and affirming that he had a Devill c. So Julian calling him The Galilean 2. When any of the essential Attributes of God are denied or contemptibly spoken of as his Wisdom Power Justice c. See 2 King 7. 19. 3. When his proper Names and Titles are reproached by Word or Speech as either by using them leightly and vainly without due Reverence or by swearing leightly or prophanely by any of them 4. When any of his Works are reproachfully spoken of as his Works of Justice Mercy Creation Providence c. 5. When his holy Ordinances as his Word Sacraments c. are reproached any way in words Secondly The word Blasphemy in Scripture is sometimes referred unto men and is used to signify such evill Speech as tends to the hurt and disgrace of the Persons of men and to the Impeachment of their good name any way Tit. 3. 2. Speak evill of no man The Greek word is ãâã ãâã ãâã ãâã ãâã See 1 Pet. 2. 1. Jam. 4. 11. Now of this kind of Blasphemy against men there are especially three kinds 1. Railing and reviling Speech which is a Degree of Murder as we have heard before 2. Scoffing and taunting Speeches uttered either privily or openly to the disgrace and vilifying of others Persons The Sin of profane Ismael called Persecution Gal. 4. 29. 3. Slandering and backbiting of others either by raising false Reports of others to the taking away of their good name or by uttering a truth with a mind to disgrace the person of another See 1 Sam. 24. 10. 1 Sam. 22. 9. in Doeg Levit. 19. 16. Thou shalt not walk about with Tales c. This is called whispering Rom. 1. 29. one sin condemned in those Heathen Now all these kinds of Blasphemy or evill Speaking both against God and Man may here be understood Remedies against this Sin 1. General against all kinds of it 2. Special against the distinct kinds of it General Remedies 1. Consider that our tongues are given us to bless God and Man and not to blaspheme c. See Jam. 3. 2. Pray unto God to set a watch before our mouths c. as David doth Psal 141. Special Remedies First To keep us from Blasphemy against God 1. Consider the heinousness of the Sin tending so directly to the Dishonour of God hence it was that this Sin was by the Law of God to be punished with death Levit. 24. 16. This Sin was so odious to the Jews that they did forbear to name it and therefore used the Name of Blessing in stead of Blaspheming See 1 King 21. 10. 2. Look at the grievous Judgments of God inflicted upon Blasphemers of his Name as upon Pharoah the Jews Julian c. 3. Labour for the true fear of God in our hearts which will cause us to sanctify the Name of God in our words and to abhor and tremble at the very thought of blasphemous Speeches Secondly To keep us from evil-speaking against men 1. Consider how great a hurt and wrong it is to hurt another in his good Name which is and ought to be most dear and precious to every one This is such a wrong as can very hardly or not at all be satisfied for It is far worse than to rob a man of his Mony Wealth c. because in this case Restitution is more easily made Besides that a man's Goods are nothing so dear to him as his good Name 2. Consider how unwilling we are that others should speak ill of us and how much we desire to be well-spoken of Therefore as we would have others speak of us so speak of them c. 3. Take away the causes of evil-speaking as Malice Envy rash and uncharitable suspitions of others c. 4. Labour for true Love in our hearts which will cause us to think and speak the best of others The twelfth sin is Pride which is two-fold 1. Against God 2. Against Man Pride against God is that haughtiness or loftiness of heart and mind whereby a man is lifted up in a high conceipt of his own Goodness Excellency or Greatness before God This was in Pharoah Exod. 5. Who is the Lord c. and in the Scribes and Pharisees who justified themselves before God So also in the Papists at this day Pride against Man is when there is a high conceipt of our selves joyned with contempt or vilifying of others as in that proud Pharisee Luke 18. Both these kinds of Pride may here be understood Further know that howsoever Pride be properly the sin of the heart yet it doth also outwardly discover it self in outward carriage as by lofty gesture high looks garish Apparel c. Remedies against this Sin 1. Consider the odiousness
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn âob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was âob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ us then be willing to suffer
to know and worship Him aright and with whom He had Covenanted to be their God to blesse them with Temporall and Spirituall Blessings of this Life and the Life to come Rom. 9. 4. To them did pertain the Adoption and the Glory and the Covenants and the giving of the Law and the service of God and the Promises Exod. 4. 22. Israel is my Son my first born Matth. 8. 12. Called children of the Kingdom that is Members of the Visible Church of God upon Earth First be filled that is Fed and satisfied with the benefits of the Messiah called afterward The Childrens Bread It is not meet fit or convenient or It is not good or lawful for so much seems to be implyed Sic Beza in Mat. 15. 26. Childrens Bread that is The benefits of the Messiah whether spiritual or temporal and particularly this benefit of his Doctrine and Miracles Bread is in Scripture put by the figure Syneshdoche for all Blessings of this Life as in the fourth Petition of the Lord's Prayer Give us this day our daily Bread but here we are to take it more largely for all benefits spiritual and temporal which Christ the Messiah came to bestow upon Mankind and because he came to bestow them first and peculiarly upon the Jews therefore they are here called The Childrens Bread And to cast it to Doggs For understanding of this know that this name of Dogg is in Scripture diversly used 1. Sometimes it is used to note out wicked and ungodly Persons resembling the nature and properties of Dogs by their sins So Matth. 6. 7. Give not that which is holy to Dogs that is to notorious and obstinate wicked Persons Phil. 3. 2. False Teachers are called Dogs So Isa 56. 10. Negligent and unconscionable Pastors are so called See Rev. 22. 15. 2. Sometimes it signifies any vile base or object Person of base condition and accompt 1 Sam. 17. 43. Goliah saidtto David Am I a Dog c. 2 Sam. 16. 9. Simei is called a dead Dog 3. Sometimes it is used to signify such profane People or Persons as live out of the true visible Church of God having no Communion with it as the Gentiles did in our Saviour's time So here it is to be taken to signify the profane Gentiles which lived out of the Church of God And they are fitly called Dogs by our Saviour Christ 1. Because they were accompred base and abject People before God and so also the Jews the People of God esteemed them calling them the Uncircumcision in way of reproach and contempt as may appear Eph. 2. 11. 2. Because they were also profane and wicked in the accompt of God and of His People 3. Because they were excluded from the fellowship of God's Church as Dogs use to be shut out of their Masters Houses So much of the sense of the words in this Verse Now to the Instructions And first I will gather some Points which arise generally from the whole Verse 1. General Observation In that our Saviour being earnestly sued unto by this Woman to help her Daughter out of this misery in which she was doth at first deny and refuse to hear and grant her request though he purposed at length to grant it we learn that the Lord doth not alwayes at first grant the Petitions which his Children ask of him in Prayer but delaieth for a time and seemeth not to hear or regard their Prayers but even to stop his ears against them though he purpose in due time to hear them Thus he dealt with David therefore Psal 69. 3. he saith he was weary of crying his throat was dried and his eyes failed while he waited for his God See Psal 22. 1 2. So the Church complaineth Lam. 3. 8. When I cry and shout he shutteth out my Prayer and Ver. 44. Thou hast covered thy self with a Cloud that our Prayer should not pass through So Paul besought the Lord thrice and yet was not heard in that which he desired 2 Cor. 12. 8. See Cant. 5. 6. Reasons why the Lord thus deferreth to hear 1. To try and exercise the Faith and Patience of his Servantâ in depending and waiting on him for the good things they ask though it be long ere they receive and enjoy them 2. To stir up and quicken them to constancy and fervency in Prayer not fainting or growing cold though they be not presently or quickly heard Use 1 Use 1. Great comfort to such of God's Children as do not presently or forthwith feel and find the fruit effect and comfort of their Prayers in receiving the good things they have sued for yea though they have long sought unto him for some Blessing or Mercy or for removal of some evil and yet the Lord seemeth deaf to all their Supplications to shut out all their Prayers c. yet no cause is there to be discouraged much less to faint or give over their sute seeing the Lord usually thus dealeth with his dearest Servants deferring to grant their sutes for trial and exercise of their Faith and Patience and to quicken them to more earnestness and constancy in the Duty Therefore faint not but hold out in thy sutes to God waiting patiently on him for the accomplishment of all thy desires being assured that he will at length satisfy them so far as it shall be for thy good In the mean time learn not to prescribe the Lord any time when he shall hear thy Prayers He knoweth best the fittest time leave it therefore to him and be not over-hasty to have thy desires satisfied He that believeth will not make haste Isa 28. 16. but will stay and wait the Lord's time and leasure knowing that though he deferr a while yea a long time yet he will most certainly hear at length though not in giving the very thing thou desirest yet at least in giving that which is as good or better for thee Though he yet make shew as if he would never grant thy requests yet he hath a purpose undoubtedly to grant them in due time and perhaps very speedily this very day or the next c. He made shew to this Woman as if he would never grant her sute and yet we see he granted it by and by after upon her further importuning him Vse 2 Use 2. See what need of Faith we have and of long Patience to hold out and persevere in the duty of Prayer seeing the Lord useth so to defer and put off the sutes of his Children and that sometimes very long Heb. 10. 36. Ye have need of Patience So also of Faith to depend and rest on God for the accomplishment of our desires in Prayer else never shall we be able to persevere in Prayer Pray therefore and labour for these graces more and more Observ 2. In that our Saviour maketh so strange of this Woman's sute made to him in her Daughter's Affliction seeming as if he would not help and deliver her and yet had a purpose soon after
Pharisees and of Herod together with his reproof of them for misunderstanding that his Admonition from Verse 14. to the 22. 4. His miraculous Curing of a blind man near to the Town of Bethsaida from Verse 22. unto the 27. 5. His questioning with his Disciples touching the opinion of the People and touching their own opinion of his person together with their Answer thereunto Verse 27 c. unto 31. 6. The foretelling of his Passion and Resurrection Verse 31 c. to the 34. 7. Lastly A sum of Doctrine delivered by our Saviour to his Disciples and the Common People Ver. 34. to the end of the Chapter Touching the first The miraculous feeding of 4000 c. we may consider 1. The Circumstances of the Miracle Ver. 1. unto the 6th Verse 2. The Miracle it self or the manner of working it Ver. 6 7 8 9. The Circumstances are three 1. The time when it was wrought In those dayes that is about the same time in which he cured the deaf and dumb man at the Sea of Galilee mentioned in the latter part of the former Chapter See Matth. 15. 32. 2. The Occasion of it The People's want of Food which is amplified by the greatness of the Multitude which were in this want The Multitude being very great c. Ver. 1. 3. A special Antecedent or Preparative going before the Miracle and making way unto it viz. The Conference of Christ with his Disciples about the People's great want and distress and about the supply of their want by using some means of ministring food unto them Ver. 2 3 4 5. Touching the first Circumstance viz. The time when this Miracle was wrought I will not insist upon it because there is no matter of great moment to be plainly gathered thence for our Instruction Observ Observ Onely we may observe the unwearied pains and diligence of our Saviour in doing good by his Miracles to the People in that he wrought so many Miracles at or about one and the same time for having before cured him that was deaf and dumb and many others also which were lame blind c. as may appear Matth. 15. 30. yet he is not weary of doing good but unto all the former Miracles which he had wrought at this time he addeth this also of feeding the whole Multitude miraculously See Ver. 2. He had spent three dayes c. This must teach us after his Example to be painful and diligent in doing good to others and in shewing Love and Mercy to them according to our abilities and as occasion is offered Gal. 6. 9. Let us not be weary of well-doing c. True Love is laborious and diligent in doing good to others Souls and bodies at all times upon all occasions c. 1 Thess 1. 3. The Apostle mentioneth their Labour of Love Touching the second Circumstance The Occasion of this Miracle The People's want of Food amplified by the number of the People being very great Having nothing to eat that is No Provision of Food or Victuals to satisfy their hunger Observ 1 Observ 1. In that our Saviour took occasion from their want of Food to work this Miracle for the supply of their want and relief of their necessity Hence observe that we should after his Example take occasion from the miseries and necessities of others to shew our love and mercy in helping and relieving them as we are able The consideration of their necessities whether bodily or spiritual should provoke and stirr up our Love and Mercy to help and relieve them Gal. 6. 10. As we have Opportunity let us do good to all c. that is as occasion is offered us by others wants and necessities Isa 58. 7. Is not this the Fast that I have chosen when thou seest the naked that thou cover him c. Reason Reas This is one cause why the Lord doth suffer others to be in misery and necessity that so from their want we might take occasion to shew our Love and Mercy in relieving them Their necessity is our best opportunity of doing them good Vse 1 Use 1. See then how fit it is for us to take special notice of the miseries of others both bodily and spirituall for else how can we take occasion by them to shew our love and mercy in relieving them See then how fit it is to visit and go unto such as are in misery or want in sickness pain poverty c. Exod. 2. 11. Moses being grown up went out to his Brethren and looked on their burthens And Mat. 25. the Elect shall be commended and rewarded at the last day for visiting and coming unto Christ's faithful Members being sick and in prison Use 2 Use 2. Reproof of such as are not moved by consideration of others miseries and wants to help and relieve them being able but neglect and let slip such good occasions of shewing their Love and Mercy to others This shews want of true Love and Mercy whose property it is to take all good occasions of doing good to others Use 3 Use 3. This shews the great sin of those who take occasion from others necessities and miseries to insult over or upbraid them Vse 4 Use 4. To stir us up to take special notice of others wants and miseries both bodily and spiritual and from thence to take occasion of comforting and relieving them as we are able Seest thou another in poverty and want and art able to supply his want Take occasion to shew thy love in helping him Seest thou another suffer Hunger Thirst Nakedness Take occasion as thou art able to supply him with Meat Drink and Raiment Seest thou one that is in sickness pain c Take occasion to comfort him to pray for him c. So in spiritual necessities of others c. See Mark 6. 34. Observ 2 Observ 2. In that the greatness of the Multitude which wanted Food is mentioned the more to amplify and set out the greatness and weightiness of this occasion which moved our Saviour to work this Miracle Hence gather that the greater and more weighty occasion is offered us the more careful and forward should we be at any time to do good to others The greater multitude of People were now in want of Food the more careful was our Saviour to work a Miracle for the relieving of them So at other times the greater occasions were offered him of doing good either by his Miracles or Doctrine the more careful and forward was he to do good Matth. 13. 2. when great Multitudes were gathered unto him he took occasion to speak many things to them in Parables And Mark 3. 20. we heard that when a great multitude came together to hear him and to be partakers of his Miracles he was so forward to take that special occasion of doing them good that he suffered himself and his Disciples to be hindred from eating their Meat The like zeal and forwardness should we shew in doing good when such special and
his Power was above the means and that he could have fed them without any means or provision of Bread or Fish at all if it had so pleased him Observ Observ The Power and Providence of God in blessing our Food unto us is far above the means of Food and is not at all tyed unto it or to the quantity of it but it is all one and as easie with him if he please to sustain and nourish us with a small quantity of Food as with a greater quantity It is not the outward means of Meat and Drink that of it self nourisheth us but the blessing of God giving vertue to it c. Matth. 4. 4. Man liveth not by Bread alone c. Vse 1 Use 1. Comfort to such as have but small provision of Food God is able to bless it and make it sufficient c. Though they are not now to expect Miracles c. Vse 2 Use 2. Such as have most means not to rest in them but to seek to God for his Blessing c. Mark 8. 10 11. And straightway he entred into a Ship with his Disciples and came into the parts of Dalmanutha Sept. 22. 1622. And the Pharisees came forth and began to question with him seeking of him a Sign from Heaven tempting Him OF the first principall matter contained in this Chapter you have heard viz. Our Saviour's miraculous feeding of 4000 with seven Loaves and a few Fishes Now followeth the second which is his Answer made to the Pharisees questioning with him and tempting him by seeking of him a Sign from Heaven laid down from the 10 Ver. to the 14. Where consider four things 1. The Occasion of the Pharisees coming to Christ to question with him and to seek from him a Sign c. Our Saviour's departure by Ship with his Disciples from the Place where he was before into the parts of Dalmanutha Ver. 10. 2. The Pharisee coming to him and their questioning with him and tempting him by seeking from him a Sign from Heaven Ver. 11. 3. Christ's Answer unto them laid down Ver. 12. He sighed deeply c. 4. What followed upon his Answer Ver. 13. He left them c. Touching the Occasion of their coming to question with him c. which was his going into the parts of Dalmanutha We may in the words consider four things 1. His departure into those Parts 2. The manner how or means of his passage By Ship 3. The time Straightway That is so soon as he had wrought the former Miracle of the Loaves and Fishes and had sent away the People Ver. 9. 4. His Companions in this Journey or Passage His Disciples Into the Parts of Dalmanutha Matth. 15. ult It is said He went into the Coasts of Magdala But the difference between the Evangelists is easily reconciled For either the place had two names or else which is more probable both these places Dalmanutha and Magdala were near together and so Christ coming into the Coasts of the one may be said to come also into the Borders of the other at the same time Whether this Dalmanutha were a Town or Village or whether it were the name of some particular Region and Country in Judea is not expressed neither is it expressed in what particular part of Judea or Galilee it was onely it appears to have been situated on the other side of the Sea of Galilee near unto which our Saviour was before because it is said He went by Ship into these parts of Dalmanutha Quest Quest Why did He now depart thither Answ Answ Because He knew himself Called and Sent of his heavenly Father not onely to do good by his Miracles and Doctrine in the place where he was before whâch was near the Sea of Galilee but alâo to âeeâ with the malicious Pharisees and Sadduces in those Coast of Dalmanutha and there to anâweâ their ââlicioââ Cavils and Questions and to reprove their Malice and Hypocrisie in going about to teâpt hiâ by seeking of him a Sign from Heaven Thus also at other times he used to remove and travell from plâce to âlâce sometimes to preach and work Miracles and somtime for other good ends not rashly without a Calling but by vertue of his Calling being sent of his heavenly Father to that end See Chap. 1. 38. Observ Observ We should not take Journeys or remove and travell from place to place without a Calling and Warrant from God Our Saviour in all his Travells and Journeys from place to place by Sea and Land had respect to the Calling which he had from his heavenly Father and he never went or ournyed to or ârom any place either to preach or work Miracles or for any other end but by vertue of his Callings So Chap. 1. 38. Let us go into the next Towns that I may preach there also for therefore came I forth Neither did he undertake any Journey but at the same time in which it was appointed of his Father that he should go it as we âay see Joh. 7. 8. he would not go up to Jerusalem to the Feast of Tabernacles âo soon as his Kinsfolks would have him because the due time appointed for his going up thither was not come Herein we are to follow his example not undertaking Journeys or travelling at any time to or from any place without a lawfull Calling and Warrant from God As for all our Actions and Enterprizes we must have a Calling and Waârant so for our Journyes As the Israelites journyed by direction of the Cloud and Pillar of Fire So c. Now we have a Calling from God for them when we undertake them by good Warrant from the written Word of God that is to say upon just and lawfull Grounds and Causes and for good and right ends as for the Glory of God and for the procuring of some good to our selves or others Reason Reason Unlesse we be sure of a Calling and Warrant from God for the undertaking of all Journyes we cannot expect his blessing and protection in them neither can we with comfort pray unto him for the same as is fit we should Psal 91. 11. He giveth his Angel charge to keep us in our wayes that is so long as we walk within compass of a lawfull Calling But if we go out of these our wayes we exclude our selves fâoâ God's protection Use Use For reproof of such as rashly and unadvisedly take Journyes and travell about from place to place without Warrant from God in his Word Some for idle and vain purposes upon triffling occasions taking Journeys yea sometimes long Journeys and spending much time in them Some for evil and unlawââlâ ends c. How should such expect a blessing from God and that he should prosper and protect them in such unwarrantable Journeys or removings c. So much of our Saviour's departure into the Coastâ oâ Dalmanutha The next thing to be considered is the manner or means of his departure He entered inâo a Ship c.
Providence Justice Mercy c. This will keep us from tempting him c. Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 13. 1622. VVEE have before heard of the Pharisees practise in coming to Christ and questioning with him about his Person and Calling and seeking of him a Sign from Heaven that is some new and extraordinary Miracle to be wrought by him in which the divine Power of God might be manifested as it were immediately from Heaven Now followeth our Saviour's Answer made to their Request or Petition Ver. 12. together with the Consequents of it Ver. 13. Touching the Answer made by our Saviour the Evangelist setteth down two things 1. The preparation unto it in the speciall Gesture used by our Saviour He sighed deeply in his Spirit 2. The matter of the Answer consisting of two parts 1. A reproof of them for seeking a Sign in these words Why doth this Generation seek a Sign 2. An absolute denyall of their Sute refusing to work such a Miracle as they requested in these words Verily I say unto you There shall no sign be given c. First of the preparation to his Answer Where consider three things 1. The Gesture or Action He sighed 2. The manner of his Sighing 1. In Spirit 2. Deeply Sighed deeply Or groaned from within being moved with a great and extraordinary measure of grief and sorrow conceived in his Heart and Mind In Spirit That is from his inner man from his humane Soâl and Mind So Joh. 11. 33. He groaned in Spirit Quest Quest What was the Cause of so great Grief in Him Answ Answ The consideration of the grosse Hypocrisy and fearfull obstinacy and hardness of Heart which he discerned in the Pharisees and which they discovered by coming to tempt him thus by seeking a new Sign or Miracle from Heaven Especially he was grieved and he thus deeply sighed for their obstinacy and willful persisting in Unbelief and standing out against Christ and his Doctrine contrary to the light of their own Conscience for although he had formerly wrought many and great Miracles which were sufficient to convince their Consciences that He was either the Son of God and the Messiah or at least a Person sent from God yet for all this they did not receive his Person nor believe or embrace His Doctrine but maliciously and wilfully rejected both Therefore they sinned not of Ignorance or Infirmity but against Knowledge and maliciously c. which may appear by his very sharp Reproof of them Matth. 16. calling them Hypocrites and a wicked and adulterous Generation which He would not have done if they had offended through weakness c. Therefore that sharp Reproof argues that they were obstinately wicked and malicious against Christ contrary to Knowledge and consequently incurable so long as they remained so which was the main cause that our Saviour did so inwardly grieve in Spirit and deeply sigh for them Observ 1 Observ 1. That our Saviour Christ living on Earth was subject to like humane and natural Passions as we are onely without Sin Hebr. 4. 15. He was subject in his Humane Soul to Passions of Grief Sorrow Joy Fear Anger c. Here he is said to have sighed in his Spirit that is out of the inward grief of his Soul So Joh. 11. 33. He groaned in Spirit Matth. 26. 38. My Soul is exceeding sorrowful unto death Therefore also he wept for Lazarus Joh. 11. and over Jerusalem Luke 19 41. Contra Luke 10. 21. He rejoyced in Spirit c. Hebr. 5. 7. mention is made of his fearing of death Vse 1 Use 1. Hence gather the truth of his humane Nature Use 2 Vse 2. Seeing Christ was subject to humane natural passions of Grief Fear c. Hence gather That these Affections are not in themselves evil or sinful but onely so far forth as they are immoderate or are set upon evil and unfit Objects Otherwise they are lawful and good and we may and ought to be moved with such naturall Affections when just cause is offered so it be moderately God doth not require that we should be as sensless Stoicks void of humane Affections but that we moderate and rectify them Observ 2 Observ 2. The sins of others should be matter and cause of great sorrow unto us causing us to mourn and sigh for them when we see or take notice of them So did our Saviour here and Chap. 3. He mourned for their hardness of heart So Luke 19. 41. he wept over Jerusalem for the sins of the Inhabitants Psal 119. 136. David saith Rivers of waters run down mine eyes because they keep not thy Law 2 Pet. 2. 8. Righteous Lot dwelling among the Sodomites in seeing and hearing vexed his Soul c. See Ezek. 9. 4. Jerem. 9. 1. the Prophet wisheth that his Head were waters and his Eyes a Fountain of tears that he might weep day and night for the sins of the Jews and for the Judgment of God coming upon them for the same Elijah so grieved for the sins of his time that he was weary of his life 1 King 19. 4. Reas 1 Reas 1. The sins of others are offensive to God and dishonourable to his Name therefore they should be matter of grief to us otherwise we shew no true Love to God or Zeal for his Glory if we can see or hear him offended and not be grieved Reas 2 Reas 2. The sins of others are most hurtful and dangerous to those Persons which are guilty and do live in them bringing destruction of Soul and body upon them if they repent not in time therefore we should by grieving for them shew our true Love to the Persons and our desire and care of their good Use 1 Use 1. For reproof of such as are not moved with grief for others sins though they see hear and take notice of them they take them not to heart to mourn or sigh for them but pass them over leightly and can speak of them without any testimony or sign of grief yea with delight and in way of merriment to make sport for themselves and others yea though they be foul and heinous sins as Drunkenness Uncleanness or the like sins committed by others they can talk pleasantly and merrily of them Is this to be grieved and to sigh for others sins Is this their love to God and zeal for his Glory How dwelleth the love of God in thee if thou canst see or hear him offended and not be grieved Again How dwells the Love of thy Brother's Soul in thee if thou canst see or hear that he lives in a known Sin and not mourn and grieve for him This therefore shews want of true love to God and to thy Brother Some can grieve and be sorry for the outward miseries crosses and afflictions of others that are their friends but do not grieve for their sins which yet are the causes of all other miseries and hurt them much more than any outward
for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
is satisfyed in the same Nature in which we have sinned and offended God Therefore there is now no Condemnation to us being in Christ Rom. 8. 1. Christ having in our Nature suffered the whole Curse and Punishment due to our sins God cannot but accept of these his Sufferings as a full satisfaction for all our sins so that now there remaineth no more Curse or Punishment properly for us to suffer in our Souls or Bodies in this life or after this life but we are delivered and freed from all not onely from the eternal Curse and Punishment of Hell but also from the Curse and sting of bodily death and from all temporal Afflictionsas as they are Curses and Punishments of Sin In Christ the nature of them is changed to us that of Curses and Punishments they are become Fatherly Chastisements and Trials for our good Vse 2 Use 2. Christ having suffered in his Humane Nature Hence we may gather that He will shew himself a merciful High-Priest to us in our Sufferings ready to help and succour us in all our afflictions and miseries which we suffer in this life in as much as himself had experience of Suffering the like in our Nature Heb. 2. 17. It behooved him to be made like unto his Brethren in all things that he might be a mercifull High-Priest For in that he himself hath suffered being tempted He is able to succour them that are tempted Here is great comfort to us in all our necessities and miseries Mark 8. 31. The Son of Man must suffer many things c. NOW followeth the necessity of Christ's Sufferings which he foretelleth in these words The Son of Man July 10. 1625. must suffer This necessity is to be understood in three respects Vide Paraeumin Matth. 26. 54. 1. Of God's eternal decree and purpose ordaining it Luke 22. 22. Truly the Son of Man goeth as it was determined c. He is said to be delivered to death by the determinate Counsell and fore-knowledge of God That this Counsel of God might be fulfilled He must suffer 2. Of the Predictions of the Prophets in the Old Testament foretelling the Death and Sufferings of Christ therefore He must suffer that those Prophecies might be fulfilled Luke 24. 46. Thus it is written and thus it behooved Christ to suffer c. 3. Of the Work of our Redemption which could by no other means be effected but by the Sufferings of Christ Joh. 3. 14. As Moses lifted up the Serpent so the Son of Man must be lifted up that whosoever believeth in him shoul not perish c. For though it be granted that God by his absolute Power could have saved us by some other means yet this was the onely means which in his eternal wisdom he saw to be best and fittest to declare at once both perfect Justice and Mercy Quest 1 Quest 1. If there were such a necessity of Christ's Sufferings then how is it true that he suffered willingly as before we heard Answ Answ This necessity was onely of Consequence in respect of God's Decree and the Prediction of the Prophets and of Man's Redemption as we have heard but no necessity of Compulsion in respect of Christ who as He knew before-hand what was the purpose of God and the Predictions of the Prophets concerning his Sufferings so he was most willing to have the Counsel of God and Word of the Prophets to be fulfilled in him Quest 2 Quest 2. Doth not the necessity of Christ's Sufferings excuse the sin of those that were the instrumental causes of his Sufferings as Judas Pilate the Jews the chief Priests c. Answ Answ Nothing less Because they herein had no respect at all to God's Decree or the Predictions of the Prophets or the Work of Man's Redemption to be effected by Christ's Sufferings but for sinister causes and ends they sought his death Judas betrayed him for love of Money the Jews out of envy and malice proceeded against him Pilate to please the Jews condemned him c. Therefore Act. 2. 23. Peter tells the Jews that though Christ were delivered up to death by the Counsel of God yet they had by wicked hands taken and crucified and slain him Observ 1 Observ 1. That all things decreed or purposed of God from everlasting and foretold in his Word must of necessity be fulfilled So here it is said that Christ must suffer because so God had appointed and so it was foretold by the Prophets That all things decreed of God must come to pass is proved Isa 46. 10. My Counsell shall stand and I will do all my pleasure Eph. 1. 11. He worketh all things after the Counsell of his Will So also whatsoever he hath in his Word foretold must of necessity come to pass Mat. 24. 35. Heaven and Earth shall pass away but my Word shall not pass away Reasons Reasons 1. God is unchangeable both in himself and in his Decree and Word Mal. 3. 6. I am the Lord I change not Therefore whatsoever he hath decreed in his Counsel and foretold in his Word must of necessity come to pass God is Almighty and therefore able to effect whatsoever he hath purposed in his Decrees or foretold in his Word Vse 1 Vse 1. Terrour to the wicked living in sin without Repentance God hath decreed from everlasting to execute his fearful wrath upon such in which reâpect they are said to be ordained to Condemnation Jude Ver. 3. And he hath also in his Word threatned and foretold those heavy Judgments which shall come upon them as that he will rain snares fire and brimstone and an horrible tempest upon such Psal 11. 6. Now therefore God having both decreed these Judgments and ordained them in his eternal purpose to come upon all impenitent Sinners and having also in his Word foretold and threatned the same Hence it followes that all such Judgments decreed and threatned must of necessity be fulfilled upon such wicked and impenitent Sinners going on and living and dying in their Sins See the certainty of the condemnation of such wicked ones if they do not speedily repent and flee from the wrath to come In the mean time their Judgment slumbreth not Vse 2 Use 2. Matter of great comfort to the godly in that all Blessings and good things which God hath purposed in his eternal Counsel and forââold and promised in his Word must of necessity come to pass He having decreed to give them eternal ãâã after this they cannot miss or be deprived of it in which respect iâ is said that the Crown of Righteousness is laid up for them and that heavenly Inheritance is said to be reserved for them 1 Pet. 1. So He having in his Word promised many other blessings and good things unto them as forgivness of Sins comfort and deliverance in troubles stength against temptations protection in all dangers c. therefore all these must be fulfilled to them So He hath promised and foretold in his Word the
have not premeditated and thought of them before they came therefore the novelty and strangeness of those troubles doth much daunt and dismay them 2. By frequent and often Prayer unto God to fit and prepare us and to strengthen and enable us by the Power of his Spirit to bear those crosses and troubles which he shall please to lay upon us He onely that sends the cross can fit and enable us to bear it Seek to him therefore often by Prayer to this end Mat. 26. 41. Watch and pray that ye enter not into temptation c. yea our Saviour himself did by Prayer prepare himself to his Passion The more frequent in Prayer the better shall we be armed to bear all troubles so as not to be overcome or vanquished by them Ephes 6. the Apostle having willed them in the thirteenth Verse to arm themselves against the evill day that they might stand fast then in the 18. Verse he exhorts them to pray alwaies c. 3. By labouring more and more to furnish our selves with those spiritual graces which are especially needful to prepare and arm us for the bearing of troubles As 1. with spiritual Wisdom and Knowledge out of the Word of God how to bear afflictions aright Jam. 1. 5. If any lack Wisdom let him ask of God we must pray for this Wisdom and use all other means to attain to it as diligent attendance on the publick Ministry private study of the Scriptures c. 2. We must labour more and more to feel in our selves a true justifying Faith whereby to apprehend and apply to our selves the love and mercy of God pardoning our sins and accepting us as his Children in Christ This will perswade us that God doth afflict us in love and that all troubles shall work for our good Rom. 8. And this will comfort and enable us to bear them 1 Joh. 5. 4. this is the Victory that overcometh the World even our Faith This strengthneth us against all evils and afflictions which oppose themselves against us in this life making us more than conquerours c. By this Faith the sting of all miseries and afflictions and of death it self is pulled out viz. the guilt of our sins by it also we are assured that God himself is with us according to his promise in all troubles to assist and strengthen us and to deliver us in due time Hebr. 11. 35. the Saints of God by Faith were enabled to bear and overcom most grievous afflictions They were tortured not accepting deliverance c. Others had trial of cruel mockings and scourgings Faith is the ground of Patience Hebr. 6. 12. 3. We must get true Christian Patience by which we may be enabled quietly and obediently to suffer all trials and afflictions imposed on us of God Hebr. 10. 36. Ye have need of Patience c. This is a main and principal part of that spiritual furniture by which we must be armed to bear the cross It is a Grace which we never have use of but in time of Affliction Here is the patience of the Saints Rev. 13. 10. then is the onely trial of it and without this grace it is impossible to bear any trial or affliction as we ought Therefore pray and labour for it by all means 4. We must get spiritual strength and courage of mind that we be not daunted or dismayed too much with troubles when they come upon us though heavy and grievous Paul prayeth for the Colossians cap. 1. 11. that they might be strengthned with all Might through God's glorious Power So must we pray for our selves c. Vse 3 Use 3. To comfort good Christians when they meet with the cross that is with many troubles in this life outward and inward c. There is no cause to be discouraged nor to fear or doubt their own estate before God as if they were not beloved of God because he layeth so many crosses upon them but on the contrary they are to know that these Afflictions may and do stand with the love of God towards his Children Hebr. 12. 6. Whom the Lord loveth he chasteneth c. Besides there is a necessity of suffering many troubles for all Christ's true Disciples It must be so God hath ordained them to it and Christ their Head and Saviour hath gone before them by his own Example and hath foretold that so it must be with us And these manifold troubles of this life are the very way to the heavenly Kingdom by which we must pass if ever we come unto it Therefore meeting with many troubles and crosses be of good comfort so far forth as we suffer them in the way of well-doing this is a good sign that we are in the right way to eternal life which is a streight and narrow way and full of troubles it is not an easy or pleasant way but tedious and troublesom to walk in away stopped with thorns Hos 2. 6. Mark 8. 34. He said unto them Whosoever will come after me let him deny himself and take up his Cross and follow Nov. 6. 1625. me Doctr. 3 Doctr. 3. THat it is the duty of Christians not onely to bear the cross that is to say all Afflictions imposed on them of God but also willingly and cheerfully to submit themselves to the suffering of them This is implyed by the Phrase of taking up our cross which signifieth willingly to yield our selves to the bearing of it Though we are not wilfully to bring troubles upon our selves or crosses of our own making yet we are willingly readily and with cheerfulness to submit our selves to the bearing of those which the Lord doth lay upon us and call us to suffer Matth. 11. 29. Take my yoke upon you c. that is The yoke of Obedience and Subjection to Christ not onely in doing his Will but also in suffering the cross which he imposeth on them Take it upon you that is willingly and cheerfully submit unto it Jam. 1. 2. Count it all joy when ye fall into diverse tentations Col. 1. 11. Paul prayeth that they may be strengthned with Might unto patience and long-suffering with joyfulness that is with great willingness and cheerfulnesse of heart and mind Reason Reason The Suffering of the cross is a part of that Obedience and Subjection which we ow unto God Hebr. 5. 8. Christ learned Obedience by the things which he suffered Now true Obedience must be voluntary and cheerful else it is not accepted of God Therefore as the Apostle brings in Christ saying thus unto God Heb. 10. 7. Lo I come to do thy Will So we must say concerning this passive Obedience which we ow to God Lo I come to suffer thy Will Now this willingness and cheerfulness in suffering troubles must not only be in the heart but it must also be outwardly expressed as occasion is offered 1. By our cheerful and comfortable carriage in time of Affliction Rom. 5. 3. We glory in tribulation 2 Cor. 7. 4.
hinderances but also to use all helps and means to further us in the performance of holy and spiritual exercises as Prayer Meditation Reading Hearing c. Our Saviour here did not onely withdraw himself from company but made choice of the fittest and most convenient place where to pray with his Disciples and to manifest his Glory to them that the opportunity of the place might be a furtherance to himself and them in those heavenly exercises Now if our Saviour had need thus to do much more we c. to take the fittest time and place also to use due Preparation before we set about such holy duties and Watchfulnesse in performing them See before on the Ver. 46. of the 6th Chapter Reason Reason We are of our selves very unfit and untoward to all spirituall Duties and therefore had need to use of all good helps to further us in performance of them Use See the cause why many perform holy and religious Duties with so little fruit and comfort because they are not carefull to use all good helps and means to further them therein c. Mark 9. 2 3. And he was Transfigured before them And his Raiment became shining c. April 23. 1626. NOw followeth the Transfiguration it self 1. Generally and briefly propounded together with the persons before whom or in whose sight it was done He was Transfigured before them 2. More particularly amplified by one speciall Adjunct or Circumstance of it The shining and perfect whiteness of his Garments which whiteness is amplified 1. By comparison to Snow 2. By comparison to Cloth purged and whited by the Fuller's Art He was Transfigured Or transformed and changed in the figure or shape of his Body the former shape which he had before was altered and changed into a far more excellent and glorious shape or figure Luke 9. 29. As he prayed the fashion of his countenance was altered And Matth. 17. 2. His face did shine as the Sun Now touching this Transfiguration or change of his shape some things are to be remembred for the better conceiving of it 1. That it happened while he was at prayer Luke 9. 29. 2. That it was not a change or alteration of the nature or substance of his Body as if that were turned into a Spirit or spiritual substance for it remained still a true humane Body with the same nature and essentiall properties which it had before but it was onely an alteration of the outward quality and condition of his Body that is of the colour shape or outward form and visage of it from that which it was before that whereas before it was of an ordinary colour and outward shape like the bodies of other men now it became most excellent bright and glorious to behold even as bright as the Sun c. 3. That although this change was not in the essentiall form or substance of Christ's body yet it was a true real and sensible change and alteration of the quality of his body and not in imagination or in shew and appearance only Luke 9. 29. It is not said The fashion of his countenance seemed to be altered but it was altered And ver 32. The Disciples saw his Glory Therefore it was visible c. 4. That although this wonderfull change and alteration appeared chiefly in his face as being the most conspicuous part of his body yet it is probable That it was more or less throughout all the outward parts of his Body and from thence the brightness and glory was derived to his Garments shining through the same as is said afterward 5. That this change was not perpetual or long to endure but for a short time onely though it is not expressed how long that is to say during some part of that time in which Christ and his three Disciples were abiding in the Mount for this Glory ceased before they came down again from the Mount Object Object Matth. 17. 9. Called a Vision Answ Answ Yet it might be really done as Acts 10. 3. Before them That is in the presence and sight of those three Disciples before mentioned c. viz. Peter James and John It followeth Ver. 3. And his Raiment became shining c. This is added the more to amplifie and set forth the excellent brightness and heavenly Glory of Christ's body in which he now appeared to the three Disciples Brightness and Light are in Scripture put for heavenly glory and happiness 1 Tim. 6. 16. So also the colour of white Therefore the Angels used so to appear Contrà blackness and darkness signifies misery of Hell which was so great that it shined through all his Garments making them also to shine most bright and to appear perfectly white as the Snow and whiter than any Fuller upon Earth can make any Cloth with Water and Fulling-Earth Note that this perfect whiteness and glittering was not in the Garments of themselves but in the body of Christ and thence derived to his Clothes c. As the Sun which enlighten the Ayr. Quest 1 Quest 1. How or by what means was this perfect whitenesse and brightnesse caused in the Body and Garments of Christ Answ Answ By the divine Power and Majesty of his God-head now manifesting it self extraordinarily for the time not onely in his humane Soul as at other times but also in his Body and Garments Before this time the Glory of his God-head did hide and cover it self under the vail of his humane Flesh or Body even as the brightness of the Sun beams is sometimes covered under a dark Cloud but now this Glory of his God-head did for a time extraordinarily and wonderfully shew and manifest it self outwardly even to the bodily sight and view of the Disciples Object Object 2 Pet. 1. 17. He received this Glory from God the Father Answ Answ As he was Mediatour he received it from the Father but as God he had it in himself c. Quest 2 Quest 2. Whether did the Disciples now see the God-head it self or divine Nature of Christ Answ Answ Not so for the God-head cannot be seen with bodily eyes Joh. 1. 18. but they saw an outward sensible effect of the God-head or a true symbolicall Sign and Representation of it viz. the outward brightness and glory which appeared in his Body and Garments and especially in his Face A symbolicall sight like that of Moses when he saw the back parts of God Exod. 33. 23. Quest 3 Quest 3. Wherefore or to what end was Christ now transfigured and the shape of his Body and Garments thus gloriously changed before his three Disciples Answ Answ 1. To prove and manifest the Truth of his God-head and that he was the Messiah and to confirm their Faith therein For which cause also that heavenly Voice was uttered from God the Father at the time of this Transfiguration of Christ This is my beloved Son hear him ver 7. 2. The better to arm them against that scandall or offence which they might take
any ask in what manner we shall speak or talk with Christ and with the Saints in Glory or what Language they and we shall speak these are curious and unprofitable Questions in which the Scripture is altogether silent and therefore letting them pass our chief care must be to use the means to be partaker of that heavenly life in which we shall have experience of those things which now we cannot fully know or comprehend Object Object 1 Cor. 13. 8. Tongues shall cease after this life Answ Answ That is the gift of speaking diverse Languages which is now given to the Church and serves as a help to the Ministry of the Word shall cease because the Ministry it self shall cease but this doth not prove that there shall be no use at all of any kind of Speech Vse 1 Vse 1. This again commends to us the excellency of that heavenly life which is to come and should stir us up earnestly to desire and labour to be partakers of it that in it we may enjoy not onely the heavenly company of Christ and all the Saints in Glory but also may have Speech and Conference with them in a heavenly manner What a blessed thing shall this be How great comfort and contentment shall we find in it What a blessed thing was it for Peter James and John to stand by and hear the Conference between Christ and Moses and Elias now in the Mount appearing in Glory How much more to hear Christ speak in Heaven and to speak with him and the glorious Saints there with Abraham Moses Elias David c. If the Queen of Sheba came so far to hear the Wisdom of Solomon and judged his Servants so happy which stood before him to hear him speak 1 King 10. how much greater happiness shall it be for us to stand before Christ and to hear him and speak with him in Heaven It was a great Priviledge which the Apostles and others had who saw Christ upon Earth and heard his conference and the gracious words which proceeded from him but this is a far greater to live with him and have conference with him in Heaven Let us then labour and use all means to attain to that blessed and glorious condition of the Life to come c. Dost thou desire to see Christ and to conferr and speak with him and with the Saints departed this Life Labour to come to Heaven there thou shalt speak with them and hear them c. Vse 2 Use 2. This also should move us to love and desire holy conference in this Life with the Saints of God and especially with Christ himself to conferr with him by prayer and meditation by often reading and hearing his Word in which he speaks to us from Heaven The more we delight now to conferr with him in this sort the more likely it is That he will admit us hereafter to conference with him in his heavenly Kingdom Mark 9. 5 6. And Peter answered and said unto Jesus c. Jan. 4. 1626. IN the former Verse we heard of one speciall Adjunct or Circumstance which accompanyed the glorious Transfiguration of Christ viz. the Apparition of Moses and Elias with Christ in Glory and their Conference with him Now in the next place the Evangelist setteth down the Effect which the sight of Christ's Glory and of the glorious appearing of Moses and Elias with him did work in Peter who was one of the three Disciples now present with Christ at the time of his Transfiguration The Effect was this That hereupon Peter being affected with much joy and delight in beholding that heavenly Glory of Christ and of Moses and Elias appearing and talking with him did take occasion by words to express and testify to our Saviour his affection to the place where now they were and saw that Glory and to shew his earnest desire to continue there yea to dwell there for which cause he makes a motion unto Christ touching the building of 3 Tabernacles for him and for Moses and for Elias to dwell in there in the Mount Where 1. Consider the Words or Speech used by Peter unto our Saviour Master It is good for us to be here c. ver 5. 2. A twofold Cause or Reason alledged by the Evangelist why Peter did so speak or use such words to our Saviour 1. Because he wist not what to say 2. Because both he and the other two Disciples were sore afraid ver 6. Peter answered c. It is likely That the other two Disciples then present viz. James and John were in like manner affected as Peter was with that Glorious sight but Peter spake for himself and the other two as being the most fervent in affection and the readiest and forwardest to speak both at this and other times Answered That is he spake or uttered the words following Answering put for speaking by an Hebraism Prov. 16. 1. The Answer or Speech of the Tongue is from the Lord. And said unto Jesus Luke 9. 33. It appeareth that Peter spake these words to our Saviour at such time as Moses and Elias were in departing away from Christ which argues That he was very loth and unwilling they should depart and therefore out of an earnest desire to have them stay and continue still with Christ and with himself and his fellow Disciples in the Mount uttered these words In the same place of Luke it appears further That the Disciples a little before were fallen asleep either by reason it was in the night-time as is probable or by reason our Saviour was long in prayer Then afterward awaking they saw Christ in Glory c. Good for us to be here That is It is a joyfull pleasant and delightfull thing for us to continue and abide in this place together with thy self and with Moses and Elias that we may still see and behold thy heavenly Glory and the Glory of Moses and Elias Quest Quest How could it be a joy and delight to be there seeing it is said ver 6. That they were sore afraid Answ Answ Both stand together For though the sight of Christ's Glory did astonish them yet the excellency of that glorious sight together with the presence of Moses and Elias affected them with great delight and joy And let us make three Tabernacles c. By these words he sheweth his earnest desire of continuing still in that place and that Christ himself with Moses and Elias should continue there in Glory Therefore he makes a motion unto Christ touching the building of three Tabernacles there One for Christ one for Mose and one for Elias to dwell in upon the Mount Matth. 17. 4. If thou wilt let us make here three Tabernacle c. A Tabernacle is nothing else but a Tent or Booth which is suddenly or in short time built or set up for any to dwell in or to remain or abide in for some time that by it they may be defended from extremities of heat and
what it was about which they questioned with his Disciples presently one of the company who was Father of the possessed Child made answer That he had brought his Child to be healed and to have the Devil cast out of him and that Christ's Disciples being requested to do it were not able which shews That the matter which the Scribes debated with the Disciples was concerning their unability to cast the Devil out of the possessed Child as also touching the cause and reason why they could not do it About these things they questioned with them Now the scope and end of all this disputation of the Scribes with the Disciples was doubtlesse this That they might in the absence of Christ convince and disgrace the Disciples before the Multitude for that they had made tryall to cast out the Devil and could not do it By this means they went about to prove against the Disciples that they had not the Divine Gift or Power of working Miracles conferred on them as they professed to have but that all the Miracles formerly wrought by them were wrought rather by the help of the Devil This they no doubt laboured to prove against the Disciples and to perswade all the People as much that so they might bring both the Disciples themselves and their Doctrine as also Christ himself and the Gospel into contempt and disgrace with the People Mark 9. 14. And when He came to his Disciples c. Febr. 4. 1626. Observ 1 Observ 1. THat such as for their Place and Calling in the Church ought to be the chief Friends and Favourers of Christ and of his faithfull Servants are oftentimes the greatest Eenemies of Christ and his Servants and so do shew themselves So here the Scribes and Pharisees who should have been foremost in defending and countenancing the Disciples of Christ in their Master's absence and in excusing this their defect and fayling at this time in the working of this Miracle these were on the contrary most forward of all others to oppose them reasoning and disputing against them and cavilling at them for this matter thereby to disgrace both them and their Doctrine and also Christ their Master before the People the common People did not onely oppose themselves but the Scribes So at other times also these Scribes and Pharisees were foremost in opposing Christ and his Disciples c. See this Point before handled Chap. 7. ver 1. Observ 2 Observ 2. In that these Scribes watched this time to sett upon Christ's Disciples by reasoning and disputing with them when Christ was absent that so in the absence of their Master they being destitute of his help might be the more easily convinced and disgraced and that before all the People Hence observe the craft and policy of the wicked Enemies of Christ and his Truth That they seek all advantages against the faithfull Servants of Christ and against the Truth and Doctrine it self which they profess they watch all occasions to bring both the Gospel it self and such as professe it into contempt and disgrace They neglect no opportunity of doing this they omitt no occasion or advantage which may further them herein Hence it is That they use to oppose and set themselves against the professors of the Truth at such times especially when they are weakest and most unable to defend their own cause and the cause of the Gospel Hence also it is That they use commonly to bend their malice and forces against such persons in the Church as are weakest and least able to withstand them as here the Scribes and Pharisees did not set upon Christ to dispute with him but upon his Disciples in his absence whom they perceived to be as yet but weak in knowledge and therefore not so well able to answer or confute their Cavils and Objections So false Teachers as Papists Anabaptists c. are wont to set upon the weakest c. 2 Tim. 3. 6. This craft and policy the Enemies of Christ and of his Church have learned of the Devil their Master who sets them on work for so he useth to take advange from the weakness of those whom he tempteth and from the time and place when and where he assaulteth them Thus he set upon Eve first being the weakest and that when she was alone Gen. 3. And so he set upon our Saviour when he was alone in the Wilderness and his Body much weakened with fasting fourty dayes c. Vse 1 Use 1. To teach us to walk wisely and circumspectly toward those that are without Col. 4. 5. that is toward the wicked Enemies of Christ and his Truth so as we be carefull not to give them any advantage to bring us or the Doctrine and Truth which we professe into disgrace To this end take heed of discovering or laying open our own infirmities and weaknesses before such Enemies of the Gospel lest they take occasion hereby to disgrace both us and our profession and the Gospel it self The more politick they are to seek advantages the more wise must we be to prevent them and not to give advantage Use 2 Use 2. This must also teach us to be no less wise and politick but rather much more in taking all advantages and opportunities to defend the Truth and Doctrine of Christ and the professours and maintainers of it against all the wicked Adversaries thereof This is a good and Christian policy and wisdom to be laboured for and practised of us If the Devil and his Instruments be so cunning and politick in seeking all advantage to oppose and hinder the Truth and to disgrace the professors of it much more ought we to be wise in seeking all advantages to maintain the same in watching all opportunities of time and Place to speak in defence of good Men and good Causes c. Then to speak for the Truth and Religion of Christ and for professors of it when we may do most good and win most credit to the same Mark 9. 15. And straightway all the People when they beheld him were greatly amazed and running to him Febr. 11. 1626. saluted him THE third speciall Accident which fell out at our Saviour's return or coming again to his Disciples The behaviour of the common People towards him And 1. Is shewed how they were affected at his coming That so soon as they saw they were greatly amazed 2. Their outward carriage towards him That they ran to him and saluted him Of the first They were greatly amazed Or astonished with admiration at the sight of him Quest Quest What was the cause of this admiration and astonishment in the People Answ Answ Some think there was some brightnesse yet remaining and shining in his face after his late Transfiguration which did astonish the People even as the face of Moses did shine before the People after his talking with God in the Mount Exod. 34. 35. But this is uncertain whether it were so now with Christ although it may seem not altogether
man whose very mercies are cruell Prov. 12. 10. On the contrary labour as the Elect of God to put on bowels of mercy c. Col. 3. 12. By this we resemble God Luke 6. 36. Be mercifull as your heavenly Father is mercifull By this also we resemble God's Children who are said to be mercifull men Esay 57. 1. Observ 4 Observ 4. That it is a most lamentable and grievous misery and affliction for any to have their Bodies given up of God unto the Power and Tyranny of the Devil either to be possessed by him or to be afflicted and tormented or any way abused by him This we may see here in the example of this Party who was possessed with the Devil and given up into his hands his case was most wretched and lamentable It was a grievous affliction to have his body possessed by the Devil that foul Spirit though he had but onely entred into him at time and had not stirred or moved in him to torment him or put him to any pain but that the Devil being in him should rent and tear his body racking and torturing it so grievously That with the very extremity of pain He fomed at the mouth yea that in his fits he threw him to the Ground and made him lye and wallow there foming and gnashing with his teeth and did pine and wast away as in a consumption c. what a lamentable case was this what a pittifull and rufull spectacle to behold And yet this was not all for the Devil also used in his fits to cast him by violence oftentimes into the fire and oftentimes into the Wa-ter to destroy him as is said afterward Neither was this all for besides all this before mentioned the Devil had stricken him both dumb and deaf so as he could neither speak to make known his own misery nor hear oâhers speak to him for his comfort which did exceedingly aggravate his misery And last of all this also did not a little augment the same that he had been so long a time in this wofull distresse even from his Childhood or Infancy as some read it ver 21. he being now a youth or young man of some age or years as is probable so that it is like he was for sundry years in this miserable case So that this example alone is enough if there were no other in all the Scripture to shew to us what a lamentable and grievous misery it is for any to have their Bodies given up of God though but for a time into the power of the Devil to be abused by him But the same may further appear to us by other like examples of such as were possessed in our Saviour's time See before chap. 5. 1 c. See it also in Job's example who though he were not possessed by the Devil yet so soon as God did but give Satan leave to strike him in his Body we see into what a lamentable case he soon brought him smiting him all over with boiles from the sole of the Foot to the crown of his Head So as Job was fain to sit down among the ashes and to scrape himself with a potsheard Job 2. 7 8. Use 1 Vse 1. See the hainousness grievousness of sin how offensive and odious it is to God in that it hath made our Bodies lyable and subject to the Devils Power and Tyranny to be so abused racked and tortured in this lamentable sort Sin is the Original cause and fountain of all this misery to which the Bodies of men are subâect in this Life by reason of Satan's Power and Tyranny over them whensoever the Lord doth give up the bodies of any into his Power This wofull misery is come upon mankind as a just punishment for sin and were it not for sin the Devil should never have had any such power or leave from God either to enter into mens Bodies by possession or any other way to afflict and torment them in thiâ lamentable manner as he did here unto this child or young man that was possessed This being so it must work and increase in us more and more a true hatred and detestation of all sin both in our selves and others especially in our selves and cause us to shew the same by our care to refrain sin and all occasions of it c. If we have cause to abhorr the Devil as our most malicious and cruel Enemy then much more to detest sin as the cause of all his enmity and of all that Power and Tyranny which the Lord permitteth him to have over mens bodies at any time Use 2 Use 2. See again what cause for us to be thankful unto God for his unspeakable mercy in not giving up our bodies or the bodies of our Children or others which are dear to us into the hands of the Devil to be abused afflicted or tormented by him in such woful and pitiful manner as this party was Especially if we consider the desert of our sins that for them God might most justly deliver up our bodies to Satan's power in this fearfull manner c. How then are we bound to God for not doing this how are we to blesse his Name for that he doth rather correct us with his own hand by bodily Sicknesse or otherwise than give us up into the Devil's hands to be punished c. As it is a token of a fathers love to his child and care of his good that he doth not appoint some cruel or hard-hearted servant to correct his son for his fault but he doth it with his own hands c. So here c. Use 3 Use 3. See also what cause there is for us daily to commit our selves and those that belong unto us to God's special protection praying him to keep us and ours not onely in our Souls but in our bodies from the Power of Satan and not to give up our bodies into his hands to be abused at his Will and Pleasure Seeing it is so grievous an affliction and misery to have our bodies subjected under the Devil's Power pray him to keep us from this wretched misery and not lay this heavy affliction upon us though our sins deserve it Use 4 Use 4. Hence gather That it is a far more grievous misery for any to be in spiritual subâection and bondage under the Power of Satan in respect of their Souls and Consciences This is far a more lamentable case than to be in bodily subjection to the Devil's Power And yet thus it is with all such as live in sin and in their natural estate they are under the Power of Satan they are spiritually possessed of him in their Hearts and Consciences he holdeth them at his Will as in a snare 2 Tim. 2. ult He is entred into them as once he entred into the heart of Judas and he worketh in them effectually by his wicked Suggestions and Temptations drawing them to sin and holding them under the Power of it and consequently under the
child viz. 1. Our Saviour's coming back again to his Disciples after his Transfigurarion together with those Accidents which thereupon immediately happened ver 14 15. 2. His questioning with the Scribes about the matter whereof he found them disputing with his Disciples ver 16. 3. The Suit or Supplication of the father of the child unto Christ in behalf of his son together with Christ's Answer and what followed thereupon ver 17 18 19 20. Now the Evangelist setteth down another speciall Antecedent which went before the Miracle and made way to it viz. A Conference between Christ and the Father of the child which consisteth of four parts 1. A Question moved by our Saviour to the Father of the child touching the time How long his son had been in that case 2. The Answer of the father of the child unto that Question ver 21 22. 3. Christ's Reply unto him ver 23. 4. The Answer of the father unto that Reply ver 24. Of the first part And he asked his father How long is it ago c Here at first it may seem strange That our Saviour Christ âeeing the child to be in such a miserable case and having also been so earnestly sought unto by the father of the child to shew mercy on him should yet make further delayes and instead of dispossessing and healing the child should stand questioning thus about the time How long he had been so c. which might seem impertinent and unseasonable at this time As if one coming to quench a House on Fire should not set to his helping hand presently but stand questioning how the Fire came or how long it had continued c. But all this was done and this delay made by our Saviour for just and good causes partly for the more thorough tryall and exercise of the Faith of this father of the child and partly that by this means the long continuance of this heavy affliction and misery of the child and coâsequently the grievousness thereof being by the father's answer made known the greatness of the Miracle and of Christ's Power therein shewed might the more appear Now further whereas ouâ Saviour doth ask this Question How long this child had been in this case This was not because he was ignorant hereof before he asked for by his divine Spirit as he was God he knew it already but hereby to give occasion to the father of the child to relate the matter to this end That both himself might be the more affected with the grievousness of his sons misery being of so long continuance and also that by this means the power and goodness of Christ might the more appear in helping and delivering him at last and so the weak Faith of the father might be the more confirmed when he should afterward see his son delivered from so grievous an affliction which had been so long upon him Observ Observ The Lord doth sometimes delay and put off the deliverance of his Children and Servants out of their Troubles Though he have a purpose to deliver them and that not long after perhaps yet he doth in the mean time delay and put off the time of deliverance holding them still under the Cross and suffering their Afflictions to continue still either in their own persons or in such as belong unto them yea even then when their Afflictions do grow more and more sharp and grievous yet still he doth make delayes Thus our Saviour dealt with this father of the child possessed Though he saw his child more and more tormented by the Devil which could not but more increase the Affliction and Grief of the father yet for all this he doth make further delayes by asking this question of him about the time How long c. So we heard chap. 7. how he delayed and put off the Woman of Canaan or Syrophoenicia and would not at first help and deliver her Daughter Thus David being in distresse complaineth That his throat was dry with crying and calling to God for help which shews That the Lord did not hear or deliver him at first but made long delayes See Psal 69. 3. I am weary of my crying my throat is dryed mine eyes of fail while I wait for my God Vse Use Teacheth us not to think strange or be discouraged in our Afflictions when the Lord doth delay and put off our deliverance holding us still under the Crosse and in our Troubles yea even then when they grow greatest and most heavy upon us for this is no new things but his usuall dealing with his Children and it is all for our good Therefore he makes delayes not because he is delighted with our Miseries or Afflictions not yet because he hath no care of us or pity towards us but because the due time is not yet come for deliverance He sees it best for thee to have thy faith and patience further tryed and exercised and that thou be yet more humbled under his hand Therefore be content with his Will and rest in it waiting still on him without making too much haste out of trouble Remember Esay 28. 16. He that believes shall not make haste Though the Lord deferr for a time yet he will not alwayes delay his help and deliverance Yet a little while and he that shall come will come and will not tarry Hebr. 10. 37. In the mean time The Just shall live by Faith c. Now followeth the Answer of the father of the child to Christ's Question which consists of three parts 1. A brief resolution of the Question moved to him touching the time how long his son had been so vexed by the Devil He answers That he had been so from his Child-hood 2. A further declaration of the grievous misery and affliction of the child by shewing the dangers into the which the Devil had often brought him by casting him into Fire and into the Water 3. A renewing of his former Suit and Supplication unto Christ to shew mercy on him and his child ver 22. Of the first part And he said Of a child Or from his child-hood or infancy Now this by the way shews that this possessed party was no child for the present but rather a Youth or young man of some years Observ 1 Observ 1. In that this young man had this heavy affliction laid upon him by the hand of God even from his child-hood or when he was yet a child this shews That even in his child-hood he was tainted with the corruption of sin for otherwise it had not stood with God's justice thus to correct him whence therefore we may gather That even young children are naturally tainted with the corruption of sin and by reason thereof lyable and subject to Temporall Afflictions and Chastisements yea to eternall Judgment and Condemnation in themselves Gen. 8. 21. Every Imagination of mans heart is evil from his youth yea not onely children but Infants in their first Conception and Birth are tainted with the corruption of
is good for him and stands with the Will of God yea it is a powerfull means for the obtaining not onely of ordinary favours but also of extraordinary and miraculous Benefits and Priviledges at the hands of God and that both Spirituall and Temporall Touching Spirituall it is a means to obtain pardon of sin and God's favour justification and eternall Life at the hands of God For all these are in Scripture promised to such as believe as we have heard before Touching temporall Favours and Priviledges of this Life there is none so great or hard to be obtained but Faith is able to procure for the Believers good Hebr. 11. The Apostle reckoneth up sundry great and excellent Benefits which Believers obtained at the hands of God by means of Faith as that by it the Israelites obtained safe passage through the Red-Sea as on dry Land ver 19. So ver 33. By Faith they subdued Kingdoms obtained the Promises of God stopped mouths of Lyon quenched violence of Fire c. And ver 35. Women received their Dead raised to Life again c. By Faith the Apostles of Christ obtained the extraordinary Power and Gift of Miracles in those times as of healing the Sick raising the Dead casting out Devils c. And by the same Faith they should have been inabled to work other Miracles besides those they did work if it had made for God's Glory Matth. 17. 20. Verily I say unto you If ye have Faith as a grain of Mustard-seed ye shall say unto this Mountain remove hence c. and it shall remove and nothing shall be impossible unto you So Luke 17. 6. Reas 1 Reas 1. By Faith a Believer doth honour God believing his Word Power c. Therefore God doth honour him 1 Sam. 2. 30. Reas 2 Reas 2. It helpeth and inableth us to pray unto God earnestly and effectually in all our Necessities and so to obtain all things of God which tend to his Glory and our Good Jam. 5. 16. The effectuall fervent prayer of a righteous man prevaileth much that is the prayer of Faith as he calls it before ver 15. Oratio fidei omnipotens Luther Vse 1 Vse 1. See the excellency of this Grace of true Faith worthily called precious Faith 2 Pet. 1. 1. in that it is so powerfull and effectuall to prevail with God for the obtaining not onely of some but of all Blessings and Benefits needfull and profitable for us By Faith Jacob wrestled and prevailed with God and obtained a blessing Gen. 32. 28 29. And by this as by a powerfull instrument or means we prevail with God for the obtaining of all blessings Spirituall and Temporall especially Spirituall This makes all things possible to be obtained for us at the hands of God yea by it we do actually come to receive from God whatsoever is good for us The hand of our Souls by which we lay hold upon all the blessings of God and reach them to our selves though they be never so hard to be obtained though they be never so far removed from us c. A strange and wonderfull Instrument or Engine it is by which we are inabled to reach up to Heaven and to pull down from thence all things which we stand in need of all blessings and good things all deliverances from evil c. Use 2 Use 2. For the comfort of all true Believers who are indued with any measure of this excellent and powerfull Gift of Faith which is able to work so great matters and to prevail so much with God Great is the Priviledge and Happiness of such as are partakers of this Grace for having Faith they either have or may have all things in Heaven and Earth that are good and necessary for them All Spirituall blessings as pardon of Sins God's favour c. All Temporall blessings of this Life as Health Wealth and outward Prosperity so far as is good and fit for them and so far as stands with the Will of God 1 Cor. 3. 22. All things are yours and ye are Christ's c. Hieronym Fideli homini totus mundus divitiarum est Object Object But do we not see that the Faithfull do want many good things in this Life especially Temporall things c. Answ Answ 1. They want nothing that is good and profitable for them to further their Happinesse and Salvation Psal 34. 10. They that seek the Lord shall not want any good thing 2. If they do want any Blessing it is their own fault because they do not stirr up and exercise their Faith in depending upon God and praying to him so often and earnestly as they should Vse 3 Use 3. See what cause for us to labour for this excellent Grace of Faith as we were before exhorted c. Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 13. 1627. IN this verse and the three next going before as ye have heard is laid down to us a Conference holden between our Saviour Christ and the Father of the Lunatick Child which Conference consisteth of four parts 1. A Question moved by our Saviour to the Father of the Child How long his Son had been in that case 2. The Answer of the Father in which he doth not onely certify our Saviour how long his Son had been so even from his Childhood or Infancy but withall takes occasion further to lay open the misery of his Child and to renew his earnest sute and supplication unto Christ for his Son 3. Our Saviour's Reply which he made to that Answer and particularly to the Petition or Sute made to Him by the Father of the Child In which Reply he doth seem to yield and grant his Request conditionally that he could believe that is by Faith rest perswaded of his divine Power and Mercy and depend on it for the working of this Miracle on his Child 4. The Answer of the Father of the Child unto that Reply of Christ Touching the three first parts of this Conference I have spoken already Now followeth the fourth and last which is set down in this 24th Verse now read viz. The Answer made by the Father of the Child unto Christ's Reply in the former Verse requiring Faith of him to believe his Power and Mercy if he would have this Miracle wrought for his Child To this he now answereth in these words which do contain in them nothing else but an earnest Prayer or Supplication made by the Father of the Child unto our Saviour Christ in which as he doth make open Profession of his Faith so withall he prayeth for further encrease of it In the words consider three things 1. The time when he made this Prayer to Christ Straightway that is immediately upon those words of our Saviour used to him in the former Verse in which he assured him that If he could believe all things were possible c. 2. The manner of his praying or making Supplication to Christ which consisteth
Miracle and his private Passage with them through the Country of Galilee Ver. 30. 2. The Prediction it self Ver. 31. 3. The Effect or Consequent in the Disciples They understood not that saying c. Ver. 32. Of the first They departed thence that is From the place where he wrought the former Miracle What place in particular it was is not expressed but by the Circumstances of the Story it seems probable that it was in or about the Coasts of Caesarea Philippi whither Christ and his Disciples came Chap. 8. Ver. 27. The Reason of his departure thence now was that he might withdraw himself from the Multitude and be private with this Disciples to instruct them Passed through Galilee This lay between Caesarea Philppi and Capernaum whither our Saviour now went as appeareth in the 33d Verse which was the cause that in going to Capernaum they passed through Galilee And he would not that any man should know it Not that he could or did go so privately that none at all did know or take any notice of his passing that way with his Disciples for that is not likely but that they went as privately as might be at least so as they were not commonly or openly taken notice of Quest Quest Why did he go thus privately with his Disciples through Galilee Answ Answ 1. Lest the concourse and flocking of the People about him for Miracles especially in Galilee where he was so much known should bâ a hinderance to him in his intended journey to Capernaum whither he was now going and from thence toward Jerusalem where he was not long after to suffer Death 2. That going thus privately with his Disciples He might be the more free and at liberty to conferâ with them and to instruct them privately in those things which were needful for him to teach them and particularly in the Doctrine of his Passion and Resurrection which he took occasion now to teach and fore-tell unto them in the following Verse Quest Quest Why did he not rather teach this Doctrine of his Passion and Resurrection publickly before all the People Answ Answ Because the due time for publishing of this Doctrine was not yet come for this was not to be done till after the fulfilling of his Passion and Resurrection In the words consider two things 1. Our Saviour's departure with his Disciples from the Coasts of Cesarea Philippi as is probable and their passage or journeying through Galilee 2. Their private manner of going so as he would not have it known Of the first Observ That our Saviour was not alwayes employed in the publick duties of his Ministry in Preaching and confirming his Doctrine by Miracles but sometimes he did with-draw himself from the Multitude that he might do good in private by instructing his Disciples comforting and admonishing them as occasion served So here Which must teach Ministers of the Word their duty viz. to be careful not only to do good by their publick Ministry by Preaching the Word and administring the Sacraments duly but also by private Prayer taken in instructing the ignorant as occasion serveth in admonishing the disorderly comforting the distressed c. herein imitating Paul Act. 20. 20. Observ Of the second Observ The wisdom and care of our Saviour to prevent such impediments as might now hinder him either in his intended journey to Capernaum or in the private duty of instructing his Disciples in that to this end he doth not onely withdraw himself from the Multitude and throng of People which was about him before but also is careful to depart and go very privately so as none should know it through Galilee Which should teach us the like Wisdom and care to prevent as much as may be all occasions which may hinder us at any time in the performance of good duties either of our general Callings as we are Christians viz. in duties of Religion towards God or duties of Charity and Mercy to our Neighbour c. See Chap. 5. 37. For this cause we are bid to remember the Sabbath day before it comes so as to prevent all things that may hinder us in sanctifying the day So in all other Christian duties we should be careful before-hand to prevent hinderances In matters which concern our own worldly profit or pleasure we are very careful this way If at any time we do set apart some day or time for the doing of something which is for our profit or pleasure if it be but to go a Journey upon pleasure how careful are we before-hand so to order our business that nothing may hinder or frustrate our purpose when the time cometh How much more careful should we be thus to prevent hinderances when we are to perform any religious or Christian Duties which God requireth of us Now followeth the Prediction it self Ver. 31. in which our Saviour fore-telleth unto his Disciples his future Passion and Resurrection Of this I will here speak but briefly because we had occasion to handle the same more at large before Chap. 8. 31. 1. Of the Prediction of his Passion 2. Then of his Resurrection Of the first He taught his Disciples and said c. Why He did fore-tell his Passion see in Ver. 31. of Chap. 8. Quest Quest Why doth he now again teach them the Doctrine of his Passion and fore-tell it unto them seeing he had done it so plainly not long before as we heard Chap. 8. 31. Answ Answ Because they were so hard to conceive and believe this Doctrine of his Sufferings partly by reason of their naturall aversness from the Cross and partly by reason of that Errour and prejudicate Opinion which they held and was so rooted in them touching the temporal Kingdom of Christ Therefore to wean them from this erroneous conceipt by degrees he doth again and again put them in mind of his Death and Sufferings before-hand Now from this that our Saviour did thus fore-tell his Passion before-hand some general Instructions may be gathered See before Chap. 8. 31. More particularly in this Prediction of his Sufferings consider two things in the words 1. The Person whose Sufferings he fore-telleth viz. Himself described by this usual Title The Son of Man 2. The Passion or Sufferings themselves which he fore-telleth set down in two parts or kinds of them 1. His delivering up into the hands of men 2. His Death That they should kill him c. Of the first The Person The Son of Man See Chap. 8. 31. Of the second The Sufferings themselves He is delivered c. that is He shall certainly be delivered or given up shortly to be falsly accused condemned and put to death as a Malefactor Into the hands of men that is Into the power of wicked men such as the Enemies of Christ were who were the causes and instruments of his Death So the word Men is sometimes taken in Scripture to signify evill or wicked men 1 Cor. 3. 3. Where as there is among you Envying c. are
ye not carnall and walk as men Quest Quest By whom and into whose hands or power was Christ to be delivered or given up as a Malefactor c. Answ Answ 1. By Judas one of his own Disciples betraying him into the hands of the Jews for thirty pieces of Silver Matth. 26. 14. Judas went and covenanted with the Chief Priests to betray him for thirty pieces of Silver 2. By the Jewish Officers and Rulers who having him in their hands delivered him up unto the Gentiles that is to the Power and Authority of the Romans to be crucified Matth. 20. 18. The Son of Man shall be betrayed unto the Chief Priests and Scribes c. And they shall deliver him to the Gentiles to mock scourge and crucify him And Mat. 27. 2. They having bound him led him away and delivered him to Pontius Pilare the Roman Governour Observ 1 Observ 1. In that Christ Jesus the Son of God was thus to be delivered into the hands of men as a Malefactor to be condemned and put to death and all for our sakes and in our room and stead This teacheth us what our estate is by Nature and in our selves in regard of our sins viz. That we are all Malefactors guilty of such Crimes and Offences as do deserve death yea eternal death of Soul and Body and therefore that we are worthy to be given up and delivered as Malefactors not into the hands of men but into the power of the Devil himself the Executioner of God's Wrath and Justice to be for ever punished and tormented in Hell Ephes 2. 3. by Nature we are said to be Children of Wrath that is such as have by our sins deserved the Wrath and Curse of God and to be delivered up into the hands of Satan as the Executioner of God's Wrath. If it were not so Christ should never have been given up as a Malefactor into the hands of men to be condemned and punished with death This he suffered not for himself for he was guiltless and innocent but for us and in our room and stead In all this he was our Surety or Pledge taking upon him by God's Appointment and his own free Will the Guilt of our sins and so bearing our sorrows and the whole Punishment due to our sins Therefore when we hear that he was thus delivered as a Malefactor to be punished c. we are in him to consider and behold our selves and the desert of our sins and in the sight and feeling hereof to be truly humbled before God mourning for our sins which were the cause of Christ's being delivered into the hands of men c. Observ 2 Observ 2. In that it is mentioned here as one special part of the Sufferings of Christ our Saviour that he was to be delivered into the hands and power of wicked men his enemies to be abused by them at their pleasure that is to be unjustly accused condemned punished as a Malefactor And we may learn That it is a great affliction and tryall to be delivered or given up into the hands of wicked men to be abused at their will and pleasure For this cause David desired That he might not fall into the hand of man that is into the power of wicked men his enemies to be vanquished and put to the sword by them 2 Sam. 24. 14. And our Saviour Matth. 10. 17. warneth his Disciples To beware of men because they would deliver them up to the Councills and they would scourge them in their Synagogues c. And 2 Thess 3. 2. Paul desires them to pray for him That he might be delivered from unreasonable and wicked men Better it is in some respects to be given up to the teeth of wild Beasts as Daniel and Ignatius were and as the antient custom was to deal with some Malefactors than to be given up into the power of wicked men For wild Beasts are less malicious and cruell in their kind than wicked men are Prov. 12. 10. The tender mercies of the Wicked are cruell Homo homini lupus Vse Vse See what cause for us to pray unto God if it be his will to keep from us this grievous affliction and tryall and not to bring it upon us not to give us up or to suffer us to be given up into the hands of wicked men to be abused or to be unjustly and cruelly dealt withall by them at least not to leave us absolutely to their will and pleasure but to curb and restrain their power and malice against us The more cause have we thus to pray at this time considering that our sins and the sins of this Land do justly deserve this heavy punishment and affliction to be delivered into the hands of wicked men our enemies and the enemies of God and of his Church and the Lord seemeth to threaten us at this time with this Judgment c. Observ 3 Observ 3. See what we may look for if we be Christ's true Disciples even to be thus dealt with as he was to suffer this which he suffered before us viz. To be betrayed and delivered up into the hands of our malicious and wicked enemies if God see it good thus to exercise us yea not onely so but to be betrayed and perfidiously dealt withall even by such as are near or dear unto us and do professe love and friendship to us If this were done to Christ our Head then may it be done to us his members yea much more to us and we may look for it The Disciple is not herein above his Master Luke 21. 16. Ye shall be betrayed both by Parents and Brethren and Kins-folks and Friends and some of you shall they cause to be put to Death And this was verified in sundry of the blessed Martyrs both of antient and latter times who were thus betrayed and delivered into the hands of their cruell and malicious Persecutors and that by their own Friends Kindred and near Acquaintance The like may be our case if the Lord see good thus to try us which therefore must move us before hand to prepare and arm our selves with faith patience and Christian courage to bear this grievous Tryall as we shall find it to be no doubt if ever it happen unto us as it hath done to Christ and to many of the Saints and Faithful that have lived before us Pray therefore unto the Lord to furnish us with such Graces whereby we may be inabled to bear this Tryall that we may not be dismayed by it in our Christian profession Observ 4 Observ 4. Here is also matter of comfort for Us and all the Faithful if at any time this do befall us that we be betrayed or delivered up into the hands of men yea of wicked men and our malicious enemies and that by such as profess outward friendship to us In this case let us remember the example of Christ himself our Head and Saviour not thinking much to be so perfidiously dealt withall in this kind as
he was before us It is the Speech of an antient Father Voluit Christus deseri voluit prodi voluit ab Apostolo suo tradi ut tu cum sis desertus à socio proditus ab amico moderatè feras Ambros in Luc. Mark 9. 30 31 32. And they departed thence c. July 1. 1627. THese words contain our Saviour's prediction or foretelling of his future Passion and Resurrection to his Disciples where three things have been propounded to consider 1. The occasion of the prediction His departure with his Disciples from the place where he wrought the former miracle and his private passage through Galilee with them ver 30. 2. The prediction it self ver 31. 3. The effect in the Disciples ver 32. They understood not that saying c. Of the first The occasion I have already spoken last day Of the second The prediction itself 1. He foretelleth his Passion 2. His Resurrection Touching his Passion or Sufferings two things to be considered 1. The person who was to Suffer viz. Himself whom he calleth the Son of Man 2. The Sufferings themselves Of the former I spake lately upon ver 9. Touching the latter they are set down by the parts or kinds of them being two 1. That he should be delivered into the hands of Men. 2. That he should be put to Death by them Of the first I spake the last Sabbath Now followeth the second part of his Sufferings foretold viz. His Death And they shall kill him Of this see before chap. 8. ver 31. Now followeth the foretelling of his Resurrection upon the third day which is also handled before chap. 8. 31. To proceed therefore to the 32. ver where is laid down the effect which followed in the Disciples which was two-fold 1. That they understood not that saying That is the Doctrine of Christ's Passion and Resurrection which he taught them 2. That they were afraid to ask him Touching the first See Luke 9. 45. Object Object Matth. 17. 23. It is said They were exceeding sory upon his foretelling his Death Now if they understood not what he meant Why should they be striken with sorrow upon his words Answ Answ No doubt but they understood the words themselves uttered by our Saviour for they are plain and easy to be conceived but they understood not the matter it self throughly that is to say the mystery of his Death how he that was the Son of God and true Messiah as they had confessed him to be should dye or be put to death much less did they conceive fully the mystery of his Resurrection how he being dead should rise again the third day after Quest Quest What was the cause of this their ignorance that they could not conceive this mystical Doctrine of Christ's Death and Resurrection Answ Answ There was a three-fold Cause especially 1. Their natural blindness and dulness to conceive these mysteries of Faith 2. That erroneous and prejudicate opinion which they had conceived and were so much rooted in touching a Temporal and Earthly Kingdom of Christ as we have often heard before 3. Their natural unwillingness to hear of Troubles which they might well conceive would befall them when Christ should Suffer Observ Observ Even the best Christians are by nature and of themselves hard to conceive and understand the mysteries of Faith and Doctrines of the Gospel as touching Christ's Person and Office and our Salvation by him c. Especially such Doctrines as are most contrary to natural reason and our carnal affections as the Doctrine of the Cross c. See before ver 10. of this Chapter and chap. 8. ver 16. Now followeth the second Effect or Consequent in the Disciples They were afraid to ask him Viz. Touching the meaning of his words and of the Doctrine which he had now taught them concerning his future Death and Resurrection Quest Quest What was the cause of this fear in them Answ Answ 1. They feared shame and disgrace by acknowledging their ignorance 2. They feared lest for this their ignorance and blindness in the Doctrine of Christ's Passion and Resurrection they should be sharply taxed and reproved by Christ their Master even as Peter had been not long before for the like ignorance discovered in going about to disswade Christ from Suffering chap. 8. ver 33. And herein they discovered their great infirmity in that they would rather remain still in ignorance then suffer shame or reproach for their ignorance Observ 1 Observ 1. The preposterous fear of getting shame and disgrace by acknowledgment of our ignorance is one great hinderance to the gaining of more knowledge by the instruction of others in things spiritual and heavenly This hindred the Disciples from being further and better instructed by Christ at this time in the mystery of his Death and Resurrection because they were afraid of shaming themselves by acknowledging their ignorance c. And experience shews this to be true in many amongst us who being ashamed to bewray their ignorance by asking profitable questions about matters of Religion or the Word of God either of their own Pastors or of other Christians do thereby deprive themselves of a great deal of Christian knowledge and instruction which they might receive from others But let us take heed of this preposterous and vain fear of shame or disgrace by bewraying our ignorance in asking questions or seeking instruction from others in the things of God and of his Word For the truth is this is no shame at all but a shame it is to continue in ignorance blindness and errours for want of seeking knowledge when we have the means vouchsafed us of God Observ 2 Observ 2. See here how backward loth and unwilling we are by nature to be admonished and reproved for our faults and corruptions yea how backward even good Christians and the Saints of God are to suffer the word of Reproof in that Christ's Disciples were so afraid of being reproved by him for their ignorance that they would rather continue in it than acknowledge it and seek to him for further instruction at this time See 2 Chron. 16. 10. Now if this be true of good Christians such as Christ's Disciples much more of others being void of sanctifying Grace Hence it is That men are so apt to hate and dislike such as reprove their Sins Amos 5. 10. They hate him that rebuketh in the Gate c. And for this cause Ahab hated Elijah and Michajah because they told him of his Sins c. And Gal. 4. 16. The Galathians thought Paul to be their enemy because he reproved the corruptions amongst them in Doctrine and Life And experience shews the truth of this how backward and unwilling men are to be admonished and reproved for their sins so backward that many shun the very company and sight of such as have a Calling to reprove them And some refuse to come to their own Pastor if he send for them to admonish them in private of some
how carefull and desirous we should be of the advancement of Christ's Glory and of the good success of the Gospell so desirous that we should not repine or be discontented but glad when the same is furthered by any means or by any sort of persons yea though by such persons as have no good Calling to do that they do for the furtherance of the Gospell yet if by this means the Gospell be furthered and Christ's name glorified we are not to be against it but to be willing it should be so yea to be glad thereof Not that we are to allow of such persons who do without a good Calling or in any ill manner undertake to do any thing for the furtherance of the Gospell but if by such persons it please God at any time to further the Gospell and to convert and turn the ill means used by any to that end to the good of the Gospell and Glory of his own name we are to rejoyce herein This was Paul's mind and Affection Phil. 1. 18. Though some Preached Christ of Envy and some of contention c. which they ought not to have done yet because Christ was Preached and this turned to the furtherance of the Gospell he both did and would rejoyce therein So here though this party who cast out Devills in Christ's name did it without a Calling yet because this made to the honour of Christ's name and confirmation of the Gospell he would not have his Disciples envy at it nor forbid it but rather allow it and rejoyce in it Vse Use How much more ought we to rejoyce when the Glory of Christ and of the Gospell is furthered by good means and by such persons as have a good Calling to promote and further the same In this caâe we have a double cause of joy c. Observ 2 Observ 2. We ought not presently to contemn or reject those who do that which is good in it self though they fail in the manner of doing it or in the means which they use for the effecting of it but we are âaââer to tolerate and bear with their failings for a time than to hinder the doing of any good by them Our Saviour would not have his Disciples rashly to condemn this party whom they saw casting out Devills in Christ's name though he failed in the manner of doing this in undertaking it without Commission from Christ but he would have them let him alone and bear with him at least for a time because that which he did tended to the glory of Christ and good of the Gospel The rather because this party was no enemy but a friend rather to Christ and to the Gospell and did that he did as is most probable of a good mind and intention aiming at the glory of Christ c. Therefore he would not have his fact condemned or hindered by the Disciples though he failed in the manner of doing it in some respect So ought we to tolerate and bear with such persons who do good and seek the Glory of Christ and credit of the Gospell though they fail in the manner of doing it either through ignorance or infirmity not presently condemning or rejecting them and all the good they do because of some failings in the manner of doing it We must be glad of the least good done by others and by all means cherish that good mind and affection which we see to be in them though they fail in the manner or means of expressing it Herein we must be like unto Christ Jesus our Saviour of whom it was prophesied that he should not break the bruised reed nor quench the smoaking flax Esay 42. 3. Onely here remember this That as we are not rashly to condemn the good actions of others whose affection is upright only because of some failings in the manner of performance so withall we are wisely and lovingly to admonish such of their failings that they may reform the same in the mean time exhorting and encouraging them still to persevere in the good which they have begun to do Now followeth the Reasons alledged by our Saviour why he would not have them to forbid him The first whereof is this because it was unlikely that he who wrought Miracles in his Name should be an enemy unto him it being hard for such a one to speak evil of him Can lightly speak evill c. That is easily speak evil of me The meaning is That it was no easie matter but hard rather for such a one as had experience of the power of Christ helping him to work Miracles to shew himself an enemy to Christ by speaking evil of him that is by uttering any blasphemous or reproachful words either touching Christ's Person or his doctrine Quest Quest Why doth our Saviour say That such a one could not easily speak evil of him c. Answ Answ 1. Because if he should so do he should be convinced by the very matter it self whereof he did speak evil in that so much good was done by the power and vertue of that Name of Christ which he spake evil of 2. His own practise would confute him in that he did invocate the Name of Christ over such as were possessed with devils and yet did speak evil of Christ 3. He should condemn himself as guilty of great unthankfulnesse against Christ in speaking evil of him by whom he had reaped so great a benefit and priviledg as the power of working Miracles Observ 1 Observ 1. It is a great benefit and priviledg for any to feel and have experience in themselves of the Divine power and vertue of Christ working any good in them or by their means in that it is an effectual means to restrain and keep such persons from being enemies to Christ and the Gospel 1 Cor. 12. 3. No man speaking by the Spirit of God calleth Jesus accursed It cannot be that he who hath experience of the power of God's sanctifying Spirit in himself should speak evil of Christ whose Spirit it is which he feeleth in himself Use Use See then what to do if we desire to be preserved and kept from opposing our selves as enemies against Christ and the Gospel let us labour to have experience and true feeling in our selves of the power and vertue of Christ working good in us and by us renewing and sanctifying us and inabling us for performance of good and Christian duties required of us Then if we once come truly to feel this divine power of Christ's sanctifying Spirit in us it will so alter and change us that although by nature we are enemies to Christ and the Gospel yet we shall not be so any longer but we shall on the contrary become friends to the same standing for defence and maintenance of the honour of Christ and his Gospel Observ 2 Observ 2. It is no easie matter but rather hard and difficult for any to speak evil of such persons by whom they have reaped or received much good and benefit especially
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
many such Observ 2 Observ 2. See the special care and Providence of the Lord over his true Saints and Servants in that he takes notice of every one of them in particular and of the particular wrongs and abuses offered unto them threatning to punish such severely who offer wrong or give offence but to one of them which shews how dear and pretious they are unto him in that he takes care of every one of them in particular and not onely of them all in generall that they may not be wronged or abused but that every one of them may be loved and honoured He is carefull of the good of every one of his Saints and to preserve and keep them from evill See Joh. 17. 12. Luke 15. 4. compared to one that having a hundred sheep if he lose but one c. As he knoweth them every one severally and that by name and where they dwell and abide at any time as we see Act. 10. 5 6. so he takes particular notice of their estate and condition of all their Afflictions Miseries and necessities being ready to help and comfort them therein and to deliver them in due time Psal 56. 8. Thou tellest my wandrings c. yea the very hairs of their heads are numbred by him Matth. 10. 30. He takes notice of all abuses and wrongs offered to any of them and will right their causes and punish their enemies Use Use Great comfort to the godly at all times and in all estates to consider this special and Fatherly care which the Lord hath of every one of them in particular taking notice of them and of their estate of all their miseries and necessities and ready to help and comfort them Of all wrongs and abuses offered to them being ready to right their cause and to punish such as wrong or offend them any way Think of this at all times if thou fearest God and art his true servant Especially in time of trouble and distress and when thou dost meet with wrongs and abuses in the World and at the hands of the wicked Observ 3 Observ 3. In that our Saviour calleth his true Disciples by the name of little ones in regard of the Grace of true Humility in which they resemble little Children Hence we learn that it is one special property of good Christians and of true Saints of God to resemble and be like unto little Children in the Grace of true Humility and lowliness of mind Therefore our Saviour calls them here by this title of little ones So Matth. 18. 10. to shew that they are such as do resemble little Children in humility Such a little one was David Psal 131. 1. Lord My heart is not haughty c. I have behaved my self as a Child that is weaned from his Mother And thus it is with all true Christians more or less they have this property in them to resemble and be like to little Children in respect of the Grace of true Humility That even as little Children though they be not perfect in Humility nor yet wholly free from all corruption and stain of Pride yet they are much more humble and lowly in mind and in their carriage and more free from Pride than elder persons are for the most part Even so it is with all true Christians they do resemble little Children in the Grace of Humility and in being free from that degree of Pride which so much reigneth in others Reas 1 Reas 1. All true Christians have in them the sanctifying Spirit of Christ which doth mortify in them the power of all sinfull lusts and in particular the sin of Pride that it reign not in them and on the contrary worketh in them the Grace of Humility and so maketh them like little Children Gal. 5. 24. They that are Christs have crucified the flesh c. Reas 2 Reas 2. True Christians do in some measure resemble Christ in those Graces which shined forth in him when he lived on earth Now he was most humble and lowly in mind and in his carriage even as a Child in Humility yea more perfect in humility then any child can be Therefore every good Christian being like unto him must needs be as a child in humility Use 1 Use 1. To convince many not to be good Christians whatsoever they profess or think of themselves because they are not like unto little children in humility not truly humble and lowly in heart as little children neither do they express this humility in their outward carriage looks gestures behaviour they do not by their carriage shew themselves to be in the number of Christ's little ones that is of his true Disciples who resemble little Children in humility but on the contrary are full of Pride haughtiness of Spirit and Self-conceipt of themselves and their own gifts shewing it in their proud and lofty carriage of themselves before God and towards men These are not small ones or little ones but rather great ones in their own conceit and opinion Use 2 Use 2. For examination to try and know whether we be indeed good Christians and in the number of Christ's true Disciples and Servants as we profess to be Look whether we have this property in us to be like unto little Children in true humility whether we be humble in heart and mind and whether we shew it in outward behaviour resembling little children in lowly carriage If it be thus with us this shews us to be good Christians and not otherwise Therefore let us every one try our selves by this property of good Christians whether we do truely resemble little children in humility More particularly consider some special marks or propertâes of humility which are in little Children by which we may the better try and know whether we do resemble them herein or not 1. Little Children are sensible of their own weakness and unability to go of themselves or to help themselves when they are very small and young and therefore they seek to their Parents and depend on them for help Examine whether it be so with us whether we be touched in heart with feeling of our own Spiritual weakness and unability of our selves to walk in the wayes of God and to do any good duty and whether we be sensible of our sins and corruptions the cause of our Spiritual weakness c. and whether this feeling of our sins and infirmities do drive us out of our selves unto God for help and assistance in all our wayes 2. Little Children are not puffed up with high conceipts of themselves or of their own gifts or good parts as Beauty Comeliness of body c. they think not the better of themselves for these but are low in their own conceits Examine whether it be so with us Do we think meanly of our selves notwithstanding the gifts of God bestowed on us either gifts of nature or Grace yea the more gifts we have received the more humble are we and low in our eyes This shews humility
do not yet feel it labour and strive unto this practice of faith especially then when thou feelest the burden of thy sins and fearest God's wrath Then especially labour by faith to cast thy self upon Christ and to rely on him for pardon of sins c. Observ 3 Observ 3. In that our Saviour joyneth these two Properties together in his disciples 1. That they were little ones in humility 2. That they were believers in him hence we may gather That true faith and true huââlity go alwayes together in such as are good Christians they are inseparably joyned as the cause and the effect in every true Christian faith being the cause and humility the effect and such an effect as is never severed from the cause See this in the Publican Luke 18. he was both a true Believer as appears in that he went away justified which could not be without faith and withall he was very humble in himself as appeared by his carriage looking downward and standing far off c. So Luke 7. in that woman that washed Christ's feet with her tears c. Matth. 8. 8. the Centurion excelled in faith and likewise in humility thinking himself unworthy that Christ should come under his roof c. Reas 1 Reasons 1. There is a connexion of all sanctifying graces of the Spirit in the regenerate especially of such as are fundamental and most necessary to salvation so as he that hath one hath all in some measure Therefore he that hath faith must needs have humility 2. By true faith the Believer doth apprehend God's mercy in Christ for the pardon of his sins which cannot be without a true feeling of sin and godly sorrow for it which is the ground of true humility 3. Faith doth apprehend Justification by free grace and mercy of God without any merit or worthiness in the person and so causeth the Believer to deny himself and his own righteousness in the matter of his Justification and so to be humble Vse 1 Use 1. See here again how we may try and know true faith in our selves viz. by this inseparable effect and companion of it which is true humility if thou be truly humble and lowly in heart and in thy whole âaâriage even as a young child And this argues thee to be a believer in Christ and to be indued with some measure of true faith which is the mother of humility c. Use 2 Use 2. If we would be truly humble as little children c. as we must be if ever we come into the Kingdome of Heaven then labour first for the grace of true faith to apprehend God's mercy in Christ Jesus for pardon of sins c. This will cause and bring forth in us true godly sorrow and grief for thy sins and so work true humility for a heart truly broken for sin is alwayes an humble heart True faith will cause thee to deny thy self and all that is in thee in the matter of thy Justification and Salvation and make thee go and seek to Christ alone and this will make thee truly humble c. Now followeth the third and last thing to be spoken of in this Threatening denounced by our Saviour against such as offend or wrong his true Disciples viz. the grievous punishment threatned against such set forth by comparison to the punishment of such malefactors as were wont to be drowned in the Sea with a stone about their neck c. Observ 1 Observ 1. The Lord will most severely judge and punish such as give offence to his Saints and servants by any wrong or injury offered unto them As he will reward such as do good to his Saints as we heard before in the Verse foregoing so he will severely punish such as wrong them This may appear in that our Saviour here denounceth such a grievous threatening of Judgment against such that it were better for one to have a milstone hanged about his neck c. This shews that the Lord will severely punish and be revenged of all such as offer wrong to his true Servants and that both in this life and after this life 1. In this life with temporal Judgments Gen. 12. 3. the Lord telleth Abraham that he would curse such as cursed him And we have Examples of the temporal Judgments of God inflicted in this life upon such as have wronged or abused his faithful Servants and not only upon particular persons but upon whole families as upon Pharaoh and his house for taking Abraham's wife from him wrongfully Gen. 12. 17. So upon Abimelech King of Gerar and his house for the same sin Gen. 20. 18. Therefore Psal 105. 14. it is said He reproved Kings for their sakes viz. not onely in words but really by plaguing and punishing them for his servants sakes yea upon whole Nations Matth. 23. 35. Our Saviour threatens the Jews that upon them should come all the righteous blood of God's servants that had been shed upon the earth from the blood of Abel unto the blood of Zacharias c. The Histories of the Church are full of examples in this kind viz. of God's Judgments in this life upon the persecutors of his Saints c. 2. After this life God will most severely punish such as offend and wrong his faithful servants by eternal Judgment and damnation in Hell if they repent not This is chiefly implyed in this place when our Saviour sayes It were better for one to have a milstone c. Therefore also Matth. 18. 7. a Woe is denounced against such as are the cause of such offences and injuries against the Saints of God 2 Thess 1. 6. It is a righteous thing with God to recompence tribulation to them that trouble you when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire c. And if it be so that the Reprobate shall be condemned at the last day for not doing good to the Saints of God Matth. 25. 41. how much more for doing them hurt c. Use 1 Use 1. This serves for the terrour of all such as are guilty of this sin of offending the Saints or Servants of God by any wrongs injuries or abuses offered to them in word or deed Let them know and be assured that howsoever the Lord do for a time permit and suffer them to wrong or abuse his Servants yet he will not alwayes suffer it but will in due time most severely punish and be revenged on them for all the wrongs they have offered to his servants He hath threatened to do it and it is just with him to do it and therefore he will most certainly doâst The wrongs and abuses offered to his Saints and Servants are so many indignities done against the Lord himself and so doth he esteem them and therefore cannot but severely judg and punish such both in this life and after this life in Hell who are guilty of this sin of offending and scandalizing his servants by such wrongs and
13. and Luke 14. 34. where our Saviour doth plainly compare his Apostles unto sâlt and affirmeth them to be the salt of the earth in respect of their Ministerial Office And it is probable that he uttered those words at the same time when he uttered these Now more particularly in the words of this Verse considered by themselves for so I purpose to handle them there are three things contained 1. A Commendation of good and faithful Ministers of the Gospel by their necessity and profitablenesse and tâat under the name and title of salt in these words Salt is good 2. A declaration or shewing of the dangerous estate of such Ministers of the Gospel who having made shew to be faithful for a time do afterwards fall from their fidelity and so lose their ability and fitnesse to season others with the doctrine of the Word in that it is very hard for such to recover their former faithfulnesse and so to become fit to season others as they ought to do by their Ministery In these words But if the salt have lost his savour c. 3. An Admonition or Precept given by our Saviour unto his Disciples or Apostles touching the practice of a twofold duty both respecting their Ministerial Office and the execution of it 1. To labour to retain and keep their Ministerial fidelity to season others with the Doctrine of the Word Have salt in your selves 2. To maintain brotherly unity and peace one with another that by this means they might be the more furthered and helped forward in the faithful execution of their Ministery Have peace c. Salt is good That is the true and faithful Ministers of the Gospel lawfully called to this Office who are compared to Salt in regard of their Ministerial Office which is to season others with the doctrine of the Word are necessary profitable and useful in the Church of God in regard of their Persons and Ministery and that especially for the spiritual seasoning of others with the doctrine of the Word whereof our Saviour spake in the former Verse But if the salt have lost his saltnesse If such as are called to the Office of Ministers in the Church and have for a time made shew of faithfulnesse in their Ministery do lose their fidelity in their Ministerial Office and so become unprofitable and unfit to season others with the doctrine of the Word even as salt is said to lose the saltness when it loseth the natural acrimony strength and vertue of seasoning c. Wherewith will you season it How or by what means shall such Ministers of the Word recover their former faithfulness ability and fitness to season others q. d. This will be very hard for them to do though not impossible The residue of the words are explained afterward Observ 1 Observ 1. That good and faithful Ministers of the Gospel are necessary profitable and useful in the Church of God in regard of their Ministery Compared to salt here which is a thing of great use and necessity and our Saviour affirmeth this Salt to be good that is That the Ministers of the Word are very necessary useful and profitable in the Church c. For this cause also they are elsewhere in Scripture compared unto other things which are of greatest use and necessity and such as we cannot well be without as to light Matth. 5. 14. also to Watchmen Ezek. to guides in the way to shepherds husbandmen builders c. all very necessary and useful amongst men to shew how good necessary and useful faithful Ministers are in the Church in regard of their Ministerial Office and Function to which they are called Reas 1 Reason 1. They were ordained and given of Christ as an especial gift unto his Church when he ascended up to heaven Ephes 4. 11. He gave some to be Apostles some to be Prophets some to be Evangelists some Pastors and Teachers c. Now we may be sure that Christ gave no needless or unprofitable gift unto his Church but such as he knew to be most needful and profitable for the good of the Church Reas 2 Reas 2. Their goodness and profitableness may appear by considering the chief and principal ends and uses for which they are ordained in the Church which are these 1. For the publick dispensation of the Word and Sacraments to the edification of the Church and thereby to feed the flock of God committed to their charge 1 Cor. 4. 1. called Stewards of the mysteries of God and Ephes 4. 11. Christ gave them for the work of the Ministery c. 2. For the edification of the Church and People of God in private also as by private instruction of the ignorant admonishing of the disorderly comforting the afflicted c. 3. To shine as Lights to their people by the holy example of their lives thereby to direct and lead them on in the right way unto eternal life 1 Pet. 5. 3. To be ensamples to the flock Use 1 Use 1. To convince the ignorance and profaness of such as either see not or acknowledg not any such goodness necessity or profitableness of good and faithful Ministers of the Word in the Church they can see no such great use or necessity of them but think them rather needless and unprofitable and that they might well enough be without them and their Ministery too and hence it is that they can content themselves to live under any Ministery whatsoever though it be of never so ignorant unsufficient or negligent Pastors not worthy the name of Pastors c. This is because either they know not or acknowledg not the necessity and usefulness of faithful and conscionable Pastors These have not yet learned this Lesson here taught by our Saviour that salt is good that is That good and faithful Pastors and Ministers of the Word are so good profitable and useful in the Church that the Church can by no means be without them c. How great is the ignorance and profaness of such persons c Vse 2 Use 2. See by this the miserable condition of such People and Congregations as are destitute of faiâhful and conscionable Ministers of the Word how shall such have the mysteries of God dispensed to then in publike how shall their Souls be fed from time to time with the spiritual food of the Word and Sâcraments how shall they be instructed admonished comforted in their distresses c They must neeâs sit in darkness and shadow of death Esay 9. 2. Matth. 9. 36. our Saviour Christ when he saw the multitude waâ moved with compassion on them because they were as scattered sheep without a shepherd So should we pity and pray for such Congregations as are destitute of such faithful Pastors c. Use 3 Use 3. To stir up such People and Congregations unto true thankfulness to God who do enjoy this great and unspeakable benefit of the Ministery of faithful and conscionable Pastors and Teachers of the Worâ c. Matth.
proving it unlawfull for such as are lawfully Divorced for Aâââtery to marry again that the contrary may be gathered from hence For if it be a sin for the husband or wife to marry again after Divorcement for other causes except Adultery then it is no sin to marry again after Divorcement for Adultery So that this place makes not for but against this gross errour of the Papists which errour touching restraint of Marriage after Divorcement the Pope by his Canon-Law maintaineth to the end that he may get the more money for granting dispensations to marry in such cases as reverend Dr. Fulk observeth in his Confut. of Rhem. Testam upon Matth. 5. 32. Now this that marriage after Divorce for Adultery is lawfull especially for the Innocent party may further be proved by two Reasons 1. Because otherwise the innocent party should be punished for the others offence c. 2. God hath ordained marriage for a remedy against incontinency for all persons 1 Cor. 7. 2. See Perk on Matth. 5. 32. The words being thus explained and cleared from this corruption of the Papists we may in them consider two things 1. A twofold sin condemned by our Saviour in married couples 1. Unjust Divorcement or separation of themselves one from the other for any cause except Adultery 2. Marrying again with others after such Divorcement The second thing in the words is the censure passed by our Saviour upon this twofold sin especially upon the latter and such as commit the same affirming them to be guilty of Adultery against their former wife or husband which they so unjustly put away and marry with others afterward Observ 1 Observ 1. That it is utterly unlawfull for man and wife to be separated by Divorcement one from the other for small or leight causes yea for any cause whatsoever excepting onely for the sin of Adultery committed by either of them after marriage The Doctrine of our Saviour in this place condemns it as a great sin yea as the sin of Adultery in the husband to put away his wife and in the wife to put away her husband by Divorcement for leight causes yea for any cause except Adultery For the clearing of this two things are to be shewed 1. That Divorcement is not simply unlawfull or forbidden by the word of God but permitted and allowed in some case viz. in the case of Adultery 2. That it is not Lawfull in any other case Of the first It is presupposed by our Saviour here that there may be a just cause of Divorcing man and wife a-sunder viz. the sin of Adulâery committed after marriage That our Saviour takes this for granted may amply appear both by the main scope of his words in this place which was not to condemn all Divorcement but that which was practised among the Jews for ordinary or leight causes as upon discontent hatred c. and especially by comparing this place of Mark with that Matth. 19. 9. where the exception of the case of Adultery is expressed So also Matth. 5. 32. So then in the case of Adultery it is clear that Divorcement of man and Wife is permitted and lawfull Reason Reas Because this sin of Adultery doth directly violate and break the marriage-covenant made between man and Wife in their first Marriage and so diââolve the Marriage-bond Prov. 2. 17. The Adulteress is said to forsake the guide of her youth and to forget the Covenant of her God that is the marriage-covenant made with God and her husband Here two things are to be noted by us 1. That although the sin of Adultery do break the marriage-covenant and so dissolve or untye the marriage-bond between man and wife yet that covenant may again be renewed and so the marriage-bond be re-united and made firm again by the mutual and free coââent of both parties upon the repentance and submission of the guilty person And then in this case of reconcâliaâion though Divorcement be permitted as lawfull yet is it not required as absolutely necessary 2. That if in the case of Adultery the innocent party do desire and seek to be Divorced from the other which hath âo offended yet this is not to be done privately of his or her own head but by publick order of Law and by the consent and authority of the lawfull Magistrate Of the second That Divorcement of man and wife is unlawfull in any case or for any other cause besides the sin of Adultery this is also clear both by the words of our Saviour in this âlace being rightly understood by comparing this place with Matth. 19. 9. as also by that other place Matth. 5. 32. Whâsoever shall put away his Wife saving for the cause of Fornication causeth her to commit Adulâery c. Here âââe that there may be other just causes of some kind of separation of man and wife for a tiâe as in case âne of the parties have some contagious disease also in case that one of them grow âo malicious against the other that it is not safe for them to dwell together in regard of danger to the life of one of the parties also in case that in dwelling together the one doth require of the other some unlawfull or intolerable conditions and such as the other cannot with a good Conscience yield unto In these cases there may be a separation between them at least for a time that is so long as the just causes of separation do remain but no totall or finall separation by Divorcement is by the Word of God permitted but onely for Adultery Object Object 1 Cor. 7. 15. If the unbelieving depart let him depart A Brother or Sister is not under Bondage in such cases c. Answ Answ The Apostle doth not there speak of Divorcement that is of voluntary putting away of the husband or wife by giving a Bill of Divorcement but he speaks of the case of malicious and willfull desertion when one of the married couple being an unbeliever that is a Pagan or Gentile and the other a Believeâ being after marriage conveâted to the Christian Religion the unbeliever doth forsake the believer by departing from him or her and obstinately refusing to dwell or live with the party forsaken and that out of a hatred of the true Christian Religion in this case the Apostle sheweth that the Believer is not in subjection but at liberty to marry with another Provided that the Believer have first used all good means to gain the unbeliever to repentance and to the true faith and no means will succeed Now in this case the Believer doth not divorce himself or seek to be divorced but is a meer Patient suffering himself to be unâustly forsaken of the unbeliever Therefore this place proves not that there is any other just cause of divorcement besides Adultery Quest 1 Quest 1. Why should not some other kinds of sin as Idolatry Witchcraft Blasphemy c. being more haynous than Adultery be just causes of divorcing man and
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. ãâã ãâã ãâã ãâã ãâã That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
what kind of questions are fittest for Christians to come to their Pastors and Ministers withall not about earthly matters or matters of this world but about spirituall and heavenly matters which concern the world to come or the Kingdom of heaven Vse Vse This reproveth such as seldom or never repair to their Ministers in private to confer with them or to move any question to them unlesse it be about matters of the World to talk about their Tythes c. These are worse than this young man who though he were rich and worldly yet c. Contrà Mal. 2. 7. They should seek the Law of God at their mouthes Observ 3 Observ 3. In that this young man did not propound a question to our Saviour about any small or sleight matter nor yet any curious question about some unprofitable or needlesse matter but a very necessary and profitable question about a weighty matter yea the weightiest of all other even about the obâaining of eternal life and salvation This teacheth us what kind of questions about matters of Religion we should propound and move to others and especially to Gods Ministers in private conference not curious or unprofitable questions not about small and sleight matters not so needful to be enquired after but about main matters of Religion and Christianity which are most necessary and profitable to be known not about curious speculations to feed the understanding only but rather about matters of practice to edifie the conscience Such was the question moved by the Jaylor to Paul and Silas Act. 16. 30. Sirs What must I do to be saved So Act. 2. 37. Use Use This condemneth the custom and practice of some who will ask questions of the Ministers of God and others touching matters of Religion or of the Scriptures but it is for most part about curious and needleâs matters not so profitable or fit for them to enquire after such questions as breed rather strife of words than godly edifying in the faith as the Apostle speaketh Such curious and unprofitable questions do spend that pretious time which should be bestowed in more profitable conference Observ 4 Observ 4. Lastly in that he demandeth what he shall do c. implying that he did erroneously think to obtain eternal life by the merit of his own good works this teacheth us That it is a natural errour and blindnesse in men to desire and hope to obtain eternal life by the merit of their own good works So though this young man who came to Christ with this question And this was a common errour amongst the Jews in those times So Joh. 6. 28. when our Saviour bade them labour for the meat that endureth to everlasting life c. they make this answer What shall we do that we might work the works of God See also Rom. 9. 32. Yea the Scribes themselves were tainted with this errour Luke 10. 25. A certain Lawyer or Scribe stood up and tempted him saying Master What shall I do to wherit eternal life So the Papists at this day are tainâed with this gross Errour holding Justification and Salvation by the merit of their own good works And the ignorant people amongst us are sowred with this leaven of Popery For if one ask them how they look to be saved or to come to Heaven Some are ready to answer By their good prayers or by their good meaning or good serving of God Which are meer Popish conceits So that it is true which Luâher saith of us by Nature Unusquisque nostrâm gestat in siâu suo magnum Monachum c. We every one âârry a great Moâk in our bosome that is We carry in our hearts a Popish conceit of our own merit of good works Vide Luther Loc. Com. per Fabric Class 5. pag. 81. Reason Reasân This conceit of obtaining life eternal by our good works is a fruit of pride and self-love which is a very natural sin to every one of us Use 1 Use 1. See one cause why so many are apt to be seduced and drawn away with the Popish Errours of Justification by works and of meriting eternal life by them It is because these errours do sute so well with man's corrupt Nature and are so agreeable unto it as nothing more yea the whole frame of the Popish faith and religion is for the most part such as is agreeable and very pleasing to corrupt nature by reason whereof it hath the more followers whereas contrarily the true Religion of Christ is an enemy to man's corrupt Nature crossing and contradicting it yea teaching us to deny and crucifie it c. Vse 2 Vse 2. For Admonition to us to be so much the more careful to shun and take heed of this erroneous conceit and opinion of meriting eternal life by our good works yea to abhor and derest it as a grosse and damnable errour The more natural it is unto us the more dangerous and the more must we resist it and take heed of it in our selves We must labour every one to cast the Popish Monk out of our boâom that is to abandon all Popish conceitâ of our own goodnesse or righteousnesse going out of our selves and seeking salvation in and by the merits of Christ Jesus alone trusting to obtain eternal life not by the merit of our own works though never so good but by believing in him that justifieth the ungodly that is by the merit of Christ's death and obedience imputed to us of God and applyed by faith Mark 10. 18 19. And Jesus said unto him Why callest thou me good c. June 29. 1628. NOw followeth Christ's Answer to the young man's Question consisting of two parts 1. An Expostulation with him about the title of good which he gave unto him blaming him for it Why callest thou me good Together with a reason of that Reproof or Expostulation his verbis There is no man good but one that is God 2. A Direction or Prescript given him by our Saviour what he must do if he did look to obtain eternal life by his good works he must keep the Commandements of the Moral Law unto which therefore he referreth him particularly instancing in the Commandements of the second Table and appealing to his own knowledg of them Verse 19. Thou knowest the Commandements Do not commit adultery Do not kill c. Of the first part Why callest thou me good He doth not absolutely or simply blame him for giving this title to him for it did of right belong to Christ but in some respects and for some special reasons 1. Because he gave this title to him as unto a meer man as he conceived him to be and not as to the Son of God and true God as indeed he was whereas this title though it did agree and was due to him as he was man yet not only as he was man but chiefly and principally as he was God as our Saviour plainly implyeth in the very next words telling him that there is
many oppressions under the Sun c. It is because the World is full of men and there is not one of all these perfectly good or free from corruption of sin but all are naught though not in the same degree and have much evil and corruption of sin in them which is the cause of such oppression wrongs and abuses offered by one to another No marvail if one Wolf bite another Homo homini lupus c. See Matth. 10. 17. Paul fought with beasts at Ephesus Therefore let us so long as we live in this World make account of wrongs and abuses to be offered us by men in word and deed remembring amongst whom we live amongst men who are not perfectly good no not one of them but full of naughtiness and corruption and therefore by nature apt to wrong and abuse others See then the folly of such as say They will not be wronged c. Such may go out of this world and seek to live in another world if they could where there are no men but such as are perfectly good and so no wrongs and injuries to be suffered They had need to live in a world of Angells not of men c. Vse 6 Vse 6. Lastly Seeing there is no man perfectly good but all are tainted with much evill and corruption of sin see what need we have of Patience Meekness and long-suffering to bear with the evill and corrupt manners and disposition of those with whom we live lest otherwise we be moved to impatiency or provoked to inordinate passions unbeseeming us c. Haud minima portio patientiae et crucis est experiri et ferre proximi molestos mores c. Luther postill Major fol. 17. A. Therefore Hebr. 10. Ye have need of Patience c. So have we of meekness and long-suffering Pray therefore and labour for them else is there no living for us in the World or amongst men Mark 10. 18. And Jesus said unto him Why callest thou me good c. July 6. 1628. OUr Saviour's answer to the question moved to him by the young Ruler consisting of two parts 1. An expostulation with him for calling him good with a reason thereof Because no man is good but one c. 2. A prescription or direction what to do if he look to be saved by his good works He must keep the Commandments of the Moral Law c. Of the first The meaning was shewed before and some matter of Instruction also handled partly from the words in general and partly from the latter words of the verse which contain the reason of our Saviour's expostulation In which words are two propositions or points of Doctrine contained 1. That no meer man is absolutely or perfectly good of himself 2. That God onely is absolutely and perfectly good of himself Of the first I have spoken before Now followeth the second where first I will speak something of the goodness of God in general and then come to the particular Doctrine gathered from the words That God is good may appear by sundry places of Scripture in which goodness is ascribed to him as Psal 34. 8. Taste and see that the Lord is good c. Exod. 33. 19. The Lord himself promiseth to make all his goodness pass before Moses c. aâd chap. 34. ver 6. Abundant in goodness Now God is good two wayes or in two respects 1. Essentially in himself in respect of his own Nature and Essence yea thus he is not onelâ good but in the highest degree yea goodness it self And this goodnesse doth imply and include in it ââree things especially 1. The absolute perfection of Gods Nature and Essence or Beeing which is such as nothinâ is wanting unto it or defective in it nothing can be added unto it to make it better Now the Esseââial goodness of any thing doth consist in the perfection of the Nature and beeing of it Therefore when âod is said to be Essentially good this implyes the absolute perfection of his Nature which maketh ââm to be good 2. It implies further the amiableness of his Nature that he is of such a Nature and disposiââon as âs most amiable that is exceedingly to be loved and desired For thus the Philosophers do truely define thâ goodness of a thing to be that which maketh it amiable and desireable ãâã ãâã ãâã ãâã ãâã Arist Ethic. 1. So when God is said to be good yea goodness it self this implyes that he is of such a nature and Essence as is most amiable and desireable 3. It implies the kind and gracious Nature of God Exod. 34. 6. and Tit. 3. 4. After that the kindnesse and love of God c. 2. God is good effectually towards his Creatures and particularly to Mankind in that he âoth communicate his goodness that is the perfection and amiableness of his Nature to them in some degee Psal 33. 5. And this goodness of God is twofold 1. Common and general toward all Creatures and consequently toward all man-kind even to âhe wicked and reprobate whereby he doth bestow many common blessings upon them as natural life and beeing heâlth wealth c. Psal 145. 9. The Lord is good to all Psal 104. 27. The eyes of all Creatures âait upon him c. He openeth his hand and they are filled with good 2. His more special and peculiar goodness which he sheweth toward his true Church and Faithââll people whom he blesseth with spiritual and saving blessings in Christ enlightning them with saving knowledg of his Will forgiving their sins c. Psal 73. 1. Truly God is good to Israel even to such as are of a clean heart And Lam. 3. 25. The Lord is good unto them that wait for him and to the soul that seeketh him Now followeth the particular doctrine contained in the words That God alone is absolutely and perfectly good of himself Here are three things to be shewed 1. That God is good of himself 2. That he is absolutely and perfectly good 3. That God alone and none besides him is absolutely and perfectly good Of the first He hath his whole Nature and Being from himself in which respect he is called Jehovah and Ehjeh or I am Exod. 3. 14. Now if he have his whole Nature and Essence from himself then also all his essential Properties as his goodness c. Of the second That he is absolutely and perfectly good may appear 1. In that he is essentially good yea goodnesse it self in the abstract as we have heard 2. In that there is no mixture of any evill at all in him Psal 5. 5. Evill shall not dwell with him He is light and in him is no darkness at all 1 Joh. 1. 5. 3. In that he is also unchangeably good Jam. 1. 17. Every good gift cometh from the Father of lights with whom is no variableness c. Of the third That God alone and none besides him is thus perfectly and absolutely good of himself 1. He onely is good
up daily to praise and magnifie his Name for this goodnesse Psal 106. 1. Praise ye the Lord for he is good c. So Psal 107. 1. and in other places of the Psalms See Psal 145. 7 9. Use 3 Use 3. Seeing God is absolutely and perfectly good without all mixture of evil c. hence we may gather That he is not the author or cause of any evil in the world simply considered as it is evil but all evils in the world whether of sin or punishment are either from the devil that evil One as the Scripture calleth him or else from man's corruption Touching the evil of sin God is far from being any cause of it Jam. 1. 13. God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawn away by his own lust and entised c. See also Eccles 7. 29. Neither is God the cause of any evil of punishment simply considered as it is evil but with respect unto some good which he intendeth by it and bringeth out of it so understand that Amos 3. 6. Shall there be evill in a City c. not that the Calamities or Judgments which the Lord inflicteth on Men or Cities are simply evil as they come from God but because in some respect they are evil viz. as they are the fruit and effects of sin being procured and deserved thereby Now this being so it must teach us when any evil of punishment judgment or chastisement doth happen unto us not to impute the cause to God nor to murmur against him as if any thing simply evil could come from him but to clear Gods Justice and to accuse our selves and our sins as the only procuring and deserving cause of all such evils and miseries which befall us c. Use 4 Use 4. Seeing God only is good of himself and all goodnesse of men and other creatures is from him this teacheth us not to ascribe any goodnesse to men whether it be to others or to our selves simply considered of our selves but to acknowledg all the goodnesse that is in us or others to be from God alone and to yield unto him the glory thereof But of this before in handling the former Point of Doctrine Use 5 Use 5. See what to do when we reap any benefit good or comfort by men or by any of the creatures we are to blesse God and be thankful to him especially from whom all that good cometh If men be kind and good to us though we are not to be unthankful to them yet we ought especially to blesse God for the kindnesse they shew to us So 1 Sam. 25. 32. David blesseth God for the good he reaped by the good counsel of Abigail So when we receive good and comfort by the use of any of Gods creatures we are to blesse God and be thankful to him remembring that he alone is good of himself and that the goodnesse of the creatures is not from themselves but from Him the Creator See 1 Tim. 4. 4. Mark 10. 19 Thou knowest the Commandements Do not commit adultery c. July 13. 1628. HEre followeth the second part of Christ's Answer to the young man's Question touching eternal life which is a Direction or Prescription what he must do if he look to obtain âeternal life by his own good works he must then keep the Commandements of the Moral Law unto which he therefore referreth him for further direction appealing to his own knowledg of the Law and instancing withall in the particular Commandements of the second Table In the words consider two things 1. Our Saviour's directing or sending of him to the Commandements of the Law Thou knowest the Commandements 2. His instancing in the particular Commandements of the second Table Do not commit adultery Do not kill c. Of the first Thou knowest c. He appealeth to his own knowledg as one that was not ignorant of the Law but rather skilful in it at least in the letter or literal knowledg of it and having also as is probable some understanding in the sense and meaning of the Commandements though not so truly or thoroughly conceiving the same as he should as will afterward appear Which by the way makes it the more probable which some do suppose that this young Ruler was of the sect of the Pharisees for they were very skilful in the letter of the Law though they greatly corrupted the sense of it by their false glosses and unwritten Traditions added thereunto Now the scope and purpose of our Saviour in these words is to intimate unto him what he must do and what is required of him if he desire or seek to obtain eternal life by his good works viz. that then he must keep the Commandements of the Moral Law and that fully and perfectly for so he meaneth So Matth. 19. 17. If thou wouldst enter into life keep the Commandements that is perfectly Therefore Verse 21. If thou wilt be perfect c. Now further by this place the Papists would prove their Doctrine of the merit of good works That good works done in state of grace do merit eternal life by the worthinesse of them because our Saviour referreth this young man to the keeping of the Commandements for the obtaining of eternal life See Rhemists on this place But the truth is here is no ground at all for this doctrine of merits For our Saviour doth not tell him that by keeping the Commandements he might or should merit or deserve eternal life to be given unto him neither is that his meaning but because he saw him to be tainted with the common errour of the Pharisees and other Jews in those times who sought to be justified before God and saved by keeping the Law of Moses therefore he sends him to the Commandements of the Law telling him That if he look to be saved by keeping them then he must keep them perfectly that so he might by this means convince him of his unability to keep them perfectly and consequently humble him in sight of his sins causing him to go out of himself and to seek salvation in Christ if it might be or otherwise to leave him the more without excuse Observ 1 Observ 1. What is required of all such as desire or seek salvation by the merit of their own good works they must yield perfect obedience to the Moral Law of God and to every Commandement of it or else they cannot by this means obtain eternal life This young man demanding by what good works of his own he might obtain eternal life our Saviour enjoyns him perfect obedience to the Law intimating that he could not be saved by his own works or obedience to the Law unlesse he perform such obedience to it as is perfect in every respect and degree So Luke 10. 28. when a certain Scribe or Lawyer came to our Saviour with the like question and our Saviour referred him to the Law asking him How he read
there and he thereupon rehearsed the summe of both Tables of the Commandements 1. Thou shalt love the Lord thy God with all thy heart with all thy soul c. 2. Thy Neighbour as thy self Upon this our Saviour replyes thus unto him This do and thou shalt live Reason Reason This is the Condition of the Legal Covenant of Works viz. perfect obedience to be yielded to the whole Law and to every part of it and that in the highest degree So understand the tenure of this Covenant Levit. 18. 5. Ye shall keep my Statutes c. which if a man do he shall live in them As on the contrary the Condition of the Evangelical Covenant is Faith in Christ Act. 16. 31. Believe in the Lord Jesus and thou shalt be saved c. Therefore such as look to be saved by the Legal Covenant must keep the Condition of it viz. perfect obedience to the whole Law in the highest degree c. Use Use Hence gather That it is impossible for any to be justified or saved by their own good works or inherent righteousnesse forasmuch at none can thus be saved without perfect obedience yielded to the Law which none is able to perform since Adam's fall Therefore Gal. 3. 10. As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things c. Which shews the misery of all such as seek Justification or salvation by their own good works as Papists and some ignorant people in our Church who think to be saved by their good meaning good prayers and good serving of God c. They seek salvation by such a way and means as by which they can never attain to it that is by their own good works and obedience to Gods Commandements which being imperfect is so far from justifying or saving them that on the contrary it makes them lyable to the curse of God Quest 1 Quest 1. Are not good works then necessary to the attainment of Salvation Answ Answ Yes as fruits and testimonies of our faith in Christ shewing the truth and soundnesse of it but not as meritorious causes of salvation We cannot be saved without good works though we be not saved by or for the dignity or worthinesse of them Ephes 2. 9. We are not saved by works as meritorious causes c. and yet Verse 10. God hath ordained them for us to walk in They are via Regni c. Bernard Quest 2 Quest 2. Why then is the Legal Covenant set down in Scripture c Answ Answ See Perkins on Gal. 3. 12. Observ 2 Observ 2. One use for which the Moral Law doth serve is To bring men to a sight of their sins and imperfections and so to humble them before God especially such as were never yet thus humbled nor brought to a true sight of their sins but are puââed up with a conceit of their own goodnesse and righteousnesse in themselves Our Saviour perceiving this young man to be thus conceited of himself sends him to the Law putting him in mind of that perfect obedience which it requireth of all that look to be justified or saved by their good works that by this means he might bring him to a true sight of his sins and humble him before God if it might be This was the end our Saviour aymed at in referring him to the Commandements of the Law and requiring him to keep them perfectly if he would enter into life that he might by this means discover to him his sins and the imperfection of his obedience to the Law although the young man did not make so good use as he should have done of our Saviour's Admonition but stood still to justifie himself as if he had already kept the Law perfectly c. Howsoever by the scope and drift of our Saviour in urging him to the obedience of the Law thereby to humble him if it might be in sight of his sins and disobedience we may see that this is one special use of the Moral Law of God for which it serveth and is to be applyed unto men viz. to bring them to sight of their sins and so to humble them before God in regard of their unability to keep this Law Rom. 3. 20. By the Law is the knowledg of sin and Rom. 7. 7. I had not known sin but by the Law This use the Law hath both in the regenerate and unregenerate but especially in the unregenerate and such as are yet meer natural men and never truly humbled or brought to a true sight of their sins Use Use See then how fit and necessary it is for the Law to be preached and urged unto men by the Ministers of God especially to such as are yet in their natural estate and never yet humbled for their sins nor brought to a true sight of them but are rather puffed up with conceit and opinion of their own goodnesse and righteousnesse by Nature To such the doctrine of the Law is most necessary yea first to be preached to them before they can be fit to have the promises of the Gospel applyed to them They must first have the Law urged and pressed to their conscience to shew them their sins and misery by nature how unable they are to keep the Law and consequently to be justified or saved by their own righteousnesse and good works and therefore to drive them out of themselves to seek salvation by faith in Christ alone c. Then being thus by the Law truly humbled c. they are fit to hear the glad tydings of the Gospel and never till then which shews the folly and ignorance of such as would not have the Law preached but the Gospel onely These are their own enemies And this is all one as if a Chirurgion should first lay on a heaâing plaister to skin over a wound or sore in the body before he have searched the wound c. Observ 3 Observ 3. In that our Saviour appealeth to his knowledg Thou knowest the Commandements c. we may learn That Christians living in the Church should not be ignorant of the Commandements of the Moral Law of God but well acquainted with them for else they come short of this young man here Neither ought we onely to know the words of the Ten Commandements but also to be acquainted with the matter and true meaning of them And herein we should outstrip this young Ruler who although he had some literal knowledg in the Law and did also in some measure no doubt understand the meaning of the Commandements yet not so truely or thorowly as he should have done as appeareth in that he thought he had kept them all from his youth which he would never have supposed if he had truely understood the meaning of the Law Therefore in this we ought not onely to be equall with him but to go beyond him in being carefull not onely to know and be familiarly
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
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâeignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâied of some in these last times who shall have a form of godliness but ââny the power thereof Simon Magâs Act. 8. 13. Reas 1 Reason 1. The heart is deceitfull above all things c. Jer. 17. 9. Full of close and hidden corruption which is not easily but hardly discovered Reas 2 Reason 2. An hypocrite may resemble a good Christian in practise of all external duties of Religion and yet not in the inward truth and power of Religion in the heart As a cunning Painter may paint the colour of fire but not the internal vertue and heat of it c. Use 1 Use 1. To âeach us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâreof noâ to put too much confidence in them till such time as we have had some proof and trial of their sincerity As we ought not to be suspitious of others sincerity without cause for charity thinks not evill 1 Cor. 13. 5. so neither are we to be too credulous or confident of such as we have no good tryal or experience of Joh. 2. 23. there is mention of some who believed in the Name of Christ that is made shew and profession of believing in him and yet it is said he did not commit himself unto them c. No more should we commit our selves too far unto such as make an outward profession of Religion till they have given some good proof of their sincerity therein Matth. 10. 16. Our Saviour bids his disciples be wise as Serpents c. Now this is one point of Christian wisdom not to be too credulous or confident of such as make a great outward shew of Religion and Christianity before we have seen or heard of some good âryal of their sincerity Vse 2 Use 2. See what cause there is for every one of us thoroughly to sift and ransack our own hearts to find out the closest corners of hypocrisie in them lest otherwise we deceive our selves as well as others with a shew and profession of Religion being void of the truth and power of it Let us then take heed of resting in any outward shew of Religion and above all labour for the inward power of godliness by which we may outstrip and go beyond all formal hypocrites To this end we are often to examine and try our own hearts touching our sincerity in the profession of Religion that so we be not deceived in our selves remembring that a close hypocrite may go very far in an outward shew of Religion and yet be still an hypocrite c. Quest Quest How shall we try and know the sincerity of our hearts in outward profession of Religion Answ Answ By some marks of it 1. If in this profession we propound and aym at a right end Gods glory not at sinister ends as our own credit profit c. In this the Pharisees failed 2. If we rest not in bare profession but make conscience to live answerably and worthy of our Calling Ephes 4. 1. Phil. 1. 27. 3. If we make this profession constantly at all times and in all places whensoever it makes for God's glory not at sometimes only as some are wont c. In some companies ashamed c. 4. If resolved to do and suffer any thing which God calls us to rather than give over our profession Luke 14. 27 33. Observ 2 Observ 2. In that he that came âunning to Christ at first c. now goes away from him sorrowful refusing to do what was commanded him we learn That one may be very zealous and forward at first and for a time in profession of Christ and of Religion and yet afterward grow cold and fall quite away from that profession he hath once made So did this young man as is probable so have many others also done Luke 8. 13. Those hearers of the Word which are compared to the stony ground are said to hear and receive the Word with joy and to believe for a while and yet afterward in time of tryall they fall away Joh. 5. 35. The Jews rejoyced in the light of John Baptist his Ministery but it was but for a season Judas Iscariot for a time was a forward disciple and professor of Christ as well as the other Apostles yet afterward fell quite away and so discovered himself to be a devil Joh. 6. 70. Apoc. 8. 9. Chap. mention is made of Stars which fell from heaven c. And common experience proves this to be true in too many in these our times c. Reason Reason The cause of this Apostacy and falling away of those who have for a time been forward and zealous professors of Religion is their hypocrisie and want of soundness and sincerity in profession of Religionâ because their hearts are not upright in the profession of Religion neither do they labour for the truth and power of Religion and godliness but rest only in a shew of it Quest Quest May not a true and sincere Professour of Religion fall away from his first zeal and forwardness in Religion Answ Answ Yes he may in part and for a time as we see in the Church of Ephesus Revel 2. 4. which though a true Church yet left her first love for a time And in Demas who though he forsook Paul and imbraced the World 2 Tim. 4. 10. yet it is thought by some that he afterward repented because Paul doth afterward number him amongst good men and his fellow-labourers Philem. ver 24. as Marcus Aristarchus Lucas But a true and sound Professour neither can nor doth ever fall away wholly or finally from that zealous profession of Religion which he hath once made as the hypocrite doth Use 1 Use 1. This must teach us not to think strange or take offence at it when we see or hear in these times of some who having been zealous and forward Professours of Religion at first and for a time do afterward fall away This is no new or strange thing but such as hath often happened in other Ages of the Church There have alwayes been some hypocrites in the Church who have made shew of Religion for a time and yet have afterward laid open their great hypocrisie by falling from their first zeal in profession of Religion of whom that of the Apostle is verified 1 Joh. 2. 19. They went out from us but they were not of us c. The examples of such must not cause us to stumble or waver in our profession but though all should fall away we must resolve to be constant c. neither must we for their sakes suspect or condemn all forward professors as hypocrites Culpa paucorum non praeâudicat religioni Vse 2 Use 2. It must move all such as undertake the profession of Christianity to labour not so much for zeal and forwardnesse at first in
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 compaâes them who is ready to be gone when we have most need of him All but perishing suâstance 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 alâo 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 poââessours 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 poââessions 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 comâon 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 wealâh 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 paââ with now the covetous man is in love with his wealth yea his love is chiefly set upon it Reas 2 Reason 2. That whârein 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 nâedle than for a rich man c. So Jam. 5. 1. Go to now ye rich men c. Judas his bearing the bagg
and forward on all occasions to teach such as our Saviour was to instruct his own Disciples See before Verse 10 c. Now followeth the Matter or Doctrine it self which our Saviour now took occasion to teach his disciples namely touching the difficulty of rich mens entring into the Kingdom of God This doctrine he propoundeth here by way of admiration the more to set forth the difficulty How hardly c. With how great difficulty implying that it is not without great and wonderful difficulty They that have riches Such as abound in worldly wealth as this young man did Enter into the Kingdom of God That is Come to be partakers of eternal life and glory in Gods heavenly Kingdom after this life Compare these words with Verse 17. Doctr. 1 Doctr. 1. That it is a very hard and difficult thing for rich men who abound in worldly wealth to be partakers of eternal life in Gods heavenly Kingdom This is plainly taught here by our Saviour when he saith by way of admiration How hardly shall they that have riches c. And again Verse 25. It is easier for a Camel c. Hence it is that in Scripture we read of so few rich men abounding in wealth that were truly religious and consequently saved I say few in comparison of the multitude and common sort of great and rich men of the world especially in the times of the New Testament 1 Cor. 1. 26. Not many mighty not many noble are called c. On the contrary Matth. 11. 5. The poor have the Gospel preached to them And Jam. 2. 5. Hath not God chosen the poor of this world rich in faith and heirs of the Kingdom c. Such were the Disciples of Christ and other Believers for the most part in our Saviour's time Poor and mean men not of the greater or richer sort Joh. 7. 48. Reason Reason Rich men have many and great hinderances to keep them from eternal life and that by reason of their wealth yea riches themselves are great and dangerous impediments to hinder the owners and possessours of them from God's Kingdom though not simply of themselves yet occasionally by reason of man's corruption being so apt to abuse them and so to be hindered by them c. More particularly Riches are apt to hinder their owners from the Kingdom of heaven two wayes 1. By being Instruments and occasions of sin unto them yea of many dangerous sins as of pride covetousness unjustice oppression and many other like sins all which sins are so many hinderances to keep rich men from the Kingdom of heaven 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in perdition and destruction 2. By hindering them in the practice of those good and holy duties by which they should be helped and furthered towards the attainment of eternal life Riches are apt to take up and possess the hearts and minds of rich men with cares and thoughts of the world so as they cannot be free or fit to serve God by practise of good duties of prayer hearing and reading of the Word Meditation c. and so to work out their own salvation Matth. 6. 24. No man can serve two Masters c. Ye cannot serve God and Mammon Luke 14. Those that were invited to the spiritual Supper were hindered from coming to it by the care of their Farms Oxen c. And as Riches are an occasion of hindering men in the practice of holy and religious duties so also they hinder the fruit and benefit which should be reaped by such holy duties Matth. 13. 22. The care of this world and deceitfulness of riches choak the Word c. Use 1 Use 1. Hence gather That eternal life is not a common benefit which all shall be partakers of for then it should not be hard but easie for all sorts and so for rich men as well as poor to attain unto it Common thingâ are easily attained to by all but things hardly attained to are usually rare and such as but few do attain unto Such a thing is eternal life no common benefit belonging to all but peculiar to some onely and those the smallest number in comparison of the rest Matth. 7. Strait is the gate and narrow the way c. which being so must stir up every one of us to strive the more to enter in at that strait gate as our Saviour warneth us Luke 13. being so much the more careful to work out our salvation with fear and trembling Phil. 2. 12. Use 2 Use 2. See here again how dangerous a thing it is to be rich in this world and to abound in wealth unlesse God give special grace withall to use their wealth to Gods glory and so as not to be hindered thereby in the way of salvation c. But of this before upon the former Verse See Luke 6. 24. Use 3 Use 3. See how little cause there is for any to desire or seek much after worldly wealth and riches seeing it is so hard a matter for rich men to be partakers of Gods heavenly Kingdom and seeing riches are so great and dangerous occasions to hinder the owners and possessors of them from eternal life Therefore we should follow the counsel given by Solomon Prov. 23. 4. Labour not to be rich Why should we desire or seek those things which when we have them are so far from doing us good or making us happy that on the contrary they are like rather to prove dangerous snares and hinderances to keep us from the Kingdom of heaven Why should we seek those things which are like to be occasions of sin unto us and impediments to hinder us in all good and holy duties c. to steal away our hearts from God to choak his Word in us c. No cause then to labour or travel to be rich but on the contrary rather great cause to desire and be contented with a poor or mean estate as best and safest So we are taught in the Lords Prayer to ask no more but daily bread and Prov. 30. 8. Agur thus prayeth Give me neither poverty nor riches but feed me with food convenient for me And 1 Tim 6. 8. the Apostle saith Having food and rayment let us be therewith content Use 4 Vse 4. See what cause there is for Rich men to pray and labour for the special grace of Gods Spirit whereby they may be enabled to overcome those great difficulties and impediments which are in their way to hinder them from eternal life that they may be preserved from those dangerous sins whereof riches are the usual occasions and instruments and that they may not by them be hindered in the practice of those holy and religious duties which are required of them for the attainment of life everlasting Seeing it is so hard a matter for such rich men to be saved as having so many and great hinderances by
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 âames 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 redeâption 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 âign 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
this reason contains in it the end of Christ's coming into the world which was not to be ministred unto but c. Where 1. Consider the Person that is said to have come Himself whom he calleth the Son of Man 2. The end of his coming set down 1. Negatively shewing wherefore he came not not to be ministred unto 2. Affirmatively wherefore he came to minister And this latter is confirmed by mentioning one special kind of Ministery or service which he came to perform which was the giving of his life c. The Son of man This Title he gives himself in respect of his humane nature to shew the truth of it But having often had occasion before to speak of it I will not here insist on it Came viz. Into the World To be understood of his first comming in the flesh when he was Incarnate taking our nature upon him being first conceived in the Womb of the Virgin his Mother and afterward born and brought forth into the World in the appointed time Not to be ministred unto Or to be served or to have service done unto him by others Quest Quest How is this to be understood seeing he was Ministred unto and had service done to him in and after his first comming both by his Disciples who attended as servants on him as also by others as by those Religious Women who ministred to him with their substance Matth. 27. 55. yea the Angels ministred to him at his birth and afterward at other times Answ Answ The words are not to be understood simply and absolutely as if he had not come at all or in any sort to be ministred unto but comparatively not so to be ministred unto or attended on by great retinue of servants or followers to do him service as earthly Kings Princes or other great men are wont to be attended and served such as he spake of before ver 42. He came not into the World as an earthly Prince or great man of state to be gloriously attended upon and ministred unto by many servants c. But to minister Or to do service unto others in humility and love by submitting himself to do the Office and duty of a servant unto others doing all duties of love in way of procuring and furthering the good and Salvation of mankind Quest Quest How and when did he thus submit himself as a servant for the good of men Answ Answ 1. In his life time while he lived on earth by his readiness to do good to the Souls and bodies of men To their Souls partly by his publick Doctrine and Ministry amongst the Jews for which cause he is called the Minister of Circumcision Rom. 15. 8. and partly by his private Instructions Admonitions and Exhortations of others To the bodies of men he did good upon all occasions by his Miraculous healing of the sick raising of the dead and casting out of Devills from the possessed as also by other ordinary duties of love which he performed to others especially to his own Disciples as by washing their feet and wiping them with his own hands Joh. 13. 2. At the time of his death by dying and suffering the wrath and curse of God due to the sins of men thereby to work their Redemption and Salvation as is shewed in the words immediately following Observ 1 Observ 1. Christ's Kingdome is not of this World Joh. 18. 36. not earthly or temporal accompanied with outward pomp and glory but spiritual and heavenly He came not as an earthly King honourably attended c. Zach. 9. 9. Vse Use We are not to imbrace Christ or profess the Gospel in hope of worldly preferment c. Observ 2 Observ 2. The manner of Christs first comming into the World in his Incarnation or comming in the flesh he did not come in outward pomp and state as an earthly King or great man to be honourably attended by many servants and followers but on the contrary in a poor low and mean estate not to be ministred unto but rather to minister to others In the form of a servant The poor and mean manner of Christs birth and comming into the World is recorded by the Evangelists viz. that he was born of mean Parents and in a mean place which was Bethlehem and not in any great or fair house of that Village but in a common Inn yea in the stable of the Inn and was there fain to be laid in a Manger in stead of a Cradle c. Reasons why he came into the World in this poor low and mean manner and not in outward pomp and glory 1. That the Scripture might be fulfilled which foretold this Psal 22. Esay 53. 2. Joh. 18. 36. 2. That from this low and mean estate he might afterward be advanced to so much the higher glory Phil. 2. 7. He made himself of no reputation c. Therefore ver 9. God hath highly exalted him c. 3. That there might be the more manifest difference between his first comming in the flesh and his second comming to Judgment Therefore he came at first in low and mean manner but shall come at the last day in wonderfull glory and majesty 4. That by his own example and practice he might sanctify the poor and mean estate unto the faithfull in this life that it might be good and comfortable for them Use 1 Use 1. For the comfort of such good Christians as are of poor and mean birth and of mean estate in this World So was Christ himself our head and Saviour He came not into the World as a great man in pomp and state neither did he live in the World in any great rich or honourable condition but in a mean and contemptible estate having not where to lay his head c. not so much as a house of his own to dwell in c. And he hath sanctified this poor and mean estate to all the faithfull c. Use 2 Use 2. Seeing Christ Jesus the Son of God was born and came into the World not in any outward state or glory but in a low and mean manner not to be served but to serve c. this should teach us not to affect or desire worldly greatness as great Wealth Honour or high places in this World but to be content with a low or mean estate if God see it good for us and rather to desire this then the other that so we may come after Christ our head and be herein like unto him Observ 3 Observ 3. But to minister See here how far Christ Jesus the Son of God did humble himself for the good and Salvation of mankind even so far as not onely to take mans nature upon him but in it to become a Minister or servant unto men after a sort for their good not refusing to do the meanest offices and duties of love unto men while he lived on earth in way of procuring and furthering the good and Salvation of the Souls and bodies of men
So was it also with Judas he had the leaves of a fair profession but no true fruits of sanctifying Grace proceeded from him So many in our times are like this leafy Fig-tree which bare no fruit They make a fair shew and profession of Religion yet are destitute of all true fruits of Grace and yet are destitute of all true fruits of Grace in heart and life As it is prophecyed of these times 2 Tim. 3. 5. that some should have a form of godliness but should deny the power thereof Vse Use Take heed then how we rest in any outward shew or profession of Religion though never so glorious but above all examine what truth of Religion is in us what power of godliness in our hearts what true fruits of Grace we bear or bring forth to God Look whether we be good Trees such as are planted in the house of God Psal 92. 13. which do not onely flourish in leaves but bring forth fruit Think it not enough to have the leaves of a good profession before men but look what true fruit we bear and bring forth to God and unto Christ Jesus what fruit of Faith Repentance Newness of life what fruits of Holiness and Righteousness of Patience meekness humility self-denyal c. The rather because there is in many a fair shew and appearance of fruit where is no true fruit at all a fair profession of Religion before men and yet no truth or power of Religion nor fruits of Grace before God Some bring forth fruit in some kind but are not fruitfull in all good works not filled with all the fruits of Righteousness Others bring forth fruit for a time and are not constant therein but decay and grow barren losing their first fruitfulness c. On the contrary Psal 42. The Trees planted in Gods house c. Therefore examine whether we be truly fruitfull in the profession of Christ and the Gospell without this all our shews and fair profession shall do us no good Remember Matth. 7. Not every one that saith Lord Lord c. And Matth. 5. 20. Except your Righteousness exceed the Righteousness of Scribes c. Now followeth the malediction or curse it self denounced by our Saviour against this barren and fruitless Fig-tree ver 14. Jesus answered and said unto it No man eat fruit of thee hereafter c. Jesus answered This is an Hebraism answering being put for speaking as it is often in other places Matth. 11. 25. At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth c. No man eat fruit of thee c. Matth. 21. 19. The curse is set down in other words viz. thus Let no fruit grow on thee hence forward for ever He threatneth it with perpetual barrenness yea that it should wither c. More to be understood then is expressed But it comes all to one in effect and substance and it is most probable that our Saviour used all the words set down both by Matthew and Mark in denouncing this curse Now although upon the denouncing of this curse the Fig-tree withered or dryed up by the roots as we shall hear ver 20. yet we must not think that the destruction of the Fig-tree was the end which our Saviour aimed at in denouncing this curse especially seeing his usual manner at other times was not to do hurt but good by his Miracles neither did he denounce this curse out of any impatiency or discontentedness against the Fig-tree for not yielding him fruit to quench his present hunger but there were other causes or ends for which he thus cursed it 1. That by this Curse denounced against the fig-tree he might as in a Type foreshew the Curse and Judgment of God which should come upon the hypocritical Nation of the Jews for their hypocrisie and for their barrenness and unfruitfulness in grace notwithstanding the means of grace and salvation which they enjoyed in that they being as Trees planted in God's Garden or Vineyard of his Church that is to say being a people outwardly called of God to be his Church and enjoying the outward means of grace and salvation yet did not bring forth fruits of grace answerable to the means they enjoyed but were altogether barren and unfruitful having only a shew of Religion and grace without any truth and substance thereof Therefore our Saviour shews that they should as barren Trees be accursed that is the wrath of God should come upon them for their hypocrisie and unfruitfulness yea they should by the just Judgment of God be destroyed and rooted out from being a Church and People as not many years after it came to pass in the last and final destruction of Hierusalem by the Romans which happened about 40. years after this time 2. Another end which our Saviour aymed at in cursing this barren fig-tree was thereby to shew his Divine power in working a Miracle viz. in causing the Fig-Tree suddenly to wither and dry up by the roots 3. That from the miraculous effect which followed upon his denouncing this curse against the Fig-tree he might take occasion to commend to his Disciples the power and vertue of faith and to exhort them to the practice of it as he doth afterward Verse 22. c. Mark 11. 14. And Jesus answered and said unto it No man eat fruit of thee hereafter for ever c. Nov. 29. 1629. Observ 1 Observ 1. IT is a fearful and dangerous thing for any people or persons to live unfruitfully under the means of grace and salvation vouchsafed of God unto them To enjoy the ordinary means of grace as the Ministery of the Word and Sacraments and not to profit by them in bringing forth fruits answerable as fruits of faith repentance reformation of life c. but to be barren and unfruitful under these means of grace is a fearful and dangerous thing In that it provoketh the Wrath and Judgment of God against such a people yea the heavy Wrath and Curse of God causing him to destroy and root out such a people for this sin of barrenness and unfruitfulnesse c. Now that this sin of unfruitfulnesse under the means of grace doth thus provoke and bring the heavy Wrath of God upon such as are guilty of it is further proved Luke 13. by the Parable of the Husband-man who having planted a Fig-Tree in his Vineyard and bestowing cost upon it and finding it unfruitful threatens to cut it down c. So Esay 5. 5. the Lord having bestowed great cost and care upon his Vineyard and yet finding it unfruitful threatens to take away the hedg thereof that it may be eaten up and to break down the Wall of it c. that is to destroy and lay it waste To this purpose also is that Heb. 6. 8. where barren Christians living unfruitfully under the means of grace are compared to barren ground bearing thorns and briars which is rejected and is nigh unto cursing and whose
a shew of danger As here these Scribes and chief Priests were timerous and fearfull of danger if the common people should take part with our Saviour against them and so make some tumult or uproar against them for his sake And yet this may seem to have bin a matter not so greatly to be feared if we consider the inconstancy of the common people in their favour and friendship to our Saviour who within three or four dayes after this were moved to cry out against him that he might be Crucified Matth. 27. 22. yet we see here how apt these wicked Scribes and Priests were to be afraid of danger by the peoples moving of sedition in defence of our Saviour And this is alwayes the property of wicked men to be very apt to slavish fears upon the least suspition of evil or danger to themselves yea to fear when there is no cause of fear Psal 53. 5. and Prov. 28. 1. Reas 1 Reas 1. They have an evil Conscience within them guilty of sin unrepented of and apprehending Gods wrath which makes them fearful on all occasions as Cain Gen. 4. 14. was afraid every one that should find him would kill him Reas 2 Reas 2. They want Faith to believe Gods mercy and protection of them in times of danger and therefore they cannot but fear Revel 21. 8. The fearfull and unbelieving are joyned together Vse 1 Use 1. See the misery of all wicked men so long as they live and continue such They are apt to be troubled and tormented with fears on all occasions if never so little danger do appear yea to live in fear Now this is a hell and torment to them 1 Joh. 4. 18. Esay 57. 20. Fear hath torment in it which should move such to repent and labour for Faith and a good Conscience Deut. 28. 65. Trembling heart Use 2 Use 2. To teach the godly to strive against this timerousness and fearfulness which is in wicked men seeing it is the property of the wicked which have no Faith nor peace of Conscience Therefore such as profess to âe Gods children and to have Faith and a good Conscience ought to labour and strive against such timerousness and fearfulness Prov. 28. 1. The Righteous is bold as a Lyon He that fears God truly need fear nothing else as on the contrary he that fears not God hath cause to fear all other things small and great as an ancient Father saith Chrysost Observ 2 Observ 2. In that the thing which these Scribes and chief Priests feared was not the sin or offence against God or against our Saviour Christ himself in going about to put him to death but the hurt and danger which was like to come upon themselves if the common people should raise tumult against them for going about in open manner to put him to death Hence we learn what is the principal matter or object of wicked mens fear usually what it is which they use most to fear Not sin or the offence of God or any Spiritual evil or danger but rather outward evils or dangers like to come upon them For example bodily sickness pain or death it self worldly crosses or losses poverty shame hatred or displeasure of men c. These and such like external evils are the matters which wicked men do use chiefly to fear As for Spiritual evilâ as sin and the offence of God or loss of Gods favour or loss of heaven these they fear not half so much Gen. 4. Cain's fear was lest any should kill him Matth. 2. 3. when Herod heard of the birth of Christ he was troubled with fear c. Reason Reason Wicked men are most sensible of outward evils and dangers not so much of Spiritual Therefore they fear those principally and not these See Joh. 11. 48. Vse 1 Use 1. See the folly of wicked men in that they fear those evills most which are least to be feared and on the contrary those least which are most to be feared c. Vse 2 Use 2. Difference between the fear of the wicked and of the Godly c. Use 3 Use 3. Take heed we be not like to the wicked in this preposterous fear That we do not fear these outward and temporal evils but that above all we fear Spiritual evils as sin and the loss of Gods favour c. Esay 8. 12. Fear not their fear but sanctify the Lord in your hearts and let him be your fear and dread And Matth. 10. 28. Fear not them that kill the body but are not able to kill the Soul But rather fear him that is able to destroy both Soul and body in Hell Observ 3 Observ 3. In that these Scribes and chief Priests who hated our Saviour and sought his death did withall fear him in respect of the peoples favour and affection to him c. Hence we learn that wicked men are sometimes forced to stand in fear of the Saints and Servants of God whom they most hate and are greatest enemies unto Though they do not fear them with any reverent fear proceeding from love yet they fear them with a servile or slavish fear joyned with hatred and enmity against them Reas 1 Reas 1. The innocency and uprightness of the Saints striketh terrour into their wicked enemies sometimes causing them to fear the just Judgment of God for opposing such So Herod Mark 6. Reas 2 Reas 2. God doth by this means curb the malice of the wicked and provide for the safety of his servants Use 1 Use 1. See the misery of wicked men being forced to stand in fear of those whom they most hate and are deadly enemies unto viz. the true Saints and Servants of God Now this is a great misery and torment to live in fear of such as we hate withal see what a miserable thing it is to be an enemy to the Saints of God in that such are sometimes forced whether they will or no to stand in fear of those whom they hate and are enemies unto See how little comfort the wicked can have in hating and opposing Gods servants yea none at all but on the contrary great trouble and torment in their Consciences which therefore should move such to repent of their sins and in particular of their hatred and enmity against the Saints of God and to labour for true love to them c. that they may not be forced to stand in a slavish fear of them but may have comfort in and by their society and friendship Vse 2 Use 2. See how little cause there is for such as fear God to fear wicked mens power or malice seeing on the contrary it is so that the wicked do often stand in fear of them And indeed there is much more cause for the wicked to fear the godly then on the contrary More cause to pitty and lament the misery of such then to fear them Now we account it a vain and foolish thing to fear such as stand in fear of us c.
good to be affected with admiration and wonder at the great and extraordinary works of God yet this alone is not enough but withal we should make a holy and Religious use of such great and wonderfull works of God But of this before upon the two former Verses Observ 2 Observ 2. What is one use to be made of the great and wonderful works of God which we see hear or take notice of at any time viz. that we should by them be stirred up to the practice of Faith in putting our trust and confidence in God and in resting and relying upon him for those things which we desire and stand in need of This use our Saviour would have his Disciples make of his Miracle wrought in cursing the barren Fig-tree He would have them learn thereby to have Faith in God c. The like use should we make of all great and wonderful works of God as of his works of Creation and providence in governing the World of his extraordinary works of Justice and Mercy of his great Miraculous deliverances bestowed on us c. The consideration of these and all such wonderfull works of God should provoke and stir us up to trust and confidence in God causing us to rest and rely on him for all good things which we desire and stand in need of and for his help and deliverance of us for time to come c. Esay 26. 4. Trust ye in the Lord for ever c. Then ver 5. For he bringeth down them that dwell on high the lofty City he layeth low c. Reason Reason By such great and wonderfull works the Lord doth in special manner declare and manifest his infinite Wisdome Power Mercy Justice and such other attributes of his Divine Nature which are the chief grounds of our Faith and confidence in God as we shall see afterward and therefore the consideration of such works of God should strengthen our Faith and confidence in God and cause us the more firmly and stedfastly to rest and rely on him c. Vse Use Labour to make this use amongst other of those great and wonderfull works of God which we see or take notice of at any time To have our Faith strengthened by consideration of them and to be stirred up to this practice of it in trusting and relying upon God with confidence of heart for all good things we desire or stand in need of The more we see read or hear of his infinite Wisdome Power Mercy c. manifested in his works the more let us labour to have Faith in him Observ 3 Observ 3. When Peter and the rest of the Disciples by admiring the greatness of this Miracle of cursing the Figtree and causing it so suddenly to wither and by acquainting our Saviour with it did intimate their desire to have the like power or gift of working Miracles bestowed on them or rather confirmed to them for it was conferred on them before as we heard chap. 6. ver 7. Our Saviour presently exhorteth them to have Faith in God that is to put their trust and confidence in him for the obtaining of that which they desired so far as was fit for them Hence we may learn that the only way to obtain those things which we desire and which are needfull and fit for us is to believe in God that is by true confidence of heart to rest and rely upon him for all such things The only way to obtain at the hands of God all good things which we desire either Spiritual or Temporal Psal 37. 3. Trust in the Lord and do good so shalt thou dwell in the Land c. And ver 4. he shall give thee the desires of thine heart 2 Chron. 20. 20. When Jehosaphat and his people desired deliverance from their enemies comming against them with a great army he exhorteth them thus Believe in the Lord your God so shall you be established believe his Prophets so shall ye prosper On the contrary Esay 7. 9. the Prophet tells Ahaz and his people being in danger of their enemies that if they would not believe and trust in God for that deliverance which they desired they should not obtain it Esay 30. 15. The Prophet tells them that if they would be saved and delivered from their enemies as they desired to be they must by Faith rest and depend upon God for this safety In quietness and confidence shall be your strength Reasons Reasons 1. We cannot of our selves obtain the things we desire and are needful for us we are not able to supply our own wants therefore we must fly to God by Faith and confidence 2. God promiseth all good things to us upon condition of our Faith c. 3. By trusting on God we honour him and then he will honour us c. Vse 1 Use 1. See one main cause why we oftentimes want those good things which we desire and are needfull for us It is because we want Faith to believe and trust in God for these things What is the cause that we want pardon of sins or at least such a comfortable feeling and assurance of it as we desire It is because we do not so trust and âely upon God for this benefit as we should What is the cause that we want strength against temptations to resist Satan and to mortify our sinfull lusts What is the cause why we want help comfort and deliverance in our troubles c Is it not because we want Faith to believe and rest upon God for the obtaining of these things âo far as is needful and fit for us Use 2 Use 2. To stir us up to labour for this Faith and confidence in God for the obtaining of our desires in all things necessary and fit for us and so far as stands with the will of God If we would have our desires satisfied in obtaining all things needfull for us labour to have Faith in God that is by true Faith to rest and depend upon God for the satisfying of our desires and supply of our wants for obtaining of all good c. for deliverance from evils c. This will much stay our minds and bring great comfort c. Now because this is hard to do consider these grounds and motives 1. The Commandment of God requiring this of us in his Word that we should trust on him for all good things we desire and stand in need of Prov. 3. 5. Trust in God with thy whole heart And our Saviour in this place bids his Disciples have Faith in God yea it is a special part of that inward obedience and service of the heart which we owe to God 2. Consider the infinite Wisdome and providence of God whereby he knoweth all things and taketh special notice of all our desires and wants and so cannot but be the more ready to supply them Matth. 6. 32. Your heavenly Father knoweth ye have need of these things 3. The goodness and mercy of God which makes him most
what is one cause why we do not alwayes speed in our sutes which we make to God in Prayer viz. because we sometimes yea many times fail in the matter or in the manner of our Prayers either asking such things as are unlawfull or unfit for us or else asking in an evill manner or to some evill end because we pray ignorantly or rashly and unadvisedly asking we know not what c. Therefore the Lord denyeth our sutes oftentimes Jam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it on your lusts c. So now adayes many ask evill things of God in prayer and such as are unfit for them as worldly Wealth Honour c. or revenge against enemies c. or else they ask good things to an evil end c. to satisfy their carnal lusts Therefore God denyeth their sutes Vse 1 Use 1. See what to do when we are not heard in our prayers we are not to blame God but to examine our selves for our failings in the matter or manner of our Prayers and so lay the fault on our selves where it is Use 2 Use 2. See what to do if we desire the Lord should hear and grant our sutes in Prayer Look to the matter and manner of making our Prayers that we ask not ignorantly or rashly we know not what or how but first that the matter of our sutes be such as is good and fit for us to ask agreeable to the will of God and that we also ask in due manner and to a right end to the glory of God c. To this end the Lord's Prayer is prescribed us as our pattern c. Mark 10. 38. Can ye drink of the Cup that I drink of c. May 17. 1629. IT followeth Can ye drink of the Cup c. The second part of Christs answer to their Petition in which the better to convince them of their ignorance and rashness he demandeth a further question of them touching their ability and fitness to partake with him in his passions or sufferings which he was shortly to suffer Can ye drink of the Cup that I drink of This is a metaphorical speech in which our Saviour compareth his death and Passion and that measure of Afflictions and punishment which he was to suffer for us unto a cup of Wine or other drink appointed for one to drink off So Matth. 26. 39. O my Father If it be possible let this cup pass from me c. And Joh. 18. 11. The Cup which my Father hath given me shall I not drink of The same metaphor is used elsewhere in Scripture especially in the old Testament where the suffering of great afflictions is compared to the drinking of a cup as Esay 51. 17. Awake awake stand up O Jerusalem which hast drunk at the hand of the Lord the Cup of his fury c. Note withal that when in Scripture Afflictions are compared to a cup and the suffering of them to drinking of a cup this doth note out a certain portion or measure of Afflictions to be suffered for it seems to be a speech borrowed from the custome of ancient times in which at feasts and banquets every one had his peculiar cup and portion of Wine allotted unto him So then our Saviour's meaning here is this q. d. Can ye drink of the Cup c. That is are ye able or fit to suffer the same or the like portion and measure of afflictions and miseries which I am shortly to suffer for you and for the rest of mankind and that by the appointment of God my Heavenly Father And be Baptized with the Baptism c. Our Saviour doth not here speak of the Sacrament of Baptism which he had formerly received at the hands of John the Baptist Matth. 3. but he speaketh still of his Passion and sufferings which were to come as he did in the former words And here he useth another Metaphor to express his Passion or sufferings in that he compareth it unto a Baptism So Luke 12. 50. For conceiving whereof we must know that the Word Baptism or Baptizing doth properly signify nothing else but a dipping or drenching in water whence it is in Scripture used not onely to signify that special kind of dipping or drenching of the body in Water which was in the Apostles times used in the Sacrament of Baptism but also to note out any other kind of dipping or washing in Water See Mark 7. 4. Now because in Scripture great afflictions are compared unto deep waters as Psal 69. 1 2. Save me O God for the Waters are come into my Soul c. therefore also to be Baptized doth sometimes signify to be drenched or drowned in great afflictions and miseries c. So here our Saviour calleth his Passion a Baptism c. q. d. Are ye able and fit to be dipped or drenched in those deep waters of afflction pains and miseries in which I must shortly be drenched c. Which I drink of and which I am Baptized with He speaks in the time present of that which was yet to come to shew the certainty of his Passion and that the time was at hand Quest Quest Why doth our Saviour demand this question of his two Disciples Whether they were able to partake with him in the same or like afflictions which he was to suffer Answ Answ 1. To reprove and correct their ambition and desire of high honour and preferment by putting them in mind of abasement and of suffering afflictions with him 2. To humble them in regard of their weakness and unability of themselves to suffer the Cross Therefore he asketh them whether they were able to drink of the cup c. 3. To convince their folly and rashness in that they dreamed of being honoured with Christ before they had suffered with him Observ 1 Observ 1. One good remedy or means to keep us from the sin of ambition and inordinate desire of worldly honour and greatness is to meditate and think before hand of the Cross and afflictions which we must make account to suffer in our Christian course and to make it present to us before it come Therefore our Saviour here when his Disciples shewed their ambition in desiring to sit at his right and left hand c. He presently to correct and cure this fault in them puts them in mind of suffering with him c. Can ye drink of the Cup c. Reason Reas Meditation of the Cross is a means to mortify Pride and to humble us c. which should therefore move us often to meditate and think of the Cross and troubles that are to come that this may be a means to humble us and to keep us from ambitious seeking and aspiring after worldly honour and greatness especially in these evill and dangerous times of the Church in the which there is so great cause for us to expect and look for troubles and afflictions to come Consider how
unfit for us now to think of worldly honour or greatness or to seek after it when God calls us rather to abasement and suffering c. as Jeremy said to Baruch in like case Jer. 45. 4 5. Behold that which I have built will I break down and that which I have planted will I pluck up even this whole land And seekest thou great things for thy self Seek them not for behold I will bring evill upon all flesh c. Observ 2 Observ 2. That Christians must first suffer and be abased with Christ in this World before they can look to be glorified with him in his Kingdome This our Saviour here taketh for granted in that the two Disciples suing unto him to be advanced to honour and glory with him in his Kingdome he presently asketh them whether they could first suffer with him whether they could first drink of the cup of affliction with him c. thereby implying that they must do this before they could be advanced with him to glory Rom. 8. 17. If so be that we suffer with him that we may be also glorified together So 2 Tim. 2. 12. If we suffer we shall also reign with him not otherwise Therefore Revel 1. 9. I John your brother and companion in tribulation and in the Kingdome and patience of Jesus Christ c. Reason Reas The members must be conformable to the head therefore as he was first to suffer and so to enter into glory Luke 24. 26. So must we c. Act. 14. 22. Use 1 Use 1. See that such do deceive themselves who hope to come to heaven and to be glorified with Christ and yet are unwilling to suffer afflictions and troubles in this life but desire to live in ease and in prosperity and worldly honour and promise to themselves such a life of ease c. Vse 2 Use 2. See what we must do if we desire or hope to reign with Christ in the glory of his Kingdome be content first to suffer and be abased with him in this life to take up our Cross and follow him If we look to wear the Crown of glory then first be content to wear the Crown of thorns with him c. And to this end prepare and arm our selves daily for the Cross c. cast our accompts before hand Luke 14. Mark 10. 38. Can ye drink of the Cup that I drink of c. May 24. 1629. Observ 3 Observ 3. IN that out Saviour asketh them Whether they be able to drink of that Cup of affliction which he was to drink of c. by this he implyeth the difficulty that is in suffering the Crosse and afflictions of this life that it is no easie matter but hard for a Christian to do yea so hard that we cannot do it of our selves as our Saviour also here implyeth but it must be given us of God Phil. 1. 29. To you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Reas 1 Reason 1. Afflictions are tedious and grievous to Nature and therefore hard to bear Heb. 12. 11. No chastening for the present seemeth joyous but grievous c. By Nature we abhor and shun the crosse c. Reas 2 Reas 2. Whosoever will suffer affliction as he ought must first deny himself as we heard before Chap. S. 34. Whosoever will come after me let him deny himself c. Now this self-denyal is no easie matter Therefore c. Use 1 Use 1. See that it is no easie thing to be a good Christian but hard and difficult forasmuch as every Christian is called to take up his crosse in this life and so to follow Christ which is a hard matter to do contrary to Nature c. There is a bitter Cup of afflictions which every Christian must drink of as well as Christ which will not easily be drunk but with much ado Hard Physick to be taken down c. Use 2 Use 2. This should teach us to pray unto God to inable us to do that which of our selves we cannot that is patiently and contentedly to suffer all troubles with which it pleaseth God to exercise us Pray him to give us wisdom and patience to bear our crosse yea to take it up willingly c. James 1. 5. If any lack wisdome let him ask it of God that is wisdom to bear afflictions c. This wisdom we have not of our selves but it must be given us from above c. Vse 3 Use 3. See what need for us to prepare and arm our selves before-hand for the bearing of afflictions seeing it is so hard yea impossible to flesh and blood c. The not doing of this is the cause that many are so unfit to bear troubles when they come c. Observ 4 Observ 4. In that the afflictions and punishments which Christ was to suffer for us are compared to a Cup which containeth a certain measure or quantity of Wine or other drink appointed for one to drink of hence gather That there was a certain measure of afflictions and punishments which our Saviour was appointed of God his Father to suffer for us and which he did accordingly suffer in the due time appointed He had his peculiar Cup of afflictions allotted unto him to drink Joh. 18. 11. and he did actually drink it for us and that even to the bottom and dregs As the Sufferings of Christ were decreed of God so the measure of them viz. That he should suffer the whole wrath and curse of God due unto us for our sins that he should suffer the cursed death of the Crosse together with all the miseries and afflictions accompanying the same This was that Cup which he was appointed to drink of and this he did actually drink of and that not in part but in full measure even the whole Cup given him of his Heavenly Father to drink Therefore upon the Crosse he said It is finished Use 1 Use 1. To confute the Errour of such as hold That the least thing that ever Christ did in his life for us or the least part of his Sufferings was sufficient to redeem us On the contrary here we see that there was a certain measure of sufferings which he was appointed of God to suffer for us and without the suffering of which we could not be redeemed True it is that in regard of the dignity of Christ's Person being the Son of God the least part of his sufferings was sufficient but not in respect of God's Counsel and Purpose for it was not the dignity of Christ's Person simply considered but the dignity of his Person in such and such Sufferings determined of God which was to merit our Redemption c. If the least part of his Sufferings had been sufficient then he had suffered all the rest in vain which is absurd to think Use 2 Vse 2. To comfort the faithful In that Christ having suffered that full measure of punishment due