the words imply an ordinary conversing with his Apostles 1 Joh. 1. 1. St. John saith that himself and the other Apostles had heard and seen with their eyes and that with their hands they had handled the Word of life that is Christ Jesus according to his humane Nature which shews how familiarly and ordinarily the Apostles conversed with Christ following him up and down wheresoever he went Quest Quest Did all the Apostles thus follow Christ and converse with him ordinarily Answ Answ Not all but onely the twelve which were first called therefore Paul though an Apostle yet being none of the twelve is exempted from the number of those Apostles that followed Christ and conversed with him before his Passion and Ascension Object Object 1 Cor. 15. 8. He saith that Christ was seen of him Answ Answ He saw him onely in Visions and that at three special times 1. In the way to Damascus Act. 22. as may appear by the speech of Ananias to him ver 14. 2. When he was imprisoned at Hierusalem Act. 23. 11. The Lord stood by him and said Be of good cheer Paul c. 3. When he was caught up into the third Heavens where he heards words unspeakable c. 2 Cor. 12. 2. It is most likely that then also he saw Christ in his Glory Paraeus in 1 Cor. 15. 8. Thus Paul saw Christ sundry times in extraordinary Visions after his Ascension but he did not see him or converse with him before his Ascension in such sort as the twelve Apostles did This therefore was the Prerogative of the twelve to see and hear Christ and to converse with him ordinarily upon Earth Vse Hence gather the truth and certainty of the Doctrine of the Gospel contained in the writings of the Apostles For they living and conversing with Christ heard his teaching and knew his mind and that which they learned of him they either wrote themselves or else delivered it to others to write See Luke 1. 1 2. This consideration serveth to strengthen our Faith touching the truth and certainty of those things which are left written in the books of the New Testament Observ 2 Observ 2. I will make you to be Fishers c. Hence learn that the main thing at which all Ministers and Preachers of the Word should aim in their Ministry is to take men like fish in the Draw-net of the Word that is to draw them out of the Sea of this World and out of their natural estate and to bring them unto God In a word to call and convert men and women unto God and so to save their Souls This is that unto which our Saviour Christ did chiefly ordain and appoint his Apostles when he called them to that Office that they should become fishers of men that is that they should labour in nothing so much as in this that by their Preaching they might gain Souls unto God So Luke 5. 10. Christ tells Peter hereafter thou shalt catch men shewing what was the thing he should chiefly labour in for the time to come even to take mens Souls in the Draw-net of the Word This also was Paul's chief aim and drift in all his Ministry even to win men unto God 2 Cor. 12. 14. I seek not yours but you and 1 Cor. 9. 22. I am made all things to all men that I might by all means save some The words may be understood not onely of his private conversation but also of his Preaching and Ministry that in it he did conform himself so far as he might to the different dispositions of men that so he might gain them unto Christ Shewing what is the main scope which Ministers should shoot at in their Ministry even the gaining of Souls to God or the taking or catching of mens Souls as it were in the Net of the Word preached Use 1 Use 1. This is for the reproof of such Ministers who in the Exercise of their Ministry aim and seek rather after their own gain profit credit or preferment in the World than at the winning of their People to God they fish more for Benefices and Church-livings than for the Souls of men Use 2 Use 2. This must teach the People to shew themselves ready and willing to be caught in the Net of the Word preached and by it to be drawn out of the Sea of the wicked World and out of the deep Waters of their own sins and corruption in which they ly and live by Nature And to this end all sorts must be admonished diligently to repair to the places where the Net of the Word is cast forth and laid by the Lord's Fishermen As ever thou desirest to have thy Soul caught and taken in the Lord's Draw-net which is his Word so be careful to come unto the Net and to the place where it is cast out else thou canst not be taken in it and yet if thou be not taken in it and drawn by it out of the Sea of thy sinful estate thou canst not be saved Be not then slack to come to this Net of the Word that thou mayest be taken in it Happy are all they that are caught in it c. Observ 3 Observ 3. See here the excellency of the Calling of Ministers in that it hath so excellent an Object about which it is conversant namely the gaining of Souls to God by Preaching This is to be Fishers of men Hence is it that they are said to save others as 1 Tim. 4. ult Take heed to thy self and to thy Doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Now there is no work more excellent than the saving of Souls See Jam. 5. 20. Which shews the excellency of the Minister's Calling in that it is conversant about so excellent and precious a work as the gaining of Souls to God Other Callings are conversant about mens bodies and goods or outward estate but the Office of Ministers is to labour in saving Souls Use 1 Vse 1. To encourage Ministers to do the duties of this excellent Calling with diligence and faithfulness they cannot labour too much in so worthy a Work they should think no pains too great to save one Soul This is more than to save a thousand mens bodies from drowing or burning c. Use 2 Use 2. What cause then have the People to have their Pastors in singular love and esteem for their works sake as Paul warneth 1 Thes 5. 12. We love the Physitian that useth means to save our bodies c. Mark 1. 17 ad 21. And I will make you become Fishers of men c. Nov. 22. 1618. Observ 4 IN that the Ministry of the Apostles is compared to the trade of Fishermen which is a painful trade Luke 5. 5. Observat 4. Hence we may gather that the Calling of a Minister is no easy Profession but laborious and painful The Fisherman hath no need to be idle but to be much imployed either in
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 â—ob 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 â—ob 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
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
Lord had commanded us to keep it onely in respect of his own Glory this had been enough to bind us to the keeping of it because we ought to preferr his Glory and the Obedience which we ow to his Commandement before all other things in the World but now seeing he hath enjoyned us to do it not only in way of glorifying his name but also in way of procuring great good to our Selvs How forcibly should both these considerations joyned together move us with all conscionable care to sanctifie the Sabbath Remember this and think of it often That God hath made the Sabbath for our good that it may be a means of great good and benefit to us in respect of our Souls and Bodies All the Duties of the Sabbath publick and private are appointed of God for our good even for the building up of us in gâ—ace and for the furtherance of us unto God's Kingdom Besides the conscionable performance of them is the way to procure the Blessing of God upon our bodies and outward estate in this World How nearly then doth it concern every of us to make conscience of the Sabbath and of the Duties of it It is for our own profit and good that the Lord commands us to spend the Sabbath in hearing the Word in receiving the Sacrament in Praying Reading singing Psalms c. God is not profited by our performance of these Duties though he require them and graciously accept them as an honour done to his Name yet if we speak properly he is no gainer by any service of ours performed on the Sabbath but we our selves reap the fruit and profit of them all The Lord hath no need of our Sabbath-Duties in respect of Himself but our selves have need of them for the building up of our Souls in Grace and for the furthering of us unto eternall Salvation Think seriously and often hereof that it may stir us up to make conscience of sanctifying the Sabbath Vse 3 Use 3. This serves further to stir us up to love and delight in the Duties of the Sabbath and to perform them with joy and chearfulness Esay 58. 13. To call the Sabbath a Delight c. We have great cause so to do if we consider that that Day and all the holy Duties of it are ordained of God for our good We should therefore accompt it a good Day yea the best of all Dayes in the week and we should be most glad and joyfull when it comes Worldly men are glad when a Fair or Market Day cometh because it is for their worldly gain and profit How much more glad should we be when the Lord's Sabbath cometh which is the Market Day for our Souls upon which we may reap so much Spirituall gain and profit I we would think well of this we should never be weary of the Sabbath as many are and as those Amos 8. 5. Use 4 Use 4. This shews that such as make no conscience of keeping the Sabbath well are their own enemies they are enemies to their own profit and good both Spirituall and Temporall they forsake their own Mercy depriving themselves not onely of that Spirituall good which they might reap in their Souls by the Duties of the Sabbath but also of the blessing of God upon their temporall and outward estate nay they bring a Curse on it See Jer. 17. Vse 5 Vse 5. To confute and condemn the ignorance of such as complain of wrong and injury done to them if they be urged to the strict keeping of the Sabbath or restrained from the breach of it by vain and idle sports or otherwise They think this a great wrong to them whereas it is for their own good and profit of Soul and Body to keep the Sabbath and not to profane it Let not Servants then complain that it is a wrong to them when their Masters will not suffer them to break the Sabbath Let not any People think their Minister wrongs them if he go about to restrain them from profaning this Day It is for their good to be urged strictly to the keeping oâ— the Sabbath and to be restrained and held from breaking it Doctr. 2 Doctor 2. And not Man for the Sabbath Hence we may learn further That the outward observing and keeping of the Sabbath is a matter subordinate to the good of Man and therefore that the good of Man is to be preferred before the outward keeping of the Sabbath God himself hath preferred it as appears by this that he first made Man before he ordained the Sabbath and therefore we may and ought to be more carefull of procuring Man's good then of the outward keeping of the Sabbath If the Case stand so that either the Sabbath is to be broken or else some work of mercy tending to the good of our selves or others is to be omitted we must rather neglect the outward observance of the Sabbath for the time than omit that work of mercy See Matth. 12. 12. Note withall that this must be understood of the Case of present necessity when there is a present necessity of doing a work of mercy for the good of Man so as if it be deferred some great hurt will ensue to Man For example In time of dangerous sicknesse we may go and visit the sick if we know of their case and have a calling to it though it be with hinderance of some other Sabbath Duties So we may in the same Case send to the Physitian for his advice and help though it be upon the Sabbath and the Physitian may travell to the sick and Minister Physick to them on that Day Yet by the way note that this makes nothing for defence of those that send to the Physitian on the Sabbath needlesly when they might as well send on other Dayes Again suppose our own or our Neighbour's Goods or Substance be in present danger upon the Sabbath day as a House on fire or an Oxe or other Beast fallen into a Ditch we may use means to save them though it be with hinderance to the keeping of the Sabbath at that time These Instances may serve for the clearing of this Point that in the Case of present necessity the good of Man is to be preferred before the outward keeping of the Sabbath So much of the 27 Verse Mark 2. 28. Wherefore the Son of Man c. Aug. 22. 1619. HEre is a second Reason used by our Saviour to prove it lawfull for his Disciples to pluck ears of Corn on the Sabbath day taken from the Authority of our Saviour Christ himself the Author and Instituter of the Sabbath who being Lord of the Sabbath hath power to dispense with his Disciples for the outward breach of it in case of present necessity And this Reason is inferred as a consequent of the former as appears by the Word Wherefore q. d. Seeing the Sabbath was ordained of God for Man's good Hence it followes That my self though I be the Son of Man
and saving Grace labour for saving Faith and Repentance there is a kind of counterfeit faith and Repentance very like unto true saving Faith and Repentance and yet is not so take heed of resting in such a Faith or in such Repentance yea take heed of resting in any common gift or grace that may be in an Hypocrite or Reprobate but strive to go beyond the most formal Hypocrite and to have more Grace in thee then can be in such a one strive to be not almost but altogether a good Christian he that is but half a Christian lives most miserably for he neither enjoyes God nor the World not God because he hath not Grace enough to make him his own not the World because he hath some taste of Grace enough to shew him his own misery and the vanity of Worldly things So the sound Christian hath his Heaven above the carnal Worldling here below the half-Christian no where If therefore thou wouldst be truly happy never rest till thou know thy self to be a through Christian Use 2 Use 2. Seeing bad hearers may go so far as we have heard in many properties of good hearers and yet be still unprofitable see what to judge of those that come short of these temporary hearerâ— as many do Some will scarse take pains to hear the Word at least there is no care in them to hear it duely and diligently Others hear it without understanding being so blind and ignorant that they conceive little or nothing of the Doctrines that are delivered and these come short not onely of this second sort but even of the first sort of unprofitable hearers who have some understanding in the Word Others again and those very many though they hear and understand the Word yet are not affected in heart with any love or desire to it nor with any joy or delight in it What should we think of these Is it likely that any of these should be good hearers seeing they come short of those that are bad and unprofitable Hearers We cannot so think If many that hear the Word profit not how should they profit who hear it not If many that understand it are never the better how should they be the better that understand it not If many that are affected in heart to love and rejoyce in it c. yet reap no sound fruit how should they reap fruit whose hearts are little or nothing moved with it who relish no sweetness in the Word who have no joy or delight in it but it is rather a thing tedious and wearisome to hear it c. Therefore take heed of comming short of these temporary and Hypocritical hearers take heed we come not short of those that are like to come short of Heaven if they go no farther than yet they are gone in Christianity Vse 3 Use 3. This must further teach and move us not to rest in those good things which may be found in these temporary hearers of the Word stay not where they do but see that we go further and out-strip them if we mean to approve our selves to be good hearers and such to whom the Word may be the savour of life unto life Think it not enough that we be hearers of the Word nor that we understand it in our minds nay think it not sufficient that we can be affected in heart with some kind of desire and love to the Doctrine and with some kind of delight and joy in it for thus far these temporaries go who yet are but Hypocrites Labour therefore to go a step and degree further not onely to have some love to the Word and some joy and delight in it when it is Preached but to be affected with true and sincere love to it and with sound joy in it Quest. Quest How to know true and sincere affections to the Word as true love joy c. and to discern them from hypocritical and counterfeit Answ Answ To this end we must observe and take notice of some differences between them 1. They differ in the root from whence they spring for true and sincere love to the Word and joy in it spring from true and saving faith that is from a lively and effectual apprehension and application of the Promises of salvation made in the Word Act. 16. 34. whereas the counterfeit love and joy of hypocrites springeth onely from a false temporary faith which is only a vain presumption of Gods mercy in Christ or a sleight and groundless perswasion That the Promises of salvation belong to a man without any true and effectual application of them 2. They differ in the motive or cause moving them to love and rejoyce in the Word That which moveth the sound Christian and good hearer to love and rejoyce in it is the excellency holiness and goodnesse of the Word in it self but that which moveth the hypocrite and temporary hearer to love and rejoyce in it is some sinister and by-respect as our curiosity and desire of hearing some new things not heard before or else some partial affection to the preachers Person or to his Gifts Learning Eloquence c. This was Augustine's delight before his Conversion in the Sermons of Ambrose more for the eloquence of the speaker then for the matter delivered as himself saith in his Book of Confessions So Ezek. 33. 32. And hence it is that the good hearer loveth and rejoyceth in one part of the Word as well as in another in the precepts and threatenings as well as in the Promises and comforts he loveth the Word nor onely when it promiseth good to him but even when it crosseth and contradicteth his sins and corruptions as Paul Rom. 7. 22. delighted in the Law of God though it restrained his corruption But on the other side the temporary hearer loveth and delighteth in some part of the Word but not in all alike he loves the promises not the threatenings c. He loves the Word so long as it speaketh good to him but if it crosse his corruptions specially his beloved sins he liketh it not as Herod rejoyced in some part of John's doctrine but not in the doctrine of the seventh Commandment which shews that his joy in the Word was not sincere 3. They differ in the quality of these affections In two respects 1. The love and joy which the good hearer hath to and in the Word doth arise in their heart leisurely and by degrees for the most part not all on the sudden Like those Act. 2. 37. who were first pricked in their hearts and humbled at the hearing of the Word and then afterwards filled with joy as appeareth Verse 41. Contrariwise the temporary and hypocritical hearer is sudden and over-hasty in his affections to the Word they spring in him suddenly like Jonas his gourd so it is said here They receive the Word immediately with gladness even upon the first hearing without any due consideration of the ground and reason of their joy without any
and absolutely Especially in case the Child desire it as a Remedy against the Sin of Incontinency the avoiding whereof is the one End of Marriage 1 Cor. 7. 2. Quest 3 Quest 3. May the Parents dissolve a Contract of Marriage secretly made between two parties without Parents consent Answ Ans Yes By the Law of God they have power either to ratify or to make such a Contract void Exo. 22. 17. Yea Num. 30. 6. the Father may make void a religious Vow made by the Child without Parents consent much more therefore a Promise of Marriage See then what is to be thought of Marriages made up without or against Parents consent Though they are in some sort tolerated or allowed by Man's Law in some Churches yet by the Law of God they cannot be justified See Mr. Gouge of Domestical Duties Treat 5. Sect. 16. pag. 448. and Mr. Perkins on Gal. 4. 1 2. Use Vse This reproveth many rebellious and disobedient Children 2 Tim. 3. 2. One sin of the last and perillous times foretold verified in these our times Some refuse and cast off Parents Instruction which is one cause of so great ignorance and profaness in many Children as the negligence of some Parents in giving Instruction is another cause c. Samuel taught his Children well no doubt being himself so holy a man yet because they obeyed not Instruction they were wicked and loved Bribes 1 Sam. 8. So David's Children as Amnon and Absolon c. Touching Reproof and Correction many shew nothing but stubbornness and rebellion against both not induring either of them nor suffering themselves to be ruled but doing what they list Children of Belial they may be fitly called which signifies properly such as will not bear the yoak of subjection Others shew no obedience in choice of their Calling but they will be their own carvers Some bind themselves Apprentices to Trades without their Parents consent Some travel into other Countries to seek their fortunes c. much like the Prodigal Son c. These often fall to lewd courses and bring great grief to Parents In matter of Marriage how many are disobedient Some make up secret Matches of their own heads without so much as the Knowledge of their Parents yea some take Wives that are a grief of hearts to Parents like Esau Gen. 26. the last Verse No marvail if God bless not such Marriages but his Curse followeth them usually in one kind or other Well Let all disobedient Children know the heinousness of their sin being Rebellion against God himself whose Authority is contemned in the contempt of Parents Authority If to obey Parents be so well pleasing to God Col. 3. 20. then to disobey them must needs be highly offensive to him See Deut. 21. 18. where the stubborn and disobedient Son which would not be ruled or reformed is appointed to be stoned to death How hath God punished disobedient Children Consider the Examples of some as Absolon and Ely's Sons 1 Sam. 2. 25. they hearkned not to the Reproof of their Father because the Lord would slay them Let all disobedient Children ever remember it and repent of this sin and fear such disobedience to Parents Admonition Reproofs c. And on the contrary as they desire God should bless and prosper them so let them look to it that they honour Parents by Obedience to them in all good and lawfull things yea though they be hard and difficult or mean and base to perform yet refuse not Shall Christ be subject to his Parents and wilt not thou to thine The fourth and last Duty of Children to Parents is Thankfulness or thankfull recompencing of them for all the Love Care and Pains bestowed on them by their Parents in their Education c. and for all the good they have received from and by their Parents 1 Tim. 5. 4. Let them learn to shew piety at home and to requite their Parents for that is good and acceptable before God Now this Thankfulness must be shewed two wayes especially 1. By helping relieving and comforting them in their necessities and distresses in poverty and want in sickness in Old-Age c. Gen. 47. 12. Joseph nourished his Father in his Old-Age being in want So Ruth 4. 15. it is said of Obed the Grand-child or Nephew of Naomi that he should be the Restorer of her Life and the Nourisher of her Old-Age and Ruth 2. 18. Ruth relieved her Mother with the Corn which she had gleaned in the field of Boaz. Joh. 19. 27. Our Saviour Christ at his death took special care for the wel-fare of his Mother and therefore commended her to the care of his beloved Disciple John The light of Nature teacheth the Equity of this that Parents having begotten and brought forth Children and having been at such care cost and pains in their Education and Maintenance that therefore they should be cared for helped and succoured of their Children when they come to be aged or to be in any necessity or distress The Heathen by the light of Nature saw this yea some brute Creatures do practise it The Stork nourisheth her Dam being old 2. Children are to shew Thankfulness by praying for their Parents commending their necessities to God both bodily and spiritual and craving a supply of them desiring him also to give them strength against their Infirmities c. 1 Tim. 2. Prayer is to be made for all in Authority therefore for Parents by Children They are many wayes bound to do this for their Parents and they desire that Parents should pray for them Vse Use This reproveth and shameth many unthankful unnatural Children which make not Conscience of these Duties of Thankfulness Some in stead of succouring Parents in Old-Age and in necessity do cast them off and let them shift for themselves How cruel and hard-hearted are such Is this their requital of all their Parents care pains and cost bestowed on them c. worse they are than brute Beasts The light of Nature condemns them and the Heathen shall rise in Judgment against them if they repent not Others relieve their Parents grudgingly and unwillingly and they plead many vain excuses for neglect of this Duty as that they have a Charge of their own or that their Parents are burdensom or less might serve them c. Others again are worse than the former who in stead of helping and nourishing Parents in Old-Age c. are means to shorten their lives by churlish usage of them or by vexing and grieving them by their lewd and wicked life so bringing the gray-heads of Parents with sorrow to their graves Others wish and hope for Parents death that they may enjoy their Goods much like profane Esau Shortly the dayes of mourning saith he for my Father will come c. Others spend and waste that prodigally with which they should relieve and cherish Parents in Old-Age c. As for praying for Parents many Children scarce think of it and some know not how to do
4. Their forgetfulness of the two former Miracles of Christ so lately wrought in feeding 5000 Persons with 5. Loavs at one time and 4000 with 7. Loavs at another time Ver. 18. Do ye not remember when I brake the five Loavs c. Before I speak of the particular faults reproved first we may gather some matter of Instruction from Christ's Reproof in general Observ 1 Observ 1. That we are not to let others alone in their Corruptions and Sins but to admonish and reprove them for the same as occasion is offered and so far as our Calling will warrant us Our Saviour perceiving his Disciples to be faulty and to offend by ignorance infidelity c. le ts them not alone in these Sins and Corruptions but admonisheth and reproveth them and that sharply according to the nature and quality of their offences So at other times he used to do as Chap. 4. Ver. 40. when they were too fearfull of being drowned in the Storm he reproveth their timorousness and infidelity saying Why are ye so fearfull How is it that ye have no Faith So Matth. 15. 16. he reproved them for being so dull and hard to conceive his Doctrine saying Are ye also yet without understanding c So Luke 24. 25. he reproved the ignorance and infidelity of the two Disciples which journyed to Emmaus O Fools and slow of heart saith he to believe all that the Prophets have spoken c. So Matth. 16. 23. he sharply reproved Peter for going about to disswade him from going up to Hierusalem to suffer Death Now by this his own practice he would teach us our Duty not to let others alone in their Sins and Corruptions though they be faults of ignorance or infirmity nor altogether to wreak at them but carefully to admonish them yea and reprove them sharply if need be for the same Matth. 18. 15. If thy Brother shall trespass against thee go and tell him his fault c. Ephes 5. 11. Have no fellowship c. but reprove them 1 Tim. 5. 14. Warn them that are unruly Reas 1 Reas 1. It is a duty of Christian love thus to admonish our Brethren of their Corruptions Levit. 19. 17. Thou shalt not hate thy Brother in thy heart Thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Reas 2 Reas 2. It is a good means to reform and redress the Corruptions that are in others c. A means to bring them to more thorough sight of their sins and so to humble them and to cause them to renew their Repentance Therefore Matth. 18. 15. If he hear thee thou hast gained thy Brother Reas 3 Reas 3. Such as do not admonish others do become guilty of their Blood Ezek. 3. Quest 1 Quest 1. Whether are we to reprove all Faults and Corruptions which we see or know to be in others Answ Answ Not so for some smaller and lesser Infirmities may be covered and passed over in love namely such as the party offending is already much humbled for in himself and such as are not openly offensive or scandalous to others 1 Pet. 4. 8. Love shall cover a multitude of Sins And Prov. 19. 11. It is a mans Glory sometimes to pass over a Transgression Quest 2 Quest 2. Whether doth this duty of Admonishing and Reproving of Sin in others concern all Christians Answ Answ Yes it is a duty binding all to performance as occasion is offered and within compass of their Calling And therefore the Precepts given in the Word of God touching practise of this Duty do run generally and indefinitely as we have heard before Yet chiefly and principally this Duty is required of such as have speciall Charge of others as Ministers Parents Masters of Families Husbands c. Quest 3 Quest 3. When or in what Case have all Christians a Calling to reprove sin in others Answ Answ Whensoever there is likelyhood or hope of doing good by such an Admonition or Reproof when there is hope of Glorifying God or of doing good to the party offending which may the better appear and be known by weighing all Circumstances of Time Place and Person when where and to whom the Admonition is to be given Vse 1 Use 1. To condemn the great neglect of this so necessary and profitable a Duty of Admonishing and Reproving sin in others A Duty much neglected among Christians now a-dayes and that not onely by the common sort but even by some of the better sort some are so far from conscionable practice of this Christian Duty that they know not how to perform it in any sort as is fit others think it is a Duty that concerns them not but put it off to Ministers Some can talk of others Faults and Corruptions and censure them behind their backs but have not the charity to Admonish them c. Men have vain excuses to hinder them in this Duty They are afraid they shall be counted medlers or busie-bodies or that it will not be well taken or that they shall lose a Friend and purchase ill will to themselves And so under pretence of these or the like excuses they suffer others to go on in known and manifest sins using no means to reclaim or reform them as they should do by Christian Reproof or Admonition They suffer the guilt of sin to remain upon the conscience of their Brother for want of love and care to tell him of his fault and offence in due manner Contrary to that Levit. 19. 17. Thou shalt not suffer sin upon thy Neighbour This great neglect of the duty of Admonition and Reproof is one main cause of so many grosse Corruptions and scandalous Sins remaining unreformed in many Christians now a-dayes A great cause of the abounding of sin amongst us Use 2 Vse 2. To stir us up to make Conscience of this Christian Duty of love to others as occasion shall be offered viz. of admonishing and reproving sin in others not suffering our Brethren to go on in known and manifest sins but using means to reclaim them admonishing them of their offences and reproving them if need be thereby to bring them to a sight of their Sins and to true Repentance And here we must not suffer small matters to hinder us in performance of this Duty Eccles 11. 4. He that regardeth the Winds shall not Sow and he that regardeth the Clouds shall not Reap Especially such as have charge of others Souls as Ministers Parents Masters c. Rules to be observed for the right performance of this Duty of admonishing and reproving Sin in others 1. The matter of reproof is to be taken out of the Word of God or to be grounded on the same Col. 3. 16. 2. It is to be done out of love and compassion to the Soul of our Brother that is out of a true and unfained desire of his Good and Salvation and with mercy and pitty towards him in regard of his sin and not out of spleen malice
thing contained in the words viz. That Christ is the beloved Son of God This is my beloved Son The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie one that is dearly or entirely beloved Sic Kemnit Harm Lib. 2. Cap. 17. pag. 22. So that hereby is noted out a speciall and singular love of God the Father unto Christ his Son See before Chap. 1. ver 11. Doctr. Christ Jesus the Son of God is in speciall and singular manner beloved of God the Father Esay 42. 1. Behold mine Elect in whom my Soul delighteth Matth. 17. 5. In whom I am well pleased Col. 1. 13. Called the Son of his love Typified in Solomon who was called â—edidiah 2 Sam. 12. 25. which signifies the beloved of the Lord. Now the greatness of this love of God the Father unto Christ may appear 1. By the eternity of it Joh. 17. 24. Thou hast loved me before the Foundation of the World To be understood of Christ not onely as God but as Mediatour because from eternity he chose and ordained him to that Office c. 2. By the speciall Effects of it manifested toward the Person of Christ 1. By conferring on the humane Nature of Christ perfection of all Gifts and Graces above Men and Angels Psal 45. 7. God thy God hath anointed thee with the Oyl of gladness above thy Fellows Joh. 3. 34. God giveth not the Spirit by measure to him 2. By committing unto him absolute Power and Authority over all Creatures in the World and especially over the true Church to Rule and Govern it Joh. 3. 35. The Father loveth the Son and hath given all things into his Hands 3. By advancing the Person of Christ unto fulness of Glory with himself in the third Heavens Joh. 17. 24. That they may behold the Glory which thou hast given me for thou lovedst me before the Foundation of the World Phil. 2. 9. Use 1 Use 1. See here again the unspeakable love of God to us in giving not onely his Son but his most dearly beloved Son unto Death for our Salvation Use 2 Use 2. See the Ground and Cause of all that love wherewith God the Father doth imbrace his Saints and Faithfull Children in Christ namely that speciall and singular love which he beareth first unto Christ himself Ephes 1. 6. He hath made us accepted in the Beloved that is in Christ who is in speciall manner beloved of God the Father Joh. 17. ult I have declared to them thy Name c. That the love wherewith thou hast loved me may be in them c. that is toward them So that God's love is first towards Christ and then in him and for his sake towards all Believers in Christ See then the certainty of God's love to us if we be true Believers in that it is built upon so sure a Ground viz. His love to Christ which is most certain and cannot fail or cease to be at any time Great comfort to us though in our selves by Nature we are odious to God by reason of our sins yet in Christ we are sure of his love yea of his speciall and singular love such as he beareth to Christ himself so as he may as soon hate Christ or cease to love him as he can hate or cease to love us being so nearly knit unto Christ as we are yea being one with him c. Use 3 Use 3. See what is to be done of all that would be partakers of God's speciall love and favour and consequently be assured of pardon of their sins and eternall life they must labour for true Faith in Christ the Son of his love that so in him and for his sake they may be accepted and beloved of God By Nature we are enemies of God and he our enemy we are odious and hatefull to him by reason of our sins Now there is no way to be reconciled to him and to recover his love and favour but by Christ who is the beloved Son in whom onely he is well pleased with Sinners Labour then for true Faith in Christ that thou mayst in him be accepted and beloved of God To this end labour first to be humbled in the sense of thy sins which make thee odious to God causing hatred enmity between him and thee Then being sensible of thy sins and truly humbled for the same this will drive thee to Christ causing thee to hunger and thirst after his Merits and to strive by Faith to lay hold on him that so in him thou mayst be received into God's love and favour Use 4 Now being thus beloved of God in Christ we are most happy and blessed for God's love in Christ is the Fountain of all good and of all blessings Spiritual and Temporall which come from God to us His love to us in Christ is not barren or fruitless but most fruitful He cannot but shew his love to us continually by doing us good by caring and providing for us all Necessaries for Soul and Body by supplying all our wants we cannot want that is good for us Psal 34. As an earthly Father loving his Child c. Use 4. A ground of Faith to us in all prayers which we make to God in the Name and Mediation of Christ and by vertue of that Intercession which he now maketh for us in Heaven For seeing God the Father doth so dearly love Christ he neither can nor will deny him any thing which he requesteth for us neither will he deny us any thing that is good for us which we request in the Name for the Merits and Intercession of Christ As therefore it is no small comfort to one having a suit to the King if he have a Friend in the Court to speak for him especially if he have the King 's principall favourite on his side So here c. Mark 9. 7. Hear Him Aug. 20. 1626. NOW followeth the second thing contained in these words uttered by the Voice of God the Father from Heaven touching Christ viz. The Precept or Commandment given to the Disciples to hear him Now these words seem to have Relation unto that place Deut. 18. 15. where the Lord promiseth by Moses that he will in time to come raise up unto his Church a great and eminent Prophet like unto Moses and withal requireth that his People should hearken to the teaching of that Prophet yea he threatneth to require it of every one that shall refuse to hear him Ver. 19. Now this Prophet was Christ himself the true Messiah who was a long time after to come in the Flesh and in his own Person upon Earth to execute the Office of a Prophet or Teacher in the Church and therefore God the Father speaking here from Heaven touching Christ willeth the Disciples to hear him thereby implying that he was indeed that great speciall Prophet and Teacher of the Church who was so long before promised to be sent or raised up to teach the Church and therefore seeing he was now
c. This is one of the principal and most excellent works of Faith which it worketh in us and for us the work of Prayer even such a work as brings much glory to God and singular comfort to our selves c. which should therefore draw our hearts to the love of this exercise and Duty of Prayer more and more causing us highly to esteem of it c. Vse 2 Vse 2. See what is one great cause why we want many good things which we desire and cannot obtain It is because as there is great want or weakness of Faith in us so we are slack and negligent in this Duty of Prayer in calling upon God in our necessities c. Jam. 4. 2. Ye have not because ye ask not This neglect of Prayer is one main cause which hinders good things from us This is true not only of wicked men and hypocrites who have no faith and so cannot pray at all but even of the Saints and Children of God who oftentimes by reason of the weakness of their faith or because they do not so stir up this gift of God in themselves as they should are too cold or careless in the Duty of prayer and so by this means they come short of many blessings and good things which they desire and might otherwise receive from God See then that weare not to blame the Lord as if he were slack to give us the things we desire and are needful for us but we are to blame our selves and our want of Faith and slackness in prayer Here is one main cause that we want so many blessings for soul and body which we desire and might otherwise enjoy What 's the cause that we want pardon of sins at least such a comfortable assurance thereof as we desire It is because we do not so often and earnestly sue to God in prayer for it So what 's the cause we want feeling of God's Favour and Love c That we want strength to resist temptations of sin power and ability to mortifie our lusts c. patience to bear afflictions meekness wisdom to carry our selves c It is because we are too slack in asking these things of God in prayer So for Temporal blessings What 's the cause we want health wealth good success in our Callings and business c. Because we are negligent in seeking to God by prayer c. or if we perform this duty yet not in due manner but coldly sleightly formally without faith and true feeling of our wants c. Vse 3 Use 3. See what to do if we would obtain those things which we desire and stand in need of so far as God seeth fit for us Use the means ordained of God yea the chief and principal means next unto Faith which is Prayer and calling upon God in all our necessities and wants daily and from time to time Be frequent diligent and constant in this exercise To this end labour for Faith and to pray with true feeling of our wants and with fervency of heart and affection remembring that Jam. 5. 16. The effectuall fervent prayer of a righteous man availeth much c. Remember and think often of the excellency and necessity of this Duty of Prayer being the only ordinary means for the obtaining of all things needful for us both for soul and body the means to draw down all blessings of God upon us both spiritual and temporal the only way to obtain help comfort and deliverance in all troubles c. See then that if there were nothing else to move us to diligence and constancy in this Duty yet our own good and benefit should move us to it So that as the Commandment of God and his gracious Promise annexed should first and principally move us together with the excellency of the duty in it self so our own daily necessities and continual wants should quicken and stir us up to more and more diligence fervency and constancy in this excellent Duty c. Non melior orandi magister quà m necessitas Luther Observ 5 Observ 5. In that our Saviour directs this Exhortation to his Apostles especially and that upon occasion of their desire to have the gift and power of Miracles further confirmed to them hence gather That as the Apostles had need of Faith in working Miracles so also of Prayer unto God by whose power alone they wrought them and not by their own power as our Saviour Christ did At least sometimes they were to use prayer See Matth. 17. 21. And though our Saviour Christ also himself did sometimes use prayer when he was to work Miracles as â—oh 11. 41. yet that was only as a preparative to the work and not as a means whereby the Miracle was wrought c. for that was by the power of his Godhead And therefore at the very time of working the Miracle he used no prayer but only his powerful Word Verse 43. It followeth Believe that ye receive them These words contain the Condition which our Saviour requireth of his Disciples to be observed in all their prayers that they may be effectual to obtain what they ask The Condition is Faith that is a firm belief and perswasion that they shall obtain those things which they ask of God in prayer Observ Observ One Condition or property required in true prayer that it may be acceptable to God and effectual for the obtaining of those things we desire is this that it be made in faith that is with a firm and undoubted perswasion that those things which we ask shall be granted unto us Jam. 1. 5. If any lack wisdome let him ask of God c. But let him ask in faith nothing wavering For he that wavereth is like a wave of the Sea c. For let not that man think he shall receive any thing of the Lord. Therefore also Jam. 5. 15. true prayer which prevaileth with God is called The Prayer of faith to shew that it comes from Faith and must be made in faith 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without doubting If we must not doubt in prayer then on the contrary we must believe and rest perswaded that we shall obtain the things we ask Reas 1 Reason 1. Without faith it is impossible to please God Heb. 11. 6. For our persons must first be accepted before any duty or service we perform can be accepted of God Now our persons come to be accepted only in Christ and that by means of Faith believing in Him and apprehending his righteousness Now the same Faith perswades us withall that our persons being accepted God will grant the Petitions we ask of him for Christ's sake Reas 2 Reason 2. God hath promised to hear our prayers and to grant our Petitions which we offer up to him in Christ so that we pray in due manner therefore we are to believe and rest perswaded hereof upon his Word and Promise Quest Quest How far forth are we
Word a means to comfort in it 384 We must help the afflicted 388 389 458 459 466 1316 Our Duty to bear it 540 541 542 1080 1171 1331 1384 Christians therein conformable to Christ 603 790 1312 1322 We should not despaire of deliverance 615 Helps to prepare us for it 1288 1298 What Persons should be a Comfort to us in it 1306 Comfort in it to open our griefs 1315 It is lawful to pray against it 1322 1323 Helps to make us willing to suffer it 1384 Comfort against it 1409 Alms. 745 May be joyned with the publick Worship of God 1046 Ambition 731 785 793 923 Naturally in men 652 1036 Remedies against it 785 787 1036 Its evill Effects 793 1038 Angels They guard Believers 43 And comfort them 1589 They shall attend on Christ at his second coming 1158 They must gather the elect 1158 1159 The Saints shall be like them 971 Why they formerly appeared 1582 1583 1584 1585 We should honour them 1586 Their Power 1588 Anger Rash Anger sinful 414 1376 Remedies against rash Anger 414 1376 Anger against Sin 720 721 1413 Rules concerning Anger against Sin 720 All Anger is not unlawful 137 Rules concerning it ibid. Anger against Sin should be joyned with sorrow 138 Apostacy 1234 Signs of it 1235 159 The danger of it 775 Apostles 765 A part of Christ's Family 160 Whether lived upon Christ's Charges ibid. Were immediately sent of Christ 307 Had the gift of working Miracles 309 857 Why Christ forbade them to provide for their journey 310 Order and precedence among them 507 They could not alwayes work Miracles 615 Christ's care of them 778 How they obtained the gift of Miracles 857 They lived in troublesome times 1166 Not distinguished from others by their habit 1430 Apparel 1038 1430 Rules concerning it 21 22 Apparitions We should not fear the Apparition of the Devill 381 382 Ascension of Christ Causes of it 1655 1656 Authority It is not to be despised 1566 B. Baptism 1630 1631 1636 1638 THe Excellency of it 28 879 Its necessity 12 1637 Administration thereof belongs onely to Ministers 13 Why called Baptism of Repentance 15 The ends of it 1632 It seals Remission of Sins 16 It was formerly administred by Dipping 19 Why Christ was baptized 28 Whether sprinkling be warrantable 29 Infants have a Right to it 722 1634 1635 Believers 780 1351 Christ's care of them 467 468 673 1090 1091 1092 1219 1293 1294 1347 Adoption belongs onely to them 585 They shall but taste of Death 565 They must be like Children 657 673 723 724 Suffer Afflictions 121. 124. 128. 164. 239. 241. 244. 272. 273. 288. 311. 358. 379. 382. 383. 442. 787. 802. 916. 917. 1083. 1091. 1093. 1097. 1171. 1233. 1388. 1530. 1531. 1534. They desire the use of the Sacraments 19 Excellency of them 24 1274 The Devill will assault them 35 41 Angels guard them 43 1158 They endeavour to convert others 113 May be in the Company of the Wicked 114 Their Conversation 122 Must not seek their own Honour 150 God honours them 155 Whether they may fall away 158 1436 They have their infirmities 177 189 663 1090 1421 They are of spirituall kindred with Christ 180 181 They ought to instruct others 224 260 Shall be partakers of Glory 233 Their Innocence strikes terrour into the Wicked 326 339 God alloows them Rest from Duty 353 Their Compassion 359 They do not alwayes enjoy Comfort 375 Christ takes notice of their troubles 375 377 Their Sins open the mouths of the enemies of Religion 395 They value the smallest Mercies of God 453 They should be prepared for tryals 514 The best of them are in part carnally minded 531 784 1346 1347 Ignorance in the best of them 595 Sometimes weak in Faith 626 They should be as spiritual Sacrifices 688 Should be wise 699 They are often tainted with the Errours of the times 713 Must be Disciples of Christ. 748 Christ covers their infirmities 767 They shall be rewarded for their Sufferings 770 771 772 Christ expects fruit of them 830 God fits them for difficult Work 857 858 God is their Father 871 They must beware of false Teachers 1034 1062 1081 They are the Glory of the Church 1056 Their flight a Sign of God's Wrath. 1110 God corrects them in this life more sharply than the Wicked 1120 They must abstain from Sin 1243 Should grieve for the Sins of others 1255 When suspected they must clear their innocency 1256 Their Vnion with Christ. 1274 Are not free from Sin 1289 1298 1294 1298 1351 1363 1374 The best not exempted from temptation 1342 1343 Why God leavs some Corruption in them 1346 1421 God imployes the Wicked to afflict them 1355 Their Zeal is not alwayes according to Knowledge 1375 It is a great Sin to injure them 1418 They sometimes sin against knowledge and Conscience 1422 They are sometimes fearfull in danger 1423 They must expect to meet with unthankfull men 1471 They ought to speak for Christ's Cause 1472 Benefactors We should not speak evill of them 660 Benefits Christ the ground of them 34 Blasphemy Sinfulness of it 172 1413 1416 What it is 436 Remedies against it 172 437 Kinds of it 101 102 436 We ought to abhor it 102 Committed four wayes 172 Body It s natural impurity 425 Brothers Why the Name of the eldest was to be continued 958 Why his Inheritance was to continue in his Name 959 Burial Decent Buriall due to the dead 350 351 1570 C. Calamities THe Calamities at the second coming of Christ 1080 Call No Office should be undertaken without it 83 When it is lawfull 30 83 God fits those whom he calleth 31 309 Some great Persons are called 268 Those that are called must free themselvs from hinderances 311 807 It ought to be obeyed 320 Sometimes Actions are successful though performed without a lawfull Call 663 The Power of it 764 How we may know it 1066 1375 No Action should be undertaken without it 1374 Calling An Ordinance of God 1194 1195 Christians should ply their own Calling 696 1195 1511 Calling should not be forsaken 875 Outward Calling a great Priviledge 448 All ought to have a particular Calling 300 Religion may be practised in any lawfull Calling 301 Care It is two-fold 214 When immoderate it is a hindrance 215 Remedies against immoderate Care ibid. When it is immoderate 362 We must not distract our selvs with it 480 486 Remedies against distracting Care 480 Catechizing It is a Duty 506 Censure It proceeds from malice 103 Natural to us 120 The Property of an Hypocrite 126 Ceremonies 129 394 1009 The Church may ordain outward Ceremonies 401 Charity 135 136 Its Works are to be preferred before outward Ceremonies 129 Motives to it 1047 1222 1223 It is acceptable to God 1048 Christ observs it 1048 1052 Rich men should especially be charitable 1049 It is a Duty 1050 God judgeth it not by the gift but by the heart 1052 1053 Christians should use all occasions to express it
of it ought not to be common 449 It is a great misery to be shut out of the visible Church 449 No Calling in it exempts from Errour or Ignorance 103 It is never without Hypocrites 157. 194 In it all things should be done decently 184 In indifferent things we must conform to it ibid. Believers are the Glory of it 1056 Miracles are not a sure note of its truth 1130 Christ is Pastor of it 1290 Vnity is no sure note of its truth 141 Comfort The Promise of God is the ground of it 286 Believers do not alwayes enjoy it 375 Coming of Christ 557. 1153 It will be matter of terrour to the Wicked 1411 The Glory of it 559. 1412 It will be visible 1150. 1412 Carnall security is an hindrance from preparing for it 1198 It will be sudden 1199 The Calamities that shall then fill the World 1080 The Sun Moon and Stars will be then darkned 1143. 1144 The manner of it will be terrible 1146 The certainty of it 562. 1148. 1172 How Christ will then judge the World 1148 Helps to prepare for it 1149 It will be accompanied with Power and Majesty 1151 The Elect shall then be gathered together 1144. 1157 Angels shall attend on it 1158 It will be joyfull to the Godly 1161 Signs of it 1162. 1163. 1165. The time of it unknown to Men and Angels 1173 1174 1175 It is our Duty to prepare for it 1176 1177. 1181. 1186 How we may be prepared for it 1176 1177 1181 1186 It is not in our Power to prepare for it 1187 Motives to prepare for it 1188 The danger of being unprepared for Christs coming 1198 Prayers a means to prepare for it 1186 Watchfulness is a means to prepare for it 1181 Communion Communion with Christ 282 Excellency of the Communion of Saints 1306 Compassion 359. 458. 459. 466. We should compassionate others 88 Conference 481 It is a Duty 72. 502 Motives to it 502 The benefit of it 595 Confession We are naturally unwilling to confesse our Sins 647 Confession of Faith 508. 509. 552. Rules concerning Confession of Faith 509 Confession of Sin 17. 26 Auricular Confession is vain 17 Confidence We are prone to be too confident 789 1296 The danger of being too confident 1422 Confirmation It is no Sacrament 715 Conscience The guilt of it terrible 327 Terrours of it not a certain mark of Repentance 328 Terrours of it are difficultly removed 331 Men are more forward to propound Cases of Conscience than to practise the Resolution of them 1377 Contempt Christ suffered it 932 Contempt of Christ a dangerous Sin 1075. 1120 Contempt of the Gospel 263 Contempt of Ministers 296. 302. 303 314. 317 Contentment It is a Duty 1444. 83 Controversies 596. 597 The Scripture is the best judge of them 700 Conversion 48 71 1433 Conviction The Wicked are not the better for it 954 God sometimes convinceth before he punisheth 315 Corruption Corruption of our Nature 92 Corruption of our Nature should be renounced 536 Helps to renounce the Corruption of our Nature 537 Covenant God is mindfull of it 978 Death doth not null it ibid. Covetousness 923. 1217 Riches an occasion of it 752 It is dangerous in the Church 837. 1365 It is a great hindrance to a Christian 216. 751. 756 Remedies against it 217. 433. 751. 1238 Its Properties 433 Degrees of it ibid. Common to all by Nature 759 It was the Cause of Judas Treason 1237 Counsel Evill Counsel should be detested 530 Country We ought to esteem it 296 Persons of Gifts honour it ibid. Courage We must be couragious in Christ's Cause 1374 Creatures Christ is Lord of them 378 God's Power over them 1078. 1144 They should be used with Prayer and Thanksgiving 364. 1435 Cross Christians must bear it 748 Some things required in bearing it 749 Christians naturally fearfull 777 It is hard to bear it 788 We should be prepared for it 789 Cruelty The Cruelty of the Wicked 1418 Cursing 411 It is a great Sin 1431 We are subject to the Curse of God 1492 1493 Custom Custom in Sin dangerous 697 Evill Customs should be reproved 291 Hypocrites stand much for old Customs 1660. 1661 D. Damnation IT is aggravated by the abuse of means 318 Dancing Immodest Dancing is a Sin and occasion of Sin 344 Reasons against immodest Dancing 345 Immodest Dancing breeds carnall delight ibid. It is dangerous to behold immodest Dancing ibid. Danger Christians may flee from it 1109 Fear of it should not hinder us from good 1247 Darkness 1522. 1523. 1524. 1525 Dead Excessive sorrow for them is sinfull 290 Decent Burial is due to them 350 351 Death 1228. 1258. 1519. 1654 Christ is Lord of it 294 God sometimes suffers his to dy ignominious deaths 349 The Death of Saints is but partial 565. 980 It is a Sleep 291 All are subject to it 564 How to prepare for it 564. 1165. 1303 Comfort against it 1159 It is our Duty to prepare for it 1303 The greatest extremity of a Christian is at that time 1526 What it is 1544 Deceipt Two kinds of it 435 Remedies against it 435 Decree God hath appointed the time when all things happen 46 His Decrees must be fulfilled 517 The Decrees of Election and Reprobation 1123 The Decrees of God do not excuse the sins of men 1260. 1263 Defilement Nothing defileth but what defileth the Soul 424 Deliverance We should never despaire of it 615 It is often wrought by degrees 498 God often affords it suddenly 608 It is not alwayes speedily granted 623 It is sometimes deferred 624 It is often nearest in greatest extremity 638 Denial What it is to deny Christ 1424. 1428 Desires Good Desires 1469 Detestation We should expresse Detestation of Sin 313 Destruction It is the fruit of Sin 929 Devil He will assault Believers 35. 41. 204 He cannot hinder the Gospel 183 His enmity to God and Man 40 He is hardly removed from possession 70 255 When he is resisted he rageth the more 70 Why he desires to enter into mens Bodies 63 His Malice 63 66 255 246 249 625 640 1126 His Power 64. 168. 257. 1130 Why God permits him 64. 168 His Impurity 64. 258 Christ rules him 65. 70. 169. 253. 637 The Devils have not yet their full Damnation 67 He dreads the Day of Judgment ibid. Why he professed his Knowledge of Christ ibid. He hath an Historical Faith 67 150 254 Why Christ rebuked the Devil for confessing him 69 We must not hearken to him 69 635 His Policy 143 There is a difference of Order amongst the Devils 164 He opposeth not his own Interest 165 One Devill cannot be ejected by another 166 His Motion 204 He is active in tempting 205 Why he forced the possessed Person to dwell among the Tombs 251 Why he haunts solitary places ibid. He can distemper mens minds 252 He endeavours to cause men to mischief themselves ibid. It is a misery to be subject unto him 252 613 Why he adored Christ. 253 Why the
1121. 944 God 's Covenant first made with them 977. 448 Their priviledg 906. 909 They were ignorant of the divinity of Christ 823 The corruptions amongst them in our Saviour 's time 1453. 1456 Ignorance 103. 703. 1549 It is a cause of Errour 128. 786 It is a Judgment of God 195 It is not alwayes cured by the Word 196 It scoffs at good things 192 It is natural to us 385. 485 We should not be ashamed to acknowledg it 420. 645 Wise men are ignorant in spiritual things 491 Christ is able to cure it 499. 809. 850 We should not let others alone in it 730 How to convince the ignorant 931 John Baptist The excellency of his Ministery 879 Journeys They are not to be undertaken without God 's Call 469 Joy When it is sincere 342 Joy of Heaven 1283. 577 Joy at Ordinances 341. 342 Incest 332. 333. Indifferent Indifferent things are lawful 425 In things indifferent we should conform to the Church 184 Infamy It is an effect of Sin 157 Infants Infants in the Church belong to God 's Kingdom 721 They have a right to Baptism 722 Infidelity Fear proceeds from it 248 The danger of it 892 Infirmities 777 Christ is privy to them 1287 It is profitable for Christians to know them 1287 Christ covers the infirmities of his Servants 797 They are in the best 1421 Injuries 925 We should forgive them before we pray 866 Motives to forgive them 867 Forgiving of them is the way to obtain pardon of God 870. 872 How they are offered to Christ. 1254 The Doer of them is more miserable then the Receiver 1262 How we should bear them 1450 Innocence It is not free from false accusation 781 Innocence of Christ 1398 Intentions Good intentions excuse not unlawful actions 528. 837 Intercession Intercession of Christ 1659 Instruction It should be sought 1060. 527. 528 Christ is ready to instruct us 713 Irony Ironical Speeches are lawful 1354 Judas His Hypocrisy 1250 He fell away by degrees 1234 Judge An unjust Judge 1414 Judgment The last Judgment 1371 A day appointed for it 319 Judgment of God differs from the Judgment of Men. 1052 The Devils dread the Day of it 67 Judgments Persecution is a fore-runner of them 1084 Judgments of God are secret 625 God the cause of them 927 God hath many of them 1075 God sends them for Sin 1119 K. Kindred SPiritual Kindred are to be preferred before Natural 179 It is lawful to love them 302 Kingdom Kingdom of Christ 47. 818. 825. 1564 Eternity of Christ 's Kingdom 1027 Kingdom of God is two-fold 191. 1014 Kings They are Servants of Christ. 1194 Knowledg 1019 We should seek it 190 It is the ground of Faith 276. 387 Knowledg of Christ 812 Believers sometimes sin against it 1422 The Devil is an Enemy to the Knowledg of of Christ 329 Difference between the Godly and the Wicked in their sinning against it 1422 Knowledg of God 's Word 191 It is a priviledg 192 L. Laciviousness IT is shewen three wayes 435 Remedies against it 435 Law The judicial Law is in part abrogated 960 What obedience it requires 794 We cannot fulfil it ibid. The duties of the first Table are of greater weight then the duties of the second 996. 997 The duties of the second Table are weighty 999 Duties of moral Obedience are better then Duties of outward Worship 1008 The knowledg of it is a preparation to Faith 1016 Obedience is due to it 735 It brings men to a sight of Sin ibid. Christians should not be ignorant of them ibid. Why Christ mentioned the second Table only 736 Necessity of outward Obedience to it 738 It ought to be preacht 44. 45 Christ conformed to it 1249 Lawful things Lawful things become sometimes sinful 343 Rules concerning them 344 Learning It is not alwayes joyned with the knowledg of Christ 163 Liberality 1559 It is a good Work 747 It is pleasing to God 1219. 1220 Liberty Hereticks teach Doctrines of Liberty 414 Life 1258 The uncertainty of it 961. 1164 It is hard to lay it down for Christ. 542 The danger of preferring it before Christ. 543 It is our Duty to be willing to part with it for Christ 544 The benefit of loosing it for Christ. 545. 546 Christians should be careful of it 1111 We should preferr it before our Goods 1112 Christ is Lord of it 294 Long-suffering Long-suffering of God 350 Long-suffering of Christ 833 Lord's-Supper It is a token of Christ 's Love 1266 Excellency of it ibid. It s outward signs 1267. 1268 Sacramental actions 1269 Administration of it must be joyned with prayer 1270 We must come to it with a remembrance of Christ 's Death 1271 In it Christ is sealed to us ibid. Necessity of it 1273 It must be administred in both kinds ibid. The Recivers must have Faith 1273. 1280 The end of it 1275. 1276 In some sense it may be call'd a Sacrifice 1276 In it our Covenant with God is renewed 1279 Why Christ received it 1282 It should be administred with Thanksgiving 1284 Lots Abuse of them 1500 Love A visit is an expression of it 176 The wicked sometimes love God 's Servants 339 Love of Christ 531. 636. 656. 756. 782. 1311. 1332. 1575. 1576. 1600 Love of God 585. 1229. 1242. 1280 Love of Children 725. 407 We may love the Wicked 741 Mercy of God a motive to it 984 Zeal is an effect of Love 1226 Love of God is a ground of Faith 1327 Where it is truly there will be diligence 96 Love of our Neighbour 744 It is due to Christ 823 It will be fruitful 1211. 1212 It will cause sorrow for injuries done to Christ 1254 The misery of wanting the sense of God 's Love 1313 Means to obtain God 's Love ibid. Following Christ in trouble is an evidence of trouble to him 1387 No love without knowledg 984 It is due to God 986 Motives to love God ibid. Marks of it 987 It is not natural to love God 989 The manner of loving God 990 Degree of it 990. 991. 993 Sincerity of it 991 Vehemency of it 993 Effects of it ibid. None can love his Neighbour that loves not God 695 Excellency of it 995. 928. 1008 What it is to love our Neighbour 1000 Necessity of it ibid. Properties of it 1001 Extent of it 1003 Sincerity of it 1004 Love to Christians 660. 669 It shall be rewarded 670. 671 Love to sin blinds us 1262 Lying Lyes 883. 1400 Lyers 1449 M. Magistracy THe light of Nature convinces of the usefulness of it 794 It is a Sin to desire it ambitiously 765 Magistrates They ought to take care of the Church 827. 952 Their Power is lawful 948 Obedience is due to them 949. 951 Duty to them should not be separated from our Duty to God 951 Malefactors It is unlawful to exempt them from due punishment 1455. 1456 Malice It wrongfully accuses 392. 114. 125 Malice of the wicked 335. 1429. 1430. 1449 It tends to murder 336. 143
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 â—â— 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
which is fitly resembled by the Union that is between Man and Wife And this Resemblance stands in sundry things but chiefly in these 1. As the Union between man and Wife is between two onely and no more according to that Matth. 19. 5. Two shall be one Flesh So the Union between Christ and his Church is between two and no more for there is but one Christ and one true Church though that one Church have many particular Members 2. As the Union between Husband and Wife is made by a mutuall consent of both parties given each to other so in the Mysticall and Spirituall Union of Christ and the Church there is a mutual consent between both parties for the making up of this Spirituall contract and Marriage Christ gives his consent and shews it two wayes 1. By his readiness to take our Nature upon him and to be made Man to the end that there might be a correspondence and likeness of nature between himself and his Spouse or Wife the Church See Hebr. 2. 11. He that sanctifieth and they that are sanctified are of one c. 2. He shews his consent to this Marriage by giving and imparting his Spirit unto his Church and to every faithfull member of it by which he testifyeth his Love to them and therefore this Spirit is called a Seal and earnest-penny Ephes 1. And 1 Joh. 3. 24. it is said Hereby we know that he dwelleth in us by his Spirit which he hath given unto us The Church gives her consent by Faith c. 3. The Union between Husband and Wife is a true and reall Union not imaginary onely they are truly and really united both in respect of their Bodies and in respect of their Hearts so also is there a true and reall Union between Christ and his Church whereby every faithfull member of it is really joyned and knit unto the whole person of Christ first and immediately to his humane nature and so by his humane Nature unto his Divine Nature or God-head See 1 Cor. 10. 16. and 1 Cor. 6. 17. 4. The Union between Husband and Wife is very strait and near they are said to be two in one Flesh so the Spiritual union between Christ and the Church is a most near and strait conjunction Whence the faithfull are said to be members of his body of his Flesh and of his bones Ephes 5. 30. 5. By reason of the Union betwixt Husband and Wife the Wife comes to partake with her Husband in all that is his viz. in his body in his goods in his Honour c. so by reason of the strait union between Christ and the Church it comes to passe that the Church is partaker not onely of Christs person but also of all that is his of all Spirituall benefits which he hath by his death and obedience purchased for it as forgiveness of sins Gods favour and Salvation it self 1 Cor. 1. 30. Use 1 Use 1. See by this the great happiness of true Believers in that Christ is their Bridegroom or Husband and they his Bride or espoused Wife they are as nearly united to him as man and Wife yea much more nearly How great an Honour is it Marriage in it self is Honourable much more to be Married to some great and Honourable person as to a King but this is above all Honours to be Married or Espoused unto Christ by Faith This may comfort the Faithfull against all reproaches and disgraces which they meet with in the World Besides as it is an honour so is it also a wonderfull Priviledge in other respects to have Christ our Bridegroom or Husband for he being so will protect us and take care of us in all Estates and times as the loving Husband doth for the Wife yea which is more he being our Husband we have right to be partakers of all Spiritual benefits which he hath purchased at the hands of his Father for us Labour then for true Faith whereby thou mayest be married unto Christ c. Use 2 Use 2. This also must teach the Faithfull to carry themselves towards Christ so as becommeth a good Wife towards her own Husband especially to be carefull of yielding unto him the duties of true love and Loyall obedience c. Observ 4 Observ 4. It is said ver 20. When the Bridegroom shall be taken from them then they shall fast that is When Christ should be taken from them in regard of the presence of his humane Nature the reason is because that should be a time of great Affliction and trouble unto them not onely in regard of the losse of his most sweet and comfortable society but also in regard of the grievous Persecutions which should be stirred up against them immediately after Christs Ascention as may appear in the Acts of the Apostles Now then from hence we may gather that the time of great Affliction is one fit time for the use and exercise of Religious Fasting We have examples in Scripture of the use of it in such times Judg. 20. 26. when the Israelites had bin twice put to flight in battell by the Benjamites and two great slaughters were made of them they came all to the house of God and wept and Fasted till evening 2 Chron. 20. 3. When Jehâ—saphat and his people were in a great strait by reason of the great Army of the Moabites and Ammonites comming against him he proclaimed a Fast c. So Hest 4. 16. when the Jews were in danger to be cut off and slain Hester and they gave themselves to Fasting So the Ninevites Fasted when they feared the Destruction of their City â—onah 3. See also Joel ch 1. 2. So then in times of great and extraordinary calamity affliction or danger Fasting is an exercise fit to be used The reason is 1. Because it is a means in that Case to Testify our extraordinary Humiliation before God for our sins which are the procuring causes of such great troubles and Afflictions Joel 2. 12. 2. It is a means to quicken and stir us up to more earnest Prayer and supplication unto God for mercy and pardon of our sins and for the removall of his Judgments and chastisements therefore Prayer and Fasting are often joyned together in Scripture because the latter is a speciall help and furtherance to the former So much of the first Reason used by our Saviour to prove that it was not fit for his Disciples to be tyed to Fasting as the Disciples of John and the Pharises were Now to speak something also of the second Reason taken from their Infirmity and weakness Verse 21. and 22. No man also seweth a peice of new Cloath c. The purpose of our Saviour in these two comparisons is to shew that it is not onely unfit and unexpedient but also hurtfull and dangerous to urge or tye his Disciples being as yet but young Christians to a strict course of Fasting even as it is a thing not onely unfit but hurtfull also to piece an
rubbing them in their hands This they did for the quenching of their present hunger as appeareth Matth. 12. 1. And though it were in another's Corn yet by the Law they were permitted to pluck ears so that they did not move a sickle into it See Deut. 13. ult Now our Saviour could have either kept his Disciples from hunger if it had pleased Him or else He could have fed them miraculously as he fed thousands at other times with a few Loavs and Fishes but He suffered them at this time to want food and to indure hunger that by this means they might be fitted for the bearing of greater afflictions afterward Observ 1 Observ 1. Here we see That good Christians may be and are sometimes afflicted with outward and bodily necessities Christ suffereth his own Disciples to want bodily food and to suffer hunger for a time in so much that they were fain to pluck eats of Corn as they went by the way for the satisfying of their hunger So it is said afterward Ver. 25. that David was in need and hunger So Paul 2 Cor. 11. 27. saith of himself That he was often in hunger and thirst in fastings in cold and nakednesse The like we read of Lazarus in that Parable Luke 16 he was so poor that he sat at the rich man's Gate begging See also 2 Cor. 8. 2. Reas Reas Temporall Blessings of this Life are promised conditionally to the Faithfull that is onely so far as God seeth them good and fit for them Psal 34. 16. They that seek the Lord shall not want any good thing They shall want nothing that God seeth good for them But sometimes he seeth it to be more profitable for them to be tryed with necessity and want that it may be a means to humble them and to teach them in time of want to rest by Faith upon God's providence Object Object Psal 37. 25. I have been young and am now old yet have I not seen the Righteous forsaken nor his seed begging Bread Answ Answ 1. David speaketh of his own particular experience neither is it necessary to extend it unto all Times 2. He doth not say he never knew them in want but that he never knew them utterly forsaken of God or to be in such extremity as to perish for want of outward things Use 1 Vse 1. This condemns the blind judgment of the World and of carnall Men who think those not to be beloved of God which suffer poverty and want of outward Blessings as Food Rayment and the like necessaries for this Life But Eccles 9. 1 2. Solomon sheweth That we cannot know the love or hatred of God by the enjoying or wanting of the outward things of this Life because all these come alike to all Men both to Good and Bad. If the want of these were an argument of God's hatred then we must conclude that Christ's Disciples were not beloved but hated of him because he suffered them to want Food and the like we might conclude of Paul and Lazarus that because they were in want and necessity therefore they were not beloved of God But it must be far from us so to think God doth sometimes with-hold these outward Blessings from his Children in love and for good to humble them and fortryall of their Faith and Patience c. Use 2 Vse 2. This must teach us to be well content to suffer want of outward things as Meat Drink Rayment c. and to live in any poor and mean estate in this Life if God see it good to try us with it seeing many dear Servants and Children of God have endured the want of such things what are we that we should repine at it or refuse to endure the like Christ himself suffered Hunger Thrist Poverty c. that He might sanctifie these to us and to reach us the more willingly to bear them if God call us to it Observ 1 Observ 2. Further we may learn here the practise of sobriety and moderation of our selves in our Dyet and in the use of God's Creatures for our Food after the example of Christ and His Disciples whose fare was so short and mean that the Disciples were glad to pluck ears of Corn and to feed on them as they went by the High way So John Baptist fed upon Locusts and wild Honey which was mean and ordinary fare such as was to be had in the Wildernesse This must teach us moderation and temperance in Dyet to eat and drink for strength and not to gluttony or drunkennesse Eccles 10. 17. And to this purpose is that precept of Solomon Prov. 23. 2. Put the knife to thy throat if thou be a man given to appetite that is Be circumspect in eating and bridle thy appetite that thou do not exceed measure Vse Vse This condemns the intemperance and excesse in Dyet that is used by too many now a-dayes For that is verified of our times which our Saviour saith Matth. 24. 38. of the Dayes of Noah they were eating and drinking that is they gave themselves to excessive Eating and Drinking more like brute Beasts then Men as the word in the Original does imply even so it is with many in these times in which the Sins of gluttony and drunkennesse are grown so common and ordinary especially in some place that they are made but light of But how light soever some make of them these are such Sins for which the wrath of God cometh upon Men yea sometimes upon whole Nations and Countries And we may think that among other great and crying Sins of this Land even these Sins of Gluttony and Drunkennesse are one speciall cause moving the Lord to punish us as He hath done of late with such unseasonable weather threatning to deprive us of the Fruits of the Earth So much of the occasions of the Pharisees Cavilling at the Disciples of Christ Now followes the Cavill or exception it self De Scribis Pharisaeis Vide Ludov. Vivem in Augustin de civ Dei Lib. 18. Cap. 39. Vide etiam Casaub in Baron Appar Numb 8. Sect. 9. p. 56. Drus de Sect. Ver. 24. And the Pharisees said unto them Behold c. The Pharisees were a certain Sect among the Jews most of them publick Teachers Expounders of the Law of Moses but very corruptly See Matth. 23. 2. they professed great holiness of Life Whence it is called the most strait Sect of the Jewish Religion Acts 26. 5. They were also of great accompt and yet the truth is that they were grosse Hypocrites as our Saviour often calls them having but a shew of Religion without the power of it For although they made great shew of the strict observance of the Law especially of the Ceremoniall Law yet they lived in many grosse sins contrary to the Morall Law as in Covetousnesse Bribery Oppression and the like which our Saviour reproveth in them Matth. 23. Now these Pharisees such as they were were great enemies to our Saviour Christ 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
were Herod's Courtiers and such as were of his Houshold so Beza on Matth. 22. 16. But to let passe the diversity of Opinions of this matter The Opinion of those seems very probable who think that these Herodians were a certain Sect among the Jews in our Saviour's time who among other Opinions held this That Herod King of the Jews was the Messiah because he lived and reigned about that time when the Jews expected the comming of the Messiah See Casaub contra Baron Pag. 46. and Scaliger in Euseb And this Opinion is the more probable because this Herod was not onely King of the Jews but a Jew born although his Ancestors were Originally Idumaeans See Casaub contra Baron Apparat. Num. 5. Sect. 3. 4. See afterward chap. 8. 15. and chap. 12. 13. Observ 1 Observ 1. Great men are often greatest enemies of Christ c. So these Pharisees and Herodians See this before observed upon chap. 2. v. 6. Observ 2 Observ 2. Though the Pharisees and Herodians were of different Sects holding contrary Opinions about the Messiah and therefore enemies one to the other in that respect yet they joyn together with one consent to seek the death of our Saviour Christ whence we learn one property of the wicked which is this that howsoever they are at variance and discord among themselves about other matters yet they all can agree in this to oppose Christ So did the Pharisees and Herodians here So also did the Pharisees and Sadduces Though they held contrary Opinions as appears Act. 23. 8. yet they consented in this that they were both malicious enemies to Christ So Herod and Pilate though they were enemies yet could agree and become friends to seek the death of our Saviour Christ Luke 23. 12. And as the wicked did thus consent and joyn together in league against Christ when he was upon Earth so also they have in all ages consented and agreed together to set themselves maliciously against the true Church of Christ though otherwise they disagree among themselves The Pharisees and Sadduces joyned against Paul Act. 23. 6. See Psal 83. Enemies of the Church are like Sampsons Foxes tyed by the tailes and their heads severed Judg. 15. Reas Reas Christian Religion whereof Christ is Author and which the true Church professeth and maintaineth is flat opposite and contrary to the corrupt disposition of all wicked men in the World Use 1 Use 1. See the extream hatred and Malice of Wicked men against Christ and his Church in that this causeth them to lay aside all other hatred and Enmity which is between them for other matters so as though they be never so great enemies in other matters and for other causes yet they can become Friends and Associates in setting themselves against Christ and his Church and against the Religion which it Professeth Use 2 Vse 2. Seeing the wicked though they disagree in other matters yet can agree and joyn in League against Christ and his Church let this move us much more to be carefull that whatsoever differences there are or may be amongst us in other matters yet alwayes to consent and joyn together with one heart and mind to seek the honour of Christ and the good of his Church Observ 3 Observ 3. In that we see such unity and consent among these wicked Pharisees and Herodians in seeking to murder our Saviour We learn further that unity and consent of it self is no sure note or mark of the true Church as the Papists teach for there is oftentimes great unity and consent among the wicked Enemies of the Church in the practise of wickednesse and in opposing the true Church Such unity was between these Herodians and Pharisees Such unity there was between the High-Priests and Elders and Pilate and Judas in putting Christ to death Such unity was amongst them that cryed out against Christ Crucify him Crucify him So also among the Idolatrous Ephesians crying out against Paul in behalf of Diana Act. 19. 29. So Revel 13. 16. See also Prov. 1. 11. Antichrist causeth all both Small and Great Rich and Poor Free and Bond to receive his mark c. All this proves that there may be great unity and consent among such as are utter enemies to the true Church therefore unity of it self is no sure mark of the true Church and the most learned Papists shew their ignorance in defending it to be so Unity in the true Faith and Doctrine of Christ and in the Profession and practise of true Religion is a note of the true Church but unity of it is not a note of it And therefore it is a vain thing for the Papists to boast as they do of the unity that is in their Church for if it were so as indeed it is not yet this would not prove them to be the true Church of Christ unlesse they can prove that they agree in holding and maintaining the true and sound Doctrine of Christ So much of the persons conspiring against our Saviour Christ Now followeth the manner of their Conspiracy They gathered a Councell Or took Counsell together for so it may be translated as Matth. 12. 14. By this phrase of speech it seems likely that they appointed a solemn meeting and assembly about this Consultation to deliberate how they might put our Saviour Christ to death and no doubt but they consulted how they might accuse him of some crime for which he might be put to death by Authority of the Magistrate This was their purpose and they went not rashly about it but very warily and politickly consulting about it c. Observ Observ The wicked are very wise wary and politick in compassing their wicked desires and purposes and in practising sin Luke 16. 8. The Children of this World are in their Generation Wiser then the Children of Light Jerem. 4. 22. My People is Foolish c. sottish Children c. they are Wise to do evill c. Prov. 7. 10. The Harlot hath a subtle Heart Act. 13. 10. Elymas full of subtilty And Luke 13. 32. Herod is called a Fox We have many examples in Scripture of this wicked Policy and Wisdome in practising sin How Wise and Politick was Saul in seeking the life of David 1 Sam. 18. How Politick was Absalon in Plotting against David his own Father to get the Kingdome from him 2 Sam. 15. 2. How Politick was wicked Jesabell in Plotting the death of Naboth and getting away his Vineyard for Ahab 1 King 21. So Herod in seeking to put our Saviour Christ to death so soon as he was born Matth. 2. So Matth. 26. 4. The Chief Priests Scribes and Elders consulted to take Christ by subtilty c. Thus Wise and Politick are the wicked in Plotting and practising sin And this we see to be true in daily experience The Covetous person is very subtill and Wise to compasse his Covetous practises of unjustice and Oppression The Ambitious person is very Politick in Plotting how to grow
Sicknesse neglecting the means of Physick and yet perswading themselves that God will give them health c. This is a tempting of God to pretend that we rely upon his Providence and yet to use no means whereby to serve his providence for preservation and safety of our Bodies It is also a breach of the sixth Commandement and a degree of murther to neglect the means of preserving our bodies and bodily lives our chief care indeed should be for the Salvation of our Souls yet may we not be careless of the good and safety of our bodies Excessive care of the body is forbidden in the Word of God but not all care thereof So understand that Matth. 6. 25. Mark 3. 10 11 12. For He had healed many c. Octob. 10. 1619. IN the former Verses the Evangelist shewed that a very great multitude of People flocked unto our Saviour Christ being by the Sea of Galilee together with the cause moving them to flock unto him as also a remedy used by him to prevent their thronging of him namely the hearing of the great things which he had done Now in these three next Verses he sheweth more at large the cause both of their great concourse and also of his using that remedy to prevent their thronging of him the Cause was for that he had there wrought many Miracles by reason whereof the People pressed upon him c. Now these Miracles are of two sorts 1. The miraculous curing of many that were Diseased Ver. 10. 2. The powerfull mastering or subduing of the Devils in those that were possessed Ver. 11 12. Touching the former the Evangelist setteth down 1. The miraculous Cures in these words For he had healed many 2. A consequent which followed thereupon The People pressed upon him to touch him as many as had Plagues He had healed many The Evangelist meaneth that he had miraculously cured them without ordinary means onely by his Divine Power for so he used to cure the Diseased either onely by touching them or by speaking the word barely commanding them to be whole as we have heard before Observ Observ Here we see that our Saviour Christ is not onely a Spirituall but also a Bodily Physitian He came into the World not onely to cure the Spirituall Diseases of Mens Souls that is their Sins but also to heal the Sicknesses and Diseases of their Bodies by his Almighty Power Therefore being upon Earth he did not onely forgive Sins and suffer for Man's Redemption but also cure many of their bodily Diseases miraculously a◠we have heard in the former Chapters That which is spoken of God Psal 103. 3. may be applyed to Christ He forgiveth all our Iniquities and healeth all our Diseases both Bodily and Spirituall And it was necessary that our Saviour Christ should miraculously cure the Bodily Diseases of Men whilst he lived on Earth thereby to shew and prove that he was that Person who was appointed and sent of God to take away Men's Sins which are their Spirituall Sicknesses as is shewed Matth. 8. 17. out of the Prophet Esay Vse 1 Vse 1. See then that Christ is an all-sufficient Saviour Able perfectly to save such as come to God by Him as the Apostle speaketh Hebr. 7. 27. He is able to save us both in Soul and Body and to cure the Diseases of both most perfectly and as he is able so he is willing and ready to cure the Faithfull not onely in Soul of their Sins by the merit of his Blood and efficacy of his Spirit but also to cure their Bodily Diseases so far as is good for them And though he be not now on Earth to cure Bodily Diseases miraculously neither must we look for this yet his Power is still as great as ever it was over all Bodily Diseases to cure them without means or with means yea his Power is now rather greater then it was on Earth Use 2 Use 2. Therefore seek to Christ not onely for Spirituall Health though chiefly for that but even for Bodily He is the best Physitian for Soul and Body Though he be not now on Earth and so thou canst not go to him with the feet of thy Body nor speak to him nor touch his Body or Garments as these diseased Persons here mentioned yet go up to Heaven to Him with the feet of thy Heart and Affections and speak to him by thy prayers and touch him and lay hold on his Power and Mercy by Faith do this in all Bodily Sicknesses and Griefs Thou must not neglect other outward helps and means of Physick and the like but above all forget not to seek to Christ Jesus the best Physitian for Soul and Body to blesse the means to thee It followeth Insomuch that they pressed upon Him c. This shews what was one end for which so great a multitude came to Christ at this time even to have their bodily Diseases cured miraculously And it is likely to have been the fault of many that they sought to Him more for the cure of their Bodies than to have their Souls benefited by his Preaching yet no doubt but some also came for this end To touch Him By this it seems they had heard of some that had been before cured by Touching our Saviour Christ's Body or Garments And it is likely that hereupon they had some superstitious conceipt as if the bare touching of him had vertue to heal them whereas all the vertue came from his Person as he was God or from his Godhead and not from his Body or Garments See Mark 5. 30. But yet withall this pressing to touch him doth shew their Faith at least the Faith of some of them that they were perswaded of Christ's Power and Mercy that he was able and willing to cure them if they came unto him So many as had Plagues Or Scourges as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth So he calleth those Disenses of the Body with which they were afflicted to shew the grievousnesse of them and the nature of them that they were sent of God upon them as Scourges and Punishments for sin So much of the Words Observ 1 Observ 1. By example of these pressing upon Christ to be healed of their Bodily Diseases we learn What to do in all Miseries and Afflictions even to seek unto Christ Jesus for help and relief yea to be forward and earnest in seeking to Him pressing unto Him as this People did Thus we should do both in outward and inward afflictions both of Body and Mind 1. In outward and bodily Afflictions as Sickness Pain Poverty Want c. The bestway to find help and ease and relief is to go unto Christ by prayer yea to make haste and to presse unto Him by the earnest prayer of Faith intreating Him to give us strength patience and deliverance in the due time appointed Herein we are to imitate the Diseased People in our Saviour Christ's time who pressed unto Christ to be
man taketh this honour to himself but he that is Called of God as was Aaron It is spoken of the Priests of the Law but it is as true of the Ministers of the Gospell that they ought not to take that Office on them till they be lawfully ordained and Called to it See Rom. 10. 15. How a Minister may know himself to be lawfully Called to this Office is shewed before Chap. 1. ver 2. It followeth Ver. 14 15. that they should be with him c. Now the Evangelist sets down the speciall ends for which our Saviour did ordain and choose his Apostles The ends are two 1. That they should be with him 2. That he might send them to execute the Office of Apostles which is described by the parts of it 1. Preaching 2. Working of Miracles by curing Diseases and casting out Devils That they should be with him Not onely as ordinary Disciples as before they had bin but as speciall Disciples that is Apostles actually chosen into that Office that they might for a time converse and live with him as his ordinary companions and followers till such time as he should think fit to send them forth to execute the Apostolicall Office which came to passe afterwards as we shall see God willing when we come to the sixth Chapter and seventh verse for although their choosing be mentioned in this place yet they were not now sent forth to execute their Office but they were now chosen that they might hereafter be sent forth as is plain by the words following Quest Quest Why did not our Saviour send them forth so soon as they were chosen but would have them for a time live and converse with him familiarly Answ Answ For a twofold reason 1. That by this their ordinary conversing with him so long they might be instructed of him in the knowledge of that Doctrine which they were afterward to Preach and that being trained up by him and under him for a good time both before and after their solemn calling to be Apostles they might be fitted and prepared for the Execution of that Office when they should be sent forth 2. That by living with our Saviour they might be eye and ear Witnesses of his Life Miracles and Doctrine that so they might with more Certainty and Authority deliver and teach the same to others afterward Observ Observ Hence we may gather that such as are to take upon them the Office of the Ministry ought first to be fitted and prepared thereunto by the use of such means by which they may come to be qualified with sufficient gifts for the execution of that Office If the Apostles who were Called and qualified with Gifts extraordinarily had need to be so long trained up in the School of Christ before they were meet to execute their Office How much more needfull is it for those that are now a dayes ordinarily Called to the Ministry to be first trayned up in Schools of good Learning and to be sufficiently furnished with the knowledge of the Scriptures and of humane Arts and Tongues that so they may be fitted for the execution of the Ministry 1 Tim. 3. 2. Paul will have a Minister to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One that is fit and able to teach and 2 Tim. 2. 2. He must commit the Doctrine of the Gospell to such as are able to teach others Now this they cannot be unlesse they be trained up to the study of the Scripture◠and of other learning that they may be qualified with Gifts for the Ministry Vse Use This confutes the foolish Opinion of the Anabaptists who would have unlearned men chosen to be Ministers of the Word in imitation of the Apostles because some of them were men unlearned Act. 4. 13. But first the Calling of the Apostles was extraordinary and therefore not to be made a Rule or Pattern for the ordinary choyce of Ministers of the Word Though they were unlearned men before their Calling yet immediately upon their Calling they were extraordinarily inspired with gifts and Graces fitting for their Office without the ordinary helps of humane learning but it follows not that therefore other ordinary men shall be so inspired if they be called to the Ministry being unlearned Again we see here that although the Apostles were unlearned before their first Calling to be followers of Christ yet they were not sent to Preach till after they had bin a good time trained up under Christ their Master and instructed by him whereby they became fit to execute that Office of Preaching And that he might send them to Preach That is to publish the Gospell first to the Jews and afterwards to all Nations From this sending forth they were called Apostles for the word Apostle signifies One that is sent forth on some Message And to have power to heal Diseases c. Another part of their Apostolical Office was to work Miracles for confirmation of the Doctrine which they preached and to win Authority and credit unto it for the Doctrine of the Gospell being then new and the persons that Preached it but of mean condition therefore our Saviour indued them with this Divine power of working Miracles thereby to win Authority both to the persons and the Doctrine Note here that this power of working Miracles is onely promised in this place and it was not actually given them till afterwards as appeareth chap. 6. 7. And after it was given them yet they had it not at all times as may appear Matth. 17. 16. They could not cure Disease◠and cast out Devills Miraculously when they would or at all times but then onely when they were thereunto moved by extraordinary instinct and when it made for Gods Glory and the confirming of their Doctrine So much of the sense of these words Observ 1 Observ 1. See here that Ministers of the Word are not called to a life of ease or idlenesse but to great works and employments The Apostles were called to preach and work Miracles So the ordinary Pastors and Ministers of the Gospell are called to the great and weighty works of Preaching the Word and Administration of the Sacraments besides other painfull duties required of them in their places 1 Tim. 3. 1. If any desire the Office of a Bishop he desires a worthy work c. Therefore also Ministers of the Word are called Labourers Matth. 9. ult Pray the Lord of the Harvest to send forth Labourers c. Use 1 Vse 1. This is for the reproof of such as live idly and unprofitably in this Calling c. Use 2 Use 2. See what cause there is for the people to love and esteem their Ministers for their work sake 1 Thes 5. 12. 1 Tim. 5. 17. And not onely so but chearfully to yield them their due maintenance for the Labourer is worthy of his hire See 1 Cor. 9. Observ 2 Observ 2. In that the Preaching of the Gospel and working of Miracles are here joyned together as parts of the
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
upon Satan's Possession and have bound him as it were and spoiled his goods that is taken from him that Power and Tyranny which he before exercised over the body of him that was possessed and seeing I have also cast him out of his own House that is out of the party possessed hence it may appear that I have done all this by a greater Power than the Power of Satan is even by the Power of my God-head Here note the parts of this Similitude 1. Our Saviour likeneth Satan to a strong man well armed and furnished with weapons to defend himself and his House in which he dwelleth 2. He likeneth himself to one that is stronger than that strong man 3. He resembleth the Party that was possessed with the Devil to the House of the strong man in which he holds Possession 4. He resembleth the Power of Satan unto the goods and weapons of the strong man 5. Lastly the casting out of Satan by Christ unto the entring into the strong man's House and binding of him and spoiling of his House c. Observ 1 Observ 1. Satan being likened to the strong man this teacheth us that he is a Creature of great Strength and Power Luke 11. 21. compared to a strong man armed 1 Pet. 5. 8. A roaring Lion Ephes 6. 12. The Devils are called Principalities and Powers c. in respect of their great Power which they exercise in the World 2 Cor. 4. 4. God of this World Revel 12. 3. A great red Dragon having ten Horns For the clearing of this Point four things are to be briefly shewed 1. Wherein this Power of the Devil is manifested 2. What kind of Power it is 3. Whence he hath it 4. Wherefore God giveth him such Power Touching the first his Power is shewed chiefly in these things 1. In working upon the insensible Creatures as the Air Earth Waters c. Ephes 2. 2. called The Prince that ruleth in the Air because he hath power to work upon it by stirring up Tempests of Thunder Lightning Winds c. See Job 1. 16. and 19. So also it is likely he can use means to shake the Earth or some part of it and to trouble the Waters c. 2. In working upon those sensible Creatures which want Reason as the Beasts of the field Birds Fishes c. He is able to enter into them and to move and work in them Thus he entred into the Serpent Gen. 3. and into the Herd of Swine c. 3. In working upon the bodies of men He hath power to enter into them and to move in them to carry them from place to place as he did the body of our Saviour Christ setting him on a Pinnacle of the Temple He hath also power sometimes to hurt and annoy the bodies of Men and Women and to vex and torture them with pains c. and to strike them with Diseases as he did Job's body with boyles Job 2. So he bowed a daughter of Abraham Luke 13. And we read in the Evangelists how many strange things the Devil in those times wrought in and upon the bodies of the Possessed sometimes tearing or rending them sometimes casting them into the fire or water sometimes causing them to cry out and to foam at the Mouth sometimes striking them dumb and deaf c. 4. In working after a sort upon the minds hearts and affections of men in tempting them inwardly and solliciting them to sin by inward suggestions Not that he can work directly upon the Mind or Will for that God alone can do but he doth this partly by the outward senses representing evill Objects to them and so conveying evill thoughts to the mind and partly by insinuating himself into the Fancy or Imagination and so by the Imagination affecting the Mind and consequently the Will with sinfull thoughts and affections Joh. 13. 2. The Devil put it into the heart of Judas to betray Christ Act. 5. 3. Satan filled the heart of Ananias c. Thus also he stirred up David to number the People And these sinful thoughts and desires the Devil doth not onely stir up in men but he hath power also to follow them very forcibly as he did in Judas who so soon as Satan entred into him went out presently to do the Fact Joh. 13. 30. and Ephes 2. 2. Thus we see how the Devil sheweth his great Power Touching the second thing viz. What kind of Power it is which he hath we must know it is not an absolute but a limited Power He cannot do what he will but what God permitteth him to do he is potestas sub potestate a power under another Power He could not afflict Job without leave from God nor so much as enter into the Swine without Christ's sufferance As the Sea hath bounds set c. Touching the 3d. thing From whence the Devil hath his Power From God onely who gave unto him in his first Creation great Power and Strength which Power howsoever it is in some respect impaired by his Fall and therefore it is not so great now as the power of the good Angels yet it doth still remain very great and is augmented by his irreconcileable malice to Mankind Touching the fourth thing to be shewed namely Why God doth give such Power unto Satan The Reasons are these 1. That his own Divine Power might the more appear in subduing Satan 2. For the tryal of his own Children as we see in Job's Example 3. For the executing of his heavy Vengeance and Punishment on the wicked by Satan Use 1 Use 1. This shews the Folly and Ignorance of such who make leight of the Devil's Power Tush they say He cannot hurt us we care not for him c. But take heed of contemning his Power securely For although he be not able to hurt the Souls or hinder the Salvation of God's Children yet is his Power very great so as he may by God's permission not onely assault the minds of men with violent Temptations but also greatly hurt their bodies Therefore set not so leight by him Though he do not appear visibly c. God's Children have no cause to fear him but the wicked Use 2 Use 2. See what a dangerous warfare we are called to go through in this life fighting against Satan so puissant an Enemy And withal how careful we had need be daily to arm and fortify our selves against him with that whole spiritual Armour of God Ephes 6. whereby to withstand his powerfull assaults and temptations especially to get unto us 1. The Shield of Faith to quench his fiery Darts c. 2. Learn to use the Sword of the Spirit that is the Word of God against him by alledging and applying it to answer his Suggestions as our Saviour did 3. To use continuall Prayer unto God seeking spiritual strength from him by which we may stand against Satan Matth. 26. 41. Use 3 Use 3. Seeing the Devil may have Power by God's permission not onely to
3 Use 3. For the comfort of such who doubt of their good Estate before God and are ready to conclude that â—â—â—y are not his Children because they feel in themselves some great corruptions and sinfull infirmities such must know that so long as they see these corruptions and are grieved for them and hate them using all means to resist and subdue them in themselves they have no cause to doubt their Estate before God It is no otherwise with them then it hath bin ever with Gods Children A good Christian in this life is not such a one as hath no corruptions in him but one that hateth and striveth against them not one that is wholly Spiritual but one that is in part carnal See how Paul describeth himself Rom. 7. Absolute perfection of Grace and Sanctification is not here to be looked for but is reserved for Heaven where onely the Church shall be without Spot or wrinkle of sin Use 4 Use 4. See how great need there is for Christians to forbear one another in love Ephes 4. 2. Seeing the best have their imperfections and faults of infirmity we have therefore great need every one to labour for true Christian Love to bear with one anothers infirmities and frailties yea to cover them in Love so far as we may without countenancing or allowing them in their faults and corruptions We are so far to cover and to bear with the Infirmities and corruptions of the Saints that we do not for those corruptions condemn or reject their persons and the Graces that are in them but especially the stronger to bear with the weaker Rom. 15. 1. and Gal. 6. 1. Vide Luth. tom 1. com de Euehar Fol. 82. Use 5 Vse 5. See the ignorance and uncharitableness of those who if they see some faults and infirmities in such as otherwise truly fear God are ready thereupon to censure them as Hypocrites as if they were not answerable to their Profession c. as if the Saints could be perfect and free from all corruption of sin in this life which is impossible This is enough for the Angells and Saints in heaven but on Earth we must never look to meet with such c. Observ 3 Observ 3. Here also we see plainly that the Virgin Mary her self the Mother of Christ though she were a Blessed and Holy Woman yet was not free from sin but was tainted with the corruption of it as well as other holy Women It was a fault and sin in her to joyn with these Kinsfolks of our Saviour's in interrupting him unseasonably when he was Teaching The like also we see in her at other rimes as Joh. 2. 3. in that she urged our Saviour to work a Miracle before the due time was come and Luke 2. 48. in blaming our Saviour unjustly for staying so long behind them at Jerusalem This point is to be observed against the Papists who teach that she received so much Grace that she never sinned so much as venially in all her life See the Rhemists on Mark 3. 33. But this is plainly confuted by that which is before laid down as also by that Luke 1. 57. where she calleth Christ her Saviour which she would not have done if she had not been tainted with sin and so had no need of him to be her Saviour St. Augustine Lib. de Nat. et Grat. cap. 36. would have no question moved about this point for the Reverence he bare to our Saviour yet in the same place he doth sufficiently discover his Opinion that he was inclined to think that she was not altogether exempted from sin Vide locum Observ 4 Observ 4. Further in that our Saviour Christs Mother and Brethren who were so near to him and who should have bin a help and incouragement to him in his publick Ministry did at this time rather hinder him therein by their unseasonable sending to speak with him we may learn this that we also must sometimes look for it that even our nearest friends and such as should further us in well-doing may prove rather hinderers to us in good Duties Job's three friends and his Wife who should have bin a comfort and help to him in the Patient bearing of his troubles did rather hinder him therein and were a means to drive him to greater impatience Zipporah the Wife of Moses who should have encouraged her husband to circumcise their son according to the Law of God yet was rather in likelihood a hinderance to him therein See Exod. 4. 30. Peter who should have encouraged our Saviour to be willing to suffer death as it was decreed of God and foretold by the Prophets did rather discourage and disswade him from it Matth. 16. 23. Reason Reason This is a policy of Satan to stir up our near Friends to be an offence and hindrance to us in well-doing because he knowes that we are very apt to be ruled and swayed too much by our friends even in things evil and sinful by reason of the confidence and trust which we have in their love and good will towards us Use Use If therefore it fall out thus at any time that some of our nearest friends kindred or acquaintance do prove as stumbling blocks and hindrances to us in good Duties of our Callings which God requires of us Learn here not to think strange of it nor to be discouraged at it knowing that we must look for it sometimes and therefore arm our selves against this temptation Observ 5 Observ 5. In that it is noted by the Evangelist as a fault in the Mother and Brethren of our Saviour that they did unseasonably interrupt him when he was teaching by sending in to call him forth and therefore our Saviour by his answer to them implyeth that he did dislike and blame this in them Hence we learn That it is a great fault in any to interrupt and trouble others unseasonably with needless or impertinent conference or businesses when they are already busied and employed in serious and weighty Duties especially if they be about Religious Duties as Preaching the Word Hearing the Word Prayer Meditation c. This was the fault of Christs Disciples Joh. 4. 31. who when our Saviour was busied in serious meditation about the work of his Ministry which was as spiritual meat unto him they came and interrupted him unseasonably by talking to him about his bodily food For although they intended well to him in requesting him to eat yet it was inadvisedly and sndiscreetly done to motion it unto him at that time as appeareth by his answer to them And so it is rashness and want of discretion in any to trouble and interrupt others unseasonably when they are busied about serious matters See Luke 10. 40. Use Use See how they are to be blamed who in the publick Meetings of the Church for the Service of God do disturb and interrupt the Minister or the People by loud talking or crying of Children or otherwise especially to do it willingly
they asked him the meaning of this Parable of the sower and of the other Parables uttered by him at the same time Therefore that which is here said of the Apostles asking him of the Parable seems to be spoken by an anticipation of the time whereby that is mentioned before or first which came not to passe till afterward which is a thing usual in the Scriptures Now the reason why the Apostles and others that were about him came and asked him when he was alone was this Because that was a fit time for them to receive private instruction from him when he was in a private place and free from the labour of publike teaching therefore they watched this opportunity to enquire of him the meaning of this and the other Parables Observ We ought to watch the fittest opportunities of time and place to receive Spiritual instruction of others that have better knowledg then our selves and especially of such as have a special Calling to Teach us as Ministers Parents and the like that are set over us and have charge of our Souls we are to take the fittest times to learn of them when they are fittest and readiest to Teach we must be readiest to hear and be instructed by them The people are to watch all opportunities to receive instruction from their Pastors both in publick and in private not desiring publick instruction in private places nor private instruction in publick places or at the time of publick Assemblies of the Church but desiring and seeking both these in their due times and places and upon the fittest occasions As Ministers are to watch the fittest occasions to teach their people both in publick and private so should they to hear and to be taught Act. 10. 33. When Peter was ready to Preach to Cornelius then Cornelius and his friends whom he had called together were ready to hear and learn of him So also Children and Servants should watch the fittest times and occasions to receive Spirituall instruction from their Parents and Masters in private So should Wives to learn of their Husbands therefore St. Paul will have them to ask their Husbands at home 1 Cor. 14. 35. that being the fittest place and time for them to receive private instruction of them when they are private together in their own Houses Use Use This reproveth 1. Those that let slip good opportunities of receiving Instruction from others How know they whether God will offer them the like again It is therefore dangerous to omit or neglect such occasions of furthering themselves in knowledg 2. Those also who take unfit times to seek instruction from others c. So much of the time when they asked our Saviour of the Parable Now to speak of the persons that asked him who were the Twelve that is the Twelve Apostles of which we heard before chap. 3. ver 14. They that were about him That is other Disciples which believed in him and followed him Matth. 13. 10. The Disciples came and said to him c. So Luke 8. 9. Some think they were the seventy Disciples mentioned Luke 10. 1. Observ Observ In that the Disciples of Christ and the Apostles themselves were ignorant of the meaning of the Parables which our Saviour uttered and therefore were fain to come to him to learn the meaning we may gather that there is much ignorance remaining even in good Christians after the time of their effectual Calling The Apostles themselves were for a time ignorant of many things after their Calling yea they were to seek in some main points of Faith as in the Doctrine of Christ's Passion and Resurrection notwithstanding that those things were plainly foretold by the Prophets and by our Saviour's own mouth yet it was long before they came throughly to understand them This we see in Peter Matth. 16. 22. where he would perswade our Saviour that he should not suffer See Luke 18. 34. And touching his Resurrection it is said plainly that they were ignorant of the Scripture that he must rise again from the dead Joh. 20. 9. And they shewed their ignorance herein in that they went to his Grave to seek him there after the due time appointed for his Resurrection was expired We see also in the same Chapter how ignorant Thomas shewed himself in this point So also Mary Magdalen and the other Women which came to the Sepulchre of Christ to seek him after he was Risen which shews that they were ignorant of his Resurrection and of the time of it The Apostles also were ignorant of some other speciall points of Faith as appears Act. 1. 6. They ignorantly supposed that he came to restore and set up a Temporall Kingdome among the Jews And Act. 10. 14. Peter was ignorant that the distinction of clean and unclean was taken away by Christ's death and that the Gentiles did belong to Gods Covenant and were to be Called by the Gospel Reas Reas The Knowledg of the Saints in this life is imperfect even as all other Sanctifying Graces in them 1 Cor. 13. 9. We know in part Therefore Paul writing to the Churches prayeth for them that their Knowledg might be increased as Phil. 1. 9. and Col. 1. 10. which shews that their Knowledg was imperfect and that they were still ignorant of many things even after their effectual Calling Vse 1 Use 1. This must move even the best Christians to labour to see their ignorance in many things which they should know out of the Word and which they might know if their minds were not darkned through the ignorance that is in them naturally and which remains in them in part after their Calling And the consideration of this their ignorance must humble them They that have the greatest measure of Knowledg yet have no cause to be puffed up with it if they consider how many things they are yet ignorant of which might be learned and known out of the Word of God if the remainders of natural blindness did not hinder them from seeing into them This being so there is more cause for the best Christian to be humbled for his ignorance and to bewail it then to swell with any conceipt of his Knowledg Labour then to see thy ignorance this is the way to grow in Knowledg thou must see thy emptiness c. Use 2 Use 2. See the reason why some good Christians after their Calling are yet very hard to conceive and understand Spiritual matters taught in the Word of God it is by reason of the natural blindness and ignorance that remains in them even after their Calling and Regeneration Hebr. 5. 11. They were dull of hearing therefore the Ministers of God must not marvail at it nor be offended though sometimes they perceive great dulness and unfitness even in their best hearers to conceive that which is taught them Use 3 Use 3. Further this teacheth us that the best most skillfull and expert Christians for Knowledg in the Word yet have still need to use all good means
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
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
such grievous trouble in Asia and to be so pressed out of measure and above strength that he even despaired of life and received in himself the sentence of death c. 2 Cor. 1. 8. And as this is true of outward distress so also of inward distress of conscience by reason of sin In this the Lord sometimes seemeth to forget his Children suffering them to be almost swallowed up of despair c. as David Hezekiah c. Reasons why the Lord thus dealeth with his faithfull servants 1. That by this means he may make through tryall and proof of their faith whether they will in the greatest and most imminentest dangers put their trust in him and depend on him for deliverance without using unlawful means c. 2. That he may the more clearly manifest his power and mercy in their wonderful deliverance out of so great dangers 3. That he may give them cause of so much the greater thankfulness for such deliverances Use Use This must teach the faithful not to be dismayed or to cast away their confidence in God in the greatest troubles and distresses bodily or spiritual no not in midst of present and imminent dangers ready to fall on them but even at such times to look unto God with the eyes of faith as Jehosaphat did 2 Chron. 20. 12. and to wait on him for deliverance trusting assuredly in his power and mercy for the same And to this end they must remember this That the Lord many times thus seemeth to forget his servants in their troubles and his providence seems to be asleep in their greatest distresses suffering the danger almost to seize on them before he deliver them and yet at length he delivers them Know therefore and remember this for our comfort to stay our minds and sustain our hearts from fainting and despairing in the greatest distresses that though the Lord seem in such cases to forget and not to regard us in the midst of our greatest storms of troubles which we are in yet the truth is he doth not forget us he is not asleep Psal 121. 4. He that keepeth Israel shall neither slumber nor sleep but he continually waketh and watcheth over his faithfull ones by his speciall providence taking speciall notice of them and of all their troubles and dangers and he will at length shew that he is awake and mindfull of them by his powerful and merciful deliverance of them In the mean time therefore though the trouble and danger in which thou art be never so great and though the Lord seem to have forgotten thee in it yet think not strange nor be dismayed at it but remember That this is the Lords usual dealing with his faithfull servants thus to bring them into extremity of troubles before he deliver them therefore whatsoever the distress be in which thou art though never so great yet do not conclude that God hath forgotten thee neither cast away thy confidence in him but trust in him still and wait on him for deliverance and thou shalt find that in due time he will help and deliver thee In the mean time while he defers his help do thou rest and rely upon his Word and promise by which he hath promised not utterly to fail or forsake his children in their troubles but to help and deliver them in due time Build upon this promise and trust God upon his bare Word without a pawn as Luther speaketh in thy greatest extremity of trouble or danger and he will in time give an issue and make a way for thee to come out of it He is able to do above all that thou canst ask or think It followeth And they awake him c. Here is laid down the last occasion of the miracle which went immediately before the working of it namely the great fear with which the Disciples were taken when the storm arose and Christ was asleep Which fear they discover 1. By their awaking of our Saviour 2. By their words used to him being awaked in that they call out to him in this manner Master carest thou not c. which shews That they were afraid of drowning yet in the midst of this fear they do also discover some measure of faith in Christ and in his protection of them in that they do thus seek unto him by prayer for help for so much also the words do imply And St. Matthew saith plainly that they prayed to Christ to save them So then here is some thing discommendable in them and something that is commendable and to be imitated of us That which is discommendable is 1. Their immoderate fear of the danger in which they were 2. Their doubting and distrustfulness of our Saviour Christs care over them to protect them in this danger and to deliver them which distrust they do discover by their manner of speaking when they thus expostulate with him Dost thou not care that we perish implying that they were in some doubt and distrust of his care over them in this danger That which is commendable in them is their sâ—eking unto Christ in this distress by prayer for his help First to speak of those things which are discommendable in them Observ 1 Observ 1. In that these Disciples of Christ shew such infirmities here as immoderate fear in time of danger and weakness of faith and some distrust of Christs help and care of them We learn That good Christians though they have excellent graces in them yet they are not free from infirmities and sinfull corruptions but are in some measure tainted with them See this Point handled before on Chap. 3. Verse 31. Observ 1 Observ 2. Among other infirmities which good Christians are subject unto this is one That they are apt to be troubled with immoderate fear in times of great distress and danger So the Disciples here So also at other times as Mark 14. 50. when they saw Christ taken and themselves to be in great danger they all fled from him for fear See this also in Peter who being in the High-Priests Hall and being there brought into question whether he were Christs Disciple and perceiving his life to be in danger if he should confess it was so taken with fear that he denyed and forsware Christ The like we see in him at another time Matth. 14. 30. when our Saviour bade him come to him upon the water he began at first to walk upon the water boldly and confidently but when he saw the wind boysterous he was afraid and beginning to sink cryed out Lord save me The Reason of this immoderate fear in good Christians in times of danger is 1. Weakness of faith in them yea even in the best Christians But more of this upon Vers 40. 2. The guilt of some sin or sins lying on their conscience not throughly repented of This causeth excessive fears in time of danger As a good conscience maketh a Christian bold and couragious so a guilty conscience maketh one timorous and fearfull in dangers
wrought by the bare words of our Saviour as he uttered them Answ Answ Not so but by the Divine power of his God-head accompanying his words and manifesting it self in them and by them Observ 1 Observ 1. Here then first we have an evident Argument to prove unto us the truth of Christ's God-head in that he was able by his bare word spoken to work this Miracle in calming the Winds and the Sea It was impossible for any but God to do this Object Object The Devill hath power to raise storms as we see he did against the house where Job's Children were feasting Job 1. 19. therefore it is likely that he can also allay and cease such storms again when he pleaseth Answ Answ 1. Though the Devil hath power to do this yet not without the permission of God from whom he hath all his power but our Saviour Christ calmed the Tempest by his own proper power as he was God 2. When the Devill either raiseth or layeth a storm he doth it by natural helps and means though secret and hid from us as by joyning himself with the matter of the Wind or with the Clouds of rain and Thunder and so working in them and upon them so as to stir up Tempests sometimes and afterward to make them cease again but our Saviour Christ pacified and calmed this storm onely by his divine power immediately without any natural helps or means used by him and therefore by this Miraculous work he manifested himself to be the Son of God and consequently the true Messiah and Saviour of the World This then serveth to confirm our Faith in this main point of Doctrine touching Christ's Divine nature But we have before spoken of it often in handling other Miracles of our Saviour Observ 2 Observ 2. Further in that our Saviour by his bare word spoken doth lay the storm of Wind and pacify the Sea we may observe the wonderfull power and efficacy of the word of Christ when he lived on Earth in that by means of it he was able to work so great and wonderfull effects How many Miracles wrought he by his bare Word spoken Sometimes he did by it drive diseases out of the bodies of the sick Sometimes he cast Devils out of the possessed by it Sometimes he raised the dead by it Sometimes again by his Word he wrought so upon the Hearts of men that he suddenly converted them as he did Levi the Publican and the other Apostles onely by bidding them follow him as we have heard before chap. 1 2. Sometimes by his Word and Doctrine he did astonish the Hearers Sometimes also by a few words of his mouth he so terrified his enemies that he made them fall backward to the ground as we see Joh. 18. 6. Use Use Seeing the word of Christ uttered with his own Mouth when he was upon earth was so powerfull Hence we may gather that the written Word of Christ is also very powerfull and effectuall especially when it is opened and applyed unto the people of God by the Faithfull Ministers of Christ For the same Divine power of Christ which he manifested by his lively voice uttered on earth the same power he still manifesteth in his written Word and in the Ministry of it being now in Heaven at the Right hand of his Father Therefore be diligent in Hearing this Word of Christ Preached to thee by his Ministers and Pray unto him to give power and vertue to it that it may be as effectuall to work upon thee as the lively words of his own mouth were to work upon the Winds and Sea He that was able by the words of his mouth to work upon the Winds and Sea which are dead and senseless creatures He is no less able now by the Ministry of his written Word to work upon the Heart and Conscience that is dead and senseless and without all life of Grace This point also was before spoken of chap. 2. 14. So much of the second thing in the words namely the outward means used by our Saviour in working this Miracle namely his rebuking of the Wind and the Sea Now followeth the third thing which is the effect or consequent of this rebuke The Wind ceased and there was a great Calm Observ 1 Observ 1. In that our Saviour by his powerfull Word caused this great storm to cease and turned it to a great Calm and so saved the Disciples from the great danger and trouble in which they were Hence we may gather that Christ Jesus our Lord hath power over all the troubles and Afflictions which at any time do arise against his Church and Faithfull Servants and that he can easily take away the causes of them and cause the troubles to cease whensoever it pleaseth him Psal 93. 3. The Prophet foretelling the troubles which should be raised against the Church of Christ speaketh thus The floods O Lord have lifted up their Voice the floods lift up their Waves The Lordon high that is Christ Jesus is mightier then the noyse of many waters yea then the mighty Waves of the Sea There was never any storm of troubles so great raised against the Church of Christ by Satan or wicked men but Christ was able to make it cease and to send a calm after it It was a great storm of Persecution which Saul raised against the Christian Church when he breathed out threatnings and slaughter against the Disciples Act. 9. 1. and yet the Lord Jesus by the sudden and Miraculous conversion of Saul did make that storm to cease and sent a calm after it for it is said ver 31. that the Churches had rest throughout all Judea and Galilee and Samaria and were edifyed c. So it was a grievous Tempest which was raised against the Primitive Church by the Heathenish Emperours of Rome in the first 300 years after Christ yet the Lord Jesus did at length put an end to that storm by stirring up Constantine that Christian Emperour by whose means the Church had Peace and rest So in Queen Maries Reign in this Land there was a fearfull storm of troubles raised by her against the good Christians yet the Lord Jesus did at length suddenly pacify that Tempest and made it to cease and sent a great calm after it in the Reign of Queen Elizabeth See also for this point 2 Tim. 4. 17. 2 Tim. 3. 11. Vse Vse No cause then for the Faithfull to be dismayed in any troubles though never so great and grievous let them remember that though the storm be never so terrible for the time yet Christ Jesus is able with a word spoken to make it cease and to send a great calm And as he is able to do this so he is ready and willing to do it in due time and when he seeth it best for his Faithfull Servants to be delivered out of their troubles Think of this in our most grievous troubles both inward and outward and it will minister comfort to us and
c. As if he should say they were worse and more rebellious against him than the Sea which is subject to his Decree but they would not be obedient to his Word So is it with all of us of our selves by nature we are more rebellious against Christ Jesus our Lord and more unwilling to be obedient to him then the Sea or Wind or any other of the sensless creatures How should we mourn and be grieved for this our natural rebellion against the Word of Christ No tears are sufficient to lament it Vse 4 Vse 4. Let us every one Learn even from the sensless creatures to yield ready and chearfull obedience to the Will and Word of Christ Shall the Wind and Sea and all creatures obey his Rebuke and command and shall we shew our selves disobedient or untractable against it How great a shame is this for us How much doth this aggravate our sin and disobedience against the Word of Christ that in this respect we are worse then they are Take heed it be not so with us lest the sensless and dumb creatures do hereafter testify against us and condemn us when the Lord shall call us to account for our disobedience against him See Esay 1. 2. How the Lord calls upon the very Heavens and Earth to be witnesses against his People for their Rebellion against him Ver. 40 41. And he said unto them why are ye so fearfull c. Here the Evangelist layeth down the Consequents of the Miracle which are two 1. Our Saviour reproving of his Disciples for their timerousness ver 40. 2. The effect which the Miracle did work in the Disciples and others which is twofold 1. Inward They were moved with great fear 2. Outward in that they do by their words one to another acknowledg the great power of Christ and profess their admiration of it In our Saviour's reproof of his Disciples we may consider two things 1. The fault it self which he reproveth Their fearfulness Why are ye so fearfull 2. The cause of this their fearfullness which he discovereth to them in these words How is it that ye have no Faith implying that want of Faith was the cause of their timerousness Quest Quest Whether doth our Saviour here condemn in his Disciples all kind of fear in this time of danger or not Answ Answ For Answer to this we must know that there is a twofold fear in mans Heart in time of distress and danger The first is a naturall fear comming from entire nature whereby every one doth naturally seek to preserve himself and to shun and avoid things hurtfull which tend to the destruction of nature Now this kind of fear is not here condemned by our Saviour neither is it of it self evill or sinfull for it was in Christ himself when he prayed Let this Cup pass from me Matth. 26. And Hebr. 5. 7. there is mention made of his fear 2. There is an immoderate and sinfull fear which commeth from corrupt nature whereby a man in time of danger so feareth that he doubteth or distrusteth of Gods Protection and special Providence for his deliverance And this immoderate fear which is joyned with infidelity is here condemned by our Saviour as appeareth by the words 1. Because he doth not say Why are ye fearfull but Why are ye so fearfull implying that he blamed them not simply for fearing or shunning the danger but for fearing immoderately and distrustfully 2. Because he sheweth in the next words that this fear in them came from want of Faith So much in way of clearing the sense of the words Observ 1 Observ 1. First let us here observe the Gracious and Mercifull dealing of our Saviour Christ with his Disciples in that he doth not utterly reject or cast them off or condemn them as void of all Faith and Grace because of their infirmity but he reproveth them for it in gentle manner to the end they might see their infirmity and be humbled for it and that so he might cure and redress it in them This teacheth us how we ought to deal with others in respect of their infirmities that we are not to reject and cast them off utterly or to condemn them as gross Hypocrites void of Grace because we see some faults and corruptions in them but we are on the other side to use the best means we can to cure and redress such sins of Infirmity in them as by Admonishing them gently by Praying for them c. In the mean time we are not simply to condemn their Persons because of their Infirmities but in love to tolerate and bear with them waâ—â—ing for their Reformation Thus did our Saviour often bear with the weakness of his Disciples see Joh. 20. 27. Esay 42. 3. It is said of him that he would not break the bruised Reed nor quench the smoaking Flax that is he should not reject those that are weak in Faith but bear with them and cherish the small beginnings of Grace in them And so ought we to do after his example Use Use This sheweth the uncharitableness of those that are ready to reject and utterly to condemn those for Hypocrites in whom they discern any faults and corruptions to be though they be but of weakness These shew want of Christian love whose property is to cover and bear with others Infirmities Take heed of this uncharitable censuring of others for their Infirmities and consider how ill it would be with us if the Lord himself should so condemn and reject us for our Infirmities Observ 2 Observ 2. Further we see here that although our Saviour do not utterly condemn and reject his Disciples for their timerousness and weakness of Faith yet he doth not approve of these Infirmities in them but reproveth them for the same Whence we learn that though we are to bear with others Infirmities and imperfections yet we are not to allow or approve of them but rather to admonish and reprove them for the same Thus our Saviour doth often reprove the Infirmities of his Disciples as here and Matth. 14. 31. he reproveth Peter for his weak Faith So Matth. 26. 40. he reproveth him and the two sons of Zebedaeus which were with him in his Agony for their sluggishness that they could not watch with him one hour Yea sometimes he doth sharply reprove the Infirmities of his Disciples as Mark 16. 14. He upbraided the Eleven with their unbelief and hardness of Heart And Luke 24. 25. He thus reproveth the Disciples going to Emmaus O Fools and slow of Heart to believe c. Quest Quest Whether is every one bound to reprove all Infirmities which they see in others Answ Answ Not so 1. Some Infirmities are to be covered and passed by Prov. 19. 11. Some have natural Infirmities as hastiness frowardness c. These pass by sometimes 2. Christians must have a Calling to reprove faults in others and this is in two cases 1. If they have a speciall charge of others committed to them
outward action or gesture of the Devils in this party possessed in that they ran to Christ and worshipped him Now follow the words or speeches which they used to him ver 7. He cryed with a loud voice and said what have I to do with thee c. Observ Observ The Devill hath power not onely to enter into the bodies of men or other living Creatures but also being in them he can utter a voice in plain words which may be understood Thus being in the Serpent he spake to Eve at the beginning Gen. 3. See this observed before chap. 1. 24. He cryed out This crying out shewed their great vehemency and earnestness in their suit made unto Christ which was that they might not be cast out and withall their great fear of the power of Christ What have I to do with thee They expostulate with our Saviour about the cause of his molesting and troubling them q. d. why shouldest thou molest and disquiet us or go about to cast us out of our Possession what cause is there why thou shouldest do it See before upon chap. 1. ver 24. Jesus thou Son of the most high God The reasons moving the Devill to confess Christ see before chap. 1. ver 24. I will that thou swear c. That is I intreat or desire thee earnestly to swear unto me They adjure him to the end they might be assured of that they requested of him That thou torment me not They would have Christ swear not to torture them further by his Divine power which they already began to feel shewing how fearfull they were to feel his power in greater measure Now there are two kinds of Torments which the Devills feared and would have Christ swear not to put them unto 1. They feared to be cast out of the party possessed and this was one torment to them as appears by the verse following 2. They feared further lest our Saviour should also throw them forthwith into the torments of Hell which is called the Deep Luke 8. 31. Both these degrees of torment they sued unto Christ not to afflict and vex them with So much of the meaning Observ Observ What have I to do c. See before chap. 1. 24. Jesus thou Son of the most high God Observ 1 Observ 1. Here we see that there is a kind of Historicall Faith in the Devills themselves whereby they do know the Doctrine of the Word and do give a generall assent to the truth of it They know and believe Christ to be the Son of God and the true Messiah and Saviour of Mankind So also they know and believe in general many other Doctrines taught and revealed in the Word of God See this handled chap. 1. ver 24. Observ 2 Observ 2. Further in that the Devills do for sinister ends and in Hypocrisy confess Christ to be the Son of God Hence we learn that therefore it is one property of the Devill to profess Christ and the Doctrine of the Gospell in Hypocrisy for sinister ends and respects as either because he is sometimes forced by the power of Christ to confess the truth or else to bring the Truth into disgrace or suspition of falshood in that he being the Father of lyes giveth testimony to it or for some other sinister end Thus we find that he often confessed Christ and the truth of the Gospell but it was alwayes in gross Hypocrisy aiming at sinister and evill ends yea in all his confessions still he had some wicked and Devillish purpose Use Vse This should teach us to beware of Professing Christ and the Gospell for sinister ends as for our own credit gain or preferment or onely because the Laws of the Land enjoyn us so to do Let not such by-respects move us to profess Christ and the Gospell The Devills profess Christ for sinister respects in Hypocrisy and so do many Reprobates that shall never be saved as we see in Judas and in those mentioned Matth. 7. 22. who shall at the last day say to Christ Lord Have not we by thy name Prophesied c. Therefore beware of professing Christ or his Truth in Hypocrisy And know withall that it is not enough to make outward Profession hereof in words for so may wicked Reprobates and the Devill himself do but see that we profess Christ and his Truth in sincerity of Heart aiming at his Glory therein and not at sinister respects See chap. 3. ver 11. Observ It followeth I will that thou swear not to torment me Observ In that they do not onely make sute to Christ but would also have him swear unto them not to torment them by making them feel his Divine power hence we may gather that the Devills do stand in very great fear of Christ's power and do by all means shun the apprehension and feeling of it This we see here and Luke 8. 28. they beseech Christ not to torment them See chap. 1. ver 23 24. Ver. 8. For he said unto him Come out of the man c. The Evangelist here giveth the reason why the Devills â—ued so earnestly to Christ not to torment them further by his power namely because our Saviour had commanded them to come out of the party possessed Observ Observ Here then we are taught that where the Devill hath once gotten hold and Possession in any he is very loath and unwilling to forego his hold and to be cast out of his Possession There is no greater torment to him then this See this handled chap. 1. ver 26. Use 1 Vse 1. See how needfull it is in the case of bodily possession by the Devill to go to God by Prayer to cast him out yea to use extraordinary Prayer and Fasting in that case as the Church hath used to do c. Mark 9. 29. Use 2 Vse 2. Take heed of giving Satan the least entrance into our hearts and especially of suffering him to lodg and take possession there by his sinfull suggestions and temptations Use 3 Use 3. Hence gather one speciall reason why the practice of true Repentance is so hard and difficult because by it the Devil is dispossessed and cast out of the Heart and Conscience of the sinner Therefore 2 Tim. 2. ult Such as Repent are said to recover themselves out of the snare of the Devill By true Repentance the love of all sin is cast out of the Heart that it bear no longer sway there as it did before now sin being cast out the Devill is cast out And we must not think this will easily be done Such as are in the Devil's snare he will hold them as fast as is possible for him to do that they may not break loose from him Such as are his Captives and Prisoners he will not easily let them go free no no he will make them as sure to himself as he can he will like a cruell Jaylor lay as many Irons upon them as they can bear that they may not escape that is he
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
send them a fearfull Famine of it in stead of a Plenty Therefore while we have means of Salvation make use of them Seek the Lord while he may be found c. Esay 55. Observ 2 Observ 2. In that the party which was possessed having seen this great Miracle wrought upon himself and heard his teaching also as is most probable and having begun to profit well thereby doth now desire to be with Christ that he may hear him still and see more of his Miracles Hence we learn that such as do truly profit by the means of Salvation vouchsafed to them will still desire to enjoy them and be exceeding loath to part with them This man chose rather to forsake his own Countrey and his Friends and Acquaintance then to be deprived of Christ's company and to lose the benefit of hearing him and seeing his Miracle Thus we heard chap. 4. ver 36. of some that having heard Christ and tasted of the sweetness of his Doctrine would not part with him but accompanied him in little ships when he passed over the Sea of Galilee that they might still hear him So all that have truly tasted of the Spirituall sweetness of the Word and Sacraments and other means of Salvation will desire them more and more 1 Pet. 2. 2. As new born Babes desire the sincere Milk of the Word c. If so be ye have tasted that the Lord is Gracious So the Woman of Samaria Joh. 4. having had conference with Christ and beginning to profit by the Instructions she had from him did shew her self desirous to be further instructed of him and ver 40. the other Samaritans which were brought to Christ by her means when they began to be touched with a lively feeling of the power of Christ's Doctrine shewed themselves desirous to hear him longer and therefore besought him that he would tarry with them See this point also chap. 1. 37. Use 1 Use 1. This convinceth such not to have truly profited by the means of Salvation as the Ministry of the Word and Sacraments who have little or no desire to enjoy them still A sign they never truly felt the saving power and vertue of these Ordinances of God in their own Souls and Consciences for if they had they could not but still desire and seek after them more and more If they had truly tasted the sweetness of this sincere Milk of the Word they would as much desire it still as the new born Babe desireth the Milk of the Mothers Breasts they would not be satisfied without it Use 2 Vse 2. Examine what desire is in us to the means of Salvation which we enjoy Do we still desire to enjoy them Do we more and more thirst after the Word and Sacraments the longer we have them Do we still desire to be with Christ that is to live where we may enjoy the Word and Sacraments of Christ in profitable and comfortable manner This shews that we have in some measure profited by these means of Salvation already But if we care not for the continuance of these means of Salvation but could be content to be without them and the longer we have them the less desire we have to them this is a fearful sign that we are yet never the better or nearer to Salvation for all the good means we have had that we never yet felt the saving power and vertue of the means in our selves So much of the request of the man which had bin possessed unto our Saviour Christ that he might be with him Now followeth our Saviour's answer to his Petition ver 19. He would not suffer him but said to him Go home to thy Friends c. Where we have to Consider 1. A Prohibition forbidding him to stay with him 2. A command or injunction willing him to go home and shew his friends c. Where consider 1. The persons whom he should make acquainted with this Miracle His Friends at home 2. What he should acquaint them with 1. What great things the Lord had done for him 2. That he had mercy on them And this Mercy of God is mentioned as the cause and ground of those great things which he had done for him Jesus would not suffer him c. Quest 1 Quest 1. Why would not our Saviour have him follow him but go home to his Friends and acquaint them with the matter Answ Answ Because he knew that more good would come of publishing the Miracle to his friends then of his following Christ therefore though both were good yet he would have him do that which at this time might make most for Gods Glory By following Christ he should have benefited himself onely but by publishing the Miracle to others he might be a means to do good to them also Quest 2 Quest 2. To what end would he have him go tell his Friends of it Answ Answ 1. Thereby to testify and shew his thankfulness unto Christ for casting the Devills out of him and for restoring him to soundness of mind being before Frantick and Distracted 2. That by acquainting his Friends herewith he might be a means to draw them unto Christ and to move them to believe in him and imbrace his Doctrine as himself did Object Object At some other times our Saviour forbad such as were Miraculously cured to publish his Miracles as chap. 1. 44. and ver 43. of this Chapter Answ Answ His meaning was not simply to forbid them to speak of his Miracles to others for they were wrought to that end that they might be known and that they might win credit to the person and Doctrine of Christ but he would not have them rashly to publish them but with due consideration of the time and place when and where they spake of them and of the persons to whom he would not have them speak of his Miracles or publish them unseasonably when it might do hurt by hindering the course of his Ministry nor to such persons as were more likely to cavill at his Miracles then to profit by them as the Scribes and Pharisees Therefore on the other side we see here that though our Saviour bid this man go tell his friends of the Miracle yet he doth not bid him speak of it to all whom he should meet with not to such as were more likely to cavil at it than to reap good by it The Lord hath done to thee Our Saviour though himself had wrought this Miracle yet he ascribeth it not to himself directly but to the Lord. So Luke 8. 39. Go shew what great things God hath done unto thee And by speaking thus he doth not exclude himself from being the Author and worker of the Miracle for he knew himself to be God equall with the Father and the Holy Ghost but to shew that in some respect he was but as the Minister of God in working of this Miracle namely in regard of his humane nature and in respect of his Ministerial Office unto which he
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
done in secret for this is a property of God to see in secret Matth. 6. 4. Object Object Some meer men have had this priviledg to know things done in secret as Elisha of whom it is said That he told the King of Israel what the King of Syria did in his Bed-Chamber 2 King 6. 12 And 2 King 5. 26. he knew what his servant Gehazi did in his absence So Samuel was able to tell Saul what was in his heart 1 Sam. 9. 19. Answ Answ These did not of themselves or by their own power know such secrets but they were extraordinarily revealed to them of God at special times But our Saviour Christ knew such secrets of himself without any special or extraordinary revelation This therefore proveth him to be God So much of our Saviour Christ's Enquiry after the party that had touched him Mark 5. 31 c. And his Disciples said unto him c. Decem. 24 1620. NOw followeth the impertinent Answer which the Disciples made to his Demand Verse 31. His Disciples said to him Thou seest the multitude thronging thee and sayst thou Who touched me Luke 8. 45. It is said That Peter and they that were with him said Master the multitude throng thee c. Now by this Answer Peter and the other Disciples shew plainly That they did utterly mistake our Saviour and did not understand his meaning when he asked who had touched his clothes for they thought he spake onely of an ordinary outward touching of his clothes such as that was whereby the common people which were about him and thronged him did touch him whereas the truth is he spake of a special and extraordinary touching of his Clothes which was accompanied with an inward and spirituall touching of his Person by faith But this the Disciples understood not and therefore they gave this impertinent answer to our Saviour's question by which they seem after a sort to blame and tax him and to wonder at him for asking who touched him when the multitude did not only touch but throng him But herein they discovered both their own indiscretion and rashness and also their ignorance Observ 1 Observ 1. Hence we learn That even the best Christians such as Christ's own Disciples though they have a special measure of grace yet are not without their imperfections and wants See this handled before Chap. 3. Verse 31. And it hath been often spoken of Observ 2 Observ 2. The Disciples testifie That the multitude not only touched but thronged Christ and it is likely that amongst so many there were some besides this woman which had some bodily diseases or infirmities yet none were healed by Christ but only the woman the reason is because she only touched him by faith whereas the rest touched him only outwardly Hence then we may gather That outward fellowship and society with Christ doth not profit any if there be not also a spiritual union and communion with him by faith As this outward touching and thronging of Christ did not profit the multitude for the curing of their bodily infirmities because they wanted faith whereby they should have touched him spiritually so neither can any outward fellowship with Christ nor any outward approaching to him or touching of him profit any to the Salvation of their Souls if they want Faith to touch and apprehend Christ in a Spiritual manner Luke 13. 26. Many who have eat and drank in Christ's presence on earth and in whose streets he taught yet shall at the last day be rejected of him and shut out of his Kingdome because they had onely outward fellowship but no Spiritual union or conjunction by Faith with him Use Use This must teach us not to rest in any outward fellowship or Communion with Christ as if this alone would avail us to Salvation Think it not enough to come near unto Christ and to touch him in an outward manner as this Multitude did think it not enough to draw near to him in outward Profession of his Name and Gospel and in outward performance of Religious Duties of Prayer Hearing his Word receiving the Sacraments all this is but outward touching of Christ's Garment but labour withall and that chiefly to come near him yea to touch and lay hold on him by true Faith then shall we feel vertue to come from him to heal our Souls and not otherwise But more of this in the 34th Verse when we come to it So much of the first means by which the Miracle was manifested Namely Christ's enquiry after the Woman which had touched him Now followeth the second means which was his looking about upon her Ver. 32. He looked round about to see her that had done this thing This he did partly to stir up the people to take special notice of the Miracle and partly to stir up and move the Woman to come forth before him and to declare the Miracle thereby to testify her thankfullness for the benefit of health restored to her And this shews that the Woman of her self was too slack and backward to come and shew her thankfulness by declaring the Miracle otherwise our Saviour needed not to ask after her and to look about upon her to put her in mind of this her duty Observ Observ By nature we are very slack and backward to shew our thankfullness to God for those blessings which he bestoweth on us We are more forward in our great necessity and distress to come and seek to God for help and mercy then we are to shew thankfullness when we have received mercies from him So was this Woman So also the Lepers cleansed by our Saviour Luke 17. 17. though all the ten came to Christ and prayed him to shew mercy on them yet but one of them returned to give Glory to God This our naturall backwardness to shew thankfulness unto God for his Mercies we must here take notice of and learn to be humbled for it and to strive against it using all good means to stir up our Hearts to this Duty of thankfulness unto God for his manifold favours and blessings bestowed on us daily So much of the second means of the manifestation of this Miracle viz. our Saviour looking about upon the Woman to put her in mind to come and shew her thankfulness by uttering the Miracle Now followeth the third and last means namely the womans comming before Christ and declaring of the whole truth of the matter ver 33. Where consider 1. The manner of her comming 1. With great reverence fearing and trembling which is amplified by the cause which was that she knew what was done in her 2. With great Humility expressed outwardly by falling down bâ—fore him 2. Consider what she did being come before Christ She told him the whole truth Quest Fearing and trembling Quest What moved her so to fear Answ Answ Some think the feared lest our Saviour should sharply reprove her for comming secretly to touch him and to be cured of him whereas she
perfected in their weakness 2 Cor. 12. 9. 2. For the good of the parties so tryed 1. That by so great assaults their Faith being throughly tryed the soundness of it may appear and be manifested both to themselves and others 1 Pet. 1. 7. Ye are now in heaviness through manifold Afflictions that the Tryall of your Faith being more pretious then Gold may be found to your praise and honour c. So â—ob saith that he being tryed of God should come forth as the Gold 2. That such great assaults and tryalls of their Faith may be a means to humble them throughly in the sense of their own weakness and to cause them earnestly to seek unto God for strength to withstand such assaults Use 1 Use 1. Teacheth good Christians to look for such great discouragements and temptations outward and inward to assault their Faith and to try it throughly and therefore daily to prepare and arm themselveâ— to bear such assaults and to this end we must daily labour for more and more strength of Faith to resist such temptations praying unto God to strengthen our Faith and using all other good means to the same end Vse 2 Vse 2. To comfort Gods children when they feel and meet with so great tryals to assault their Faith they have no cause to be discouraged for God usually dealeth thus with his Children suffering their Faith oftentimes to be assaulted with great discouragements and temptations And this he doth for his own glory and their good to humble them and to make thorough proof and tryall of the soundness of their faith And further let such know That though the Lord suffers them to be tryed in great measure yet not above their strength but he will with the tryal make a way for them to escape that they may be able to bear it 1 Cor. 10. 13. And though Satan may winnow them yet their faith shall not fail Luke 22. The gates of Hell shall not prevail against it Matth. 16. 18. So much of the first Antecedent of the Miracle The news or report brought to Jairus touching the death of his daughter Now followeth the second which is our Saviour's comforting of him upon the hearing of this news Verse 36. As soon as Jesus heard the Word c. Be not afraid Fear not that there is no hope or possibility of the recovering and restoring of thy daughter to life again though she be dead Onely believe Rest perswaded by faith that I being the Sonne of God and so having Divine power am able to raise thy daughter even from death And by these words he implyeth That the faith of Jairus was but weak as yet Observ 1 Observ 1. In that our Saviour perceiving the faith of Jairus to be weak doth endeavour to comfort him and to help his weak faith bidding him not fear c. Hence we learn That Christ Jesus our Lord is ready and forward to help and strengthen such as are weak in faith Isai 42. 3. A bruised reed shall he not break c. that is he shall cherish and strengthen such as are weak in faith and in other graces of the Spirit Mar. 9. 23. he encourageth the father of the Child which was possessed to believe because he perceived his faith to be very weak as yet And thus he helped and strengthened the faith of the Disciples being in danger of drowning Chap. 4. and the faith of Peter Matth. 14. and Luke 22. 31. Therefore Hebr. 4. 15. it is said We have not such an High-Priest as cannot be touched with the feeling of our infirmities but was in all things tempted like as we are c. Use 1 Vse 1. Comfort for such as feel and complain of the weakness of their faith Let them know and remember That Christ Jesus is most ready to strengthen their weak faith and to help their unbelief and he will do it if they seek to him by prayer to have their faith increased and carefully use all other good means to the same end Thou therefore that feelest thy weakness of faith come to him as the Apostles did in like case praying him to increase thy faith Luke 17. with the father of that child Mark 9. Say thus unto Christ I believe Lord help thou mine unbelief Then shalt thou assuredly find and feel that he will not break the bruised reed nor quench the smoaking flax but he will by the powerfull work of his Spirit help and strengthen thy weak and feeble faith and though it be never so weak yet being true and unfeigned faith he will not suffer it to fail but that prayer which he made for Peter's faith Luke 22. shall also be effectual for thy faith to keep it from failing according to that Joh. 17. 20. Use 2 Use 2. This teacheth us also after Christ's example to be ready to help and strengthen those that are weak in faith Rom. 14. 1. Him that is weak in faith receive unto you c. that is admit him willingly into your society and use the best means to help and strengthen his weakness So Luke 22. Peter is commanded to strengthen his brethren This we must do after Christ's example Rom. 15. 7. Receive ye one another as Christ received us to the glory of God We must not therefore contemn or reject our weak brethren whose faith is but as the smoking flax but endeavour by all good means in our power to help and strengthen their faith as by praying for them as Christ did for Peter by acquainting him with the abundant mercies of God in Christ and with the comfortable promises of the Gospel c. See 1 Thess 5. 14. Comfort the feeble-minded support the weak c. Observ 2 Observ 2. From the Circumstance of time In that it is said That as soon as Christ heard the Word that was spoken that is the heavy news which came to Jairus and the words of discouragement which the Messengers used to him forthwith he endeavoured to comfort him hence Observe this That our Saviour Christ is ready to comfort the faithful in the very time of their greatest temptations when their faith is most of all assaulted and as it were shaken by the force of temptations and tryals inward and outward even then when they have most need of help and comfort Christ is ready to help and comfort them and to strengthen their weak faith when it is even ready to fail when they are ready to fall and sink under the burden of the temptation he is then ready to put under his hand and to uphold them Thus when Peter's faith was ready to fail and himself ready to sink for fear Christ upheld him and strengthened his faith Matth. 14. And so he helped the Disciples and encouraged them at the very time when they were in danger of drowning their faith being then greatly assaulted and shaken with that tryall Use Use Remember this when we feel the greatest weakness of faith and strongest temptations of Satan or
our own flesh or the world assaulting us When we are in such inward trouble and perplexity that we are ready to yield and to sink under the burden of our sins and of Satan's temptations then know that Christ Jesus is at hand to assist and strengthen us and to give us comfort Think of this in the greatest tryals and temptations with which thy faith is assaulted and when thou art in greatest extremity of inward and outward troubles when thou feelest fightings within and terrours without as the Apostle saith and when thou hast most need of help and strength and comfort from Christ then will he not fail thee If thou lift up thy heart to him and seek to him by earnest prayer be assured he will not then suffer thee to be tempted above that thou art able but will in due time even in thy greatest need and extremity make a way for thee to escape He may defer his help till thou art in extremity but then he will defer no longer but will help and comfort thee in due time even when thou hast greatest need of comfort c. So much of the second Antecedent of the Miracle Christ's comforting of Jairus when he heard news of his daughters death Mark 5. 37 c. And he suffered no man to follow him save Peter and James c. Jan. 14. 1620. NOw followeth the third Antecedent Which was Our Saviour's going with Jairus unto his house where his daughter was newly departed But first the Evangelist mentioneth the company which he made choyce of to go with him into the House Verse 37. He suffered no man to follow him save Peter and James c. To follow him Viz. To enter into the house with him for it is likely that others besides these three Disciples did accompany him till he came to the house but he would have none but these three to go with him into the house See Luke 8. 51. Quest 1 Quest 1. Why did our Saviour take three Disciples with him when he went into the house Answ Answ That they might be sufficient Witnesses of the Miracle according to the Law Deut. 19. 15. That at the mouth of two or three Witnesses a matter should be stablished Quest 2 Quest 2. Why did he make choyce of these three Disciples here named among the rest Answ Answ Because they were chief among the Twelve Apostles and in special favour and account with Christ as appeareth by this that at other special times also he made choyce of these above the rest to be his Companions as Matth. 17. 1. at his Transfiguration he took these three with him as special Witnesses So also Matth. 26. 37. In that bitter Agony of Soul which he suffered he took these three with him as Witnesses thereof And this is further confirmed because in two of those places where the twelve Apostles are reckoned up these three are reckoned first in order as Mark 3. 16. and Act. 1. 13. Quest 3 Quest 3. Why would our Saviour have no more to go into the house with him but only these three Answ Answ This might be for these Reasons 1. To avoid all shew of vain-glory and to shew that he sought not ambitiously after his own honour and praise therefore he would not work this great Miracle publikely before all the people 2. Lest the multitude thronging into the house and making noyse and tumult should hinder the convenient and orderly working of the Miracle Therefore he also cast out the Mourners Verse 40. Now from this Example and practise of our Saviour in this case we may learn some profitable Instructions Instruct 1 Instruct 1. In that our Saviour would have none but the three Disciples go with him into the house being to work this Miracle that so he might avoid the shew and suspition of vain-glory This must teach us in all good actions and duties which we perform to take heed of seeking vain-glory and the praise of men yea to take heed of the shew of vain-glory being fearful not to give others just occasion to suspect us thereof Gal. 5. ult Let us not be desirous of vain-glory c. It was the sin of the Scribes and Pharisees in our Saviour's time to do good works as to pray fast give alms c. that they might be seen of men Matth. 6. Take heed it be not so with us If it be we have all the reward we are like to have from God for doing so good duties for so evill and sinister an end as our Saviour told those hypocrites in his time Let us imitate our Saviour himself who in all his actions sought not his own glory and praise only or chiefly but the glory of his Father who sent him into the World See Joh. 8. 50. Joh. 7. 14. So let us in all our actions and in all good duties which we perform toward God or Man set Gods glory before our eyes as the chief end we aym at and not our own praise or vain-glory Instr 2 Instruct 2. In that our Saviour entring into the house to work this great Miracle would have none but these three Disciples to accompany him lest the multitude thronging into the house with him should by making noyse or tumult hinder the orderly working of the Miracle hence we may learn That when we are to go about performance of serious and weighty actions or duties we should wisely prevent all occasions which may hinder us therein So when we are to go about the duties of Gods worship as prayer hearing the Word c. we should be wise before-hand to remove those things which may hinder us in such duties as worldly cares idle and wandring thoughts carnal lusts c. Jam. 1. 21. Lay apart all filthiness and superfluity of naughtiness and receive with meekness the engraffed Word c. So when we are to pray to God we should remove hinderances For this cause our Saviour used to withdraw himself from company and to go alone when he was to pray lest company should hinder him in that serious work So Chap. 1. 35. In the morning rising up a great while before day he departed into a solitary place and there prayed So at other times also as Luke 5. 16. He withdrew himself into a Wilderness to pray So Peter for the same cause Act. 10. 9. being to pray went up apon the house c. And Isaac went into the fields at eventide to pray or meditate Gen. 24. 63. Hezekiah turned his face to the wall Isai 38. 2. that so he might be more private and free from distractions So should we when we are to pray be careful to prevent all things that may distract or hinder us in that serious duty So when we are to go about any other duty of Gods service especially on the Sabbath day being to go to the House of God to hear the Word to receive the Sacrament c. first see that we remove hinderances and shake them off As our
so commonly called Jesus of Nazareth as we heard before Chap. 1. 24. Sometimes also Capernaum is called his own City as Matth. 9. 1. but that is in another respect namely because there he dwelt after that he left Nazareth Matth. 4. 13. and there also he preached much and wrought very many Miracles Vide Bezam in Matth. 13. 53. Quest Quest Why did he now come to Nazareth his own City Answ Answ That he might do good there by his Doctrine and Miracles as well as in other parts of Galilee and the rather because he had been conceived there and brought up also there so many years and there his Parents and Kindred dwelt therefore he thought himself tyed in special manner to do good in that City Object Object But he knew before-hand that his Countrymen would contemn his Doctrine and take offence at his Person as it came to pass Verse 3. Answ Answ Yet he would go and Preach and work Miracles among them to convince them of unthankfulness and to leave them without excuse that they might not be able to say That if he had come and preached to them they would have Believed in him It may be also that some few of that City might be moved by his Doctrine and Miracles to Believe in him though the greatest part of them were not Observ 1 Observ 1. Here we see it is lawfull and good for us to esteem well of those places and Countreyes where we have received our first conception and birth or have bin brought up especially for some long time together and we may carry a special affection to such places in respect of those great benefits which we have received from God in them yea we have cause to shew our thankfulness for those benefits as occasion is offered by shewing special love to our Countrey-men and doing them good c. Thus our Saviour Christ having bin conceived and brought up at Nazareth many years did therefore esteem well of that place and shewed his good Affection to it by taking occasion to come to it now to do good there by his Miracles and by his Doctrine if they would have imbraced it and not have unthankfully contemned it as they did This we may learn from the Heathen among whom the best were most loving and thankful to their Countrey See also Rom. 9. 3. Observ 2 Observ 2. Our Saviour was not ignorant before he came into his own Countrey that they would unthankfully contemn his Doctrine and take offence at his person and yet he did not forbear comming to Preach and work Miracles there because he had a Calling so to do to teach Ministers of the Word that when they have a Calling to Preach the Word and to do other Ministerial duties in any place or to any people they ought to do their duties though their persons and Doctrine be contemned by that people Such contempt and unthankfulness of the people must not hinder them or discourage them in their duties Ezek. 2. 3. chap. the Prophet is commanded to go and Preach the Word to the Jews and yet the Lord tells him before hand That they would not hearken to him as chap. 3. ver 7. So Jerem. 1. 17-19 and Jerem. 20. 9. Quest Quest To what end should a Minister Preach to such a people as contemn and reject his person and Doctrine Answ Answ 1. To discharge his duty and Conscience before God in that place and Calling in which God hath set him 2. To convince the obstinacy and unthankfulness of such a people and to leave them without excuse So Ezek. 2. 5. Whether they will hear or whether they will forbear yet they shall know that there hath bin a Prophet among them Observ 3 Observ 3. Nazareth is called our Saviour's own Countrey where he was brought up and lived many years and yet it was but a mean and obscure place and contemptible in it self as may appear by that contemptible speech of Nathaniel concerning it Joh. 1. 46. Can any good thing come out of Nazareth and though it be called a City yet that proves it not to have bin any large City for sometime in Scripture small Towns or Villages are called Cities as Bethlehem Luke 2. 4. Joh. 7. 42. And St. Hierome in locis Hebraicis testifieth that in his time Nazareth was a small Village Hence then we may learn not to judge of mens persons and gifts by the mean place or Countrey where they have bin born or brought up as to say or think Such a one is of mean parts or gifts because he was born or brought up in a mean or obscure place or Countrey for God can bring excellent persons and of rare gifts and Graces out of mean and obscure Countreys even Christ himself the most excellent person that ever lived on earth was brought up at Nazareth an obscure place and there his Parents and kindred also lived So Amos 1. 1. So Jeremy born at Anathoth a poor Village Jer. 1. 1. Isai 10. 30. It was the ignorance and errour of the Pharisees to comtemn Christ because of the meanness of the Countrey of Galilee in which he lived Joh. 7. 52. Search and look say they to Nicodemus for out of Galilee ariseth no Prophet So also it was the sin of Julian that wicked Apostate to call Christ the Galilean by way of contempt as he did and the sin of Tertullus to call the Christians Nazarens in way of contempt in regard of the meanness contemptibleness of the City Nazareth where Christ had bin brought up Act. 24. 5. We must take heed we do not contemn or vilify good Christians because of the mean place or Countrey where they have been born or brought up or where they live but we must highly esteem and reverence them for those Spiritual Graces which we see in them whatsoever their Countrey and place of their birth or education have been Not but that there is difference in places and Countreyes and one may be better then another to live in especially in respect of the means of Grace which are more plentifully to be had in some Countreyes then in other but yet the Grace of God is not absolutely tyed or confined to one place or Countrey above another but as the Wind bloweth where it listeth c. so is every one that is born of the Spirit Joh. 3. 8. And Act. 10. 35. In every Nation he that feareth God and worketh Righteousness is accepted with him Et de Hierosolymis et de Britannia aequaliter patet Aula coelestis Hieronym Epist 13. Observ 4 Observ 4. Though Nazareth were but an obscure City yet this is a great honour to it that it was our Saviour Christ's own Countrey where he was brought up which shews that excellent and worthy persons for Spiritual gifts do bring great honour and credit to the places and Countreys or Cities where they live though otherwise they be mean and obscure places Thus our Saviour by his birth and education
and by his life Doctrine and Miracles made many places famous which were otherwise obscure and of little note before as Bethlehem Capernaum Nazareth c. So the poor Village Anathoth is made famous by the Prophet Jeremy So Pathmos a little Island is made famous to this day by St. John's living there and seeing those Heavenly Visions there revealed to him Revel 1. 9. Use 1 Use 1. This must teach such as live in obscure and mean places to labour so much the more to excell in Spiritual gifts Then the obscurity of the place shall not at all vilify them but they shall honour it Use 2 Use 2. If we would live in places of note and truly famous and renowned then make choice to live where good men and excellent Christians do live c. It is not Antiquity Wealth fair Building c. which make a place honourable but eminent persons for Grace living there So much of our Saviour's comming to Nazareth his own Countrey Now withall the Evangelist mentioneth the persons which accompanied him His Disciples followed him This is to be understood chiefly of the Twelve Apostles whom he had before chosen to that Office and appointed them to be with him that is to be his ordinary Companions and Followers wheresoever he became Of this see before chap. 3. 14. So much of our Saviour's comming to Nazareâ—h and of those that accompanied him thither Now it follows to speak of his Preaching there which is amplified by two Circumstances 1. The time The Sabbath day 2. The place In the Synagogue When the Sabbath was come By these words the Evangelist seemeth to imply that he watched the opportunity of the Sabbath day forbearing to teach publickly till that day came and when it was come then beginning to teach in publick In the Synagogue which was the ordinary place in which the Jews used to assemble on the Sabbath for performance of publick duties of Gods Service as hath bin before shewed So that as our Saviour took the opportunity of time so also of the fittest place for his publick Teaching Now the points of Instruction to be gathered from hence see handled before chap. 1. 21. Mark 6. 2. And many hearing him were astonished c. Febr. 25. 1620. HAving spoken of our Saviour's comming to Nazareth with his Disciples and of his Preaching there in the Synagogue on the Sabbath-day Now it follows to speak of the effects which followed upon his Preaching which are three 1. That many who heard him were astonished 2. That they testified their astonishment by their words questioning among themselves 1. About the excellency of his Doctrine and greatness of his Miracles From whence hath this man these things c. 2. About the meanness and obscurity of his person in regard of his education Parentage and Kindred ver 3. Is not this the Carpenter's c. 3. That they were offended at him Touching the first of these effects which was the astonishment of many of the Hearers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify that they were stricken with great admiration at the hearing of Christ's Doctrine and manner of his Teaching and yet they were not converted by it for they were offended at his person Now what Instructions may hence be gathered see before upon chap. 1. ver 22. I proceed to the second effect their questioning among themselves 1. About the excellency of Christ's Doctrine and Miracles ver 2. 2. About the outward meanness of his person ver 3. Touching the first From whence hath this man these things q. d. How comes this mean and obscure person of so mean education Parentage and kindred to be indued with these excellent gifts and abilities of Teaching and working Miracles Thus they are driven to confess the excellency of his gifts and yet they speak contemptibly of his person in regard of his mean Parentage and education for seeing they knew that he had bin trained up at Nazareth with Joseph his reputed Father in the Trade of a Carpenter as apâ—eareth ver 3. and not brought up to learning therefore they wondred how he should attain to so excellent Knowledg and so rare a gift of teaching What Wisdome is this By Wisdome understand that excellent Divine Knowledg and Gift which our Saviour Christ manifested in his Teaching Which is given unto him These words do shew that they thought this extraordinary Wisdome and Knowledg to be given unto him but they knew not how or by what means They thought God to be the Authour of such Gifts but this was their blindness that they conceived not how he should give such excellent Wisdome without the help of humane Learning which our Saviour wanted See Joh. 7. 15. That even such mighty works c. By mighty works they mean the great and powerful Miracles wrought by our Saviour for confirmation of his Doctrine And this they mention as another special cause of their astonishment and admiration that so mean a person should be able not onely to Preach such Doctrine and in so excellent manner but also to seal the truth of that Doctrine by such powerfull Miracles So much of the meaning of the words Observ 1 Observ 1. In that these Nazarites the Countrey-men of Christ do acknowledg and wonder at the excellent gifts which appeared in him and yet they did not profit by his Doctrine or Miracles but were offended at him as it is said in the next verse Hence we may learn That men may acknowledg and wonder at the Spiritual gifts and Graces which they see to be in others and yet themselves have never the more Grace but be utterly void of all sanctifying and saving gifts of the Spirit These Nazarites did all bear him witness and wondred at the gracious words which proceeded out of Christ's mouth Luke 4. 22. and yet they were so far from Grace themselves that they thrust Christ out of their City and would also have thrown him headlong down from the Hill on which the City stood ver 29. So Joh. 7. 46. The Officers of the Pharisees and chief Priests being sent to take Christ having heard him Teach confessed that never any man taught like him thereby shewing their Admiration at his Doctrine and excellent manner of Teaching and yet notwithstanding this their admiration and confession of the Grace that was in Christ themselves were void of Grace and so remained for there is no mention of their Believing in him So Act. 4. 13. The Rulers Elders and Scribes did wonder at the Spiritual courage and boldness of Peter and John in Preaching the Word and ver 16. they could not deny but a notable Miracle was wrought by them and yet they believed not their Doctrine but forbad them to Preach any more in the name of Jesus Use 1 Use 1. See the excellency of those Spirituall Graces which shine forth in Gods faithfull Servants and Children being such as doth many times force even those that are void of Grace to acknowledg and
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
c. they hence take occasion to contemn and reject the Doctrine it self which they teach And this is one great and main cause of the contempt of the Gospel and of so little profiting by it in these our dayes Use Use Take heed we be not in this like unto the profane and wicked beware of stumbling thus at the outward quality or condition of the persons of Gods Ministers sent unto us with the Word of Salvation let not this be as a block in our way to hinder and keep us from believing and imbracing the Doctrine it self which they bring to us Therefore let us turn our Eyes from the persons of Gods Ministers and let us especially look at the Doctrine it self which they Preach to us which if it be sound and agreeable to the written Word of God we are to imbrace and yield obedience to it whatsoever the outward quality or Condition of the person be that Preacheth it though he be but a mortall and frail man like our selves and though he be a man of mean outward estate in the World or of mean Parentage Kindred c. The Heavenly Treasure of the Word of God is never the less worth or less to be esteemed though it come to us in Earthen Vessellâ— as the Apostle speaketh 2 Cor. 4. 7. If a Message be sent to any of us from some great person we look not so much at the person that brings it as we do at the Message it self So when Ministers of the Word Preach the Word of God to us we must not so much have an eye to the outward quality of the persons that Preach as to the Doctrine it self which they deliver the excellency and Divine Authority whereof must move us to imbrace and yield obedience to it Mark 6. 4 5 6. But Jesus said unto them c. Mar. 11. 1620. THe Evangelist having in the former Verse shewed that the People of Nazareth took offence at Christ in regard of his mean Education birth and kindred and were hindred thereby from believing in him and from imbracing his Doctrine Now he setteth down the events which happened upon this their being offended 1. Our Saviour closely reproveth them for taking offence at him and for contemning and rejecting his person and doctrine shewing them the cause of that contempt which was this That he was their Countryman who having heretofore lived and been brought up amongst them for sundry years together was familiarly known to them and therefore they so contemned him And that it was so he proveth by a common and general sentence or proverbial speech then in use as it seemeth in these words A Prophet is not without honour but in his own Countrey c. The summe whereof is this That the true Prophets of God are usually most contemned where they are most familiarly known as among their own Countrymen kindred c. The second event is That our Saviour being so contemned of his Countrymen did work but few Miracles among them Verse 5. 3. That he marvailed at their unbelief Verse 6. 4. That he left them and went round about the Villages teaching A Prophet This word doth often signifie such extraordinary Teachers as were stirred up and immediately called of God to teach the Church and to foretell things to come But here it is to be taken in a more large sense for any ordinary Teacher or Minister of the Church lawfully called to that Office either immediately of God or mediately by the Church Act. 15. 32. Judas and Silas are called Prophets that is Ministers or Teachers of the Church So also we are to take the word 1 Cor. 14. 32. The spirits of the Prophets are subject to the Prophets Is not without honour Is not contemned and vilified or dishonoured But in his own Countrey In the place where he hath been born or brought up and lived In his own house That is in his own family or among those of his natural Stock or Lineage for so the word house is sometimes used as 2 Sam. 7. 18. David thus speaketh What am I O God and what is my house c. And Luke 1. 27. The Virgin Mary is said to be of the house of David that is of the natural race and posterity of David Vide Bezam in hunc locum Now this proverbial sentence uttered here by our Saviour is not so to be taken as if it were generally and absolutely true in all cases for sometimes a Prophet of God may be dishonoured out of his own Countrey among such as are strangers to him and none of his familiar acquaintance or kindred yea this often commeth to pass as experience sheweth And on the other side sometimes a Minister of God may be well respected and honoured even in his own Countrey and among his kindred and so it was with our Saviour himself for although the most of these Nazarites his Countrymen did take offence at him yet there is nothing against it but that we may think some few of them at least did well respect him and his doctrine and believe in him which is the more probable because it is said Verse 5. That he wrought some Miracles among them which it is likely he did for their sakes who did honour him and believe in him And though some of his Kindred also did not so honour him as they should as we heard Chap. 3. 21. where they said of him That he was beside himself yet others of them did truly honour him and believe in him as those Kinsmen of his mentioned in the former Verse James Joses c. Therefore our Saviour's meaning here is to shew not what comes alwayes to passe but what most usually falleth out to the Teachers of the Church that for the most part they are not so much contemned amongst any as amongst their own Countrymen Kindred c. So much of the sense of the words Doctr. 1 Doctr. 1. Here then we learn That good and faithfull Ministers of God are usually most subject to contempt and dishonour in the places where they are most familiarly known as amongst their own Country-men Kindred or those of their own family Our Saviour Christ had experience of this for he was no where so little regarded nor so much vilified as among his own Countrymen of Nazareth as we see here and Luke 4. Though he came twice to preach unto them yet both times he was rejected of them and not only so but they thrust him out of their City the first time he came and would have thrown him headlong down the Hill on which the City stood Luke 4. 29. And as his Countrymen so also some of his Kindred were apt to dishonour him as may appear both by this place and also Mark 3. 21. Joh. 7. 5. In which respect that may be truly said of him Joh. 1. 11. He came unto his own and his own received him not And this also we may see in some other Prophets and Ministers of God
art made partaker of them and hast true Title to them Use the means therefore to attain to this Faith especially the frequent and Conscionable hearing of the Word c. Doctr. 2 Doctr. 2. In that our Saviour wrought some few Miracles at Nazareth for their sakes which did Believe though the most Believed not Hence gather That the unbelief of some cannot prejudice others which Believe nor keep them from being partakers of Christ's benefits Rom. 3. 3. The Apostle sheweth that though some of the Jews did not believe yet their unbelief could not make the Faith of God to be without effect By the Faith of God understand his truth and fidelity in performing his promises of Mercy and Salvation to the Faithfull So the meaning is that the unbelief of some could not hinder others which were believers from being partakers of that Grace and Salvation which God had promised to them in Christ So that the Faithfull are sure to be partakers of Gods mercies in Christ and of all benefits of Christ needfull to Salvation notwithstanding the unbelief of the wicked and Reprobate Vse Use Comfort to true Believers living amongst unbelievers and wicked ones void of Faith the unbelief of such cannot prejudice their Faith nor hinder them from being partakers of the Mercies of God and benefits of Christ So much of the second event or Consequent of the Nazarites being offended at Christ namely his working of so few Miracles there Now follow the two last events ver 6. The one That he marvelled at their unbelief The other That He went round about the Villages Teaching He Marvailed at their unbelief This is mentioned as the cause of his working so few Miracles there because their unbelief made them unfit to be partakers of his Miracles the greatness of which their incredulity is here set forth in that our Saviour is said to have wondred at it Not that he did so wonder at it as if he had bin ignorant of the cause of it as men are wont to admire those things whereof they know not the cause or reason for our Saviour as he was God knew well enough the cause of their unbelief to be the great hardness of Heart unto which they were given over of God but this must be understood of Christ according to his humane Nature onely that as he was man he considering their unbelief did wonder at it and by his admiration shewed the greatness of that sin in them And there was just cause for our Saviour thus to admire the greatness of their incredulity if we consider the excellent and most powerfull means which they had to work Faith in them even the Preaching of Christ and his Miracles wrought before their eyes the excellency of both which themselves were driven to confess and yet these means did not work Faith in them which shews that they were exceedingly and strangely hardned in unbelief Doctr. Doctr. Here then observe this That when any people or persons have excellent and powerfull means of Grace and Salvation vouchsafed them of God and yet are not bettered by them nor any saving Grace wrought in them by such means this discovers great and extraordinary hardness of Heart in such even such hardness of Heart as is to be admired and wondred at This shewed great hardness of heart in the Scribes and Pharisees in that they heard Christ's Doctrine and saw his Miracles which were powerfull means to work good on them and yet they were not bettered by them Therefore our Saviour was grieved for their hardness of heart it was so great as we heard chap. 3. ver 5. The like we may see in Judas and Pharaoh and in those Cities of Chorazin Bethsaida and Capernaum which repented not though Christ Preached and wrought most of his great Miracles amongst them Matth. 11. 20. therefore our Saviour justly upbraided them with their impenitency Use Use See then what a fearfull thing it is for any to live unprofitably under excellent and powerfull means of Grace and Salvation as to live where the Word is plentifully and powerfully Preached in publick and where there is plentifull means of private Reading Conference and the like helps and yet not to profit by such excellent means not to be furthered in sound Knowledg of the Word nor to have any measure of saving Faith and Repentance wrought in them by such means An evident sign of great hardness of Heart and that such are setled upon the Lees of their ignorance unbelief and other sins as the Prophet speaketh Zephan 1. 12. We are to pitty the case of such and to pray for them that God may soften their Hearts by his Spirit that they may be fit to be wrought upon by the means of Salvation And this must also admonish us to look to it that we be not in the number of such as live unprofitably under the excellent and pretious means of Salvation lest we discover our selves to be given over of God unto great hardness of heart which is a most fearfull Judgment 〈◊〉 have cause to pray against more then against any Temporal Plague or Judgment as we heard before ver 2. It followeth And he went round about the Villages c. Because they of Nazareth conremned him and rejected his Doctrine therefore he departed from them and went and Preached in other Villages near adjoyning round about them Observ Observ The Lord doth in Justice punish those that contemn the means of Salvation and profit not by them by taking away those means from them See this handled chap. 5. ver 18. Mark 6. 7. And he calleth unto him the Twelve c. Mar. 18. 1620. NOW we are come unto the second principal part of this Chapter in which the Evangelist layeth down the History of Christ's sending forth of his Twelve Apostles to Preach Where we have to consider 1. The sending of them forth with the diverse Circumstances of it ver 7 8 9 10 11. 2. Their obedience in going forth and in performance of those duties of their Apostolicall Office which they were sent to perform ver 12 13. Touching the sending of them we may consider 1. The person sending Christ together with the Action of sending 2. The persons sent the Twelve Apostles 3. The manner of sending them Two and Two together 4. The qualifying of them for the performance of the Embassage on which they were sent He gave them power over unclean spirits 5. The charge given them at the time of his sending them verse 8. c. The occasion of this sending forth of the Apostles see Matth. 9. 36 c. ad finem Capitis He called them and began to send them forth Having before solemnly chosen and ordained them to this Office of Apostles chap. 3. 14. Now he sendeth them to execute that Office Having hitherto for some good space of time lived with Christ as his unseperable companions seeing his Miracles and being instructed of him in publick and private and so by
time to come take heed of it This true repentance for this haynous sin of contempt of the Word of God is the only means and way to prevent his heavy wrath threamed against such contemners Use 2 Use 2. See what we in this Land may justly fear and look to come upon us for the great and general contempt of the Word of God and of his faithful Ministers which is and hath been long a raigning and crying sin amongst us For this sin alone if there were no other abounding in this Land we have cause to fear and expect some more heavy and grievous Judgment of God than as yet we have self For so the Lord hath used severely to punish whole Nations and Kingdoms for the contempt of this Word as he did the Nation of the Jews for contemning the doctrine of the Prophets Therefore as the Lord spared not them so we must not look he should alwayes spare us and let us go unpunished if we repent not of this sin God is still as just as he hath been to revenge the contempt of his Word Use 3 Use 3. How much more fearful Judgment and Punishment in this life and after this life may those justly look for who are not only contemners but malitious and cruel enemies and persecuters of the Word of God and Ministers of it How heavy shall the damnation of such be If the punishment of contemners of the Word shall be more grievous and intolerable at the day of Judgment than the punishment of Sodome and Gomorrha then surely the Judgment of the open malicious enemies of the Gospell shall be much more intolerable at that day and not onely at that day but even in this life the Lord will severely punish such as we may see in the example of the Jews after Christ's comming in the flesh against whom our Saviour denounceth a most fearfull Judgment for this sin of cruelty to the Lords Prophets Matth. 23. 34. Behold I send unto you Prophets and Wisemen and Scribes and some of them ye shall kill and Crucify and some ye shall scourge in your Synagogue and Persecute them from City to City that upon you may come all the Righteous Bloud c. And ver 37. O Jerusalem Jerusalem thou that killest the Prophets c. See then how much the Pope of Rome and his adherents have to answer for who are so deep in this sin of Persecuting the Word of God and the Faithfull Preachers and Professors of it c. Use 4 Use 4. Take heed every one that we be not guilty of this contempt of God's Word in any degree or kind lest we provoke the Lord and pull down his wrath upon our heads And on the contrary let us more and more love and highly esteem his Word and 1 Thess 5. 20. Think even the feet of those beautiful who bring to us the Gospell Rom. 10. 15. Thus much in general of the Judgment here threatned against contemners of the Apostles and their Doctrine Now to speak of the amplifying of it 1. By the measure of it compared with the punishment of Sodome and Gomorrha 2. By the Circumstance of time when this punishment shall be inflicted at the Day of Judgment Doctr. 1 Doctr. 1. In that our Saviour denounceth heavier Judgment and condemnation against the Jews than against those of Sodome and Gomorrha because the Jews had more excellent means to work Faith and Repentance in them then the Sodomites and Gomorrheans Hence gather that such as have excellent and powerfull means of Grace and Salvation if they make not good use of them are lyable to more heavy condemnation than such as have not so excellent means Matth. 11. 21. Our Saviour sheweth that the damnation of Tyre and Sidon and of Sodome which had not the Doctrine and Miracles of Christ among them shall be more tolerable then the damnation of those Cities of Chorazin Bethsaida and Capernaum where Christ Preached and wrought his chief Miracles because they did not profit by those excellent means So Luke 12. 47. That Servant which knew his Lords will and yet did not according to his will shall be beaten with many stripes But he that knew it not and did commit things worthy of stripes shall be beaten with few stripes Joh. 3. 19. This is the condemnation that Light is come into the World and men loved darkness rather then Light c. that is this shall aggravate their Condemnation because they have had so excellent means of Salvation and yet made no use of them Reason of this Doctrine Luke 12. 48. Unto whomsoever much is given of him shall be much required Every ones accompts shall be according to his receipts at the Lord's hand Where the Lord giveth excellent means of Grace there he requires so much the more excellent fruits of Grace therefore if such be not answerable in fruit to the means they have their sin is the greater and so their Condemnation more heavy and grievous Use 1 Use 1. Hence then it follows that the happiness of a people or of any person doth not stand in this that they have excellent means of Grace and Salvation as the Word powerfully Preached to them the Sacraments duly administred and such other means publick and private to bring them to knowledg and to work Faith and Repentance in them though they have these excellent and pretious means yet this alone makes them not happy for they may enjoy the means and yet not profit by them nor be the better for them nor any thing the nearer unto Salvation for them nay they may be the further from it and their condemnation may be more heavy than if they had never had the means this therefore is the happiness of a people not to have the means but to have and use them aright and to profit by them unto Salvation Let none therefore rest in this that they live or have lived under excellent outward means of Salvation but look to it that they have truely profited by them and that they bring forth fruits of Knowledg Faith Repentance and newness of life c. answerable to the means they have had otherwise those means shall rise in Judgment against them and shall increase the measure of their just condemnation Use 2 Use 2. See then how dangerous it is for any to live unprofitably under good means of Grace and Salvation not making any true saving use of them this brings so much the heavier Condemnation upon all such Take heed therefore of this fearfull and dangerous sin Matth. 3. 10. Now is the Axe laid to the root of the Trees Therefore every Tree which bringeth not forth good fruit is hewen down and cast into the fire Doctr. 2 Doctr. 2. Further we learn here That there are degrees of Hellish torments appointed for the Reprobate after this life It shall be easier or more tolerable for some then for others of the Reprobate easier for Sodome and Gomorrha at the day of Judgment
horrour and fear in Judas his conscience after he had betrayed him the very remembrance of it was most terrible to him to think upon Matth. 27. 4. Reason Reason The consideration of the innocency of God's servants doth greatly aggravate the haynousness of their sin who any way wrong them or hurt them and so striketh their conscience with the more terrour Use 1 Use 1. See how God's Servants may dismay their enemies The best way to daunt and discourage them is to walk in holiness and innocency of life Labour to shew forth this innocency Nothing is so terrible to the wicked as the innocent and holy lives of Gods Saints whom they maliciously oppose and persecute Use 2 Use 2. Beware of offering wrong to any innocent and holy Servant of God lest thy conscience terrifie thee for it Their innocency will be terrible to thee to think on whether they be living or dead Mark 6. 14 c. And he said that John the Baptist was risen c. Jun. 3. 1621. Observ 2 Observ 2. IN that Herod's guilty Conscience maketh him to fear that John whom he had put to death is risen again we may observe that this is one effect and property of a guilty Conscience to disquiet and vex the Heart with great terrors and fears yea of tentimes with vain fears when there is no cause so to fear There is a spirit of servile fear accompanying every guilty Conscience Job 15. 21. A dreadfull sound or a sound of fears is in his ears that is in the ears of the wicked Isai 57. 20. The wicked are like the troubled Sea when it cannot rest c. No peace to them c. Deut. 28. 65. The Lord threatneth to give the wicked a trembling Heart And Levit. 26. 36. to send faintness into their Hearts that the sound of a shaken leaf should chase them Thus it was with Cain his guilty Conscience made him fear lest every one that met him should slay him Gen. 4. 14. So Prov. 28. 1. The wicked flee when no man pursueth Reason Reason The Conscience guilty of sin doth apprehend God's wrath and just Judgment due unto sin and this cannot but breed great terrours in the Heart See this in Adam Gen. 3. See it also in Foelix Act. 24 25. Use 1 Use 1. See the miserable and uncomfortable estate of all wicked ones living in the guilt of their sins without Repentance They can have no true peace or comfort in their Consciences but must needs be from time to time pursued and vexed with great terrours and fears And though all the wicked do not for the present feel these terrours because the Consciences of some are asleep or dead and benummed so as they have no feeling of the guilt of sin yet hereafter when God shall awake their Consciences they shall feel grievous terrours and even a Hell in their Consciences Think of Cain what a Hell he lived in by reason of his guilty Conscience continually terrifying and tormenting him What comfort could he take in any thing in the World See then that the estate of the wicked in this life is not to be envyed but pittied rather though they enjoy all outward prosperity and live in never so much outward mirth and jollity yet so long as they feel inwardly the terrours of a guilty Conscience they are miserable Vse 2 Vse 2. See the cursed fruit of sin which maketh the Conscience of the sinner guilty and so breedeth and bringeth forth such fearfull terrours which are the beginnings of Hell in the Conscience Let this make all sin odious unto us Had Cain known what terrours his sin would breed in him he would have feared to commit it So Herod c. Use 3 Use 3. See what to do if we would be freed from such servile fears and terrours of Conscience as the wicked are vexed and pursued with This will never be till the Conscience be cased of the guilt of sin and be at peace with God Never rest then till this be done To this end 1. Labour truly to feel thy sins and the hainousnes of them and to have thy Heart broken with godly sorrow for them 2. Then acknowledg them to God and earnestly sue for pardon of them in Christ 3. Labour by Faith to apply the merit of Christ's bloud to purge thy Conscience from the guilt of thy sins for this onely will do it Then being justified by Faith thou shalt have peace towards God and Peace in thy Conscience Observ 3 Observ 3. Herod having put John to death wrongfully his Conscience did accuse and trouble him for this sin after he had committed it even after the death of John and it may be this was some good space of time after his death though it is uncertain how long Hence then we learn That sin once committed doth lye heavy upon the Conscience of the sinner accusing and troubling it yea long after it is committed Gen. 4. 7. The Lords tells Cain thus If thou do not well sin lyeth at the door that is the guilt of sin will lye at the door of thy Conscience to accuse and trouble thee afterward Gen. 42. 21. The sin of Joseph's Brethren in selling him into Egypt troubled their Consciences long after Job in his elder years was troubled in Conscience for the sins of his youth chap. 13. ver 26. So David also Psal 25. 7. Remember not saith he the sins of my youth c. So the sin of Judas lay heavy on his Conscience after the committing of it even so heavy that it forced him to hang himself And the like fearfull effect it sometimes bringeth forth in others who have committed great and grievoussins Use 1 Use 1. See a great difference between sin as it offereth it self to the sinner in time of the temptation and as it commeth to the Conscience afterwards In time of Temptation it doth perswade and allure the sinner by profit and pleasure but afterward being once committed it doth accuse the Conscience and put in endictments against the sinner to condemn him before the bar of Gods Judgment See then the deceitfulness of sin and Satan in tempting us promising pleasures and profits to us when they sollicite us to yield to them but hiding from us the cursed fruit and effect which will follow namely the sting and torment which sin will leave behind it in the Conscience Think well of this when thou art tempted to sin that which now promiseth pleasure or profit will indeed accuse and trouble and torment thy Conscience afterward it will be bitterness in the end though for the present thou may think it sweet Prov. 23. 31. Look not on Wine red c. At last it biteth like a Serpent and stingeth like an Adder Believe not therefore the perswasions of Satan c. Use 2 Use 2. Take heed of committing sin though never so much tempted and allured to it by Satan or by the World or our own corrupt nature remembring this that the
love of all sin As it is with a sick body if Physick taken do onely stir and trouble the bad humours and not purge them it is not the better but the worse So if the Conscience be onely troubled for sin c. It followeth ver 15 16. Others said That it is Elias c. Now the Evangelist compareth Herod's false opinion of Christ with the false opinions of others who differed from him in Judgment Where 1. He mentioneth the different conceipts of others ver 15. and then ver 16. he repeateth Herod's opinion shewing how he was grounded in it in that he would not be removed from it though others about him were of different opinions Others said it is Elias c. Luke 9. 8. It was said of some that Elias had appeared and of others that one of the old Prophets was risen again By which words of Luke compared with this place of Mark it appeareth that there were three different Opinions of Christ besides that of Herod 1. Of those that thought him to be Elias 2. That he was one of the old Prophets risen again 3. Or at least That he was a Prophet not inferiour to those ancient Prophets See the like diversity of opinions Matth. 16. 14. Touching the first Opinion we must know That the Jewes in our Saviour's time held this erroneous opinion of Elias the Prophet that he was to return and live again upon earth in Person before the coming of the Messiah which Errour they grounded upon that place of the Prophet Mal. 4. 5. falsly interpreted for whereas the Prophet meaneth that John Baptist should come in the Spirit and power of Elias as appeareth Matth. 17. 12. Matth. 11. 14. Luke 1. 17. they understood him to speak of Elias coming again in his own person how that this was the conceipt of the Jews in our Saviour's time appeareth not only by this but by other places as Joh. 1. 21. Matth. 17. 10. And this Errour they hold also at this day as Buxtorfius a learned man who lived amongst them testifieth See his Book called Synag Jud. cap. 2. and in sundry other places of that Book See also Drusius in Joh. 1. 21. Touching the second Opinion of those that thought him to be one of the old Prophets risen again This they held as it is likely according to that heathenish Errour of the Gentiles That the Souls of the dead do passe into other bodies and so return to live on earth again as before with which Errour also Herod was infected as we have heard before Touching the third Opinion That he was only a great Prophet not inferiour to the ancient famous Prophets this also was a gross Errour for Christ was more than a Prophet and a far more excellent person than any of the old Prophets being indeed the Son of God incarnate and the true Messiah but this which was the truth neither Herod nor any of the rest did conceive or hold Observ 1 Observ 1. Hence gather That the Devil is a great enemy to the true knowledg of Christ labouring all that he can to keep men from it and to hold them in ignorance of Christ and in errours touching his Person and Office This was no doubt one main cause of so many gross Errours which Herod and others held touching Christ and that amongst them all none held the truth The Devil laboured to blind the eyes of their minds that they might not see the truth So it is said of him 2 Cor. 4. 4. that he blinded the eyes of reprobates that the light of the glorious Gospel of Jesus Christ who is the Image of God should not shine unto them Object Object Mark 1. 24. and elsewhere we read that he confessed Christ to be the holy One of God that is the true Messiah therefore it may seem that he is willing that others should know so much Answ Answ He made that profession of Christ in hypocrisie as we have heard not thereby to instruct others in the knowledg of Christ's Person and Office nor to perswade them that he was the true Messiah but rather on the contrary to bring the Person of Christ into disgrace and contempt and to perswade the people that he was not indeed the true Messiah because the Devil the father of lyes affirmed him so to be So that his desire and purpose was no other but to hold the people in ignorance errour and doubting of Christ's Person and Office And thus he hath still laboured in all Ages since to stir up many errours and heresies concerning Christ's Person and Office So at this day among the Papists Reas 1 Reasons 1. He knoweth well how dangerous a thing it is to be ignorant of Christ or to erre in the doctrine of his Person or Office as he is Mediatour forasmuch as there is no salvation to be had without the knowledg of Christ Act. 4. 12. None other name under heaven given among men whereby we must be saved Now none can be saved by him but such as know him aright Joh. 17. 3. This is life eternal that they might know Jesus Christ Now the Devil seeks by all means to hinder mans salvation Reas 2 Reas 2. The Devil beareth extream hatred and malice against Christ knowing him to be his greatest and most deadly enemy and enemy of his Kingdom of darkness and therefore he labours to keep men in ignorance of Christ that so not knowing him they may not believe in him nor be saved by him Use 1 Vse 1. The more the Devil laboureth and bestirreth himself to keep us in ignorance of Christ and to hold us in erroneous conceits of his Person and Offices the more careful had we need be in using all means to be well instructed and grounded in these Doctrines touching Christ and to hold fast the truth of them taking hâ—ed of all contrary Errours such as are holden and maintained by the Church of Rome and by the Lutherans Remember that it is life eternal to know Christ Jesus aright therefore to be ignorant of him or not to know him aright how dangerous is it This is death eternal to be ignorant of Christ Therefore let not Satan keep us in this dangerous kind of ignorance but use all means to come out of it Think no time too much no pains or cost too great to bestow in getting the excellent knowledg of Christ for which Paul counted all things loss c. Phil. 3. 8. and 1 Cor. 2. 2. he sayes he determined not to know any thing among them save Jesus Christ c. This knowledg is more worth than all other knowledg wisdom and learning in the world therefore seek it above all other and be the more diligent in seeking it because the Devil so laboureth to hide it from us It is not for nothing that he laboureth so much herein but because he knoweth the excellency pretiousness and necessity of this knowledg of Christ for all that will be saved Therefore as he
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.
Devil sets them awork c. Use Use Pray unto God to restrain the rage and malice of the wicked and to deliver us from evill and unreasonable men 2 Thess 3. 2. It followeth But she could not Here is shewed the cause which hindred Herodias from accomplishing her bloody purpose against John namely her unability to do that she desired One reason whereof is shewed in the next Verse because Herod kept John from her c. But the main and principal reason was this That God himself did by his power and special providence so restrain the power and malice of this wicked woman that she could not as yet have her will against John though afterward she had as we shall hear Observ Observ Though the wicked bear deadly malice oftentimes against God's Saints and Servants yet the Lord doth by his power and special providence restrain their malice and power that they cannot alwayes do that hurt and mischief unto Gods Servants which they desire to do Sometimes indeed he permitteth them to annoy and hurt his servants in their bodies goods and outward estate for the greater and more through tryal of his servants and for other just causes but he doth not alwayes suffer them so to do but often restraineth and bridleth their power and malice so as they cannot have their wills against his servants Thus the Lord restrained the power and malice of Saul that he could not take away the life of David though he sought to do it Thus he bridled the malice of Haman against the Nation of the Jews that he could not root them out though he laboured to do it Thus he bridled the rage and malice of Sennacherib King of Assyria against God and his people 2 King 19. 27. I know thy rage against me Therefore I will put my hock into thy nose and my bridle in thy lips c. Use 1 Use 1. Comfort to the faithful Servants of God against the fury and rage of their most malicious and deadly enemies They cannot do what they list against them but that only which the Lord suffereth them to do and he will suffer them to do nothing but that which shall in the end turn to the good and salvation of his servants Though they may hate and persecute them even unto death yet not a hair of their head shall perish without the Will of God See Matth. 10. 29. Use 2 Use 2. Be thankful unto God for his goodness and mercy to his Church and People so restraining the malice of the wicked that they cannot do them so much hurt and mischief as they would If they might have their will the Devil and wicked men would root out all the faithful servants of God from the earth It is therefore the Lord 's infinite mercy and goodness to us that we are not consumed and cut off from the Land of the living by such wicked instruments of Satan Mark 6. 20. For Herod feared John c. July 15. 1621. IN the former verse is shewed that Herodias bearing inward grudg against John would have killed him but could not effect her bloudy purpose Now the Evangelist in this verse mentioneth a special reason why she could not kill him and what hindered her namely this that Herod himself who had cast John in Prison yet did so fear and reverence his person because he was a Holy and Just man that he would not suffer Herodias to put him to death but kept him alive for a time notwithstanding all her rage and malice against him And withall the Evangelist mentioneth not onely this speciall favour and kindness shewed by Herod unto the person of John in keeping him safe from Herodias for a time but also the good respect and liking which he shews to his Doctrine in that he heard it gladly and obeyed it also in part This is the sum of the verse More particularly and distinctly consider in it three things 1. Herod's fearing or reverencing of John's person 2. The ground or motive of it Because he knew him to be a just and holy man 3. The manifestation of it by the effects 1. Toward his person keeping him from Herodias 2. Toward his Doctrine or Ministry 1. In hearing him 2. Hearing him gladly 3. Doing many things General Doctrine from the whole Verse In that Herod did so many good things and yet was but a wicked man we may hence gather That one may go very far in Religion and Christianity and yet not be truely Religious nor a sound Christian but remain an Hypocrite and wicked man Herod had many good things in him and he did many good things and yet neither had enough nor did enough to prove him a good Christian He bare a kind of love and liking and reverence to Johns person and Doctrine being willing and desirous to hear him and ready to obey him in many things and not onely so but he shewed him special kindness and mercy in keeping him alive and safe when Herodias would have killed him and yet all this while Herod remained but an Hypocrite and wicked man which shews that one may go very far in a shew of true Religion and Grace and yet be void of it See also for proof of this Hebr. 6. 4. and Luke 8. 13. See also what hath bin said before of this point upon Mark 4. 16. But more particularly to open this point here There are three sorts of good things which may be found in a wicked man or Hypocrite which yet are not sufficient to prove him a sound Christian The first respecteth the mind and understanding The second the Heart and affections The third the outward life and Conversation Touching the first the mind and understanding a wicked man may be enlightened with a good measure of knowledg in the Word of God and the Doctrine of it so as to be able to speak and discourse readily of it to others yea to Preach it to others as Judas did Hebr. 6. 4. such as commit the sin against the Holy Ghost are enlightened with knowledg So Hebr. 10. 26. and 2 Pet. 2. 21. Some know the way of Righteousness and yet fall away c. Touching the second which is the Heart and affections a wicked man may have his heart moved and stirred with some good affections as a kind of love and desire to the Word of God and a kind of joy and delight in it for a time See for this Hebr. 6. and Luke 8. 13. and here in the example of Herod So also a wicked man may be affected with a kind of love and reverence to Gods Ministers and to other good men as we see also in Herod here He may also have some other good affections as a kind of love and desire after Heaven and Salvation such as was in wicked Balaam wishing to dye the death of the Righteous c. and Hebr. 6. 5. They are said to taste of the powers of the World to come Again a wicked man may be affected
he cloâ—eth and excuseth his sin of beheading John Matth. 23. 14. The Scribes and Pharisees devoured Widows houses under pretence of long prayers So Mark 7. 11. under pretence of keeping an unlawful oath they refused to relieve and help Natural Parents So Balaam Numb 22. 23. Chap. under colour of Religion cursed the people of God for hire So the Papists at this day under pretence of Religion murder Princes c. So under pretence of holiness they forbid Priests marriage and so force some to live in fornication Use Use Take heed of this grosse hypocrisie in practising sin under colour of Religion or holinesâ— This doth exceedingly aggravate any sin when Religion is abused as a cloak or excuse for it Dissembled Holinesse is double Iniquity and shall have double Punishment See Matth. 23. 14. Observ 2 Observ 2. If Herod made such scruple of an unlawful Oath much more should we of a lawful Oath c. See Chap. 7. Ver. 11. Observ 3 Observ 3. Hypocrites do make scruple of small matters and in the mean time make no conscience of grosse and haynous sins Herod makes scruple of breaking his Oath which was not onely lawfull but necessary for him to do but he makes no conscience of murdering the innocent Matth. 23. 23. The Scribes and Pharisees made scruple of paying Tythe Mint Annise and Cummin though some think they had no Commandment in the Law of God for such Tythes but onely their own tradition See Drusius on the place but they neglected the weighty matters of the Law of God as Judgment Mercy and Faith They strained at a Gnatt and swallowed a Camell So also they made scruple of eating with unwashen hands but no conscience of the grosse sins of hypocrisie oppression covetousnesse c. Use Use Let this hypocrisie be far from us to make sins of those which are no sins but things lawfull or indifferent when in the mean time we make no sins of those which are foul and enormous To make scruple of things lawful is to be just over-much and to make no scruple of grosse sins this is to be wicked over-much both which are condemned by Solomon Eccles 7. 16. Therefore on the other side in things lawful and indifferent let us use our liberty without scandal to others but in the sins condemned in the Word of God here let us make conscience to hate and refrain them here we cannot be too scrupulous or precise and strict though they be never so small sins in comparison c. How much more conscience is to be made of greater c. Observ 4 Observ 4. Here also we see how unlawful and hurtful it is to keep or perform unlawful Vows or Promises though confirmed by oath Herod's keeping his unlawful oath and promise is the cause of the murder of John Baptist Such Oaths and Vows are better broken then kept As it is a sin to make them so a double sin to keep them An oath must not be a bond to tye us to sin c. So much of the first Motive moving Herod to grant the Petition of the Damsel which was the respect he had to his Oath Now followeth the second which was the respect he had to those that sate at Table with him Observ 1 Observ 1. Hypocrites and wicked men are more careful to please men and to procure favour from them than to please God and to be approved of him So Herod here So the Scribes and Pharisees did all their works to be seen of men and that they might be approved of men not regarding in the mean time to approve themselves unto God See Matth. 6. and Matth. 23. So the wicked and unbelieving Jews sought honour one from another and did not seek the honour that cometh of God only Joh. 5. 44. So Joh. 12. 42. those Rulers believed Christ to be the Messiah yet durst not confesse him for they loved the praise of men more than the praise of God Use Vse Let it not be so with us but on the contrary let us look to this in the first place That we glorifie and please God by keeping a good conscience in all our wayes and then in the next place to seek the favour and approbation of men only so far as it may stand with the pleasing of God Otherwise if we cannot please men but with the displeasing of God better in this case to displease all men in the world than to sin against God Here we must not regard the displeasure of men when by pleasing of men we are in danger to offend and displease God Therefore in all our wayes look first and chiefly to this that we approve our selves to God seeking his favour and allowance of all that we do who must be our Judge to whom we must one day give account of all our wayes Men shall not be our Judges c. Observ 2 Observ 2. See here also how dangerous a thing it is to be given to ambition and desire of vain-glory and of pleasing men This causeth men to yield to the committing of great and grievous sins and that sometimes even against their own knowledg and conscience Thus Herod being desirous of vain-glory and of the praise and commendation of his Nobles which sate with him at his banquet yieldeth to put John to death contrary to the light of his own conscience So that other Herod Act. 12. 3. having first killed James with the sword because he saw it pleased the Jews he proceeded to take Peter also No doubt but his conscience told him it was a sin to put to death two such innocent and holy persons yet he was so carried away with ambition and desire of the Jews favour and commendation that he yielded to do it even against his Conscience So Felix Act. 24. 27. willing to shew the Jews a pleasure left Paul bound when he went out of his Office It is most likely that his conscience told him that Paul was wrongfully imprisoned and yet he was so ambitious of the Jews favour that to please them he left him in prison when he might have delivered him Use Use Beware then of this ambitious seeking to please men and to procure favour and credit with them lest it draw us to the committing of grievous sins against God and even against the light and testimony of our conscience Do we not see in daily experience how this ambition and desire of mens favour and of credit and reputation in the world carrieth men head long into fearful sins against their Conscience Are there not many who to procure favour and credit with men stick not to make shipwrack of a good conscience before God Yea for the pleasing of men especially of great men many stick not to dishonour God and wound their own Consciences with fearful sins They will lye swear dissemble deal falsly flatter yea they will yield to any sin and practise any wickedness and all to this end that they may get favour and credit
Solomon How much more should we be content to go far to hear Christ in his Ministers c. 4. By being careful to come early and in due time to the Publick Ordinances and to this end rising early on the Sabbath-day especially the better to prepare our selves to come to the Church in time yea striving who shall be foremost If the wicked rise early to follow sin and strive who shall be foremost c. This People as we see here ran before on foot and made such speed that they came to the place where Christ was to come before him Use 1 Use 1. To reprove and shame the negligence and backwardness of many amongst us c. Vse 2 Use 2. To stir us up to more zeal and forwardness hereafter in resorting to the House of God to be partakers of his holy Ordinances the Word and Sacraments c. To this end 1. Consider the excellency and necessity of these Ordinances being the onely ordinary and principall means sanctified of God to work and encrease all Grace in us and to save our Souls c. 2. Labour for true love to these Ordinances such as was in David and in Job Chap. 23. 12. This will cause us to delight in them and to taste and rellish spiritual sweetness in them and then we shall hunger and thirst after them c. 1 Pet. 2. 2. Desire the sincere Milk of the Word c. If ye have tasted c. Hitherto of our Saviour's going apart with his Disciples into the Desert of Bethsaida and of the People's flocking thither to meet with him there Now in the next place the Evangelist sheweth how our Saviour was employed there for although it is likely that he withdrew himself thither to rest himself awhile as well as his Disciples as we have heard yet the People flocking thither to him so fast did not suffer him to rest or refresh himself long if he rested at all as appears by that which followeth Now the Employment of our Saviour in this Desert was two-fold 1. In preaching to the People which were assembled to him Ver. 34. 2. In confirming his Doctrine by the great Miracle of feeding so many thousands with five Loavs and two Fishes from Ver. 35. to 45. Touching the former consider three things 1. The occasion of his Preaching there When he came out he saw much People 2. The ground or cause moving him to preach to them which was his compassion with which he was moved towards them because they were as sheep without a Shepherd 3. The Preaching it self He began to teach them many things Touching the occasion it was the multitude of People which he saw to be assembled See ver 44. how many they were When he came out that is either out of the Ship in which he and his Disciples had passed over the Sea of Galilee or else out of some private House or other Place whither he had retired himself to rest Observ Observ See here that Ministers should take all good occasions and Opportunities of doing good to the People of God by their Ministry Our Saviour though he had now need of rest yet seeing much People assembled he takes occasion to preach to them yea to preach many things c. See this handled before Chap. 2. ver 2. I proceed to the ground or cause of his Preaching viz. That Pity and Compassion with which he was moved towards the People c. Where 1. Consider his Affection toward them He was moved with Compassion c. 2. The ground or cause of his Affection Because they were as sheep c. Moved with Compassion The word in the original doth signify great or tender compassion and pity when the Bowels do inwardly yearn with grief for others As sheep without a Shepherd This is spoken to shew the miserable condition of the People of the Jewes in our Saviour Christ's time that they were destitute of spiritual Pastors and Teachers which should have governed and fed them with spirituall food especially with the wholsome Doctrine of the Word of God Therefore our Saviour resembled them to silly sheep not able to govern themselves or to make shift for food or pasture for themselves and yet wanting a Shepherd to govern and feed them And in this comparison he seemeth to allude unto that place Ezek. 34. 5. where the Lord complaineth that his People were as sheep scattered because there was no Shepherd Quest Quest How is it said The People of the Jewes in our Saviour's time were Sheep without a Shepherd seeing they had many Priests Levites Scribes and Pharisees to be their Pastors and Teachers Mat. 23. 2. Answ Answ Though these did occupy the room and stood in place of Pastors having an outward Calling to be Teachers of the People yet our Saviour Christ accompts them as no Pastors for these Reasons 1. Because they were ignorant and unskilful to teach the People therefore our Saviour calls them blind Guides Mat. 23. and the blind Leaders of the blind 2. Because they were idle and negligent in feeding and teaching the People committed to them like those Shepherds Ezech. 34. who fed themselves and not the flock of God yea they rather devoured the flock like Wolves than fed them as good Pastors Mat. 7. 1. 3. Because though some did teach the People yet they taught them not the sound truth and pure Doctrine of the written Word but mingled it with their own foolish and superstitious Traditions Besides that they did corrupt and pervert the true meaning of the Scriptures with their false glosses and expositions as our Saviour sheweth against them Mat. 5. See also Mark 7. So much for Answer to this Question and in way of clearing the sense of the words Now to the Observations Observ 1 Observ 1. In that our Saviour was touched with the Affection of pity and compassion towards this People we gather that he was subject unto natural and humane Passions and Affections as Grief Sorrow Joy Fear c. He was not without such humane Affections but touched with them and sensible of them in Himself So Chap. 3. 5. He was moved with two Affections at once Anger and Grief So Matth. 26. His Soul was heavy c. and Hebr. 5. 7. the Apostle mentioneth his natural Fear of Death Use 1 Vse 1. This proveth unto us the truth of his humane Nature of which we have often heard before Vse 2 Use 2. It shews the lawfulness of these natural humane Affections and that it is not required of us to be without them as if they were in themselves sinful for then they should not have been in Christ but we are onely to look that we moderate our selves in them See Chap. 3. 5. Observ 2 Observ 2. See here the merciful nature and disposition of our Saviour Christ toward such as are in misery or necessity He is ready to pity them in their miseries and wants whether bodily or spiritual especially in their spiritual necessities as
Church but the truth is they are no Pastors before God but Wolves devouring and making havock of Christ's Flock The like also may be said of all unable negligent and unconscionable Ministers in our Church We have therefore great cause to pray unto God for the removal of such It followeth And He began to teach them many things See Luke 9. 11. Our Saviour did not onely pity the People in their necessity and misery being destitute of faithful Pastors but he doth withal relieve and help take by taking occasion to teach them himself Observ 1 Observ 1. It is not enough for us to have compassion on others in their spiritual miseries and necessities but we must shew our pity and mercy by relieving and helping them to our ability Not enough to pity such as are ignorant but we must shew our pity by instructing them Not enough to pity those that are in distress of Conscience but shew pity by ministring a word of comfort to them in season Not enough to pity such as live in their sins but shew pity by admonishing them and labouring to bring them to Repentance Jude ver 22. Have compassion on some c. And others save with fear pulling them out of the fire So 1 Thes 5. 14. We desire you Brethren admonish them that are out of order comfort the feeble minded c. Especially Ministers of the Word must shew mercy and pity to the Souls of their People committed to them by relieving and helping them in their spiritual necessities instructing the ignorant admonishing the disorderly comforting the distressed c. Use Use Reproveth the verbal and barren mercy that is in some who say they pity the case of such and such that are ignorant or live in their sins without Repentance c. but use no means to help them in their spiritual miseries but let them alone in them Such may talk of Mercy as they do but there is no true mercy in them so long as they shew it not by the fruits and effects of mercy to the Souls of others Jam. 3. Wisdom from above is full of Mercy and good Fruits Mercy and fruits of mercy cannot be separated If one should see another in bodily necessity and misery as Hunger Thirst Nakedness Poverty c. and should say I pity such a one and yet use no means to help him though it be in his Power what mercy were this yea rather what cruelty were it So it is not mercy but cruelty to the Souls of others to say we pity them and yet not to help them if it lye in our power Observ 2 Observ 2. He taught them many things Because he saw much people assembled and that they shewed their earnest desire of teaching by their forwardness in coming to hear him therefore he took the more pains in giving them a large Sermon Whence observe that the forwardness of the People in coming to the publick Ministry and in shewing their desire of profiting should incourage Ministers to take the more pains and to be the more diligent in Teaching c. See Matth. 5. 1. The Reason is because the more forward the People shew themselves the more hope there is of doing good by the Ministry of Pastors Vse Vse See how the People may best encourage their Pastors to be diligent and painful in their Calling even by their own forwardness to come to the Publick Ordinances and care to profit by them Mark 6. 35 c. unto 45. And when the Day was now far spent c. Octob. 7. 1621. IN the former Verse the Evangelist mentioned the first part of our Saviour's employment in the Desart of Bethsaida which was his Preaching there unto the People which assembled to Him Now from the 35 to the 45 Ver. he setteth down the second part of his employment in that Desart namely the working of a great Miracle there by feeding five thousand Men besides Women and Children with five Loaves and two Fishes This Miracle is recorded by all the Evangelists In the story of this Miracle consider three things 1. The time when it was wrought implyed in the first words of the 35 Ver. When the Day was now far spent 2. The Antecedents or Occasions of the Miracle which went before it unto Ver. 41. 3. The Miracle it self and manner of working it Ver. 41 42 43 44. Touching the Circumstance of time When the Day was far spent See Matth. 14. 15. This is noted by the Evangelist as the particular time of the Day in which the Apostles came to Christ to speak to him to send away the People to provide themselves Victualls in the Country and Villages round about because they were now hungry and had nothing there in the Wilderness to eat as the words following do shew And presently upon this motion made by the Disciples unto Christ he took occasion to work this Miracle so that these words do not onely shew the time of the Disciples coming and making the motion unto Christ to send away the People but also the time of his working the Miracle Observ 1 Observ 1. See here the great zeal and forwardness of the People to hear our Saviour and to see his Miracles in that they did not only flock unto Him into the Desart on foot but were content to hold out and continue with Him so long to hear Him even all the Day till it was neer to Night This must teach us to shew the like zeal and forwardnesse not onely in coming duly to the publick Ordinances of God as the Word and Sacraments but also in being content to hold out and continue in hearing the Word and receiving the Sacrament and be willing and glad to bestow much time in these holy Exercises Matth. 15. 32. Our Saviour saies The People had continued with Him three Dayes c. Act. 20. 7. The People of Troas were content to hear Paul till Mid-night Observ 2 Use This reproveth such as are so soon weary of the publick Exercises of Religion and God's Worship that if the Minister do but exceed his ordinary time a little they begin to sit on thorns c. This shews little love to the Word and Sacrament c. Use Observ 2. In that our Saviour though he knew the People's want at this time that they were hungry and had not wherewith to satisfie themselves yet he doth not presently supply their necessity by this Miracle but deferreth it long even till it was almost Night Hence gather That it pleaseth the Lord sometimes long to defer the helping and supplying of his Servants in their outward necessities suffering them not onely to be in want of outward means and provision for sustenance of this Life but to be in great want and to be brought into great straights and distresses before he help them For so it was with this People which followed Christ They were not onely in want of Provision of Meat and Drink but in great and extream want being Wilderness
was now coming upon them This I say doth much aggravate their Affliction and so it shews how great and urgent cause and occasion there was for our Saviour to work the Miracles ensuing that is to walk on the Sea to them and to help and deliver them by laying the storm Observ Observ Hence gather That the very Circumstance of time doth sometimes aggravate a Cross or Affliction and make it more tedious and grievous than otherwise it would be if it came at another time More grievous it was for Christ's Disciples to want his Company and to be in danger and trouble on the Sea when it was near night than if it had been in the Morning c. So every Crosse is more tedious at some time than at another in the Night than in the Day time in Winter than in Summer Therefore Mat. 24. Pray that your flight be not in the Winter c. So a Cross is more grievous in old Age than in time of Youth c. The Reason is because such times are of themselves more tedious and uncomfortable then other times c. Use 1 Vse 1. To teach us to be the more humbled under God's hand when he afflicteth us in evil and tedious times as in the Night-time in Winter c. He doth it to make our Affliction the heavier that so He may the more throughly try and humble us Therefore we must take such Trials the more to heart Vse 2 Use 2. See how fit then 't is for us to observe God's Providence in disposing of the particular times of all Afflictions which befall us Use 3 Use 3. If the Lord send us Crosses in good and comfortable times be thankful to him for in this he deals mercifully with us It is by his special Providence that it so falleth out Consider how much worse and more grievous this or that Affliction would be to thee if it hapned at a worse time c. Therefore be the more patient also c. So much of the Circumstance of time when the occasion of these Miracles hapned Now follow the occasions themselves The first whereof is The absence of Christ from his Disciples being alone on the Land while they were in the midst of the Sea rowing in the Ship or Boat Observ Observ Here observe That the Faithfull do not alwayes in this Life-time enjoy the comfortable presence of Christ but are sometimes deprived of it at least in regard of their own sense and feeling As it was with the Disciples of Christ in respect of his bodily presence and company while he lived on Earth they did not alwayes enjoy it So it is still with all the Faithfull in respect of his spirituall presence by his Divine Grace and Mercy they do not at all times feel and apprehend this comfortable presence of his Grace I say they do not alwayes feel it because he is still present with them by his Grace and Favour though he do not at all times manifest his presence by the comfortable effects and tokens of it which is the cause that they do not alwayes feel him present with them As it was with David he did not alwaies feel the comfortable presence of God's favour but sometimes complaines of the contrary as may appear Psal 13. 1. And Psal 77. 7. so it is with all the Faithfull in regard of the comfortable feeling of Christ's presence with them by his Grace and favour and by the comfortable working of his Spirit in them they do not alwayes feel him thus present but sometimes they feel and complain of his absence So doth the Church often in the Song of Solomon as we may see Chap. 3. 1. where she saies That she sought her beloved that is Christ and could not find him c. And Chap. 5. Ver. 6. she complains That He had withdrawn himself and was gone c. See also Chap. 6. Ver. 1. Quest Quest Why doth Christ absent himself that is seem to absent himself from the Faithfull sometimes Answ Answ 1. To try and exercise their Faith that he may prove how they will rest and depend on him even contrary to their present sense and feeling and to teach them so to do 2. To teach them to make pretious accompt of the feeling of his comfortable presence and favour using all good means to retain it and being wary and carefull not to lose it and be deprived of it 3. To stir us up with greater earnestness and diligence to seek after him and his presence to recover the feeling of it when we have for a time lost it Use Use Comfort to good Christians feeling and complaining of Christ's absence from them that they cannot so feel him dwelling in their hearts by Faith nor so comfortably working in them by his Spirit as they have formerly done Let them not in this case be discouraged but remember that Christ Jesus doth oftentimes thus deal with his most Faithfull Disciples and Followers absenting himself from them for a time for the tryall and exercise of their Faith and for other good ends which are good and profitable to them And withall let them know That though he seem absent for a time in that he with-holds the comfortable signs and effects of his presence yet the truth is He is not absent from them but is still with them and shall be to the end of the World as he hath promised Matth. 28. the last Ver. Therefore let them call to mind former times wherein he shewed himself present and by faith and patience wait for his comfortable return for if ever he were truly and sensibly present with them by his speciall Grace certain it is he will return at length In the mean time we must not onely wait for him by Faith even against feeling but also earnestly desire and long for his return and by prayer seek unto him to return and to shew himself comfortably present with us again c. So much of the first speciall occasion of the Miracles Now follows the second which was the trouble and danger in which the Disciples were in Christ's absence and in which he perceived them to be viz. that they were greatly troubled in rowing by reason of a contrary Wind risen against them In the words consider two things 1. The speciall notice which our Saviour took of his Disciples being in trouble and danger on the Sea He saw them troubled c. 2. The trouble and distress it self They were toyled in rowing c. He saw them Though they saw not him as is likely neither did they think that he being farr distant in place took any notice of them yet the truth was he did see and take notice of them and of their distresses c. Observ Observ That Christ Jesus doth take speciall notice of the Troubles and Distresses of the Faithfull at all times even then when he seems least to regard them yet he still taketh speciall notice of their afflicted estate So we heard before
no evil touch thee Psal 34. Many are the troubles of the Righteous but out of them all c. Use 2 Use 2. Prepare and Arm our selves before hand to meet with many and sundry kinds of troubles in this World outward and inward in our Bodies Goods good Name Friends c. to have many waves of affliction to go over us at once if God see it good for us as oftentimes he doth Look therefore for Changes and Troopes of sorrows and troubles to come upon us at once as they did against Job David Paul c. This is sometimes needfull and profitable for us 1 Pet. 1. 6. If need require ye are in manifold afflictions c. We have much sin and many corruptions therefore great need of many fiery Tryalls to purge this drosse out of us that being purged and refined with the fire of many afflictions we may come forth as the Gold as Job speaketh of himself There is a grâ—at deal of Pride and much hardness of heart in us many troubles therefore are needful at once to humble and soften our hearts c. Observ 5 Observ 5. Lastly Observe here that when our Saviour was now ready to deliver the Disciples then their troubles grew to the highest pitch Henâ—â— we may learn that oftentimes the troubles of the Faithful are then greatest when deliverance is nearest at haâ— Thus it was with the Israelites in Aegypt when their deliverance was at hand then was their misery all bondage greatest Exod. 5. So the Jews in Hezekiah's time when they were in greatest distress and daâ—er to be destroyed of the Assyrians then was the destruction of their Enemies and their deliverance nearâ—st at hand See Isa 37. 3. So Jonah So Paul 2 Cor. 1. 8. when he despaired of life and had the Sâ—ntence of Death in himself then God delivered him from so great a Death So towards the end of the World when Christ's second coming to give full deliverance to the Church shall draw near then shall the troubles of the Church increase See Matth. 24. 9. Reas Reas The Lord suffereth the troubles of his Servants then to grow and encrease to the highest measure when deliverance is nearest that so His Power and Goodness may the more appear in sending Deliverance suddenly and unexpectedly when his Servants are in greatest extremity and their case most desperate Use Use Great Comfort for the Godly when their troubles grow and encrease to greatest hight and measure There is no cause â—hen to be dismaied or out of hope but rather to conceive the more hope and confidence in God that he will not be long ere he deliver â—â—em when they are brought into so great straits for it is a true saying that Our greatest Extremity is God's best Opportunity when our troubles grow greatest and our case most desperate and forlorn in regard of all outward helps and means then is the Lord usually most near at hand and ready to help us A little before Day-break the darkness encreaseth so a little before the light of deliverance is coming the darkness of troubles encreaseth often and groweth more and more fearful and dismal Therefore as when toward Morning we perceive greater darkness we are not sorry but glad that the Dawning is so near at hand so here c. To the godly ariseth light in darkness even in the greatest darkness of troubles c. So much of the second Consequent of our Saviour's miraculoâ—s Walking on the Sea viz. The great fear with which the Disciples were troubled at the sight of him supposing they had seen an evill Spirit Now followeth the third and last Consequent of the same Miracle viz. Our Saviour's comforting of his Disciples against their great fear 1. By Word incouraging and strengthning them against their fear 2. By Deed going up into the Ship unto them Ver. 51. In his words of Comfort consider two things 1. The Manifestation of himself unto them telling them who he was It is I. 2. His encouraging of them and that two waies 1. By exhorting them to be of good Comfort 2. By disswading them from fear Be of good cheer or of good Comfort or be bold and confident as the word in the Originall signifieth It is I By this familiar kind of speech our Saviour made himself known unto his Disciples for they having so long followed him and lived with him did no doubt know him by his Voice and manner of Speech and therefore whereas Peter Matth. 14. 28. though he heard Christ speak yet seemed still to make some doubt whether it were he or no this is to be imputed to the weakness of his Faith and greatness of his present fear in which both he and the other Disciples were before Christ spake to them Vide Calvin in locum Further we must here note that our Saviour doth thus manifest himself and his presence to the end that the consideration of his presence might be a special ground of comfort to them in their great fear and trouble Observ 1 Observ 1. In that our Saviour having long absented and hid himself from his Disciples in their great trouble doth now at length make himself known and manifest his presence for their help and comfort Hence we learn that although the Lord do for a time yea for long time hide himself as it were in the troubles of his Servants and seem absent from them yet he will at length in due time appear again and shew himself present for their help and comfort When the Israelites were in grievous bondage under Pharoah the Lord seemed for a time to be absent and to hide himself from them but at length he is said to come down to deliver them Ezod 3. 8. The Lord sometimes seemed to hide himself from David in his troubles as he complaineth Psal 13. 1. and else-where yet at length he manifested his presence by helping and comforting him When the Jews were seventy years in Captivity in Babylon the Lord seemed to absent and hide Himself from them yet at length he returned and shewed his presence by delivering them Isa 54. 7. For a small Moment have I forsaken thee but with great Mercyes will I gather thee In a little Wrath I hid my Face from thee for a Moment but with everlasting Kindness will I have Mercy on thee c. Use Use This is Comfort to the Godly in all troubles and afflictions when they continue long and the Lord seems absent and to hide his Favour and Presence yet labour by Faith to depend on Him and wait for his Return to help and comfort us after the time that He hath afflicted us He may hide his Face for a time but he will at length appear and shew himself marvailous in our Deliverance c. Observ 2 Observ 2. That the consideration of Christ's presence with us in our troubles is and ought to be a special ground of Comfort to us in the same therefore our Saviour for the incouragement of his
Devil's service and in practise of sin How much more pains should we willingly take in God's service and practise of good Duties If they travell and ride and run so far for evil pruposes as to be at profane Meetings or to follow unjust Suits in Law against others c. How much more should we be content to travell far to good Meetings especially to the Publick Assemblies to hear the Word c. Queen of Sheba c. Shall the Wicked labour more in working out their own condemnation and in increasing the measure of it than we in working out our own Salvation Shall they take more pains to go to Hell then we to come to Heaven what a shame is this c. They came together c. Observ See here the unity and consent that is among the Wicked joyning together in practise of sin c. See before Chap. 3. Ver. 6. Psal 2. 2. The Kings and Rulers take Counsell together c. Prov. 1. 11. The Wicked combine together and say Come let us lay wait for blood c. So much of the persons which cavilled at Christ's Disciples Now followes the occasion and matter of their cavill and exception When they saw some of his Disciples eat bread with defiled hands c. Eat bread By the figure Synechdoche Bread is put for all other kinds of food and means of nourishment So Luke 14. 1. He went into the House of a chief Pharisee to eat bread c. With defiled hands In the Originall it is with common hands which signifies as much as defiled or polluted So Acts 10. 14. I have never eaten anything common or unclean which manner of Speech was proper to the Jews being taken from those meats which were not in use among them For inasmuch as they were not permitted to eat of all sorts of meats but by the Law of God were restrained and limited to some kinds onely Levit. 11. therefore such meats as were permitted they accompted after a sort Holy and Sanctified in a peculiar manner and the other they called and accompted common and unclean because they were common to all Nations and such as did eat of them were Legally unclean that is in the accompt of the Law Common hands That is not sanctified by washing before meat after they had bin imployed about common matters c. They found fault Or reproved them as Offenders against the Tradition of the Elders And it seems they did first blame the Disciples to their faces directly and afterward accuse them to Christ their Master as appeareth Ver. 5. Quest Quest Whether the Disciples did well or ill in eating with hands unwashed in presence of the Scribes and Pharisees Answ Answ They did well for they herein followed their Master who did so in like case at another time as appeareth Luke 11. 38. where being invited to Dine with a Pharisee he sat down without washing his hands Quest Quest Are we not to forbear our Liberty in use of things indifferent rather than give offence Answ Answ Yes if it be in the presence or with the knowledge of weak Christians who out of ignorance or weakness of Judgment and Conscience are otherwise perswaded than our selves but not before such as do obstinately err in Judgment Now such as these were the Scribes and Pharisees therefore before them it was better for the Disciples of Christ to use their Liberty than to forbear it that so by the lawfull use of it they might convince and reprove their obstinacy and superstition and not confirm them in it therefore here was an offence unjustly taken not justly given So much in way of opening the sense of the words Observ 1 Observ 1. In that these Scribes and Pharisees coming from Hierusalem into Galilee to cavill and find fault with Christ and his Disciples could find no matter of reproof against them for any manifest sin as for prophaning the Sabbath or for Swearing Covetousness Idleness c. but are fain to cavill at them onely for not washing their hands before meat a thing indifferent and lawfull This argues the uprightness and innocency of Life which was both in Christ himself and in his Disciples that they walked so uprightly and unblamably that their greatest enemies could find no just matter of reproof against them Which must teach us in like manner to endeavour to walk so unblamably before men that the Wicked may have no just cause of opening their mouths against us for any manifest or known sin Phil. 2. 15. That ye may be blamless and harmeless or sincere without rebuke in the midst of a crooked and perverse Nation c. 1 Pet. 2. 15. So is the will of God that with well-doing ye may put to silence the ignorance of foolish men David carryed himself so uprightly that Saul his deadly enemy could find no just matter of accusation against him but was forced to acknowledge him to be more righteous than himself as appeareth 1 Sam. 24. 17. Daniel also carryed himself so as the Babylonian Princes could find no just matter to accuse him of though they sought it onely they were forced having nothing else against him to accuse him for praying three times a Day to his God See Dan. 6. The Christians in Tertullians time lived so holily and uprightly that though they were falsly accused of grosse Crimes as Murder Incest Treason against the Roman Emperour c. Yet upon diligent enquiry and examination of them the worst they could prove against them was that they used in the morning before Day to meet together to sing Psalms of praise to the honour of Christ and to bind themselves by solemn Oath or Vow not to committ sin c. Vide Tertull. Apologet. 2. Plin. Epist Lib. 10. Epist 97. Thus let us after the examples of these be carefull to walk so uprightly and unblamably in our whole Life that we may stop the mouths of the prophane who desire to speak evil of us and that our very enemies may have nothing or at least no just matter to accuse us of and that if they will needs speak evil of us yet they may be forced to do it unjustly that is to say for well-doing Then shall we have comfort in our own consciences though we be evil spoken of c. Observ 2 Observ 2. See here the property of malice which is to make faults in others where none are charging and accusing them wrongfully as guilty of sin when it is not so Thus did these Scribes and Pharisees charge Christ's Disciples and blame them as prophane Persons because they are with unwashen hands when they were indeed never the more prophane or irreligious for this So before Chap. 2. 24. they accused them as Breakers of the Sabbath c. And so they often laid grievous Crimes to our Saviour himself whereof he was not guilty sometime charging him as a Blasphemer sometime as a Drunkard and Glutton sometime as a Friend of Publicans and Sinners sometime
of this Testimony of the Prophet as they are found Isa 29. 13. from whence our Saviour citeth them and as they are here mentioned by the Evangelist We must know therefore that howsoever in the words there is some small difference yet if it be well considered there is no difference in the main matter and substance of the Testimony only our Saviour in alledging it doth further open and explain the Prophets meaning Touching the differences in the words One is that whereas the Prophet saith Their fear was taught by Precepts of men our Saviour here saith They worship him teaching for Doctrines mens Precepts But the sense is all one in substance for by fear the Prophet understandeth the Worship of God in general putting a part for the whole by a Synechdoche Another difference is that our Saviour here addeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original which signifies In vain But this is no addition to the matter and substance of the Testimony but only an opening and explaining of that which the Prophet darkly implyeth For although he do not say expresly that their Fearing or Worshipping of God was vain yet by reproving it he doth sufficiently imply that it was vain Observ Observ Here we may see that in alledging Scripture it is lawful sometimes to swarve from the express words of the Text so that there be no swarving from the matter and sense of those places that are alledged Though we may not add any thing to the matter and sense of Holy Scripture yet it is lawful sometimes in the alledging of a place of Scripture to add some words in way of Exposition of that which is alledged c. yea it is sometimes necessary and profitable to do this c. See Mat. 4. 10. But to come to the particular handling of those things which have been before propounded to speak of out of the words And first of the sin reproved by the Prophet viz. Their Superstition which is two-fold 1. In Doctrine 2. In Life and practise as hath been before said And the former of these was the ground and cause of the latter Their superstitious Practice in Worshipping God after mens Traditions was built upon their superstitious Doctrine in that they taught mens Precepts c. Teaching for Doctrines That is in stead of true and sound Doctrines warranted by the written Word of God The Commandments of men That is unwritten Traditions Customs and Ordinances of men devised without warrant from the Word of God Observ Observ In that their corrupt and superstitious Doctrine and Teaching of humane Traditions in stead of sound Doctrine is mentioned here as the Ground and Cause of their superstitious Worshipping of God Hence observe That the teaching of corrupt and unsound Doctrines in the Church is a main cause of unlawful and sinful Practices This was one great cause of many sins reigning amongst the People of the Jews in the times of the Old Testament because the Priest taught them amiss and the false Prophets misled them by erroneous Doctrine Isa 9. 16. The Leaders of this People cause them to err and they that are led of them are destroyed Jer. 50. 6. My People have been lost sheep their Shepherds have caused them to go astray c. See Matth. 15. 14. Se in our Saviour's time one main Cause of great Sins and Corruptions in life which reigned among the Jews was this That the Scribes and Pharisees were so corrupt and unsound in their Doctrine as may appear Mat. 5. So among the Papists at this day the corrupt Doctrine taught in that Church is the cause of so great profaness and wickedness of life as is seen among them Vse 1 Use 1. See then how dangerous it is for such as are called to be Teachers in the Church to teach or bring into the Church any corrupt or unsound Doctrines not warrantable by the Word of God This opens a gapp to Sin and unlawful Practices Let all Ministers therefore beware of this remembring that Matth. 5. 19. whosoever shall break one of the least Commandments and teach men so shall be called the least in the Kingdom of Heaven Corrupt Teachers sow the Seed from whence all evil fruits of profane and wicked life do spring Vse 2 Use 2. Admonition to Christians to beware of the Leaven of corrupt Doctrine lest by it they be drawn to errour in Practice Therefore try all things c. 1 Thess 5. 20. Vse 3 Use 3. Such as have sound Doctrine of the Word taught them ought to be thankful So much of their Superstition in Doctrine Now to speak of their Superstitious Practice They worshipped God according to humane Precepts Doctr. Doctr. Here observe that it is the property of superstitious Hypocrites to serve and worship God after the Precepts of men and not after the Word of God making humane Traditions Customs and Ordinances the Rule of God's Worship and not his own Word So did the old hypocritical Jews in the Prophet Esay's time as we see here and Isa 1. 12. it appears that they worshipped God not in such sort as he required but after their own Will and Superstitious Customs therefore he saith to them in way of Reproof when ye come to appear before me who hath required this at your hands to tread my Courts So the Scribes and Pharisees and other superstitious Jews in our Saviour's time worshipped God after the Tradition of their Ancestors and not after the Rule of the Word of God So our Saviour here chargeth them that in God's Worship they followed not the Doctrine of the written Word but their own and their Ancestors unwritten Precepts Col. 2. 20. The Apostle reproveth some in that Church for burdening themselves with humane Traditions in the Worship of God telling them That there is onely a Shew of Wisdom but no true Wisdom in the Observation of such Precepts of men without Warrant from the Word of God Reas Reas 1. Such superstitious Hypocrites are more careful to please men than God and more careful to be approved of men than of God therefore they rather make mens Precepts and Ordinances the Rule of their serving God than the Word of God 2. They rest only in the outward Worship of God and because in that alone they find no true contentment nor sound comfort and peace of Conscience therefore they forge and devise to themselves other wayes and means of worshipping God not prescribed of him in his Word that so in them they may if it be possible find contentment Vse 1 Vse 1. See what to judge of the Papists at this day worshipping God after their own Devices and unwritten Traditions Canons of Councils Pope's Decrees c. and not after the Prescript of the written Word of God they herein discover themselves to be superstitious Hypocrites like to these Jews reproved by the Prophet and like to the Scribes and Pharisees here reproved by our Saviour Christ The Scribes and Pharisees will never dy so long
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 â—ap 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
his person when it is sufficient to maintain him in health and strength of Body for better performance of the Duties of his calling And this is to be weighed according to the difference of men's bodies some requiring more than others c. 2. In respect of a man's Calling and Condition of Life and so that is said to be necessary which is meet and fit to maintain a man according to the Dignity of his particular Place and Calling wherein God hath set him And â—o more is necessary for men of some Callings than of other more for a Prince than for a subject more for a publick than for a private person more for a marryed person than for one that lives single c. Further when we speak of necessary Wealth this is to be understood not onely of that which is for the present time necessary but to be extended alâ—o to that which may be and is likely hereafter to be necessary for the maintenance of a man's self and those that depend on him in due and convenient sort 1 Tim. 5. 8. If any provide not for his own c. 2 Cor. 12. 14. Parents should lay up for their Children Now so much as is any of these wayes necessary may be sought by lawfull and good means but whatsoever is more then thus necessary is to be accompted superfluous abundance and may not be sought or desired of us Which may appear by these Reasons 1. Kings themselves are forbidden to seek aboundance of Riches more than is necessary for them in their Places c. Deut. 17. 17. 2. We are taught to pray for no more but daily Bread that is for so much means or maintenance for this Life as is needfull from day to day And so the Prophet prayeth Prov. 30. 8. Feed me with Food convenient for me Therefore we have no warrant to seek or labour for abundance 3. To seek or desire abundance is a fruit of infidelity and distrust of God's providence and therefore a Sin c. So much of the nature of Covetousness what it is Now there are two Degrees of this Sin The first inward in the heart affecting loving and desiring Wealth over-much And this may be and is often in Poor men as well as in Rich when they esteem too highly of Wealth counting such as have it the onely happy men c. 2. Outward in covetous practises whereof there are two sorts especially 1. Greedy raking and scraping after things of this Life whether necessary or superfluous for even in over greedy seeking of necessaries there may be Covetousness practised if they be sought by unlawful means or with too eager desire and love of them or with neglect of better and heavenly riches See Matth. 6. how many reasons our Saviour brings against this greedy seeking of Earthy things 2. Niggardly pinching and sparing more then is fit both from himself and from others From himself in not affording himself the comfortable use of his own Wealth which is one of the evils which Solomon saw under the Sun Eccles 6. 2. A man to whom God hath given Riches c. but not power to eat thereof c. From others in refusing or being backward to help and relieve others with any part of his Wealth thinking all lost that is bestowed that way Remedies against Covetousness First Consider the dangerousness of this Sin which may appear by sundry Reasons 1. In that it is the cause of many other Sins yea the cause or occasion of all or the most Sins that are 1 Tim. 6. 10. Love of money is the root of all evil The cause of all Unâ—uâ—tice and Oppression as in the Scribes and Pharisees The cause of Bribery and Extortion The cause of Cruelty and Murder as in Ahab and in Judas The cause of Lying and Deceipt as in Gehazi the Servant of Elisha And in Trades the cause of great contentions and strifes among men and of malicious troubling and suing each other The cause also of neglect of God's Worship and of breach of the Sabbath c. Besides manifold other sins which spring from this bitter Root 2. The greatness of the sin may appear by the dangerous effects of it In that it is such a Sin as withdraws the heart from God causing a man to set his love on his Wealth more then on God and his Glory and Worship and to put his confidence in it Whence it is that it is said to be Idolatry Eph. 5. 5. Again this sin hindreth and choaketh all good things in men Matth. 13. It choaks the fruit of the Word And so all other good things Judas had excellent Gifts yet all marred by his Covetousness 3. It is a sin which is very hard to repent of as appears by daily experience in such as are given much unto it How do they please themselves in it how hardly are they brought to leave it yea rather it grows upon them like an insatiable thirst as in a Dropsie c. yea even in old age when many other sins leave men this stirketh closer and is more rooted in the heart Hence is it that our Saviour saith That it is harder for a covetous rich man to be saved then for a Camell to go through the eye of a needle Matth. 19. Second Remedy Consider the nature of all Wealth how vain transitory and unprofitable it is Called uncertain Riches 1 Tim. 6. 17. Prov. 23. They take wings and flye away unable they are of themselves to help or do good to a man Luke 12. 15. Our life stands not in abundance Wealth cannot lengthen a man's life it cannot give ease in pain Health in Sickness or Life when Death cometh it cannot deliver in the evil Day Prov. 11. 4. Riches profit not in the day of Wrath Ezek. 7. 19. They shall cast their Silver and Gold in the Streets c. Nay on the contrary Riches are rather hurtful through our corruption proving snares c. 3. Labour for Contentedness with our present estate in the World whatsoever it be more or lesse knowing that God seeth it to be the best for us Hebr. 13. 5. Let your Conversation be without Covetousness and be content with such things as ye have c. So Paul Phil. 4. 11. I have learned c. If we have but Food and Rayment let us be therewith content The mean and competent estate is best and safest for a Christian c. 4. Labour for true love and desire of spiritual and heavenly Riches and Treasures which will keep us from setting our hearts on earthly Riches Matth. 6. First seek the Kingdom of God c. Col. 3. 1. Set your affections on things above c. Desire and seek Knowledge Faith Repentance God's favour c. Then wilt thou contemn Earthly things as Dung c. 5. Lastly Pray and labour for true Faith in thy heart whereby to rest on God's speciall care and providence over us for things of this Life This will cut off covetous
of his Precept in that the more straightly he had charged them not to make known the Miracle the more a great deal they published it 3. The cause moving them so to divulge it Their great and unmeasurable Astonishment at the Miracle 4. An Effect of that astonishment which it produced in them It moved them to give an honourable Testimony of this and all other works of Christ approving and commending the same saying He hath done all things well c. That they should tell no man This is not so to be understood as if Christ would have this Miracle utterly suppressed and buried in silence for he knew that this could not be but his meaning and purpose was 1. To forbid them to speak of it rashly and unadvisedly without due consideration of Circumstances of time place and persons when where and to whom they did speak of it 2. To forbid them to make it commonly known to all or most of those they should meet with not to such as were not likely to make good use thereof but rather to take offence thereat and at Christ himself and his Doctrine as the malicious Scribes and Pharisees and such like obstinate enemies of Christ but if they made it known to any it should be to such as were like to make good use of the Miracle Quest Quest Why would not our Saviour have this Miracle divulged abroad or made commonly known to others Answ Answ 1. To avoid all shew of ambition and desire of Vain-glory. 2. Lest the common People being too much addicted to his Miracles should too much flock after him for them and so hinder and interrupt him in his Ministery and Preaching which was a work of greater necessity and use for the People See Chap. 1. Ver. 45. 3. Because the time appointed of God for the more clear and full manifestation of Christ's God-head and divine Glory was not yet come for he was in the state of his humiliation and abasement and so was to continue and to be more and more abased untill the time of his glorious Resurrection from Death And in the mean time though the Glory of his God-head was in some sort and degree manifested to his Disciples and some few others by the Miracles which he wrought yet it was not to be so fully and clearly manifested nor so generally and commonly as it was after his Resurrection This was a main and principall reason why our Saviour so often gave Charge that his Miracles should not presently or forthwith be divulged See before Chap. 1. Ver. 44. 4. That it might be fullfilled which was spoken Esay 43. 2. That he should not cry c. See Matth. 12. 17. and Junius his Analysis on that place Observ 1. In doing good Duties of our Callings we must be far from the very shew of Ambition and Vain-glory c. Of this before Ver. 33. Observ 2 Observ 2. Ministers to learn here from Christ's example to be very wise and carefull to prevent all occasions and impediments that may any way hinder or interrupt them in their Ministeriall Duties especially in the Duty of preaching the Word Christ was so carefull of this That he would not have his great Miracles too commonly known and talked of abroad amongst the People lest they flocking after him for Miracles should hinder his Preaching Now if he were so carefull and watchfull to prevent all that might hinder and disturb his Ministery how much more need have ordinary Pastors and Teachers to watch against all occasions which may hinder or disturb them in the Duties of their Ministery Many such hinderances and disturbances shall we be sure to meet with if we be not wise and wary before hand to prevent them The Devil and wicked men bestirr themselves daily to hinder us in our Ministery Zach. 3. 1. When Joshua the High Priest stood before the Lord to Minister in his Office Satan stood at his right hand to resist him c. So will he stand at our right hand c. Observ 3 Observ 3. In that our Saviour forbad this Miracle to be made known because the time was not yet come in which the Glory of his God-head proved by his Miracles should be clearly and fully manifested hereby he teacheth us to be far from desiring or seeking any Honour or Glory to our selves which doth not belong unto us or which doth not as yet belong unto us or is not meet and fit for us at this or that time Yea though such honour be offered or tendred to us by others we are not to accept or take it to our selves but refuse and reject it if we know it be not due unto us or not justly and seasonably given to us Though the People were forward to publish abroad Christ's Miracles thereby to make him Famous and Honourable in all places yet he forbad them and refused this Honour because it was not as yet meet and fit for him nor sutable to his present state of humiliation So John Baptist would by no means accept the honour of being accompted the Messiah because it belonged not unto him See Joh. 1. 20. Use Use To check and reprove the Ambition and Pride of many who greedily desire and accept of such Honour as belongs not to them nor is meet or fit for them or justly deserved by them c. So much of the first Consequent of the Miracle Christ's charge given unto them not to divulge it Now followeth the second Consequent viz. Their disobedience to the precept of Christ in that the more he Charged them the more a great deal they published it Quest Quest Whether did they well in this publishing of it contrary to his Commandement Answ Answ It is likely That they intended well in it thinking thereby to honour Christ and to make him the more Famous and Renowned in the places where they divulged it For it is said afterward that they were greatly astonished at the Miracles and that they acknowledged that he had done all things well c. which argues that they approved well of him and of the Miracle wrought by him and therefore no doubt but they published it out of good will to Christ and under pretence of honouring him yet neverthelesse because they did herein transgress the Commandement of Christ it must needs be a fault and sin in them The Instructions to be gathered hence See before Chap. 1. Ver. 45. The third Consequent of the Miracle followeth which is the cause moving them so to publish it contrary to Christ's Commandement namely their great astonishment c. Now here is something commendable and good and something discommendable and evil It is commendable in them that they were much affected and moved with admiration of this great Miracle of Christ But it was discommendable That they seem to have exceeded due measure in this their admiration and astonishment for so it is said They were astonished beyond measure c. Quest Quest How did they exceed measure herein
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 Soâ—l 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
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
1. Believe not every Spirit but try the Spirits whether they are of God c. Mark 8. 16. And He charged them c. Jan. 23. 1624. Observ 4 Observ 4. IN that our Saviour directeth this Admonition to his Disciples or Apostles whom he had before called to the Office of the Ministry Chap. 3. ver 14. Hence we may gather that as all Christians so especially Ministers of the Word are to be careful to shun the Leaven of false Doctrine and erroneous Opinions in matters of Religion and to take heed of being infected therewith Act. 20. 30. Paul having told the Elders of Ephesus that false Teachers should spring up even amongst them bids them therefore to watch that is not onely to be diligent in their Ministerial Office of teaching sound Doctrine but also in shunning the false Doctrine of those corrupt Teachers and opposing themselves against the same So 1 Tim. 6. 5. he warns Timothy to withdraw himself from false and corrupt Teachers which is to be understood not onely of shunning their Persons but especially of avoiding the Infection of their Doctrine Reason Reason Ministers have a Calling to instruct others in the sound truth of the Word of God and to preserve them from the Poison of Errours and corrupt Doctrine to the utmost of their Power which they cannot be fit to do if themselves be infected with errours and Leaven of false Doctrine and therefore they must by all means shun and avoid the same Use Use See how unfit and dangerous for Ministers of the Word who are called to teach unto others sound and wholesom Doctrine to be corrupt in their own Judgment and infected with Leaven of Errours How shall they lead others in the way of truth and keep them from Errour Blind Guides And if the blind lead the blind both will fall into the ditch c. Observ 5 Observ 5. In that our Saviour warns them to take heed of the Leaven of the Pharisees and of Herod which were Persons of great place and authority Hence we may learn that we are to shun Errours and false Doctrine though they have never so great Patrons which hold and maintain them They are never the better or less hurtful for this but rather the more dangerous when they are maintained and upheld by men of great place or accompt in the Church or Common-wealth for then the common People are the sooner seduced by them Therefore such Errours and Doctrines are the more to be taken heed of Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed Many of those old Heresies which sprung up in the Church in the times of the ancient Fathers had great Patrons and Defenders yet the godly Fathers and other good Christians did not embrace those Errours but utterly rejected and renounced them The Heresy of Arrius was maintained not onely by many learned Bishops of the East and West but also by some of the Emperours themselves as Constantius Valens c. Vide Magd. Cent. 4. c. 5. col 324. Use 1 Use 1. To convince the folly of such as think they may safely follow any Doctrine or Opinion in matters of Religion if they can alledge some Persons of great place or of great Learning who have holden or do hold and maintain the same though otherwise they can shew no good ground or warrant from the Word of God for that they hold As if great men were priviledged from Errour or as if it were safe to err with them in case they do err Here we see the contrary For the Pharisees and Sadduces were men of great Authority and accompt among the Jews and yet our Saviour shews they were not free from Errours in Doctrine and Opinion but greatly corrupted with the Leaven of such Errours and that it was not safe but dangerous to err with them for which cause he chargeth and warneth his Disciples to beware of their Leaven notwithstanding their greatness and Authority in the Church at that time The like may be said of the Scribes and of the Elders and High Priests in our Saviour's time who were all men of great place and authority and yet they erred most dangerously both in Judgment and practice in that they condemned Christ to death and therefore it was not safe but very fearful and dangerous to joyn with them as many then did in that their wicked Errour and Practice It is not therefore safe but dangerous to err with great men Errour in Doctrine or Opinion drawes on Errour in life and practice Now it is dangerous to sin with great Persons therefore dangerous to err with them Use 2 Use 2. Admonisheth us to beware of embracing or liking the better of any erroneous Doctrine or Opinion of men in matter of Religion because of the greatness of the Persons that do hold or maintain the same but learn to reject and detest all Errours and corrupt Doctrines though they have never so great Patrons or Defenders To this end in all Doctrines and Opinions of men look not at the Persons that teach or maintain them but upon what good Ground and Warrant from the Word of God they do teach and hold them Observ 6 Observ 6. In that our Saviour compareth the corrupt Doctrine of the Pharisees and Herodians unto Leaven which is of a spreading and infectious Nature as hath been shewed Hence we learn that corrupt Doctrine and erroneous Opinions of false Teachers are of a contagious and infectious Nature apt to spread their contagion and corruption further and further 2 Tim. 2. 17. the Doctrine of Hymenaeus and Philetus and other corrupt Teachers is compared to a Canker or Gangrene which is a fretting or eating disease which spreadeth further and further in the body so likewise their corrupt Doctrine as the Apostle saith Ver. 16. will encrease to more Ungodliness That which Tertullus said falsly and unjustly of Paul in regard of his Doctrine That he was a pestilent fellow Act. 24. 5. may truly be said of all false and corrupt Teachers They are pestilent fellows and their Doctrine is of a pestilent and infectious Nature c. The truth of this we may see in those old Heresies which sprung up in the Church heretofore in the Times of the Antient Fathers with the leaven of which though at first but some one or few persons were tained yet afterward by degrees the Contagion spread further and further to the infecting of many yea of whole Countries Thus the Arian Heresy did at first infect onely Arius himself and some few in the Country of Alexandria but afterwards the leaven of it spread so far that the greater part of the World was infected with the same Ingemit totus orbis miratus est se factum Arianum Hieronym So the Doctrine of Pelagius and other Hereticks though at first it infected but some few yet afterward it spread very far to the corrupting of
great Multitudes The like we may observe in those errors with which the Church is at this Day infected as Popery Anabaptism Lutheranism Armianism c. The leaven of these at first did infect but few in comparison but afterwards spread further and further and so is apt to do still And daily experience shews how apt any error or false Doctrine once broached is to spread it self further It is like the Cloud which appeared to Elijah's Servant 1 King 18. 44. which at first was but about the breadth of a mans hand but soon after it overspead the whole Heavens Modicus error in principio in fine maximus Luther Vse 1 Use 1. See what cause for us carefully to shun and avoid the Corruption of Errors and false Doctrine and to beware of being tainted therewith seeing it is of such a Contagious Nature As we carefully shun Contagious Diseases so should we no less avoid the Contagion of Errors c. But of this before Use 2 Use 2. See by this how dangerous it is for any to be the first Broachers or Setters on Foot of Errors or false Doctrine seeing when it is one broached it is so apt to run and to spread it self further and further Take heed therefore of being the first Authors and Bringers in of Errors of false Doctrine This concerns all but especially Ministers That they beware of sowing the Seed of any corrupt Doctrine lest it spring up quickly and grow too fast c. Use 3 Use 3. See how needfull it is to resist and withstand Errors and false Doctrine betimes even when it first begins to be broached or set on Foot lest otherwise if it be at first received and get Head it do by degrees grow and spread further and further till it can be very hardly or not at all resisted Therefore it behoveth us every one in our Places to withstand Errors at the first but chiefly this concerns those that are in Place of Authority As Magistrates to resist Errors and false Doctrine at first by their Authority forbidding and restraining them from being taught And all Pastors and Ministers to withstand such Errors and false Doctrine at first by convincing and confuting the same out of the Word of God and by labouring more and more in their Ministery to maintain true and sound Doctrine and to establish the People therein This is the best way to withstand Errors and false Doctrine to crush it the Head when it first beginneth to spring up This leaven is betimes and at the first to be purged out before it spread too far c. Use 4 Use 4. This also shews how dangerous it is for us to converse familiarly and needlesly with such as are corrupted in their Judgment with the leaven of Errors or false Doctrine as Papists Arminians c. lest we be infected with the Contagion of their Errors and sowred with their leaven Take heed therefore c. In Scripâ—ure we are bid not onely to shun Errors and false Doctrine but also the false Teachers themselves as Matth. 7. 15. 2 Joh. ver 10. 1 Tim. 6. 5. Constantius the Emperour by the company of an Arian Presbyter was seduced to that Heresy Now followeth The manner of admonishing with a strait Charge c. He charged them Or straitly commanded them This he did by his absolute Authority c. Take heed beware That iâ— take great heed to your selves That ye be not infected with the leaven of their corrupt Doctrine This repetition or doubling of the Admonition was the more to quicken and stir up their care and heedfulnes in shunning the corrupt Doctrine and Opinion of the Pharisees and Herodians in regard of the great danger they were in otherwise to be tainted with that leaven Observ Observ Christians have need to use great care diligence and heedfulness in avoiding the leaven of corrupt Teachers that is their erroneous and false Doctrine by which they labour to infect others Therefore our Saviour warneth his Disciples with a double Caveat and gives them also a strait charge to keep themselves from the corrupt Doctrine and erroneous Opinion of the Pharisees and of Herod So Paul Acts 20. 28. warns the Elders of Ephesus again and again not onely to take heed to themselves and to their Flocks in regard of false Teachers which should arise among them but also to watch against such So Phil. 3. 2. Beware of Doggs beware of evil Workers beware of the Concision Reason Reason There is great danger of being infected with this leaven of corrupt Doctrine and erroneous Opinions of Men and that in sundry Respects As 1. In regard of the corruption of our Nature which makes us prone and forward to imbrace Errors rather than Truth and to Drink them in No Dough being so apt to take leaven as we by Nature to imbrace Errors 2. In regard of the great craft and subtilty of false Teachers to insinuate themselves and their errors into us 2 Cor. 11. 13. Deceiptfull Workers Eph. 4. 14. Compared to Teachers at Dice-play 3. In the regard of the subtilty and cunning of Satan whose Workmen and Ministers false Teachers are 2 Cor. 11 15. who laboureth all he can to spread the leaven of Errors and false Doctrine further and further Vse Use For Admonition to us to use all care diligence and watchfulness over our selves that we be not seduced or drawen away with errors and corrupt Doctrine of false Teachers especially to look to our selves in regard of the errors and corruptions in Doctrine which are rife in these our Times as the hereticall Doctrines of Papists the errors of the Lutherans Arminians Anabaptists Brownists and the like Great cause of heedfullness and watchfullness That we may be preserved from the leaven of so many corrupt and erroneous Doctrines which at this Day are taught and maintained by false Teachers and that whether we consider our Naturall proneness to believe and imbrace Errors rather than Truth or whether we consider the great cunning and deceiptfulness of false Teachers to seduce or the subtilty of Satan who sets them on work c. In all these Respects we had need be very wary in shunning the leaven of corrupt Doctrines If Christ's own Disciples had need to be so wary and were so straitly charged and warned then we much more who are in greater danger to be seduced Therefore let us be admonished to look well to our selves in this behalf To this end remember and put in practise the means before prescribed to keep us from being seduced by errors Pray unto God for Spirituall Wisdom c. Labour to be grounded in the Truth Search the Scriptures Try all Doctrines and Opinions by the written Word c. Mark 8. 16. And they reasoned among themselves c. Jan. 30. 1624. IN the former Verse ye heard of our Saviour's serious admonition given to his Disciples To take heed of the leaven of the Pharisees and of Herod or the Herodians and carefully to
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
Riches Matth. 5. 6. Blessed are they that hunger and thirst after Righteousnesse for they shall be filled Rev. 21. 6. I will give to him that is athirst of the Fountain of the Water of Life freely When Moses lifted up the brazen Serpent in the Wilderneâ—s which was a Type of Christ's being lifted on the Cross Joh. 3. Such as had but a weak eye-sight yet by looking upon that brazen Serpent were cured of the sting of fiery Serpents So though a Christian have but a weak eye of Faith to look at Christ crucified yet being true Faith it is sufficient to receive and apply all the saving benefits of Christs death to himself Use Great comfort to such Christians as feel and complain of the weaknesse of their Faith no cause for such to be discouraged For if their Faith be true and sound the small or weak measure cannot shut them out from Christ's benefits but it is sufficient to give them interest in all yea to give them actuall possession of Christ himself So ready is he to communicate himself and his benefits to us that he suffereth himself to be received and enjoyed even of such as have but a very weak and feeble hand of Faith to lay hold on him For as a weak hand is a true hand and may truly lay hold upon that thing which it reacheth after so our Faith though very weak and feeble yet may be true Faith and truly apprehend Christ to Justification and Salvation A man may draw Water out of a deep Well or Fountain with a small Bucket or other Vessel so may we draw Waters of Life out of Christ the Fountain of Life and Salvation though the Vessel of our Faith be but small c. Yet we must not rest content with a weak Faith but labour for increase daily The property of true Faith is to grow c. Mark 8. 23 c. And he took the blind man by the hand c. April 3. 1625. OF the occasion of this Miracle ye have heard versu priori viz. 1. Our Saviour's coming to Bethsaida 2. The bringing of the blind man unto him 2. Their Sute or Request made to Christ for him Now the next principall matter set down by the Evangelist is a speciall preparative used by our Saviour before the working of this Miracle viz. His taking of the blind man by the hand and leading him out of the Town Quest 1 Quest 1. Why did he thus lead him out of the Town before he cured him and not rather work this Miracle in the Town that so the whole Town might have taken notice of it Answ Answ Some think the reason was because the People of this Town had formerly shewed such incredulity and unthankfulness in rejecting Christ's Doctrine and Miracles and not profiting by them therefore he now refused to work any more Miracles there But then it is likely That he would not have come again at all unto this Town nor have wrought this Miracle near unto it Therefore I take the true causes to be these 1. To avoid all shew of Ambition and desire of Vain-Glory 2. To prevent the concourse and flocking of the Multitude about him which might have been a disturbance and hinderance to him in working the Miracle therefore that he might with more freedom and lesse distraction proceed in the quiet and orderly woâ—king of it he withdrew the blind man out of the Town into some more private place Quest 2 Quest 2. Why did he take him by the hand and lead him himself and not appoint others to lead him as he might have done Answ Answ 1. To shew his goodnesse and mercy towards the blind man and how ready willing and forward he was to cure and heal him 2. To shew his Humility that he did not proudly scorn or disdain him in his Misery and Affliction but was content to abase and submit himself to do any mean Office in way of helping and relieving him Observ 1 Observ 1. That in all Actions and Duties which we take in hand and perform we ought to be far from Ambitious desire and seeking after Vain-glory and praise from Men. So was our Saviour Christ as we see here and at other times Joh. 5. 41. and Joh. 8. 50. I seek not mine own Glory c. Herein we must imitate Him Gal. 5. ult Let us not be desirous of Vain-glory c. 1 Thess 2. 6. Paul professeth that he sought not Glory from men in his ministry Yea we are to shun all shew and appearance of such Ambition and desire of Vain-glory in our Actions Reas 1 Reas 1. This ambitious seeking of our own Praise is a main hinderance to the conscionable seeking of God's Glory and Honour which ought to be the main scope of all our Actions Reas 2 Reas 2. It is a fruit of Pride and therefore a sin to be abhorred and taken heed of Reas 3 Reas 3. The property of Hypocrites is to hunt after Vain-glory as the Pharisees Matth. 6. 2. Reas 4 Reas 4. It cannot stand with true Faith Joh. 5. 44. How can ye believe when ye receive Glory one from another c. where Pride and Ambition raigneth in the Heart there can be no truth or soundnesse of Faith For Faith causeth us to deny our selves and to give all Glory to God c. Object Object Phil. 4. 8. If there be any Vertue or Praise think on these things c. Answ Answ 1. By Praise understand such things as are Praise-worthy as religious and vertuous Actions These we should be carefull and diligent to perform that so we may deserve most praise and commendation from God and Men not that we should ambitiously hunt after Vain-glory or Praise from Men especially from the common multitude c. 2. Not all seeking of Praise condemned so it be just and for well-doing But seeking Vain-glory which is 1. When we seek praise for evil things or for good things that are not in us 2. From unfit persons as the profane sort or multitude 3. When we onely or chiefly seek our own praise and not God's Glory principally Use Use For admonition to us to beware of this ambitious hunting and seeking after vain-glory and praise of men in our Actings especially in good Duties as in Duties of God's Worship as Preaching Prayer frequenting Sermons Reading c. So also in works of Mercy as giving Alms to the Poor c. Take heed of seeking our selves and our own glory in performance of these and the like Duties lest we be like the hypocriticall Pharisees and those Rulers mentioned Joh. 12. 43. Who loved the praise of Men more than the praise of God If it be so with us we have our Reward as our Saviour saith of the Pharisees Matth. 6. Contrà see that in all our Actions we seek God's Glory chiefly and principally and that we be much more carefull to approve our wayes and works to God then to Men. This is the way to have true comfort
arm our selves against this trial because it is no easy matter but hard to our Nature to bear such contempt and disgrace in the World for the Name of Christ Use 4 Vse 4. To comfort us against all contempt and disgrace which we meet with in the World at the hands of men for the Name of Christ or for well-doing and to encourage us patiently to bear the same What though thou be rejected and despised of men or basely esteemed Christ thy Head and Saviour was so rejected and despised before thee He hath gone before thee in this kind of Suffering leaving thee an example to follow his steps Therefore be content to follow Him The Disciple is not above his Master If they have called the Master of the House Beelzebub how much more will they so reproach and disgrace the Servants Now follow the Persons by whom our Saviour was to be rejected The Elders Chief-Priests and Scribes Observ 1 Observ 1. That those Persons who by their Place Calling and Authority in Church or Common-wealth should be the greatest friends of Christ and favourers of Christian Religion are oftentimes the greatest Enemies of Christ and of Religion Such were these Elders Chief-Priests and Scribes who being men of Place and Authority in Church and Common-wealth ought to have used their Authority to the favouring countenancing and defending of Christ and his Doctrine but they on the contrary abused it to the contemning and disgracing of him yea to the putting of him to death as appears in the words following Act. 4. 11. Peter tells the High-Priests Elders and Scribes being assembled that Christ was the Stone set at nought by them who were the Builders that is who by their Place and Calling ought to have been Builders of the Church and friends and favourers of Christ the chief Corner-stone in the building but they were nothing less they rejected Christ the precious Corner-stone and were rather Destroyers than Builders of the Church So the Scribes and Pharisees should by their Place and Calling have been among the chief friends and favourers of Christ but we see the contrary how they were his most malicious and deadly Enemies So Herod and Pilate c. Psal 2. 2. The Kings of the Earth set themselves and the Rulers take Counsel together against the Lord and against his Anointed These should have stood for Christ above all other but they were his main Adversaries Act. 17. 18. when Paul came to Athens and disputed there and taught Christ the learned Philosophers who should have been most forward to embrace the Doctrine of Christ were greatest Enemies to it Use 1 Use 1. See that it is not safe for us to tye our practice to the Examples of men of great Place and Authority in Church or Common-wealth lest by this means we become Enemies to Christ and his Religion as men of great place are oftentimes By following the example and practice of great men of the World we may come to reject and despise Christ as they oftentimes do If the Apostles of Christ or others Disciples and Believers in him had followed the Example of the great ones as the Scribes Pharisees Elders Chief-Priests c. they had never believed in Christ nor embraced his Doctrine but on the contrary had proved his dangerous enemies So if Athanasius had followed the other Bishops or the Emperour c. In Queen Mary's dayes if the Martyrs had taken example by many great men then living as by Popish Bishops Doctors c. they had persecuted Christ and the Gospel in the Professors and Preachers of it as those great men did See therefore the folly of such as make the example and practice of great men the Rule of their life as if it were alwayes safe to follow such Here we see the contrary for such great ones are oftentimes the greatest enemies of Christ and of the Gospel Therefore take heed of following them further than they follow Christ and his Word Vse 2 Use 2. To shew what need there is for us to pray unto God for such as are in Authority and Place above us in the Church and Common-wealth as for our Magistrates and Ministers that God may put his true fear in their hearts and make them truly religious that so they may be friends and not enemies of Christ and of the Gospel See what cause we have to pray that they may use their Authority and Dignity to the help and furtherance of Christ's Kingdom and not to the hinderance thereof 1 Tim. 2. 2. I exhort that Prayers be made for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all Godlinesse and Honesty Such great ones if they be not religious and friends to Christ and to Religion then are they usually the most dangerous enemies of Christ and of Religion and therefore there iâ— great cause to pray for them that they may be religious and that they may use their authority credit honour wealth learning c. to the glory of Christ and good of his Church and furtherance of his Gospel Observ 2 Observ 2. That there is no Calling Office or Dignity though never so high amongst men that can or doth exempt those that are called to it from Errour in judgment or practice Though these which rejected Christ were men of high Place and Authority yet they erred dangerously in refusing and rejecting Christ So the Pharisees and High-Priests themselves Yea the Apostles themselves were not simply and absolutely priviledged from Errour by their outward Calling and Office but so far onely as they were immediately infallibly assisted by the Holy Ghost in the execution of their Office as in Preaching and writing the Scriptures they were therefore in other matters wherein they were not guided by the infallible assistance of the Spirit they were subject to Errour Act. 1. 6. at the Ascension of Christ they dreamed still of an earthly Kingdom and Act. 10. 14. Peter was ignorant that the Ceremonial Law touching the distinction of clean and unclean Creatures was abrogated by the death of Christ See Perk. in Gal. 2. 4. Use 1 Use 1. To confute the fond Opinion of the Papists touching their Pope's being exempted from Errour in matters of Faith by vertue of his Papal Office and Function But let them shew any ground of Scripture to prove that his Office doth priviledge him from Errour more than the Office of these Elders Chief-Priests and Scribes did exempt them from Errour Vse 2 Use 2. To teach us not to build our Faith upon mens Opinion or Judgment though they be of never so high Place Authority or Calling in the Church but upon the Word of God Mark 8. 31. And be killed c. Aug. 7. 1625. NOW followeth the second particular kind of Suffering foretold by our Saviour viz. His Death that He must be killed or put to death An Article of our Faith For the opening of which some Questions are to be answered
Pastors clear themselves from being guilty of the blood of Souls if the People perish in their sins for want of admonition Again as this duty is much neglected by Ministers â—o also by many Parents and Masters of Families c. who let their Children Servants and those of their Family run on in known sins without reproving or admonishing them One great cause of such profaness and wickedness now adayes raigning in many Children and Servants that they are given to swearing lying breaking the Sabbath filthy speaking disobedience to Parents and Masters c. Parents and Masters are the cauâ—e who do not reprove such sins in those under their Government Much have they to answer to God not onely for their own sins but for sins of their Children Servants c. Guilty of their Blood if they go on still and perish in such sins wherein they have suffered them without Reproof Let them fear lest God punish both them and their Children and Servants for such sins remaining unreformed through their default How did he punish good Eli for not reproving his wicked son so sharâ—ly as he should have done Vse 2 Use 2. Admonition for all that have Authority and Charge over others to make conscience of this Duty of reproving sin in those of their Charge as Ministers Parents c. Though this be a Duty which bindeth all Christians in some Cases yet especially such as have special Charge of others c. Consider the Reasons before alledged c. Now because it is no easie but a hard Duty to perform aright and so as to do good therefore here some rules are to be observed in reproving sin in others especially in those of our Charge See these rules before prescribed ver 17. hu us capitis Use 3 Use 3. If it be the duty of such as are in Authority and have Charge of others to reprove sin in those of their Charg Then this also teachech all that are under the Charge and â—overnment of others willingly to suffer the Word of Reproof and to submit thereunto and to make a holy and right use thereof shewing themselves ready to reform what is amisse yea to be glad and thankful to such as reprove them If David being a King c. Psal 141. 5. Observ 3 Observ 3. Though Peter were a Disciple and holy Apostle of Christ and consequently very near and dear to Christ even as the other Disciples were as appears in that He calleth them His Friends Joh. 15. 14. yet He doth not forbear to reprove and that sharply Hence we may learn That such as have a Calling to reprove sin in others ought not herein to spare or forbear their dearest Friends but to reprove them and that sharply c. Our Saviour used often at other times to reprove sin not onely in Peter but in the other Disciples also though He loved them dearly So Job did not forbear to reprove his Wife though dear to him Job 2. 10. Paul sharply reproved the Galathians Chap. 3. 1. and yet they were as dear to him as Children to a Mother Chap. 4. 19. So He rebuked Peter to his face though His fellow Disciple Gal. 2. 11. Reason Reason It is a duty of love and therefore to be performed toward our dearest Friends Levit. 19. 17. Thou shalt not hate thy Brother in thine heart thou shalt in any wise rebuke thy Neighbour c. q. d. Though he be thy Brother or Neighbour beloved of thee yet thou must not spare or let him alone in his sin but reprove him Prov. 27. 6. Faithfull are the wounds of a Friend that is the sharp reproofs of a Friend Therefore a faithfull Friend is to shew his faithfulness by giving such wounds to his Friend when there is cause Vse 1 Vse 1. See how faulty some are in performance of this Duty of reproving sin in others Some deal partially being forward to reprove and tax the faults of their Enemies but as for their Friends and such as they affect they can pass over and wink at greater faults in them and never admonish or reprove them for the same yea though they be such as they have a Calling to reprove being of their Charge as their Children Servants or others under their Government yet they suffer sin upon them without Reproof like unto Eli 1 Sam. 3. 13. and David 1 King 1. 61. They are loth to reprove sin in their Friends for fear of offending or displeasing them lest they make their Friends become their Enemies But let such take heed how under such pretences they neglect so necessary a duty of love as Christian Admonition and Reproof is How did God punish David and Eli for this The more love we profess to any the farther we should be from winking at their faults and especially from flattering and soothing them therein and the more careful should we be to deal plainly and faithfully with them by Reproof Use 2 Vse 2. See also that one Christian friend should be willing to be reproved by another when there is cause and not to take it amisse but in good part as a token of true love and not of hatred c. Mark 8. 33. And when He had turned about c. Sept. 11. 1625. Observ 4 Observ 4. SEE how far we ought to be from hearkening to the Counsell of such as go about to hinder us from our duty or to entise us to sin so far That we are to shew utter dislike and detestation of the same and of the persons that give us such Counsell Yea though they be our near Friends and though they do it under some fair pretence yet if they go about by their Counsell either to hinder us in doing good or to entise us to evil we are utterly to reâ—ect their Counsell yea to abhorr and detest the same Prov. 19. 27. Cease my Son to hear the Instruction that causeth to erre from the words of Knowledge Our Saviour detested the Devils counsell perswading him to Worship Him Matth. 4. 10. Acts 21. 13. When Paul's Companions and the Breâ—â—râ—n of Caesarea advised and besought Him not to go up to Hierusalem because it was foretold by Agabus That He should there Suffer great Troubles Paul utterly rejected their Counsell yea reproved them for using such perswâ—sions to him in a matter which he knew to be contrary to the Will and Appointment of God So our Saviour detested Peter's Counsell c. Thus when any go about by evil Counsell either to entise us to evil or to hinder us from good Duties we are to reject and detest such Counsell and those that give it yea though they be our Friends and do it under a good pretence Reason Reason By this we are to shew our true love to God and zeal for his Glory viz. by abhorring the Counsell of such as go about to draw us away from God or to entise us to sin against Him Vse 1 Use 1. To reprove such as are so far from detesting such
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
countervail or make amends for 2 Joh. 8. ver Look to your selves that we lose not those things which we have wrought but that we receive a full reward that is the Reward of eternal Life and Salvation of our Souls whereby the Apostle implieth that to lose this Reward of eternal life is a great loss even the greatest that may be for which cause he warneth us to look well to our selves that we bring not this great loss and dammage upon our selves So Hebr. 4. 1. Let us fear lest a Promise being left us of entring into his Rest that is into that eternal and heavenly Rest of our Souls in God's Kingdom any of you should seem to come short of it Let us fear c. which shews it to be a grievous loss to come short of Heaven A matter to be feared greatly Reasons Reasons 1. The salvation of our Souls is a great and inestimable Blessing more worth than all this World ut supra dictum Ergo To lose this must needs be a great and invaluable loss Revel 3. 11. Christ saies to Philadelphia Let none take thy Crown from thee 2. He that loseth eternal life and the Salvation of his Soul doth lose God's favour and all Communion with God for ever he is for ever seperate from God 2 Thess 1. 9. The Wicked in Hell shall be punished with everlasting destruction from the presence of the Lord c. Now to lose God himself and to be for ever seperated from his favour and presence must needs be an incomparable loss 3. He loseth Christ and is seperate from him Mat. 25. 41. 4. Such as lose eternal life are also seperated for ever from the society of the blessed Angels and Saints in Heaven and deprived of all Communion with them which must needs be an unspeakable loss Luke 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust out Use 1 Vse 1. See by this the fearful security and hardness of heart with which many are possessed who though they be in danger of this great and invaluable loss of their own Souls yet are not sensible of it or of the greatness thereof but make leight of it Such are they who live and go on securely in their sins without Repentance whereby they do as much as lies in them destroy and cast away their own Souls and yet have no feeling of their own misery and fearful estate their hearts not touched with any fear of this great and fearful loss of their own Souls nor with any grief and sorrow for the same but they go on carelesly in a sinful course spending their daies in carnal mirth and jollity as if they were in a good and safe estate as if they were in no danger at all to lose their own Souls Other worldly losses they are sensible of as loss of Goods Friends worldly Preferment c. But as for the loss of their Souls whereof they are in so great and apparent danger by continuance in sin this they have no sense or feeling of they fear it not they suspect it not they grieve not for it much less have they care to prevent this fearful and dangerous loss of their Souls Though this loss be never so imminent and ready to come upon them though their Souls be almost in Hell already yet they go on without sense of this danger But the less sensible they are of this loss of their own Souls the greater and more certain is the danger they are in the less sensible of their misery and wretched estate the greater is their misery which should move us therefore to lament and pity the state and condition of all such secure and impenitent Sinners who thus endanger their own Souls and hazard the loss of them by continuance in sin If we pity the case of such as suffer some great worldly loss as the loss of some dear friend by death or the loss of their houses or goods by Fire or by Theeves c. because they are like to be undone by this means Oh how much more ought we to pity and lament such as are in danger to lose themselves and their own Souls for ever c. Let us be affected with the woful case of such and not onely pity them but shew our pity by praying for them that God may open their eyes to see their own misery and danger which they are in and â—o make them sensible of the great and incomparable losse of their own Souls which they are like to bring upon themselves if they continue in their Sins that the serious consideration hereof may move them to speedy Repentance Use 2 Use 2. To shew the folly and madness of such as do adventure this great and invaluable loss of their own Souls for the gaining of small matters Such as adventure to commit Sin and so hazard the Salvation of their Souls for the gaining of a little worldly profit or for the enjoying of some short pleasure or delight Such as deny Christ to save bodily life c. Such as stick not to lye swear forswear or to deal falsly and unâ—ustly so it be to enrich themselves Such also who will profane the Sabbath by buying and selling of wares or otherwise for a little worldly gain and profit How foolish are these to adventure so great a loss as the eternâ—l loss of their own Souls for so small a gain and advantage as iâ— to be gotten by the temporal profits and pleasures of this life Penny-wise and Pound-foolish He were a foolish Merchant who would venture the loâ—s of a thousand pounds for the gaining of some small trifle not worth a thousand pence So here c. There is no comparison to be made between the price and value of our own souls and the value of these earthly and temporal profits and pleasures of this life There is no proportion between the invaluable and infinite loss of the one and the small and trifling gain of the other Object Object Though we commit Sin for worldly gain c. yet we purpose to repent and so to save our Souls Answ Answ This were somewhat if it were in thine own Power to repent But it is nothing so God must give it thee and he may justly deny it thee if thou sin presumptuously Take heed therefore c. Besides if thou do repent yet how bitter and grievous will the remembrance of thy Sin be unto thee Use 3 Use 3. Teacheth us to be wise and careful above all things to prevent this great and inestimable loss of our own Souls and to take heed we bring it not upon our selves either by neglecting the means of our Salvation as the Ministry of the Word Sacraments Prayer Practice of Repentance c. or by using means to destâ—oy and cast away our own Souls as by the practice of sin living in it or by yielding
cold and from the annoyance and injuries of Wind and Weather Such Tabernacles or Tents Peter would have to be suddenly built or set up for Christ and for Moses c. Therefore he does not mention the building of great or strong Houses which was a matter could not be so soon done as he desiâ—ed Now whereas he doth not desire that one Tabernacle onely should be built for them all but three severall ones The reason hereof may be this because he thought it not meet or convenient for three such excellent and worthy Persons to have but one Tent or Pavilion to dwell or abide under Therefore he would have three Tents built and the rather as it is likely to the end that himself and the other two Disciples then present might the more conveniently dwell and remain with Christ in his peculiar Tent or Tabernacle Further we must here note That although it was a good and commendable thing in Peter to be affected with joy and delight in the presence and company of Christ and of Moses and Elias in the Mount and with the sight and beholding their Glory and to desire the society of Christ and the Saints yet in uttering these words he failed and was faulty many wayes yea he committed grosse Errours and Absurdities 1. He was faulty in desiring that our Saviour should continue and dwell there in the Mount in Glory and not depart thence any more But how unfit and inconvenient had this been 1. By this means our Saviour should have been hindred in the course of his Ministery that is in the execution of his publick Office of preaching and working Miracles in other places as he was appointed of his heavenly Father 2. By this means the work of our Redemption had been hindred for if he had continued still in that heavenly Glory in the Mount then could he not have gone up to Hierusalem to Dye and Suffer there neither would any man living have ever dared to lay hands on him or to put him to Death if he should still have continued in this heavenly Glory and Majesty in which he now appeared 3. This was also flat contrary to that which both our Saviour himself and also Moses and Elias had a little before foretold concerning him viz. That he must Dye and Suffer at Hierusalem 2. He erred grosly in desiring that Moses and Elias being glorified Saints of Heaven should not onely appear on Earth with Christ for a little time as now they had done but should also take up their dwelling upon Earth again and so utterly forsake their heavenly Mansions in which they had hitherto lived so many hundreds of years This was impossible for so they should have lost and been deprived of the blessed sight and immediate presence of God in the third Heavens which hitherto they had so long enjoyed He should rather have desired to go up to Heaven with them than that they should stay on Earth with him 3. He erred in supposing that either Christ or Moses or Elias remaining in such heavenly Glory as now they appeared in upon the Mount could stand in need of earthly Houses or Tents to dwell in and to cover and defend them from the injuries of the Sun or Ayr. 4. He seemeth faulty also in comparing and equalling Moses and Elias which were but Servants with Christ himself their Lord and Master for he motions the building of severall Tabernacles for them all three alike and without difference Thus we see how many Errours and Absurdities Peter committed and how great corruption and weaknesse he discovered in this one Speech here uttered to our Saviour One Question yet remans for the cleaing of the words Quest Quest How Peter knew Moses and Elias now appearing in Glory and could call them by their Names seeing he never saw them before Answ Answ It is probable That he knew them either by the conference which passed between Christ and them or else by speciall and extraordinary Revelation from God some other way Vide Calvin in locum Now follow the Instructions from the words And 1. From that which was good and commendable in Peter 2. From those things wherein he failed and was faulty Of the first Observ 1 Observ 1. In that Peter was affected with such joy and delight in the presence and company of Christ and of Moses and Elias appearing with him and at the sight of that heavenly Glory in which they appeared that all his desire was to stay and continue there in the Mount and to build Tabernacles c. Hence we may gather That the state and condition of the Saints in Heaven after this Life shall be a most joyfull delightfull and comfortable condition to be in so full of joy and contentment that they which are once partakers of it shall desire above all things to continue in it and never to come out of it or to part with it If it were thus with Peter and the other two Disciples on the earthly Mount when they had but a little taste and saw but a little glimpse of that Life to come How much more with the Saints in Heaven when they shall fully enjoy that blessed condition If they conceived so great delight and contentment in the bare sight of Christ's heavenly Glory and of the Glory of Moses and Elias that they desired to dwell there with them how much greater contentment shall the Saints in Heaven find and feel when they shall in their own persons be made partakers of that heavenly Glory If they felt such joy and delight in the sight and beholding of the Glory of Christ and of Moses and Elias notwithstanding that they were at the same time astonished with some fear at the sight hereof how much joy and delight shall the Saints in Heaven feel being then freed from all fear and astonishment Now that the state of the Saints in Heaven shall be full of joy delight and contentment to those that enjoy it and such an estate as they shall still be in love with and desire to enjoy may thus be-further proved 1. By the excellent and comfortable Names and Titles given unto it in Scripture It is sometimes called by the name of Joy Matth. 25. 21. Enter into thy Master's Joy where also note the greatness of it in that it is not said That joy should enter into him but he into it It is called also fulness of Joy Psal 16. 11. It is called sometimes a Crown and a Kingdom and an eternall weight of Glory an incorruptible Inheritance c. All which are joyfull and comfortable Names and Titles which argue great and unspeakable joy comfort and contentment to be in that estate It is called also eternall Life for the same cause Life being a joyful sweet and comfortable thing which every one desireth naturally and which we are never weary of but desire still to enjoy it So that heavenly Life c. Heaven is called a Paradise c. Rev. 21. compared to a rich
1. See the cause and reason why many conceive and speak so absurdly and foolishly of spiritual and heavenly matters as concerning God and his Nature and Properties concerning the meaning of the Scriptures concerning the Doctrine of Justification Regeneration c. Many who are able to judge and speak well and wisely of earthly matters of matters of this life yet are not able to conceive aright of things spiritual and heavenly nor to speak of them in any good sort but they conceive and speak of them ignorantly and erroneously yea grosly and absurdly oftentimes The Reason hereof is because they conceive and speak of these heavenly matters according to the light of their own natural Reason or carnal Affections which are blind guides to direct them Therefore they run into such gross Errours and Absurdities Vse 2 Use 2. Teacheth us not to follow the light of our natural Reason or sway of our carnal Affections in judging or speaking of the things of God that is of things spiritual and heavenly which concern his Glory and our own Salvation but in these matters utterly to deny and renounce our own natural Reason and Affections as being not onely unable to help us in conceiving and speaking of things spiritual and heavenly but also enemies and hinderances to us in the same We must become fools that we may be wise c. On the contrary we are to follow the rule and direction of the Word of God and to pray unto him daily for the light of his sanctifying Spirit to direct and enable us to speak and judge aright of all spiritual and heavenly matters Now followeth Ver. 6. For he wist not what to say c. Here is a two-fold Reason alledged by the Evangelist why Peter spoke in such manner to our Saviour 1. Because He wist not what to say 2. Because himself and the other two Disciples were sore afraid And this latter Reason doth back the former He wist not what to say or as it may be translated He knew not what to say Luke 9. 33. Not knowing what he said The meaning is to shew that Peter did speak those former words to Christ not out of sound reason or settled Judgment but unadvisedly and in a suddain Passion of fear with which he was distempered he spake as a man in an Ecstasy astonished with fear which did so trouble and distract his mind and thoughts that he spake he knew not what or he knew not what to speak For they were sore afraid or greatly afraid or astonished and rapt out of themselves with fear that is to say both Peter himself and the other two Disciples James and John then present Quest Quest What was the cause of this great fear with which these three Disciples were so astonished Answ Answ There was a two-fold Cause hereof The first Without them The second Within them The cause without them was The greatness and strangeness of that heavenly Glory and Majesty of Christ and of Moses and Elias in which they now appeared 2 Pet. 1. 17. called excellent or magnificent Glory The cause within them was 1. The weakness of their Faith being not so firmly perswaded as they should have been of God's power and speciall mercy and protection to defend and keep them in all dangers 2. The corruption of sin remaining in them in some degree after their Calling and Regeneration Observ He wist not what to say Observe the hurt and inconvenience that cometh of immoderate and excessive fear in such as are overcome of it It doth greatly disturb and trouble the mind and senses hindring the use of reason and sound judgment and causeth men to do things without and against reason yea to speak and do they know not what or wherefore as here we see in Peter So before we heard Chap. 6. ver 49. that the Disciples being distracted with fear of being drowned did by reason of this fear falsly suppose our Saviour to have been an evil Spirit or Devil when they saw him in the night time walking upon the Sea Use Use This should move us to strive against this passion of immoderate fear and to resist it by all good means that we be not overcome of it lest it so disturb and trouble us that we become unfit to do or speak any thing well and in due manner yea lest it cause us to speak and do things contrary to sound reason and judgment yea contrary to religion and good conscience as sometimes it doth 1. To this end pray unto God for strength of Faith to believe and be perswaded of his speciall favour and protection in the midst of all dangers and occasions of fear whatsoever for it is want or weakness of Faith that makes us timorous and fearfull in times of danger as our Saviour shews Chap. 4. ver 40. 2. Be carefull to keep a good conscience in all our wayes before God and Man This will make us bold and couragious and not so apt to be overcome of immoderate fear at any time Prov. 28. 1. The Righteous are bold as a Lyon It followeth For they were sore afraid Observ 1. There are infirmities and sinfull corruptions in the best Saints of God which are left in them after Regeneration So here Peter and the other two Disciples discovered the weakness of their Faith and that they were tainted with remnants of sin in that they were so astonished with fear at the sight of Christ's Glory c. If their Faith had not been mingled with some weakness and if they had not been tainted with some guilt and corruption of sin in their consciences they would not have been so astonished with fear upon this occasion But of this Point often before See Chap. 3. 31. Observ 2 Observ 2. The greatness and excellency of that Glory and Majesty of Christ which he hath now in Heaven at the right hand of God and in which he shall come from thence at the last Day to Judge the World For if this Glory in which he appeared on the earthly Mount were so great and wonderfull that the three Disciples were astonished with fear at the sight of it how much greater is that Glory and Majesty of Christ whereof he is now partaker in Heaven c Phil. 2. 9. God hath highly exalted him and given him a Name above every Name c. Ephes 1. 20. God hath set him at his own right hand in the heavenly places Far above all Principality and Power and Might and Dominion and every Name that is named c. Hebr. 2. 9. This Glory of Christ which he hath now in Heaven is two-fold 1. The Glory of his God-head 2. Of his Man-hood Concerning the first The Glory of his God-head is the same with the Glory of God the Father and of the holy Ghost and consequently it is infinite and incomprehensible even as the God-head it self is This infinite Glory and Majesty of Christ's God-head did hide it self for a time under the vail of his
actually sent they ought to hear him Hear This word is in Scripture used diversly especially in a two-fold sense 1. To signify an outward hearing or hearkning with our bodily ears So Mat. 13. 9. Who hath ears to hear let him hear 2. To signify that Obedience which is yielded to those things which we hear with our outward ears when we so hear as to yield Obedience to that which is taught or spoken to us So 1 Sam. 15. 22. To obey is better than Sacrifice and to hearken is better than the Fat of Rams Now in this place we are to take it both these wayes though especially in the latter sense quasi diceret So hear him with your outward ears that withall ye do yield Obedience to that which he shall teach you Him that iâ— Christ the Son of God who was spoken of expresly in the words going before And in this word Him there is an Emphasis to be marked For by it Christ is in special manner distinguished not onely from Moses and Elias who had a little before appeared with him in the Mount but also from all other Prophets and Teachers of the Church and is preferred before them all So the meaning is that they should not onely hear and obey Christ and his Teaching but they must hear him as a speciall and eminent Prophet and Teacher sent from God yea as the Son of God and true Messiah himself who was the chief and head of all Prophets and Teachers in the Church and to be heard and obeyed above them all Quest Quest Why are the Disciples enjoyned to hear and yield Obedience to Christ's Teaching seeing they had already done so Answ Answ 1. To correct Peter's Errour in being so desirous to have Moses and Elias to continue and dwell there with them in the Mount and withal to comfort him for their departure For by these words is implied that Christ's company was much more to be desired than the company of Moses and Elias and that there was more to be learned of him than by the Teaching or Conference of Moses and Elias yea that his Teaching alone was sufficient without Moses and Elias And therefore both Peter and his fellows are bid to hearken to Christ alone as their best and principal Teacher 2. Though they had already heard and begun to obey Christ's Doctrine yet they are willed still to do the same that is to persevere and continue so to do and the rather because his Doctrine was not easy but hard to be obeyed as being contrary to flesh and blood and an enemy to corrupt Nature as the Doctrine of the Cross and of denying themselvs c. which he taught them a little before The words being thus opened we may from them gather two Points of Instruction 1. That Christ Jesus the Son of God is the chief and principal Prophet or Teacher of the Church 2. That all Christians ought to hear and obey his Teaching Of the first That Christ is the chief and principal Doctor or Teacher of the Church this is here implied when the Disciples are bid to hear him in special manner and as a special Teacher sent of God yea as the chief of all Teachers in the Church And this is one special part of Christ's Office as Mediator That he is called and appointed of God viz. to be the chief Prophet and Teacher of his Church Therefore he is called the Word called also Prophet yea set forth as the most eminent of all Prophets Deut. 18. 15. and Act. 3. 22. To this purpose also is that Mat. 23. 8. One is your Master even Christ c. Hebr. 13. 20. called The great Pastor of the Church Reas 1 Reas 1. He onely hath absolute Power and Authority to teach in his own Name as being Lord of his own Doctrine for which cause he used in his ordinary Teaching while he lived on Earth to speak thus Verily I say unto you c. to shew that he spake and taught in his own Name and by his own Authority Herein he excelleth all other Teachers in the Church who are to teach in the Name of God and of Christ not in their own names Object Object Joh. 7. 16. My Doctrine is not mine but his that sent me Answ Answ He doth not deny simply and absolutely that it was his own Doctrine But 1. That it was not his onely but withal the Doctrine of God his Father who sent him 2. Not his Doctrine as he was Man but as he was God and as Mediator Not a humane but a divine Doctrine Reas 2 Reas 2. He is the most able and sufficient of all other Teachers in the Church being furnished with the greatest measure of gifts and graces above all other Teachers Joh. 3. 34. God giveth him the Spirit not by measure Col. 2. 3. In him are hid all Treasures of Wisdom and Knowledge He is called by the Name of Wisdom Prov. 8. 9. Reas 3 Reas 3. He hath Power to ordain and send all other Pastors and Teachers of the Church Ephes 4. 11. When he ascended c. he gave some Apostles some Prophets c. Reas 4 Reas 4. He onely by the Power of his Spirit maketh the Doctrine and Ministry of other Teachers effectuall Quest 1 Quest 1. Wherein stands this Teaching of Christ Answ Answ In making known to his Chuich the Will of God in all things needful to Salvation Joh. 1. 18. No man hath seen God at any time c. The onely begotten Son hath declared him Joh. 15. 15. All things that I have heard of my Father I have made known unto you Joh. 16. 13. He promiseth his Spirit who should guide them into all truth Quest 2 Quest 2. How doth He execute this Office of Teaching the Church Answ Answ Two wayes 1. Outwardly by his Word and the Ministry of it and that both in his own Person while he lived on Earth and also by all those Pastors and Ministers which he calleth and sendeth to teach and instruct the Church from time to time and that in all Ages of the Church Their Teaching is his Teaching in as much as they teach and preach in his Name and by Authority from him He spake by the mouth of all the Prophets in the Old Testament as by Noah 1 Pet. 3. 19. and by the Apostles 2 Cor. 13. 3. 2. Inwardly by his divine Spirit enlightning the minds of the Elect and inclining their hearts to embrace and yield obedience to that which is taught Thus he opened the Understanding of the Disciples Luke 24. 45. that they might understand the Scriptures And Act. 16. 14. he opened the heart of Lydia Vse 1 Use 1. See God's special love to his Church and his care of the good and Salvation of it in that he hath not onely given his Son to merit and work our Salvation as our Priest but also hath called and appointed him as our Prophet to teach us and to reveal and make known to us the
to Law for trifles taking malicious courses against others Again Christ commands them to seek God's Kingdom and Righteousness in the first place Matth. 6. 33. On the contrary they seek this World and the profits and pleasures of it first He commands them to deny themselves and to take up their Cross willingly c. Contra their care is to satisfy their corrupt lusts and as for the Cross they abhor and shun nothing more shewing nothing but unwillingness and impatiency Use 2 Use 2. To exhort and stir up all that profess to be Christ's Disciples to make Conscience of Obedience to his Commandments His Servants we are to whom we obey as the Apostle saith therefore if thou be a true Servant of Christ shew it by thy Obedience to his Will and Commandments by doing what he commands thee in his Word and by forbearing to do what he forbids thee Else never profess to be Christ's Disciple or Servant It is gross Hypocrisy to call him Lord and not to do what he commandeth Take heed of this therefore and as we call Christ our Lord and Master so be careful to shew our selves to be his true Servants by obeying his Will and Commandments Now further in this our Obedience to the Commandments of Christ some special properties are requisite that it may be such as it ought to be 1. It must be a free and voluntary Obedience not forced or by compulsion for that is not accepted of Christ Now that it may be free and voluntary it must proceed from true Love to Christ himself it must be the Obedience of Love Joh. 21. 15. Peter lovest thou me Then feed my Lambs c. 2. It must be an entire or universal Obedience to all the Commandments of Christ even to such as are most hard and difficult to such as are most contrary to our Nature and to our corrupt Wills and Affections as in denying our selves and mortifying our lusts in taking up our Cross in forgiving and loving Enemies c. The three Disciples here obeyed Christ's Command though in a matter hard and difficult for so it was as we heard before to conceal and keep to themselves the glorious Vision of Christ's Transfiguration and that for so long a time even till after his Resurrection Vse Use See how needful it is for us to be well-instructed in the Word of Christ that we may know what he commandeth us else how can we yield Obedience unto him Therefore search the Scriptures which testify of Christ and come diligently to the publick hearing of his Word Now followeth the amplification of the Disciples Obedience in concealing the matter by a speciall Circumstance accompanying the same viz. Their questtoning one with another c. Questioning one with another or Debating or disputing the matter between themselves by mutual Questions and Conference What the rising from the dead should mean This is not to be understood of the general Resurrection from the dead at the last day for it is not likely that the Apostles were ignorant of that seeing that other ordinary Disciples of Christ did know and believe it as Martha Joh. 11. 24. but it is to be restrained to the Resurrection of Christ whereof he made mention to them immediately before About this they questioned and reasoned together what it should mean whereby is discovered their great ignorance and dulness to conceive this Doctrine of Christ's Resurrection notwithstanding that he had so plainly foretold them of it as we heard Chap. 8. ver 31. Quest Quest What was the cause or reason of this their dullness and harduess to conceive this matter of Christ's Resurrection Answ Answ Because his Resurrection did presuppose his Death for he could not rise from Death unless he first Dyed now they could not yet conceive or comprehend how it was possible or likely that he who was the Son of God and true Messiah that must save others should himself suffer Death at the hands of Men. Besides that the Death and Resurrection of Christ could not stand or agree with that Earthly and Temporall Kingdom of the Messiah which the Disciples as yet erroneously supposed and dreamed of which made the matter so much the harder for them to believe Observ 1 Observ 1. In that the Disciples were so hard to conceive the Truth and Doctrine of Christ's Resurrection we may learn this That even the best Christians are by Nature and of themselves hard to conceive and understand the Mysteries of Faith and Doctrines of Christ taught in the Gospel See before Chap. 8. ver 32. and ver 16. Luke 18. 34. Though he plainly foretold his Disciples of his Passion and Resurrection yet it is said They understood none of these things and this saying was hid from them neither knew they the things that were spoken See Hebr. 5. 11. Reas 1 Reas 1. The Doctrines of Faith touching Christ and our Salvation by him are above humane reason and therefore hard to be conceived of us by Nature Such are the Doctrines of Christ's Incarnation Death Resurrection c. Hence the Gospel is called a Mystery 1 Tim. 3. 16. Reas 2 Reas 2. There is much ignorance left in the Saints of God in this Life after their effectuall calling and enlightning by the Spirit of God 1 Cor. 13. 9. We know but in part Use 1 Use 1. To move the best Christians to labour to see and to be humbled for this their Naturall dulness and hardness to conceive the Doctrines of Christ taught in the Gospel c. Vse 2 Use 2. See what need for us to pray unto God for his Spirit to enlighten our minds to conceive the mysteries of Faith revealed in the Gospel c. Vse 3 Use 3. See how needfull for Ministers of the Gospel to strive unto plainness and evidence of the Spirit in teaching the Doctrine of Christ Observ 2 Observ 2. That true Faith and sanctifying Grace in this Life may stand with ignorance in some Points of Christian Faith at least for a time The Apostles of Christ though effectually called and sanctified yet were ignorant for a time of some main and necessary Points of Christians Faith as of Christ's Death and Resurrection as here we see and in this ignorance they continued till the Death and Resurrection of Christ were fulfilled So those Women who came to imbalm Christ's Body c. they were also ignorant of the nature and quality of Christ's Kingdom as He was the Messiah supposing it to be an earthly Kingdom c. as appeareth Acts 1. 6. Ignorant also they were of the Calling of the Gentiles and that the distinction of Clean and Unclean was taken away by Christ's coming as we see in Peter Acts 10. 14. Acts 18. 25. Apollos was a Believer and a sanctified Person and yet was ignorant in some Points of the Doctrine of Christ having need to be more fully instructed therein by Aquila and Priscilla Use Vse To comfort such Christians as are weak and defective in
could do Mark 9. 12. And restoreth all things c. Dec. 10. 1626. NOw followeth the second part of Christ's Answer to his Disciples Question c. which contains a further Declaration of that which was to be done and suffered by Elias that is to say by John Baptist at his coming 1. He shews what he should do He should restore all things 2. What he should Suffer such abuses and hard measure as Christ himself was to Suffer This is implyed as we shall hear in the words following And how it is written or as it is written of the Son of Man c. Of the first And restoreth all things Matth. 17. 11. He shall restore all things or set all things in order The meaning is that it was appointed of God and foretold by the Prophets not onely that John Baptist should-come before Christ but also that at his coming he should be a speciall instrument and means of restoring the corrupted and disordered state of the Church and of reforming such abuses as should raign in it at his coming And this is one speciall reason as we have heard before why John Baptist is here called Elias and resembled unto him because as Elias in his time was stirred up to be a speciall Restorer of Religion and true Worship of God and a means to reform the corrupt state of the Church So was John Baptist also appointed to be another Elias as it were in respect of this restoring the corrupted state of the Church and of true Religion in his time Now further when it is said here that Elias that is John Baptist coming in the Spirit and Power of Elias was to restore all things This is not so to be understood as if John should perfectly accomplish this restauration or reformation of the Church for that was to be effected by Christ himself at his coming and afterward but that John should be an instrument and means to begin and to make way for this reformation which was afterward to be more fully accomplished by Christ himself Quest Quest How or by what means was John Baptist at his coming to begin and make way unto this excellent work of restoring the corrupt and disordered state of the Church Answ Answ Two wayes 1. By his Doctrine and Ministery 2. By his example of Life and Practice Of the first He was to be a means of reforming the Church by his Doctrine sundry wayes 1. By his zealous and sharp reproving of sin in all sorts especially in such as were the chief Authours of abuses and corruptions as in the Pharisees and Sadduces yea in King Herod himself c. 2. By preaching the Doctrine of Repentance and Reformation of Life to all sorts of persons that had need thereof as may appear Matth. 3. 2. and Luke 3. 10 c. Also Luke 1. 17. 3. By preaching Christ that is exhorting and stirring up the People to imbrace him as the onely true Messiah and to believe in him who should come after him to perfect the Reformation of the Church See Joh. 1. 29 30. Of the second He was to be a means of reforming the Church by the holy example of his Life in being a speciall and extraordinary pattern of the practise of Repentance and Mortification for so he was in regard of strictness and moderation in Dyet Apparrel c. Observ 1 Observ 1. The state and condition of the visible Church of God upon Earth is oftentimes tainted with great corruptions and disorders which do get in it and bear sway in it for a time so it hath great need of Reformation Thus was it with the Church of the Jews in John Baptist's time and before many and great abuses and corruptions were then raigning in it even in all estates and degrees as in the Pharisees and Sadduces Matth. 3. 7. All things almost were out of order otherwise there had been no need of John Baptist to restore all things See Luke 3. 10 c. Where John admonisheth all sorts of People to reform their Lives as the common People the Publicans the Souldiers So afterward in our Saviour Christ's time and the Apostles dayes there remained many and great corruptions in the same Church notwithstanding the Reformation begun by John's Ministery The chief Teachers and Governours of the Church were very corrupt both in Doctrine and Life as the Priests Scribes and Pharisees c. There were also great corruptions then in the very calling of the Officers and Governours of the Church the High-Priests Office was become annuall Joh. 11. 49. whereas by the Law of God it ought to continue in the same person till his Death yea some think there were two High-Priests together at the same time viz. Annas and Caiphas who did execute the Office by course Luke 3. 2. Beza in loc Vide Scalig. prolegom in Euseb qui putat unum tantùm fuisse summum sacerdotem alterum verò vicarium ejus Scribes and Pharisees should all have been of the Tribe of Levi Deut. 33. 10. On the contrary Paul and his Father Acts 23. 6. Phil. 3. 5. were of Benjamin Now the Teachers and Governours being so corrupt there is no doubt but the common People were little better So in Elias his time the Church of God among the Israelties was grown to a very corrupt state and condition The King had set up Idolatry and pulled down the true Worship of God and slain the true Prophets of God the People were generally corrupted and fallen away See 1 King 19. 14. how Elias compaineth of their Apostacy So in the Prophet Esay's time the Church of God among the Jews was grown full of corruptions Esay 1. 10. The Rulers were Rulers of Sodom and the People were People of Gomorrah So afterward in the Prophet Jeremiah's time a little before the Captivity there were many and great Corruptions and Disorders grown in the Church Jer. 6. 13. So in the times since Christ the Church hath often times been tainted with many and great Corruptions having great need of restoring As in the time of the generall prevailing of the Arian Heresie So afterward in the time of Pope Gregory the seventh about the year 1073. which was the time of the loosing of Satan and from thence till Luther's time Causes of such Corruptions and Disorders in the Church 1. Satan the Arch-enemy of the true Church who labours continually to corrupt the Church and to bring it out of order that so he may hinder Christ's Kingdom Matth. 13. 39. He is that enemy that soweth tares in the Field of the Church He stirreth up and sets on work wicked men as his Instruments to bring in abuses and disorders into the Church 2. Wicked men themselves are the Devil's Instruments who are willing to be set on work by him and do labour to do hurt in the Church by bringing in such corruptions and abuses 3. The negligence of such as are Governours in the Church in not opposing themselves against such abuses and
corruptions in the first rising and spiringing up of them Quest Quest Why doth the Lord suffer so many and great corruptions to grow up in the Church Answ Answ 1. For the tryall and manifestation of his Elect and Faithfull People to distinguish them from Hypocrites and wicked Ones in that they do not yield and consent to those corruptions as the Wicked do but oppose themselves against them 1 Cor. 11. 19. There must be Heresies that they that are approved among you may be known 2. To shew his Power and goodness in preserving his Elect People in the midst of such corruptions and abuses that they be not drawn away by them 3. To execute his just Judgment upon the Wicked and Reprobate who are willing to be seduced in giving them up to themselves and so suffering them to be drawn away with the sins and abuses of the times See 2 Thess 2. 11 12. Use 1 Use 1. See then that there may be a true Church where many and great corruptions and disorders do raign and therefore that such corruptions are no sufficient cause why we should separate from the true Church or refuse to communicate therewith in the holy Ordinances of God as in publick Ministery of the Word Sacraments Prayer c. This is to be remembred against the Brownists who separate from our Church because of the abuses and corruptions in it Vse 2 Use 2. This proves against the Papists that the true Church on Earth is not alwayes gloriously visible that is to say in regard of the outward beauty and glory of it For sometimes it is so deformed and defaced with corruption that scarce any good outward form or face of a Church can be discerned So in the times before mentioned c. Use 3 Use 3. To teach us not to think strange or to stumble at it if in these times the Church of God in some Places and Countries be tainted with many and great abuses yea though it be so with this Church wherein we live for this is no new thing It hath been often so in former Ages and with other visible Churches of God upon Earth therefore wonder not if it be so now but know that God doth for just causes permit it so to be as hath been shewed Withall let this be our care to take heed we be not tainted with the corruptions and abuses now raigning in the Church remembring that warning of the Apostle 2 Pet. 3. 17. Beware lest ye being led away with the Errour of the Wicked fall from your own stedfastnesse On the contrary we are by all means in our severall places to set our selves against the common corruptions and abuses of the times and of the Church wherein we live Magistrates by their Power and Authority Ministers by their Doctrine and Ministery all Christians by our prayers to seek reformation of the abuses raigning in the Church c. Observ 2 Observ 2. The special Care and Providence of God over his true Church for the good thereof in that he hath in the most corrupt times used to stir up some special and extraordinary Persons to be Instruments of reforming the Church and of restoring the decayed state of it So here he sent John Baptist to restore those things which were out of Order in the Church at that time So after him our Saviour Christ himself was called and sent of God to perfect the Reformation begun by John's Ministry So Elias the Prophet was extraordinarily stirred up of God to be a means of reforming the great Abuses and Corruptions then reigning in the Church which was among the Israelites So in the time of the Arrian Heresy God stirred up Athanasius Basil Ambrose Hierom and other worthy Fathers of the Church to be means of reforming the Errouts and Abuses then reigning in the Church So of latter times when the darkness of Popery did most prevail God stirred up Wickliff John Husse Hierom of Prague Luther c. to be Instruments of restoring the Church by their Preaching and Writings Use 1 Use 1. To move us thankfully to acknowledge this provident care of the Lord for his Church and to bless his Name for it Vse 2 Use 2. Hence gather hope that the Lord may and will in due time stir up some special Persons in these corrupt times wherein we live to be Instruments of restoring the decayed state of the Church and of reforming those Abuses and Disorders which reign amongst us Seeing the Lord hath heretofore used thus to do in the most corrupt times of the Church there is hope that he will do so now in due time though as yet he do defer to do it which should therefore encourage us earnestly to seek to God by Prayer to this end entreating him to take the Reformation of his Church into his hands at length and to stir up some speciall Persons that may be as Instruments to bring this to pass There is great need for us so to do if we consider the corrupt state of the Church at this time how many and great Corruptions Abuses and Disorders do now reign in it and that in all estates and Degrees in Magistrates Ministers People of all sorts c. Oh what need have we now of some Elias or John Baptist to be called and sent of God to reform the Abuses in our Church to restore things out of Order c. So many and great are the Abuses and Corruptions amongst us that it is unlikely they will be reformed by ordinary means and therefore we have need earnestly to wish and daily pray unto God to use some extraordinary means to effect it to stir up some special and extraordinary Persons to be instruments and means of reforming the corrupt state of the Church c. Let us then daily sollicite the Lord by our Prayers to this end yea every one of us Though it be not in our Power to reform the Church yet is it in our Power to pray unto God for Reformation of it and it is our bounden Duty so to do c. And to the end the Lord may be moved to stir up some special instruments and means of reforming the Church in general let us every one be careful first to reform our Selves in particular and next our Families as particular Churches Mark 9. 12. It is written of the Son of Man that he must suffer many things c. Dec. 17. 1626. NOW followeth what Elias that is John Baptist was to suffer at his coming This our Saviour shews by comparing his Sufferings with His own which himself was likewise to suffer according to the Scriptures Where consider two things 1. Our Saviour's express mentioning or fore-telling of his own Sufferings which he was appointed to suffer not long after and that according to the Scriptures in these words And as it is written of the Son of Man that he should suffer c. 2. A secret intimating or implying of the like things which John Baptist was also appointed
wrath and curse of God He deals with the Souls and Consciences of such as he did here with the body of this possessed young man He carries them headlong to the practice of sin and so doth cast their Souls into the fire of Hell even as he did violently throw the body of this party into the Fire and into the Water And as he did reâ—â— and tear the body of this party with grievous pains causing him to fome and gnash his teeth c. So doth he rack and torment the Consciences of wicked men with inward gripings and terrours and makes their Consciences to fome and gnash within them as it were And as he did deprive this party of his bodily senses striking him both dumb and deaf So doth he bereave the wicked of their spiritual senses striking them with spirituall dumbness and deafness c. so as they can neither pray nor speak a word to God's Glory or Edification of others nor yet hear God speak unto them by his Word as they ought c. See then the wofull misery of all such as are thus spiritually possessed of Satan and under his Power in their Souls and Consciences which should move all such to labour for a true feeling of this their own lamentable condition and to use all means speedily to be delivered from this spirituall Power of Satan especially to come duly to the publike Ministery of the Word which is the ordinary means to cast down the holds of sin in them and to deliver them from the Power of Satan c. And it should also move us to pitty and pray for such If we should see one bodily possessed by the Devil and so tormented as this party was would not our bowels yearn Much more then c. See before chap. 5. 1 c. Mark 9. 18. And I spake to thy Disciples that they should cast him out and they could not March 4. 1626. HItherto of the first Argument or Motive used by the father of this possessed young man to move our Saviour to shew mercy on him taken from the lamentable misery in which he was Now follows the second Motive from the unability of the Disciples to cast the Devil out of him notwithstanding that he had sought unto them to do it I spake to thy Disciples The reason why he first sought to the Disciples was because Christ himself was at that time absent And they could not Hence it is probable That they did attempt the casting out of the Devil but could not do it c. The cause of this unability in the Disciples was partly their own Weakness of Faith Matth. 17. 20. and partly the Unbelief of the Father and of the Nation of Jews especially of the Scribes and Pharisees in the following Verse Observ 1 Observ 1. That although the Apostles of Christ had the extraordinary Gift and Power of working Miracles conferred on them by Christ for the sealing of their Doctrine as we heard before Chap. 6. 7. yet they could not exercise this Power at all times whensoever they would but then onely when it was expedient when it made for God's Glory and Edification of the People and when they were thereunto moved by special instinct Sometimes it was not expedient neither did it make for God's Glory that they should exercise the Power and Gift of Miracles and sometimes also they were hindred by their own Unbelief or by the Unbelief of others from working those Miracles which they attempted as at this time they were as appeareth Matth. 17. 20. and in this Chapter afterward Hence also we may gather by the way That this Gift of working Miracles was not any Power or Vertue inherent in their own Persons for then they mighâ— have exercised it at all times when they would but it was the divine Power of God and of Christ himself which did work in them and by them as by Instruments So Peter professeth plainly Act. 3. 12. Why look ye on us as though by our own Power we had made this man to walk c. But ver 16. The Name of Christ had made this man strong c. See before Chap. 6. 7. Observ 2 Observ 2. In that the Disciples were hindred and disabled by their own Unbelief and Weakness of Faith that they could not at this time work this Miracle in casting the Devil out of the possessed party we learn that Unbelief or Weakness of Faith is a sin very hurtful and dangerous to the true Saints and Servants of God hindring and depriving them of most excellent priviledges and benefits which otherwise they might enjoy So here the Disciples by their Unbelief deprived themselves for a time of that rare and extraordinary gift of working Miracles utterly disabling themselves for the exercise thereof More particularly the Saints of God do by their Unbelief hinder and deprive themselves of two sorts of benefits or priviledges 1. Of inward and spiritual priviledges which concern the good of their Souls and the life to come as of the comfortable feeling of God's favour and of that measure of inward peace of Conscience and spirituall Joy which they might and should otherwise enjoy if they had more strength of Faith Hence it is that David sometimes felt so little inward peace and comfort and on the contrary so great inward trouble and discomfort within himself as he complaineth Psal 42. and Psal 77. The cause hereof was the Weakness of his Faith even as himself implyeth plainly Psal 77. 10. when he saith This is mine Infirmity Thus also it waâ— with Jonah Chap. 2. ver 4 7. being in the Whale's Belly through Weakness of Faith his Soul fainted within him for a time and he thought himself to be cast out of God'â— sight 2. The Saints of God by Unbelief do oftentimes deprive themselves of those outward and corporal benefits and priviledges which otherwise they might enjoy as of that measure and degree of outward peace and prosperity God's Protection and Blessing in things of this life which they might otherwise enâ—oy yea they may and do sometimes wholly deprive themselves of these or some of these Blessings through their own Unbelief Numb 20. 12. Moses and Aaron by their Unbelief deprived themselves of the great benefit of coming into the promised Land of Canaan to dwell in it And Isa 7. 9. the Lord threatens his People the Jews that if they would not believe his Word and Promise given for their deliverance from their enemies they should not be established that is they should not enjoy the benefir of outward security and safety from those enemies but should be deprived of the same See also Joh. 11. 40. Exemplum Marthae Observ 3 Observ 3. In that the Father of this possessed young man having first brought his Son to the Disciples to be dispossessed and they not being able to help him yet did not forthwith despair of help nor yet give over the use of further means but hereupon made sute unto Christ
Patience toward Sinners while he lived on Earth in the state of Humiliation so even now that he is at the right hand of God in heavenly Glory he doth still manifest his great Patience and Long-Suffering toward such as provoke and offend him by their sins bearing with them much and long and not presently proceeding in wrath against them but sparing them and using means to bring them to Repentance if it may be to this end calling and sending his Ministers to admonish them both publickly and privately and shewing many other mercies to them thereby to gain them to Repentance 2 Pet. 3. 9. The Lord is not slack concerning his Promise c. but is long-suffering to us ward not willing that any should perish but that all should come to Repentance Use 1 Vse 1. To comfort such Sinners as are humbled for their sins and do hate and strive against their own corruptions Christ Jesus will not reject and cast them off for their sins though many and grievous for he is full of Patience and Long-suffering toward Sinners even toward the wicked and ungodly much more toward his Saints and faithfull Servants who feel and complain of their corruptions and are truly humbled and broken in heart for them c. He will not correct for every fault not so soon as we offend but bear with us and spare us as a man spareth his Son c. Use 2 Vse 2. To teach us after Christ's Example to shew Patience and Long-Suffering toward Sinners with whom we live bearing with their untowardness and corruptions as much as may be yet without flattery and soothing of them not rejecting and casting them off presently or so soon as we see or perceive great sins or corruptions to be in them as if no hope of their Conversion or Reformation but patiently suffering them for a time yea for long time if need be and using all good means to gain them to Repentance Especially Ministers of the Word are to practise this Patience toward Sinners in bearing much and long with the corruptions and untowardness of their People c. and using all means to reclaim and reform them if it be possible and so long as there is hope 2 Tim. 2. 24. the Servant of the Lord must not strive but be gentle toward all and patient in forbearing even wicked and ungodly men and using means to do them good So cap. 4. 2. Exhort with all Long-suffering c. Observ 2 Observ 2. The more Patience and Long-Suffering the Lord doth shew toward Sinners the greater are their Sins if they continue in them notwithstanding his Patience If they do not make use of his Patience and Forbearance being thereby moved to repent and forsake their sins but do persist in them still this doth exceedingly aggravate the Sins of such Thus our Saviour here aggravateth the Unbelief of the Jews by his long Patience toward them which yet had not wrought Repentance or Reformation in them So Act. 13. 18. the Sins of the Israelites are aggravated by this that for the space of forty years the Lord suffered their evill and corrupt manners in the Wilderness So 1 Pet. 3. 20. the sins of the old World in Noah's time are aggravated because the Long-Suffering of God waited for their Repentance and yet they repented not So Rom. 2. 4. Despisest thou the Riches of his goodness and forbearance c. Reason Reason This is a great contempt of the Lord and abuse of his Patience when any do persist in their sins obstinately notwithstanding his forbearance of them Vse 1 Use 1. See that there is no cause for any to flatter or sooth themselves in their sins or to grow more secure because the Lord is or hath been patient towards them forbearing to shew his wrath against them for their sins and suffering them to prosper in them For the more patience the Lord hath shewed and doth shew for a time in sparing them and bearing with their sins the more hainous are their Sins and heavy their Judgments if they persist in their sins notwithstanding the Lord's Patience toward them The more patient the Lord is toward them the more are they without excuse if his forbearance move them not to Repentance And the longer the Lord deferreth to strike the heavier will his stroak be when it cometh on them if it be not by speedy Repentance prevented Use 2 Use 2. For Admonition to all sorts of Sinners to beware of abusing the Patience and Long-suffering of the Lord by continuance in sin notwithstanding his Patience and forbearance of them lest his Patience being abused be turned into fury and fierce wrath Therefore on the contrary let it be thy care to profit by the Lord 's great Patience toward thee and to make right use of it being moved thereby to turn unto God from thy sins and that speedily while he giveth time and space to repent Rom. 2. 4. The Patience and Goodnesse of God leadeth thee to Repentance And 2 Pet. 3. 15. Account that the Long-Suffering of the Lord is Salvation Otherwise if thou do not make this use of the Lord's Patience toward thee be sure of this that although he suffer thee for a time yet will he not alwaies bear with thee though he spare thee for a time yet not alwayes but his just wrath and fury shall at length break out the more fiercely against thee by how much the more he hath born with thee and by how much the more thou hast abused his Patience Psal 50. 21 22. These things hast thou done and I kept silence thou thoughtest I was such a one as thy self but I will reprove thee c. Now consider this ye that forget God lest I tear you in pieces c. See Luke 13. 9. The barren Figg-Tree Now followeth the second part of Christ's Answer His Commandment given touching the possessed Child that he should be brought unto him Bring him unto me viz. That he might be dispossessed and healed Now alâ—hough our Saviour directed these words in generall to those that stood by yet more especially to the Father of the Child whom the matter chiefly concerned and at whose request he did now prepare himself to the working of this Miracle See Luke 9. 41. Quest Quest Why doth he will them to bring the Child unto him seeing he could have cast out the Devil and have healed the Child being absent as he did the Syrophoenician Woman's Daughter See before Chap. 7. Ver. 30. Answ Answ That so the Miracle being wrought in publick before the People might be the more taken notice of by all that were present and so do the more good winning greater Authority to Christ and his Doctrine Observ Observ Though our Saviour did shew himself much grieved and offended at the Incredulity of the Jews and at the Weakness of Faith which was in the Father of the possessed Child and in his own Disciples and therefore did sharply reprove them for the same yet this
but suffereth him to shew greater rage and cruelty than ever before 2. That by this means the extremity of the Devil's rage and tyranny and the lamentable misery of the child might be the more taken notice of by all the People present and consequently the greatness of the Miracle wrought afterwards by Christ might the more evidently appear to the Glory of God confirmation of the Truth and convincing of the Enemies thereof especially the Scribes and Pharisees Observ 1 Observ 1. One property of the Devil is That when he is resisted and begins to fear that he shall shortly lose or be deprived of his Kingdom and Power which he hath and exerciseth over men then doth he use to shew his rage and malice so much the more against such as are under his Power So here when our Saviour did but begin to set Himself and his Power against the Devil which was in this Child presently the evil Spirit did rage the more both against the child by casting him into a grievous fit and also against Christ himself by tormenting the child even in his presence and as it were in despite of him so far as Christ suffered him So afterward we shall hear that when Christ rebuked and commanded him to come out of the child and not to re-enter he thereupon raged the more tormenting and racking the Body of the child so grievously That he had almost killed him So at other times when our Saviour went about to cast him out of the Bodies of such as were possessed the Devil perceiving that he was like to be cast out and lose his possession did hereupon shew his malice the more in torturing the bodies before he went out of them In like manner he dealeth with such as are Spiritually possessed by him For when they do by the Power of Christ resist his inward Suggestions and Temptations and so he begins to fear that he shall lose his possession of their hearts thereupon he groweth the more malicious and out-ragious against them labouring to molest and vex them so much the more with all kind of Temptations both inward and outward Revel 12. 12. After the Battle fought between Michael and the Dragon that is between Christ and Satan the Devil having been resisted by the Power of Christ and being by the same Power thrown down from Heaven to Earth thereupon he had great wrath knowing that he had but a short time Use Use See the cause why Christians do usually feel so great Assaults and Temptations of Satan about the time of their first Conversion when they first set themselves seriously about the practice of Repentance and begin to come out of Satan's Kingdom and Snare The reason is because then the Power and Grace of Christ begins to shew it self in them which Satan perceiving begins to fear that he shall be cast out shortly and lose his Dominion and Power which he hath formerly exercised in them and therefore he so rageth against them by more fierce and violent Temptations than ever before that so he may hold them still under his Tyranny And hence it is also That he useth at such times to stirr up all the outward trouble he can against such persons thereby to dismay and hinder them in the practice of Repentance and to keep them from turning to God No cause for such to be dismayed with these Temptations and Troubles with which Satan doth at that time above all other usually molest and trouble them No cause to think the worse of thy estate before God but rather the better and to comfort thy self For it argues That the divine Power and sanctifying Grace of God doth begin to shew it self in thee and to make resistance against Satan and that he begins to feel himself resisted and incountred by a contrary Power within thee which makes him to fear the losse of his Kingdom and Possession in thee therefore he so rageth and bestirreth himself to hinder the work of Conversion in thee that so he may not be cast out c. Therefore be not thereby discouraged but rather fight and strive the more couragiously against him as being assured of Victory at length For greater is he that is in thee than he that is in the World c. Observ 2 Observ 2. That the Faithfull do not alwaies find present help or deliverance out of their Troubles so soon as they have sought unto God by prayer for it but sometimes in stead of deliverance their Afflictions grow more sharp and grievous than before Thus was it here with the father of the possessed child being a Believer though he had sought to Christ by prayer for his child to have the Devil cast out of him yet was he so far from being presently delivered that on the contrary Christ suffered the Devil to torment and afflict the child worse then before So the Lord dealeth often with others of his Children When the People of Israel were afflicted with cruel bondage in Aegypt there is no doubt but that the Godly amongst them did at the first beginning of that Affliction seek to God by prayer for deliverance and yet they were so far from being forth-with delivered that their bondage grew more and more heavy and grievous for a time Exod. 1. Reason Reason The Lord doth permit this 1. For the great Tryal and exercise of the Faith and Patience of his Saints and Children 2. The more to manifest his own Power Goodness and Mercy in delivering them when they are in greatest Distress and Misery Use Use To stay and comfort the minds of the Godly when they feel it to be thus with them that although they have prayed and sought to God in their Troubles yet they are not presently delivered or helped but their Afflictions do rather increase and grow more and more sharp and grievous than before If this be thy case yet be not dismayed nor cast away thy hope or confidence in God but labour still to trust in him and rely upon his Word Promise for deliverance in due time yea though in the mean time thy Troubles increase and multiply upon thee know that all this makes for God's Glory and thy Good For the more through tryall and manifestation of his Graces in thee c. And that his Power and Goodness may the more cleerly shine forth in delivering thee when thou art in greatest Distresse or seest least hope or sign of deliverance Thy greatest extremity is God's best opportunity to shew his mercy in helping thee and making a way for thee to escape out of thy Troubles Observ 3 Observ 3. Miserable condition of such as are under Satan's Power c. Of this before ver 18. Mark 9. 21 22. And he asked his father How long is it ago since this came unto him And he said Of a child April 22. 1627. c. HItherto of the three first Antecedents or Preparatives which went before this Miracle which Christ wrought upon the possessed and lunatick
In regard of Pre-heminence Power and Authority over all Angels both good and evil See Marlorat And this Power and Authority over the Devils Christ doth now manifest two wayes especially 1. By curbing and restraining their power and malice not suffering them to do so much hurt as they desire either unto mankind or to other creatures See Rev. 20. 2. 2. By using and employing them as Instruments to execute his Will either in punishing the Wicked or in chastising his own Servants for their tryall Use 1 Use 1. Hence gather the Truth of Christ's God-head In that he hath absolute Power and Authority over the Devils themselves to command and over-rule them and to curb and restrain their power and malice against mankind c. This is proper to God onely and therefore proveth Christ Jesus to be not only true Man but true God also in one and the same Person But of this often before Use 2 Vse 2. Comfort to the Faithfull against all the power and malice of Satan c. whereby he laboureth to hurt and hinder their Salvation See chap. 1. 25. Use 3 Use 3. Terrour to the wicked Enemies of Christ For he can and will use the evil Angels as Instruments of his Wrath and Vengeance against such Observ 2 Observ 2. And enter no more c. That the Devil being cast out of his hold in man doth earnestly desire and seek to enter again and to recover his hold and possession of those which have formerly been under his Power and Tyranny If it were not so our Saviour needed not to have charged him so straightly here not to enter again into this child Matth. 12. 44. The unclean Spirit being gone out of a man walketh through dry places seeking rest c. Then he saith I will return into my House from whence I came out c. And as this is true of such as are bodily possessed by Satan so also of such as are spiritually possessed by him in their own Souls and Consciences in whose hearts and consciences he holdeth possession by sin and by his sinful temptations as he doth in all mens hearts by Nature I say it is true of such That when Satan is by the Power of God cast out of their hearts that is when God giveth them Repentance to come out of the snare of the Devil as the Apostle speaketh 2 Tim. 2. 25. in this case the Devil will labour all that he can to enter in again and to recover his former possession in their hearts if it be possible Like Pharoah who when the Israelites were escaped out of Aegypt made haste after them with a great Army to bring them back to their former bondage again Vse 1 Use 1. See the cause why such as are newly called and converted from the Power of Satan to God's Kingdom do usually feel so great Assaults and Temptations of Satan molesting and troubling them It is because the Devil being by repentance and true conversion cast out of their hearts doth desire and seek by all means to re-enter and get possession of them again he seeks to return to his former House No cause then for such to be discouraged but rather to be of good comfort for this argues that they are escaped out of the Devil's snare because he so much laboureth to bring them under his Power again It is a sign that Satan doth not hold possession in their hearts for if he did he would then be more quiet and not molest and trouble them so much For when the strong man armed keepeth his Palace his Gods are in peace Luke 11. 21. Vse 2 Use 2. See that such as feel Satan to be cast out of their hearts and that they are by repentance delivered from his snare yet must not grow secure or careless of themselves as if there were no further danger but on the contrary they ought to be very watchful over themselves and against Satan's temptations for he will assay and labour still to enter again and to get a new possession in their hearts by some sin or other Besides many do falsly think that Satan is cast out of their hearts when it is not so indeed but he onely seemeth to depart or go our of them for a time when they make shew of Repentance by some outward reformation only but are not truly converted and changed in heart Now in this case there is not onely danger of the Devil 's returning again to his old House but of his holding surer possession there then ever before and so that the last state of such back-sliding Christians will be worse then their first as our Saviour sheweth Matth. 12. 45. It followeth ver 26. The miraculous Effect which followed upon Christ's charge The Spirit cryed c. Where two things to be considered 1. The evil Spirit 's departure out of the child being forced by the Power of Christ 2. The manner of his going out in that he cryed out and rent him sore c. which renting or tearing of the child is amplified by the effect which followed The child was as one dead c. The Spirit cryed By this he shewed his unwillingness to depart and how much he was vexed and grieved that he must yield up his possession See before chap. 1. 26. And rent him sore That is grievously racked and tormented the body of the child in his going out And by this also he shewed how unwilling he was to be cast out therefore feeling the Power of Christ he maketh all the resistance he can and when he seeth that he must yield he sheweth the utmost of his malice at the last And he was as one dead c. This shews the extream malice and cruelty of the Devil shewed now against this child in that he so grievously racked his body and so afflicted and weakened it that the child seemed to be at the Point of Death And thus far our Saviour suffer'd the Devil to proceed in malice and cruelty against the child that so his Power and Goodnesse might the more appear in the sudden restoring of him Observ 1 Observ 1. In that our Saviour by his powerful Word and Command forced the Devil to go out of this child and to yield up his former possession This again teacheth us the truth and certainty of Christ's God-head for it is not in the power of Man or any Creature to cast the Devil out of the bodies of such as are possessed by him but it is the proper work of God to do this Luke 11. 22. When Satan like a strong man armed keepeth possession of his Palace a stronger then he must come upon him and over-come him c. or else he cannot be dispossessed Now it is God onely who is stronger then Satan and able to cast him out Therefore seeing Christ did this it proveth him to be true God and so this serveth to strengthen our Faith touching his Person and Office that he is not onely Man but God and
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
spiritual good For if they should speak evil of such their own conscience must needs convince and stop their mouths besides that they should also by this means plainly accuse and condemn themselves as very unthankful against such persons by whom they had reaped so much good Therefore in these respects it is not an easie matter for any to reproach slander or speak evil of such by whose means they have been partakers of great good Not easie for a people to speak evil of their own Pastor and Minister or of any other by whose Ministery they have been converted or confirmed in grace by whom they have gained much spiritual instruction knowledg comfort c. Not easie for Subjects to speak evil of their Magistrates and Governours by means of whose Government they reap so great benefit Not easie for Children to speak evil of Parents Servants of their Masters c. For if they should both their own conscience and others that hear them must needs condemn them of unthankfulnesse Vse 1 Use 1. See then the unthankfulness and wickedness of such as having reaped great good and benefit by others yet are not ashamed to speak evil of them as of their Ministers Parents c. How unthankful and unnatural are these worse than some brute beasts who are mindful of benefits bestowed on them and will not easily be drawn to hurt such as have done them good The dogg will not bark against his Master that feedeth him ◠Yet some men that profess to be Christians stick not to open their mouths against such as have been and are instruments of the greatest good that may be to them even of saving their souls c. So some children stick not to speak evil of their own Parents from whom they have received their being and education Unnatural children condemned by light of Nature and much more by the Word of God So some Servants are so ungrateful as to speak evil of their Masters in whose service they have gotten much good c. Use 3 Use 2. If it be so hard for any to speak evil of those by whom they have received much good then it is much more hard to do evil unto such as have done us great good yet even such ungrateful persons are to be found now adayes c. Use 2 Vse 3. See what to do if we would keep others from speaking evil of us Labour to do them all the good we can Then they cannot lightly or easily speak evil of us or if they do they shall be convinced and condemned of their own consciences as unjust slanderers and most ungrateful persons against us Besides that the good we have done them shall be a testimony against them to convince and stop their mouths Now followeth the second reason alledged by our Saviour Why he would not have his Disciples forbid the party any more who cast out devils in Christ's Name viz. because he being no direct enemy to Christ was to be esteemed a friend and well-willer unto him and his doctrine which he proveth by this proverbial sentence Verse 40. He that is not against us is on our part He that is not against us That is Whosoever doth not shew himself to be a direct enemy to me and you and to that doctrine which we teach and profess He is on our part That is he is a friend and well-willer to us and our doctrine and is so to be esteemed as one that standeth for us Now this sentence is not to be understood generally and absolutely of all sorts of persons as if every one that doth not shew himself an open enemy unto Christ and the Gospel were therefore indeed and truth a friend unto the same but it is to be understood of such persons who do not onely not shew themselves direct enemies to Christ and the Gospel but do also some way or other shew themselves to be friends and favourers of the same though perhaps not so openly or manifestly as they should do These are to be accounted as friends to Christ and the Gospel Quest Quest How doth this sentence agree with that which our Saviour uttered at another time to the Pharisees blasphemously charging him to cast out devils by Belzebub He that is not with me is against me c. Matth. 12. 30. Answ Answ Well enough 1. If we distinguish of the persons of whom our Saviour speaketh there and here For there he speaketh of such as were in truth enemies of Christ as the Pharisees or such like and yet would make shew of being his friends or favourers at least sometimes But here he speaketh of such as are indeed friends and favourer◠of Christ and the Gospel and do some way or other shew and approve themselves so to be although perhaps as yet they are but weak and imperfect Christians and therefore not so forward as they should be in the publick or open profession of Christ and the Gospel 2. This sentence of our Saviour in this place is so far from contradicting that before uttered Matth. 12. that it doth rather necessarily follow from the same and so serveth to confirm it For if every one that i◠not with Christ be against him then on the contrary it must needs follow that every one who is not against Christ is with him So that by both Sentences our Saviour implyeth this that there is no mean or middle way between being a friend and being an enemy to him and the Gospel He that is not a friend is an enemy et contrà c. Observ 1 Observ 1. How good and gracious a Lord and Master Christ Jesus is toward us his servants in that he doth accept in good part of those duties and services which we perform unto him though they be joyned with much weakness and imperfection So here This party who by invocation of Christ's Name did cast out devils being one that made some kind of profession of Christ and of his doctrine as is most probable although he was not so zealous and forward in this profession as he should have been yet our Saviour did not for this cause reject him but accepted of that weak and imperfect profession which he made accounting him in the number of his disciples and of those that were friends to him and his doctrine c. So he accepted of Nicodemus his coming to him in the night-time Joh. 3. Though it was a great weakness and imperfection in him to make such a timorous profession of Christ being ashamed to come to him in the day-time yet our Saviour did not for this cause cast him off but graciously conferred with him and instructed him c. Vse Use Great comfort to true and sincere hearted Christians Though they feel many wants and imperfections in their obedience and services which they perform to Christ yet he will not reject them for the same but doth graciously and mercifully accept of their weak endeavours in his service so far forth as their hearts
drowned in the Sea this punishment should be much more easie and tolerable for him than that which he shall suffer in Hell for the sin of offending any good Christian c. See Jansen and Luke 17. 2. Now followeth the Instructions 1. From the persons threatned Whosoever shall offend c. Observ Observ It is a very haynous and grievous sin for any to offend or scandalize good Christians or the true Saints and Servants of God by offering any outward wrong or injury unto them in word or deed Our Saviour threatneâ—h a grievous punishment to be inflicted upon all such even eternal punishment of soul and body in Hell being far more grievous than any bodily punishment or temporal death whatsoever which shews the grievousnesse of this sin of giving offence to the true Saints and servants of God or of Christ Jesus by offering any wrong or injury to them in word or deed Therefore Matth. 18. 7. a Woe is denounced by our Saviour against such as are the cause of such offences or scandals against good Christians And Verse 10. of the same Chapter he gives a caveat to take heed of despising his little ones that is of shewing contempt of any humble Christians that are his true disciples by offering any wrong or abuse to them to shew how great a sin it is so to do Therefore also Psal 105. 14. It is said The Lord did reprove even Kings for the hurt and wrong they did unto his Saints and that he charged them not so much as to touch his anointed c. to shew how great a sin and offence to God it is to offer wrong to such Reas 1 Reason 1. To offer wrong or injury to the Saints of God is to offer injury to the Lord himself whose servants they are Zach. 2. 8. He that toucheth you toucheth the apple of his eye So 2 King 19. 22. Sennacherib in reproaching Hezekiah is said to have blasphemed against God himself And Act. 9. 4. Christ chargeth Paul before his conversion to have persecuted Him in persecuting his Saints Reas 2 Reas 2. We are commanded in Scripture to shew speciall love to the Saints of God above all others Gal. 6. 10. Let us do good to all but especially to the houshold of faith Therefore on the contrary to do hurt to such or to offer wrong and injury to them must needs be a grievous sin Vse 1 Use 1. See the wickedness of such as make but leight of this sin of offending the Saints of God or good Christians by wrongs or abuses offered to them in word or deed or both Some are so profane as to make it their pastime or sport to speak or do evil to the Saints of God to reproach and slander them to jest and mock at them and to call them by reproachful names Prov. 10. 23. It is a sport to a fool to do mischief c. But it will be no matter of sport when such shall give account to God for this sin of abusing and scandalizing his Saints and servants when God shall enter into Judgment and cast them to Hell for it Use 2 Use 2. For admonition to every one to fear and take heed of this haynous sin of offending the Saints of God and good Christians by any outward wrong or injury offered to them in word or deed yea though it be in the least measure though it be but by an evil word spoken against such much more take heed of hurting or abusing such in deed Take heed of shewing any hatred or enmity against the true Saints and servants of God Take heed of molesting troubling persecuting them by word or deed Take heed of speaking or doing any thing against such unjustly whereby to vex and grieve their minds and so to discourage and hinder them in their holy and Christian course of life Remember what a grievous sin it is thus to offend and scandalize the Saints and servants of God and so to hinder or discourage them in well-doing by any wrong or abuse offered to them in word or deed As it is a great sin to give just offence or scandal to any by offering wrong or injury to them or abusing them any way so especially to give cause of offence to the Saints and Servants of God and to good Christians of all offences and scandals this is the greatest and worst kind and therefore most of all to be feared and shunned 1 Cor. 10. 32. Give none offence neither to the Jews nor to the Gentiles nor to the Church of God A grievous sin it is to offend and discourage any in well-doing by offering wrongs or abuses to them but especially to do this to the Church of God that is to his true Saints and Servants c. especially such as are eminent for Graces or special instruments of Gods glory as Ministers c. This is a most hainous and grievous kind of offence and scandal Therefore fear and take heed of it by all means Consider that the wrongs and injuries done against the Saints of God are done against God and against Christ himself and so he taketh them Consider also how we are bound in Conscience to love and honour such in highest degree above all others and therefore to give offence to such by any wrong or abuse offered them in word or deed must needs be a hainous and grievous sin before God therefore see we be not guilty of it And to this end take heed of contemning or despising the Saints and Servants of God in our hearts lest this contempt grow to dislike or hatred and so break forth outwardly into open scandalls and offences against such in word and deed Resist the beginnings of this sin this is the way to be kept from it Mark 9. 42. And whosoever shall offend one of these little ones that Believe in me it is better for him that a Milstone Octob. 14. 1627. were hanged about his neck c. NOw follow the persons against whom this sin is said to be committed viz. good Christians described 1. By the name or title given them they are called little ones 2. By special property such as Believe in Christ Of the first One of these little ones Observ 1 Observ 1. It is not said whosoever shall offend these little ones but Whosoever shall offend one of these c. We learn That it is a great sin before God to offer wrong or injury and to give cause of offence to any one of his true Saints and Servants yea though it be the least or meanest of them Matth. 18. 10. Take heed that ye despise not one of these little ones c. Use Use This doth serve further to aggravate the sin of offending or giving cause of scandall to the Saints of God in that the Lord doth accompt it so great a sin to offend or wrong but one good Christian or true Servant of his How much greater sin is it then to give offence or to offer wrong to
is better for thee It is a less evill or inconvenience and a greater good unto thee To enter into life maimed That is with the loss or want of such things as are dear and pretious to thee in this World to be made partaker of eternal life and glory in God's heavenly Kingdome So afterward ver 45. and 47. Better to enter into the Kingdome of God with one eye c. Then having two hands to go into Hell That is then with the fruition and enjoying of these things which are dear to us in this World to be cast into that estate or place of everlasting torments prepared for the wicked after this life Hell The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Originally an Hebrew word signifying the Valley of Himom which was near to Jerusalem where the Israelites imitating the Gentiles did cruelly sacrifice their Children by fire to Idolls Jer. 7. 31. and Josh 15. 8. Hence translated to signify the place appointed for the eternall torments of Reprobates after this life Into the fire that never shall be quenched This not to be understood properly of such material or natural fire as is in use amongst us which is maintained by Wood or other such fewell for such fire as this cannot work upon the Soul as the fire of Hell shall do upon the Souls of the damned in Hell It is therefore a Metaphoâ—ical speech whereby the torment and punishment of Hell is compared unto the burning of the body with material fire in respect of the terribleness and grievousness of the pain which of all bodily pains is most sensible and grievous And it is said to be unquenchable fire the more to aggravate the grievousness of that hellish torment in that it shall never have end Where their Worm dyeth not i. e. The worm of the damned Reprobates in Hell Now for the conceiving of this we must know that in these words our Saviour doth allude unto Esay 66. the last verse Where the Lord himself speaking of the great slaughter and destruction that should be of the enemies of his Church he saith that the people of God shall go forth and see the Carcases of the slain and that their worm shall not dye nor their fire be quenched that is to say those worms which shall gnaw and feed on some of the Carcases shall not cease but continue to feed on them till they be eaten up and that fire with which others of their Carcases shall be burned as the manner was shall not go out but continue burning till it hath consumed those Carcases So in this place when our Saviour speaking of the punishment of the damned in Hell saith that their Worm dyeth not c. his meaning is hereby to set forth the grievousness of that punishment by the continuance and eternity of it viz. that the wrath and curse of God seizing upon them in Hell shall be as a Worm never dying which shall continue for ever gnawing upon their Souls and Consciences and like unto a fire unquenchable which shall never cease to burn and torment them So afterward ver 46. and 48. The words being explained consider in them three things 1. An admonition or warning given by our Saviour to his Disciples to avoid occasions of sin or to remove and seperate from themselves all such occasions of sin though never so dear unto them If thy hand offend thee cut it off So afterward If thy foot or eye offend thee c. 2. A reason enforcing the Admonition from the benefit and good that will come of avoiding and cutting off such occasions of sin in that it will be a means to further a Christian toward the attainment of eternal life the greatness of which benefit our Saviour setteth forth by comparing it with the contrary danger that will ensue if a Christian do not cut off such occasions of sin He is in danger to be cast to Hell Now our Saviour affirmed that it is better for him to enter into life with the loss of those things which are dear and pretious to him in this World then to go to Hell with the fruition and enjoying of such things as are dear and pretious to him in this World 3. A description of the punishment of the wicked in Hell 1. By the grievousness of it compared to fire and to a worm gnawing c. 2. By the continance Their worm dyeth not and the fire is never quenched Now these things are not onely propounded by our Saviour but repeated and urged three several times and that not in vain but thereby to shew the weight and importance of the matter spoken of and so to move us to yield the more to regard this admonition of our Saviour and to yield obedience to it Now follow the Instructions to be gathered from the several parts of the Text before propounded First from the admonition If thine hand offend thee cut it off And ver 45. and 47. If thy foot or eye offend thee c. Observ 1 Observ 1. That Christians ought to set themselves against the occasions of sin in themselves being carefull to shun and avoid them and to seperate themselves from the same not onely to avoid sin it self but the occasions of it that is to say whatsoever is or may be a stumbling block to them in the wayes of God occasioning or causing them either to commit that which is evill or to omit or neglect any good duty which God requireth Our Saviour warneth us here to cut off our hand or foot and to pluck out our eye if it offend us that is to remove and put far from us every thing that is or may be in likelihood an occasion unto us of stumbling and falling into sin To shew how carefull we should be not onely to shun sin but the very occasions of it that is all provocations and means of enticing us to evill or which may hinder us in our duty to God Jud. ver 23. Hate even the Garment spotted by the flesh that is shun all occasions of being infected with the contagion of sin even as in time of the law they were to shun the very garments of such as were tainted with the Leprosy or otherwise legally unclean See also 1 Thess 5. 22. The Scripture not onely forbids particular sins but the occasions as of drunkenness Prov. 23. 20. Of anger Prov. 22. 24. Job 31. I made a Covenant with mine eyes c. David Psal 119. 37. Now the occasions of sin which we are to resist and avoid are sundry 1. Our corrupt and sinfull lusts These are great causes and occasions of entising and drawing us to actual sins And therefore we ought carefully to avoid these occasions of sin which is done by using all means daily to mortify this corruption of nature and sinfull lusts in our selves as Prayer Meditation in the Word of God c. 1 Pet. 2. 11. Abstain from fleshly lusts which fight against the Soul How do they fight against the Soul
never so dear to thee thou must suffer as it were the cutting off thy hand foot c. Which being so that the practice of Christianity is so hard difficult and painfull it must not discourage any from setting about it but on the contrary encourage every one to labour and take pains about it Use 3 Use 3. For Exhortation To stir us up to the conscionable practice of this duty viz. to labour and strive to cut off and separate from our selves those things which are most near and dear to us in this world so far forth as they are or may be occasions of sin unto us First and principally let us labour in resisting and mortifying those sinful lusts and affections of our hearts which are most natural and most delightful and pleasing to us and which we are so loth to part with Use all means to cut off this near and dear occasion and cause of sin Pray unto God by the power of his Spirit to mortifie and crucifie in us these sinful lusts which are so dear to us and use all other means to resist and subdue them more and more to cut off those hands and feet of thy corrupt heart and to pluck out this eye of thy heart that it offend thee not So also thou must make conscience to cut off and separate from thee all outward occasions of sin which are never so dear to thee though as dear as thy hand foot yea as thy right hand c. And though it be as painful or grievous to thee to part with them as to part with thy right hand or right eye c. yet must thou rather part with them and utterly reject and forsake them than be occasioned by them to sin against God or to be hindered in obedience to his Will In this case thou must part with all profits and pleasures of this life though never so sweet unto thee Thou must resist even unto blood in striving against sin c. And to this end labour and pray for grace to deny thy self and thy corrupt Nature and all that is near or dear to thee in this world else thou wilt never be able to part with these as thou must do c. Vse 4 Use 4. If we must remove and separate from us those things which are so near and dear to us in this world and so necessary and useful to us as our hands feet eyes if they be occasions of sin to us then much more ought we to be willing to part with such things as are lesse dear to us and lesse necessary and useful c. such as we may better spare and be without as superfluous profits pleasures c. Observ 3 Observ 3. The practice of Mortification in resisting and refraining sin and the occasions of it is not an easie work but hard difficult and painful Compared here to the cutting off of a member of the body c. not done without great pain and grief called crucifying of the flesh dying to sinne circumcising of the heart c. Use 1 Use 1. See the cause why so few true mortified Christians are to be found so few truly dead to sin having the power of sinful lusts killed and crucified in them and shewing it in life by refraining sin and the occasions of it It is because it is so hard difficult and painfull a matter c. so contrary to Nature c. Use 2 Use 2. See the folly of such as think it easie to refrain sin and occasions and to resist their own lusts c. they think they can do this at any time when they will Therefore they defer Repentance c. But take heed of this for thou wilt not find it easie when it comes to point of practice but most hard and painful and even as the cutting off thy right hand c. Therefore set about it speedily The sooner the better and more easie to be done c. Mark 9. 43. It is better for thee to enter into life maimed c. Nov. 18. 1627. NOw followeth the second thing contained in the words viz. The reason of the Admonition whereby our Saviour inforceth it in these words It is better for thee to enter into life maimed c. The Reason is twofold or hath two branches The first is taken from the benefit and good that will come unto a Christian by cutting off and avoiding occasions of sin This will be a means to further him to the attainment of life everlasting the greatnesse of which benefit is amplified by comparison to the lesser good or benefit of enjoying those things which are dear to us in this life Better to enter into life maymed halt or having but one eye than to enjoy both hands feet c. and to come short of eternal life The second is taken from the contrary evil and danger which is like to ensue if a Christian be not careful to cut off such occasionâ— of sin in that by this means he shall be in danger of going to Hell after this life the greatnesse of which evil and danger is set forth by comparison to the lesser evill of being deprived of such things as are dear to us in this life Better it is to be maymed halt c. than to go to Hell that is it is a lesse evil to loâ—e or be deprived of such things as are as dear to us in this life as our hands feet c. than to go to Hell c. See the meaning of the words before explained Now follow the Instructions 1. From the first branch of the Reason Better to enter into life c. Observ 1 Observ 1. There is an eternal life and state of glory to be enjoyed by the Saints of God after this life in heaven This is presupposed here And it is an Article of our faith c. Vide infrà post 3. Observ Observ 2 Observ 2. The great benefit and good that cometh of being careful to keep our selves from sin and the occasions of it in that it is a means to further us toward the attainment of eternal life and salvation in God's Heavenly Kingdom Our Saviour doth upon this ground warn every Christian here to take heed of the occasions of sin because it is better by so doing to enter into life or into the Kingdom of Heaven as it is Verâ—e 47. than by not doing it to be in danger of Hell-fire Whereby he plainly implyeth That this carefull shunning of sin and avoiding occasions of it is a means to further Christians to the attainment of life eternal in God's heavenly Kingdom Though we do not by refraining sin or the occasions of it merit eternal life yet this is one means appointed of God whereby we are to come to eternal life viz. by a conscionable care to keep our selves from sin and the occasions of it Rom. 8. 13. If through the Spirit ye mortifie the deeds of the body ye shall live 1 Pet. 3. 10. He that will love life
13. and Luke 14. 34. where our Saviour doth plainly compare his Apostles unto sâ—lt 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 tâ—at 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 faiâ—hful 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 Sâ—craments how shall they be instructed admonished comforted in their distresses c They must neeâ—s 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.
them which private Christians do enjoy Reas 2 Reas 2. The Word of God being unsavoury in them with which they should be seasoned there is no other ordinary means to recover them As Salt having lost the saltnesse there is nothing else with which it can be seasoned c. Caution Caution This comparison is not so to be urged as if it were impossible for a Minister of the Word falling away from his first fidelity or diligence in his Ministery afterward to repent and become faithfull for there are some examples of such as have so done as in Peter who by his dangerous fall in denying Christ became unsavoury for a time yet repented and recovered himself The same is probably held by some Divines touching Demas that although for a time he forsook Paul and embraced the world 2 Tim. 4. 10. yet did afterward repent and recover himself and therefore is afterward reckoned by Paul among his fellow Labourers Philem. 24. Verse Use 1 Use 1. See how needful for all Ministers of the Word carefully to look unto themselves and to their Ministery that they do not only begin but also continue to be diligent conscionable and faithfull in execution of it lest if they degenerate and fall from their diligence and faithfulness they become like unto salt that hath lost the saltnesse c. 1 Tim. 4. 16. Take heed unto thy self and unto the doctrine continue in them for in so doing thou shalt both save thy self and them that hear thee Vse 2 Use 2. See also what great cause there is for the flock and people to pray unto God for their Pastors and Ministers that they may not fall away but continue constant in the faithful discharge of their Ministery lest if they lose their Ministerial saltness they do become utterly unprofitable to the people yea hurtfull and dangerous by their evil example c. Mark 9. 50. Have salt in your selves c. Janu. 13. 1627. NOw followeth the third thing in the words An Admonition or Precept given by our Saviour to his Apostles touching the practice of a twofold duty respecting their Ministeriall Office The first more directly Have salt in your selves The second Indirectly and by consequent only as a help to the former Have peace one with another Have salt c. Our Saviour having in the former part of this Verse compared Ministers of the Gospel unto salt and withall shewed how dangerous it is for such to become unsavoury that is to â—all from that dâ—ligence and faithfulnesse they have made shew of and so to become unprofitable in their Ministery and unfit to season others with the doctrine of the Gospel Now in the next place for the preventing of the foresaid danger he admonisheth his Apostles who were called to the Ministerial Office to be carefull to retain and keep in themselves that seasoning vertue which ought to be in them in regard of their Ministery that is to say that Ministerial care and faithfulnesse whereby they should continue profitable and fit to season others So then by salt understand here that seasoning vertue which was in them in regard of that Ministerial care conscience and fidelity which they had hitherto shewed in seasoning others with the doctrine of the Gospel Thâ—s Salt of Ministerial faithfulnesse he admonisheth or exhorteth them to have in themselves that is to be careful to hold retain and keep it constantly as they had hitherto done that as they had begun to be profitable and fit to season others by their Ministery and Doctrine so they might continue to be so still even to â—he end Having is put here for retaining holding or constant keeping Doctr. Doctr. That it is not enough for Ministers of the Gospel to be diligent conscionable and faithful in seasoning others by their Ministery and doctrine for a time or to make shew for a time of such Ministerial faithfulnesse but they must labour to hold out and continue constant in the faithfull and conscionable discharge of their Ministery for the spiritual seasoning of others They must not only be profitable in their Ministery or have a seasoning vertue in it for a time but labour to hold and retain this salt in themselves that is in their Ministery by continuing constantly diligent and faithful in it 1 Tim. 4. 16. Take heed to thy self and unto the doctrine continue in them c. and 2 Tim. 4. 5. Fulfill thy Ministery or Make full proof of it viz. by continuing constant in the faithful discharge of it Col. 4. 17. Say to Archippus Take heed to the Ministery which thou hast received in the Lord that thou fulfill it Reas 1 Reason 1. Because it is so dangerous as we heard before for Ministers that have been faithful and profitable for a time or made shew of it afterward to fall away and become unprofitable and unsavoury Reas 2 Reas 2. This is the way to approve themselves to be truly conscionable and faithful in seasoning others by their Ministery when they do continue constant herein whereas otherwise if they fall from it and give over their first care diligence and faithfulnesse this gives just cause of suspition that they were never truly faithful at all Reas 3 Reas 3. Thiâ— is the way to obtain that blessed reward which God hath promised freely to give unto such Ministers of his Word as do continue faithful to the end So Revel 2. 10. To the Angel of the Church of Smyrna Be thou faithfull unto the death and I will give thee the crown of life Use Use To stir up Ministers of the Word to labour for this constancy and perseverance in their Ministerial care diligence and faithfulness for the spiritual seasoning of others with the doctrine of the Gospel not thinking it enough to have salt in their Ministery that is to be profitable and savoury in it and by it for the seaâ—oning of others but to hold and retain constantly this seasoning vertue of their Ministery c. Helpâ— or means to attain to this constant faithfulnesse in their Ministery 1. To look that they have a good calling and entrance into the Ministerial Office at the first That they find themselves called of God that is qualified and furnished with some measure of gifts fit for the Ministery c. Then there is a good foundation laid for continuance in the faithful execution of his Office 2. To labour for sincerity and uprightnesse of heart in all Ministerial duties seeking God's glory and the edification of his Church and people above all worldly things 3. Earnest and daily prayer unto God to give them the gift of perseverance and constancy in the faithful discharge of their Ministery 4. To â—oyn a holy and conscionable life with diligence in their Ministery being careful to practise those things which they teach unto others Now followeth the second Duty whereof our Saviour admonisheth his Disciples and unto which he exhorteth them that is To have peace one with another And this he
therefore by patient contented and chearful suffering of this pain and labour in duties of our callings we do glorifie God by obedience to his Will And withall this reproveth the â—â—ceness and delicateness of such as are loth and unwilling to take any pains in the duties of their Christian callingâ— or in Gods service loth to do any more than may be done with ease c. In practice of sin they can take pains to fulfill their wicked lusts to serve the devil but not to serve God in their callings faithfully and conscionably c. The second occasion making way to our Saviour's Disputation with the Pharisees was the concourse of the people unto him in that place whither he now went viz. in the Coasts of Judea The people resort unto him Matth. 19. 2. Great multitudes followed him To be partakers of his Doctrine and Miracles which was the end of their coming to him and following him in his journey And although it is not likely that all came with a sincere mind and affection to reap spiritual fruit and profit by his doctrine but rather that a great part came for sinister ends as for novelty sake or only to reap some temporal good by his Miracles c. yet no doubt but many did come out of love to his Person and Doctrine and to profit by it Again This is added to shew that they had done the like before at other times therefore it is said they did so now again the more to commend their zeal and forwardnesse in resorting to him Observ Observe the zeal and forwardness of the people here in repairing or resorting to Christ to be partakers of his Doctrine and Miracles flocking unto him in great multitudes Which should teach us our duty viz. to shew the like zeal in frequenting and coming to the Ordinances of God upon all occasionâ— especially to the Ministery of the Word to hear Christ instructing us by his Ministers See before Chap. 2. 2. Object Obâ—ect If Christ Jesus were now on earth to preach to us we would be forward to resort to him c. Answ Answ By the same reason thou must be forward to hear his Ministers called and sent to teach in his Name And it is certain that if thou make not conscience to hear them no more wouldst thou care for hearing Christ himself if he should come to preach on earth again c. Luke 16. 31. If they hear not Moses and the Prophets c. The third occasion of the Disputation between our Saviour and the Pharisees is His diligent teaching of the people flocking unto him at this time which is amplified by comparison to his former uâ—ual practice in the same kind As he was wont he taught them again As he was wont According to his usual custom at other times upon like occasion when there was any concourse of people to him He taught them again Instructed them again as formerly he had done in the doctrine of the Gospel by opening and applying it Matth. 19. 2. it is said He healed the people that is such as were brought to him oâ— came to be healed Which shews that he joyned Miracles with his Doctrine for confirmation of it as he used to do at other times Observ 1 Observ 1. The diligence and faithfulnesse of our Saviour in execution of his Ministerial Office of preaching and instructing the people wheresoever he came taking all occasionâ— to instruct them and to do good by his Ministery never omitting or neglecting to teach the people when any opportunity was offered but so often as they assembled unto him and shewed their desire of instruction so often he taught them So here it is said the people resorting to him again he taught them again and that this was his usual custome and practice Herein our Saviour is a pattern for all Ministers oâ— the Word to follow even in this conscionable care diligence and faithfulness in discharge of their Ministerial Office in every part of it especially in preaching the Word to the people committed to them upon all fit occasions so far as their abiâ—ry and strength of body will serve omitting no opportunities of doing good by their Ministery See before Chap. 1. 21. Chap. 2. 2. and Chap. 4. 1. Observ 2 Observ 2. In that the people resorting unto Christ again moved him to teach them again we may gather That the zeal and forwardness of a people to hear the Word of God and to profit by the Ministery is a means to provoke and stir up the faithful Pastorâ— and Ministers of God to be the more diligent and constant in teaching and instructing them upon all occasions 1 Cor. 16. 8. Paul stayed the longer at Eâ—hâ—sus and was the more careful to do good there by his Ministery because there was a great door and effectuall opened to him that is he perceived a great occasion of doing good to be offered in regard of the zeal and forwardness of many to hear the Doctrine of the Gospel On the contrary it is a mean to discourage and hinder the zeal and diligence of Gods Ministers in their Ministerial Office when they see the people cold negligent or backward in resorting to the Ordinances of God Use Vse See what is to be done of such people as do desire that the Pastors and Ministers set over them should be diligent and constant in duties of their Ministery especially in publike preaching of the Word in season and out of season c. They must then shew themselves zealous forward and diligent on all occasions to be partakers of the benefit of their Ministery and to profit by it that by this means they may exciâ—e and stir up the diligence zeal and faithfulness of their Pastors If they would have their Ministers to teach them constantly they must constantly shew themselves teachable and desirous to be taught if they would be constantly sed with this spiritual food of their souls they must constantly shew and express their spiritual apâ—etite in hungring and thirsting after it c. Some are apt to complain of the negligence of their Pastorâ— in teaching when themselves are a great cause of it by their coldness negligence and want of true zeal in hearing the Word on all occasions c. As he was wont Observ Hence learn That it should be the ordinary custome and constant practice of Christians to be exercised in the duties of their Callings both of their general and particular callings at all due times and as occasion is offered 1 Cor. 7. 17. Though they are not to do such duties customarily that is only for custome or fashion sake yet they are to keep a constant custom and course in the duties of their callings c. not only exercising themselves therein now and then extraordinarily c. but it must be their ordinary custom and constant practice to be exercised in them So should it be with Ministers in the duties of their Ministery as preaching c. It was
the Nation of the Jews both of ancient and latter times for which therefore they are often reproved both by Moses and the Prophets Exod. 32. 9. The Lord said to Moses I have seen this people and behold it is a stiff-necked people Act. 7. 51. Steven tells them they were stiff-necked and uncircumcised in heart c. Now as they were a people whose hearts were hardned in many sins so especially in some sins in particular and above others one of which was the bitter hatred of husbands against their own Wives insomuch that if they once conceived great dislike and hatred against them they grew in time to be so hardned in this Malice that they cared not what abuse they offered them nor what cruelty they exercised against them yea though it were by wilfull murthering of them as some Writers do testify of this people And this is that special kind of hardness of heart which our Saviour here speaketh of charging the Jews with it and affirming it to be the special cause for which Moses gave a Law of toleration for Divorcing of the Wife in that case of hatred conceived by her husband against her viz. for the better preventing of this cruel and unmercifull dealing of such malitious and hard-hearted Husbands toward their own Wives And these words of our Saviour are a secret check and reproof to these Pharisees for their perverse alledging of Moses's Law for the justifying of unlawfull Divorces for sleight causes q. d. that Law of Moses is so far from excusing such Divorces practised amongst you that it rather shews the wickednesse of your hearts then the lawfulnesse of such Divorces c. It followeth He wrote you this Precept That is he gave you in writing this Politicall Law of toleration touching Divorcement in the case of the Husbands dislike of the Wife which Law our Saviour calleth a Precept not because it was simply and absolutely so in regard of the Divorce if self for so it was onely a permission as hath bin shewed but because it was in part a Precept or command namely in respect of giving the Bill of Divorcement to the Wife Observ 1 Observ 1. See here the special cause moving the Lord by the Political Law of Moses to permit and tolerate unlawfull Divorces for a time amongst the people of the Jews the cause was the cruelty and hard-heartedness of that people toward their own Wives which was such that when once they grew into hatred of them they would rather murder them or do them any mischief than live with them therefore to prevent this outragious and unnatural cruelty and bloudy dealing of the Husband with the Wife the Lord did rather for a time permit such hard-hearted and cruel Husbands to put away their Wives by giving them a Bill of Divorce than by tying them to live with them to give occasion of such outrage and cruelty to be shewed by the Husband against the Wife which therefore shews that such unlawfull Divorces were never allowed of God but onely tolerated for a time amongst that cruell and hard-hearted people as a lesser evill to prevent and avoid a greater Quest Quest Why did not the Lord rather cure and quite take away this hard-heartedness and obstinate Malice of the Jewish Husbands against their Wives as he could have done then thus tolerate the same Answ Answ Though the Lord could have speedily cured and taken away this great evill yet he did rather choose to tolerate and bear with it for a time thereby to shew his Patience and long-suffering towards this obstinate people and withall to teach all Magistrates and Governours in the Church and Common-wealth not to use too much rigour in their Government but wisely to moderate and temper the same according to the disposition of those under their Government tolerating some evills for a time which they cannot at first reform and that for the preventing of greater evills Vide Jan. Analys in Deuter. cap. 21. 15. et cap. 24. 1. Observ 2 Observ 2. Here we see further how hainous and grievous a sin it is and how offensive and odious unto God for Husbands to deal hardly or cruelly and unmercifully with their own Wives either by continuall afflicting and vexing them in their life time or which is most hainous and fearfull of all by seeking the untimely death of them or being willingly accessary to the same that this is a most hainous and grievous sin in any Husband may appear by this that for the preventing and avoiding hereof God himself did appoint Moses by a Judicial or Politick Law to tolerate unlawfull Divorces as a lesser evill which yet in it self was also a great evill and sin Here then we may see that although it is a great sin for Husbands to put away their Wives or to seperate from them without just cause and therefore Mal. 2. 16. it is said the Lord hateth putting away of the Wife yet it is a more hainous and odious sin before God for Husbands to deal cruelly with their own Wives by continual and daily vexing and abusing them and especially by seeking the death of them or being willingly accessary to the same For if all kinds and degrees of murder and cruelty be odious unto God then especially that which is committed or practised against such as the Lord hath tyed us unto by nearest bond now the Husband is by Gods Ordinance so nearly linked and joyned to the Wife that they are to be accompted as one person as we shall hear afterward It is a hainous and odious sin for any to practise murder or cruelty against any of their near friends or kindred especially for the child to deal cruelly with his own Father or mother but it is yet more hainous for the Husband to practise cruelty against his own Wife who is dearer to him than his Parents And as it is an unnatural sin for the child to be cruel and hard-hearted toward his Parents so much more for the Husband to be so unto his own Wife which is himself and therefore in being cruel to his Wife he is cruell and unmercifull to himself which is most unnatural Ephes 5. 29. No man ever yet hated his own flesh c. Vse Vse For admonition to all Husbands to fear and take heed of this most hainous and odious sin of cruelty and unmercifull dealing against their own Wives being a sin so unnatural and so detestable before God And to this end they must be admonished withall to take heed of that which is the usual cause of such cruelty and that is the conceiving of hatred dislike or discontentment against their Wives for any cause and especially they must take heed of harbouring and cherishing any such hatred or dislike in their hearts lest in time it come to be so rooted in them that it grow incurable and lest it break forth at length into outragious cruel and unmercifull dealing against their Wives as many times it doth On the contrary
in the same family or house further then they are willing so to do or further then they may well and conveniently do it without hinderance to them either in Marriage-duties or in the advancing of their own estate either Spiritual or Temporal for as we heard before this is one respect in which the husband is to forsake his Parents in comparison of his Wife viz. in respect of his habitation c. Observ 4 Observ 4. In that married persons are to forsake their Parents in regard of being exempted by marriage from that power and jurisdiction of Parents to which they were subject before this teacheth us how fit and equall a thing it is therefore for children not to enter into the married estate or to make choyce of husbands or wives without the consent of their Parents had thereunto especially to their first marriage For since by marriage the child is to be exempted from the Parents power and jurisdiction and is dismissed as it were from his Parents family is it fit that this should be done without the knowledg and consent of Parents themselves Therefore as God hath ordained that children when they marry shall forsake their Parents to cleave to their Wives so not to do this without their Parents consent Therefore in Scripture Parents are said to give their children in marriage 1 Cor. 7. 38. The father is said to give his Virgin c. and Deut. 7. 3. Thy daughter thou shalt not give unto his son viz. to the son of the Canaanite nor his daughter shalt thou take unto thy son And this might be proved further by other places of Scripture And it is confirmed by all good Laws of men Which therefore shews the great sin of such children who presume to make up secret Marriages or Contracts without the consent of Parents c. No blessing from God to be expected on such marriages but his curse rather as usually it cometh to passe Mark 10. 7 8. For this cause shall a man leave his father and mother c. March 2. 1627. NOw followeth the second Duty of married persons here required viz. cleaving to their own Wives and Husbands that is keeping themselves most nearly and inseparably joyned to them c. Doctr. Doctr. That married Couples ought to keep themselves most nearly and inseparably joyned unto each other in the married estate the husband to his wife and wife to her husband Rom. 7. 2. The woman which hath an husband is bound by the Law to her husband so long as he liveth c. So is the husband to the wife Quest Quest How are married couples to be joyned and so to keep themselves inseparably each to other Answ Answ By conscionable practice of all marriage-duties one to another but especially these 1. By the duty of most near and entire love whereof we heard before having their hearts glued to each other firmly and inseparably 2. By faithful and chast communicating of their bodies each to other 1 Cor. 7. 4. The wife hath not power over her own body but the husband et contrà This is called the bed undefiled Heb. 13. 4. 3. By the duty of cohabitation or dwelling together in the same house 1 Pet. 3. 7. Husbands dwell with your Wives according to knowledg c. So also is the wife to dwell with her husband 1 Cor. 7. 12. Though one of them be an unbeliever yet they are to dwell together and not to separate from each other Neither is it enough for man and wife to dwell together in one house but they are to desire and seek most near and familiar society together in the house and that upon all occasions excepting where is some weighty and just cause of separation or absence one from the other for a time and that by mutual consent Vse 1 Use 1. To reprove such husbands and wives as do not thus cleave inseparably one to the other by mutual performance of marriage duties but on the contrary do divide and separate themselves from each other either in heart and affection by withdrawing their love and growing into hatred or dislike of each other or else by outward separation of bodies not keeping themselves to each other but giving way to adulterous thoughts c. or in respect of habitation and dwelling How unfit is this and contrary to Gods Ordinance Great is the sin of such husbands and of such wives as do give the first cause of such separation and much have they to answer for unto God if they repent not of this sin Vse 2 Use 2. To exhort married couples to make conscience of this duty of mutual cleaving to each other that is of keeping themselves most nearly and inseparably joyned one to the other by conscionable practice of all marriage duties each to other especially by mutual love and faithful communicating their bodies and by dwelling together and mutual rejoycing in each others society c. As there is a most near union between them in respect of the marriage-bond as we shall see afterward so must they labour to maintain and preserve this union by mutual and conscionable practise of such marriage-duties whereby they are to cleave inseparably one to the other in the married estate It followeth And they twain shall be one flesh c. The third and last part of the Sanction or Decree of God pronounced by Adam at the beginning Gen. 2. 24. touching marriage and married persons viz. touching the near and strait union that should be between all married couples that they should be two in one flesh and this part of Gods Decree or Ordinance touching Marriage is not onely alledged out of Gen. 2. but repeated urged and further confirmed by our Saviour's own sentence and testimony when he saith So then they are no more twain c. They twain That is the husband and the wife being inseparably joyned to each other in Marriage The word twain or two is not in the Hebrew Text Gen. 22. 4. but is added hereby our Saviour onely for explication sake being necessarily implyed though not expressed in that place of Genesis shall be one flesh Shall remain so nearly united together by the marriage-bond that although they are two distinct persons in themselves yet in respect of marriage they shall be but as one man and so to be esteemed and taken So then they are no more twain c. These are our Saviour's own words which he addeth in way of further ratifying and confirming the former Decree of God touching the near union betwixt man and wife and that for the more plain and evident convincing of the Pharisees who went about to justifie unlawful divorces practised among the Jews contrary to this Decree of God Observ 1 Observ 1. See here what a strait and near union and conjunction there is by Gods Ordinance between man and wife in the â—arried estate so strait and near that they are as two persons in one or as one man made out of two
Marriages are first made in heaven See this also in the marriage between Boaz and Ruth Here note That when we say God is the Author of the marriage-union this is to be understood only of the union between such persons as are lawfully and rightly joyned in marriage according to Gods Ordinance at least in regard of the substance of that which God in his Word requireth in a lawfull marriage For otherwise if any be joyned in marriage in unlawful manner or by unlawful means as without consent of Parents or with such as are within the degrees of kindred forbidden Levit. 18. or by any other unlawful means God doth not joyn them together But in all lawful marriages it is God that doth joyn man and wife together Vse 1 Use 1. See by this the dignity of the married estate in that God himself is the Author and efficient cause of it and of that near union which is between man and wife in that estate But of this before Verse 6. Vse 2 Use 2. See how great a sin it is for any to break or dissolve this union between man and wife or to give cause or occasion hereunto as by the foul sin of adultery or by ministring matter of strife and debate between man and wife whether this be done by the married couple themselves or by others This is to divide those whom God himself hath joyned and so to sin directly against the Ordinance of God Let every one therefore take heed they be not guilty of this sin Use 3 Use 3. Seeing it is God that joyneth man and wife in the married estate This should teach married couples to look at God's hand and providence in their marriage and in the uniting and joyning of them therein often considering and remembring who it was that brought them together at first and drew their affections one to the other and gave success to the means used for the accomplishment of the Matrimoniall conjunction between them that so this consideration may be a means more and more to unite their hearts in true marriage love and to cause them to shew their love by all fruits of it as by bearing with each others infirmities c. and by doing all Marriage-duties one to the other more conscionably To this end they are often to remember that they were not joyned together by chance c. Use 4 Vse 4. See how fit for such as intend and desire to enter into the married estate first to seek unto God by prayer both that he may direct them to such parties as are fit for them to be joyned with in marriage as also that he may unite their affections c. So Abraham's servant Gen. 24. 12. Prov. 19. 14. A prudent wife is from the Lord So is a prudent husband also Use 5 Use 5. This may comfort married persons against the troubles incident to the married estate In that he who hath joyned them together in that estate and called them to it will enable them to bear and go thorow the troubles and difficulties of it and not only so but sanctifie all unto them causing them to work for their spiritual good and to further them to heaven which should therefore cause them with patience contentedness and chearfulness to bear those troubles c. Doctr. 2 Doct. 2. That it is not in the power of man to untye or dissolve that union which God hath made betwixt man and wife in the married estate Our Saviour here gives a general Precept and warning that no man should presume to do it to shew that it is not in mans power only God himself who maketh this union can dissolve it either by the death of one or both of the married parties or in the case of adultery by giving liberty to the innocent party to be separated from the other by divorce and to marry with another Vse Use To confute the Papists teaching That it is in the power of the Church that is of the Pope as they mean it to dissolve the marriage bond betwixt man and wife in some cases and that out of the case of adultery for in that case they hold that the marriage bond is not dissolved As for example If the husband or the wife after marriage do make a religious Vow as they call it that is to say a Vow of perpetuall continency or that they will live a Monastical life in this case they hold That by reason of such a Vow made the Church or the Pope hath power to make void the marriage bond between husband and wife Vide Concil Trident. Sess 24. Can. 4. et 6. Herein the Pope discovereth himself to be that Antichrist foretold by the Apostle 2 Thess 2. 4. not only in equalling himself with God but exalting himself above God For God hath not any where in his Word dispensed with the separation of man and wife and dissolution of the marriage bond except in the case of adultery but the Pope doth dispense with it for other causes and not for adultery See how contrary he is to God Vide Bellarm. de Monachis lib. 2. c. 38. Doctr. 3 Doctr. 3. In that our Saviour speaks generally here not only of man and wife but of all other persons and things which God hath joyned together that man ought not to separate them hence we learn That it is a sin not only to separate man and wife being joyned of God in the married estate but also to separate any other persons or things whatsoever which God hath appointed to be joyned together For example It is a sin in any to separate between Christian brethren or friends c. by causing strife and debate between them One of the seven things which God in speciall manner hateth Prov. 6. 19. Him that soweth discord among brethren So also it is a sin to separate any of those things which God hath joyned and will have to be joyned together For this is to transgress the general Rule and Precept here delivered by our Saviour That what God hath joyned man may not put asunder Now there are many who are guilty of this sin of separating the things which God hath joyned 1. The Papists in separating the God head from the Manhood of Christ in the Office of Mediation holding him to be Mediator only according to his humane nature c. Also in separating the bread from the wine in the Lords Supper 2. Many also among our selves in our own Church do sin against this Rule of our Saviour For example Such as do separate good works and holy life from the profession of faith which God hath joyned Contrà Jam. 2. Such as separate Justification from Sanctification or forgiveness of sins from repentance which God hath joyned perswading themselves that their sins are forgiven and themselves justified though they live in sin c. Such also as do separate refraining of evil from doing of good in the practice of repentance Contra Rom. 12. 9. Such as do
proving it unlawfull for such as are lawfully Divorced for Aâ—â—â—tery 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 Adulâ—ery 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 diâ—â—olve 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 coâ—â—ent of both parties upon the repentance and submission of the guilty person And then in this case of reconcâ—liaâ—ion 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 â—o 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 â—lace being rightly understood by comparing this place with Matth. 19. 9. as also by that other place Matth. 5. 32. Whâ—soever shall put away his Wife saving for the cause of Fornication causeth her to commit Adulâ—ery c. Here â—â—â—e that there may be other just causes of some kind of separation of man and wife for a tiâ—e as in case â—ne of the parties have some contagious disease also in case that one of them grow â—o 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 conveâ—ted 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 unâ—ustly 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. 16â—8 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâ—ied of some in these last times who shall have a form of godliness but â—â—ny the power thereof Simon Magâ—s 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 â—each us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâ—reof 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 â—ryal 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 â—unning 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 praeâ—udicat 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
the profession of Religion as for perseverance and constancy therein that they may hold out as they have begun As he that is to run a race doth not so much strive to run â—ast at first as to hold out So c. This is all in all in a Christian In Christians non quaeruntur initia sed sinis c. as Hiâ—rome sayes This perseverance is that unto which the Crown and reward of eternal life is promised and without which it can never be obtained Revel 2. 10. Be faithfull to the death c. Match 24. 13. He that endureth to the end shall be saved Labour then for this perseverance in the profession of Christ and of Religion And to this end see thy heart be sincere and upright in this profession that thou aim at Gods glory therein and not at sinister respects as thine own credit or profit c. First and principally labour for truth and sincerity and then for zeal and forwardness in profession of Christ and the Gospel Then thou wilt not onely begin to be zealous for a time but continue so unto the end And that thou â—â—yest so do remember also at thy first entrance into the profession of Christ to cast thy accounts before-hand with the wise builder Luke 14. what it will cost thee how many troubles and difficulties thou must endure and go through if thou wilt be Christ's true Disciple indeed The not doing of this is one main cause why so many have been zealous for a time and afterwards grown cold in Religion yea have fallen quite away beginning in the Spirit and ending in the flesh Gal. 3. 3. Mark 10. 22. And he was sad at that saying and went away grieved for he had great possessions Octob. 5. 1628. Observ 3 Observ 3. IN that the cause of this young mans sorrow and departure from Christ and consequently of his refusing to obey Christ's Commandement in parting with all he had for relief of the poor as also in following Christ c. was the secret covetousness of his heart being too much in love with his Wealth and so loath to part with it Hence we learn That covetousness or inordinate love of Riches is a main hinderance to men in obeying Christ and in practise of such Christian duties as he requireth of us in his Word Thus was it to this young man and thus is it also to all others in whom this sin reigneth Reas 1 Reas 1. This sin of covetousness doth so take up and possess the heart with cares and thoughts of the World and about earthly things that it cannot be free or fit to obey Christ in practise of such duties as he requireth Reas 2 Reas 2. Covetousness makes a man a servant to the World and to his wealth and so hinders him in obeying and serving Christ in the duties which he requireth For a man cannot serve two such contrary Masters Christ and Mammon Matth. 6. 24. More particularly covetousness doth hinder men in the practise of two sorts of Christian duties required of us in the Word of Christ 1. In duties of Piety and Religion towards God in the first Table 2. In duties of Charity and Mercy towards men in the second Table Of the first It hinders men in duties of Religion as Prayer hearing reading of the Word sanctifying the Sabbath c. either keeping them from the practise of such duties and causing them wholly to neglect or omit them or else hindering the fruit and profit they should reap by performance of them Luke 14. The love of Farms Oxen c. hindered those that were invited to the Spiritual supper Matth. 13. Love of riches is one sort of thorns which choak the fruit of the Word in those that hear it So Ezek. 33. 31. They came and sate before the Prophet and heard his words but would not do them because their heart went after their covetousness Judas was a hearer of Christ yea a Preacher of the Gospell and yet this one sin of covetousness choaked all other good things in him Of the second It doth also hinder men in duties of charity to men as in giving lending freely to the relief of the poor in doing good and helping such as are in misery being content to part with all we have if need be for the good of our brethren at least in affection and disposition of heart No greater enemy and hinderance to these duties of charity and mercy than covetousness making men backward to all such duties of charity c. Use 1 Use 1. See by this the hainousness and danger of this sin of covetousness in that it is so great an hinderance to a Christian in obeying Christ and in practise of all Christian duties both of piety to God and charity to men A main enemy to the truth and power of Religion and to the sincere profession and practise of Christianity stealing away the heart from God and from his true worship and service and causing it to be set upon the world and worldly wealth upon the Creature instead of the Creator for which cause it is called Idolatry and the covetous person an Idolater Ephes 5. 5. Such a sin as is the cause and occasion of manifold other sins as of unjustice and oppression of usury of cruelty and unmercifull dealing of pride envy strife and contention c. 1 Tim. 6. 10. Root of all evill In a word such a sin as is a main hinderance to keep men from the Kingdome of heaven Therefore reckoned in Scripture amongst such hainous sins as do in special manner exclude men from heaven and eternal life as Ephes 5. 5. No covetous person hath Inheritance c. And 1 Cor. 6. 10. The Covetous shall not inherit c. A wo denounced against it Hab. 2. 9. which should cause us truely to hate and detest this sin c. as a most hainous and dangerous sin not a small or leight sin c. Use 2 Use 2. For admonition to every one of us who desire to obey and serve Christ in practise of such Christian duties as are required of us in his Word to take heed and beware of this dangerous sin of covetousness as we are warned by our Saviour himself Luke 12. 15. using all means to mortify this sin in our selves and to be preserved and kept from it for time to come Remedies against this sin 1. Pray unto God to mortify it in us and to keep us from it to wean our hearts from love of the World and earthly things 2. Labour by Faith to make God our portion and chief treasure as David Psal 73. 26. God is my portion for ever and ver 25. Whom have I in heaven but thee c. To be assured of Gods love and favour in Christ and truely to love him again above all things Then we shall not be too much in love with earthly riches and treasure or with any thing in this world but we shall rather contemn and trample it
was an occasion of his covetousnesse Joh. 12. Caution Caution This is not so to be understood as if riches of themselves were the occasion or cause of covetousnesse but by reason of the corruption of Nature being so prone and apt to love and affect worldly goods too much and so much the more by how much the more plenty and abundance of them is enjoyed Use 1 Use 1. See by this the great corruption of our Nature in our selves in that we are so apt to pervert and abuse such things as are good in themselves as occasions of sin As to abuse wealth and riches which in themselves are blessings of God as an occasion of covetousness unjustice and oppression of others so to abuse spiritual gifts as an occasion of pride prosperity as an occasion of security c. This is the great corruption of our Nature which makes us turn those blessings and good things to Gods dishonour which he hath given us to honour him withall This corruption of our Nature we are to lament and to be more and more humbled for it Vse 2 Vse 2. See how dangerous a thing it is to possess and enojoy great worldly wealth and riches without the special grace of God given to a man to use his riches well and to the glory of God forasmuch as otherwise they are such an occasion of the dangerous sin of covetousness c. But more of this afterward in the Verse following Use 3 Use 3. For Admonition to every one of us but especially to such as have store of this worlds goods and do grow in wealth to remember and practise that counsel given us by the Prophet David Psal 62. 10. If riches increase set not your heart upon them The more wealth the more matter and occasion of covetousness and the more we lye open unto it and so the more need have we to be watchful against this sin and to pray unto God to keep our hearts from being entised and drawn away by it As they that have much flax or gunpowder in their houses had need be very careful to keep fire from it so a Christian who enjoyeth great store of worldly wealth had need to look to his heart that the natural corruption thereof do not like wild-fire take hold of his wealth and riches and so kindle and break out into a dangerous â—lame as it were of Covetousnesse Mark 10. 23 24 25. And Jesus looked round about and saith unto hid Disciples How hardly shall they Octob. 12. 1628. that have riches enter into the Kingdom of God c. IN the former Verse the Evangelist as we have heard setteth down the first Consequent that followed upon the Conference between our Saviour and the young Ruler touching the obtaining of life eternal viz. The Effect which the words of Christ wrought in him causing him to go away sorrowful c. Now followeth the second Consequent of that Conference which is this That our Saviour hereupon took occasion to instruct his own Disciples touching the difficulty of rich mens entring into God's heavenly Kingdom and consequently touching the danger of worldly riches from Verse 23 to 28. Where consider 1. The Doctrine it self which our Saviour taught his Disciples 2. The Effect which the teaching of it wrought in them Of the first The doctrine is 1. Propounded or laid down briefly together with the gesture used by our Saviour in propounding it Verse 23. He looked round about and saith to his Disciples How hardly c. 2. It is repeated and further expounded and cleared Verse 24. by shewing of what soâ—â— or kind of rich men especially it is to be understood viz. of such as trust in Riches Jesus answereth and saith Children how hard is it for them that trust in riches to enter into the Kingdom of God 3. Iâ— is further urged and pressed by an Argument taken from a comparison of the lesse to the greater which is laid down by a proverbial kind of speech Verse 25. It is easier for a Camel c. Of the second The Effect which this Doctrine wrought in the Disciples is two-fold 1. Great astonishment or admiration which is mentioned more briefly in the beginning of the 24. Verse and afterward repeated and amplified by the greatness of it Astonished out of measure c. The second Effect is That hereupon they were moved to queâ—ion among themselves Who then could be saved Unâ—o which questâ—on or doubt the Evangelist shews what answer our Saviour made and how he resolved the matter Verse 27. To begin first with our Saviour's brief propounding of the Doctrine which he teacheth his Disciples Verse 23. Where consider three things 1. The gesture used by our Saviour at the time of teaching this doctrine He looked round about 2. The Persons to whom he taught it His Disciples 3. The Matter or Doctrine it self How hardly c. Of the first He looked round about Viz. upon his Disciples as the words following do imply And Verse 27. it is expresly said so Now this gesture he used as is probable the better to stir up their attention and to cause them to be the more affected with the Doctrine which he was about to teach them as being a matter of great weight and moment Observ Observ Even the best Christians are dull of hearing Heb. 5. 11. that is slothful and negligent in hearkening to the doctrine of Christ when it is taught them either by Himself immediately or by his Ministers and not only so but hard to conceive and understand that which is taught and to be affected with it as they ought to be Which shews how needful it is for the Ministers of God to use all good means to quicken and stir up both the attention and affections of their people in the time of teaching and hearing of the Word in publike c. Now followeth the persons to whom he taught this doctrine touching the difficulty of rich mens obtaining eternal life His Disciples Or Apostles which were his ordinary followers and his special charge as being his own family as it were These he was especially â—areâ—ul to instruct upon all occasions in such spiritual and heavenly doctrines as were needful for them to learn the better to fit them for future execution of their Apostolical Office and the rather because they were of all other his hearers most teachable and forward to learn most ready to submit to his doctrine Observ Observ Such as have charge of others ought especially to be careful to instruct and teach those of their own charge in the doctrine of the Word of God and in knowledg of heavenly things So Ministers of the Word are chiefly to apply themselves and make conscience to feed their own flock which dependeth upon them 1 Pet. 5. 2. So Christian Parents and Masters of Families to instruct and catechise those of their family and especially such as are most teachable and forward to learn of all others to be most ready
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
Salvation of others Souls must shew it self by a diligent use of all good means to further their Salvation c. Reasons Reasons 1. It is the property of true Charity not to seek her own things 1 Cor. 13. 5. that is not onely her own good but the good of others especially their Spiritual good and Salvation 2. We are fellow-members of the sâ—me body of Christ at least in profession and therefore as in the natural body the men bers have a natural care of the mutual good of each other so should we c. 1 Cor. 12. 25. 3. In the Lords Prayer we are taught to pray for the comming of Gods Kingdome therefore we are to be carefull of the Salvation of others as well as of our own that by this means Gods Kingdome may be enlarged Use 1 Vse 1. For reproof of such as have little or no care of the Salvation of others but are rather carelesse thereof Many trouble not themselves or their thoughts at all about this matter much less do they take any pains or use means to further others to the Kingdome of heaven but let the Souls of others sink or swim all is one to them like unto Cain who asked whether he was his brothers keeper What is to be thought of such surely this that themselves are not likely to be saved if they continue thus careless of the Salvation of others and do not repent of this sin I cannot believe saith Chrysostome that it is possible for that man to be saved who doth not labour to procure and further the Salvation of his Neighbour Chrysost de Sacerdot lib. 6. A Christian cannot go to heaven alone but must needs labour to drâ—w others with him Use 2 Vse 2. To exhort every one of us to this sollicitous care for the Salvation of others and to shew it by our pains and diligence in the use of all good means to further others to the Kingdome of heaven as Prayer Instruction Admonition c. The Lord will not have us go to heaven alone but to draw others c. especially such as have charge of others ought to shew this care as Ministers of the Word Parents Masters of Families c. Paul sayes the care of all the Churches came upon him daily 2 Cor. 11. 28. Mark 10. 27. And Jesus looking upon them saith With men it is impossible but not with God c. Nov. 9. 1628. IN the former Verse we heard that when our Saviour taught his Disciples how exceeding difficult a matter it is for rich men and especially the covetous rich putting trust in riches to be saved hereupon the Disciples being astonished at the strangeness of his doctrine and considering with themselves how common and natural to all men the sin of covetousness is moved this question or doubt among themselves Who then could be saved implying the small number of such as were like to be saved especially of the richer sort if it were so c. Now in this 27. Verse the Evangelist shews how our Saviour took occasion to answer and resolve this doubt which the Disciples had privately moved amongst themselves And because as it seems they so conceived our Saviour as if he taught it to be not only hard but simply impossible for the coveâ—ous rich to be saved therefore to correct this errour in them he now teacheth more plainly how far it is impossible and how far possible for such covetous rich men to be saved that it is impossible to men but not to God c. In the words consider two things 1. The gesture used by our Saviour towards his Disciples at the time of uttering these words to them He looked on them As before Verse 23. By this gesture intimating to them that as God he knew their private conference and reasoning about the matter though he were not present with them to hear it 2. The words themselves which he uttered to his disciples consisting of two parts 1. He shews how far and in what respect it is impossible for covetous rich men to be saved even as it is for a Camel to go through a needles eye viz. With men that is in respect of mans power 2. He shews how and in what respect it is not impossible but possible for such to be saved namely With God that is in respect of the divine power of God and hereof he gives the Reason in the last words of the Verse from Gods Omnipotency Because with God all things are possible First of the gesture used by our Saviour Looking on them c. Observ Observ An evidence and proof of Christ's God-head in that he being absent and out of the hearing of the discipleâ— when they moved that question Who then could be saved yet knew and was privy to the words they spake and the conference they had among themselves This was by the power and vertue of his Divine Spirit as he was God by which he knew all things even things done and spoken out of his â—ight and hearing yea the very thoughts of his Disciples and of all other men See before upon Chap. 8. 17. and Joh 21. 17. where Peter confesseth unto him thus Lord thou knowest all things c. Of the second The words themselves here uttered by our Saviour to his disciples With men it is impossible c. Object Object It may seem that our Saviour sayes no more here of covetous rich men then may be said of such as are tainted with any other sin and do live in it For in respect of man's power it is also impossible for any sinner to be saved and on the other side it is true that by the power of God other sinners as well as the covetous may be saved Answ Answ 1. There are degrees of impossibility with men or in respect of man's power according to the different causes of it or impediments concurring to hinder that which is impossible from being effected and so that is said to be less impossible which hath â—ewer causes or less impediments to hinder the effecting of it and yet hinderances enough to make it simply impossible to be done on the other side that is said to be more impossible which hath more or greater causes to hinder the effecting of it Now of this latter kind of impossibility our Saviour here speaketh when he sayes It is impossible in respect of man's power for covetous rich men to be saved meaning that it is not only impossible but in a special manner and high degree of impossibility in regard of the many and great impediments which hinder the salvation of such in respect of man's power in regard whereof it is more impossible for the covetous to be saved than for sundry other kinds or sorts of sinners which live in other sins â— Whereas our Saviour sayes That by the power of God it is not impossible but possible for covetous rich men to be saved although the same may be said also of such as live in
of these words of the Disciples being astonished with admiration or wondring at Christ's alacrity and sorwardness in going before them to Jerusalem the place of his suffering but we may take both the words to be used by the Evangelist to signify one and the same thing viz. the great fear with which they were amazed or astonished at this time when they followed Christ in the way Quest Quest What was the cause of this fear in them Answ Answ Most likely that the cause was the great perill and danger which they conceived both their Master Christ and themselves also to be in by going up to Jerusalem For 1. They knew that our Saviour had most malicious enemies there which sought his life as may appear Joh. 11. 8. where they disswade him from going into Judaea and so to Jerusalem because the Jews had formerly sought to stone him there 2. They had before heard our Saviour foretell them of his suffering death at Jerusalem Matth. 16. 21. Now although they did not as yet thorowly conceive that prediction of Christ yet they did so far believe his words to be true that hereupon they began now to be stricken with great fear lest his life and their own too should be brought into great danger at Jerusalem whither they were now going At least they feared that some great troubles and distresses were like to come upon them in case that Christ their Master should be put to death as he had foretold them Observ 1 Observ 1. It is a natural Infirmity even in the Saints of God that they are apt to be too timerous and fearful of the cross and of outward troubles and dangers and especially when their lives are indangered Christ's Disciples conceiving now that great troubles and dangers were like to come upon them at Jerusalem whither they were going do begin to be astonished with fear notwithstanding that Christ was with them and did go before them in the way This shews how timerous and fearful even the Saints of God are of troubles and dangers like to come upon them So Matth. 8. 26. when they were in danger of drowning in the water being in the Ship with him in a great tempest they were stricken with great fear Joh. 21. 18. Our Saviour tells Peter that when he should be led forth to execution he should be unwilling to go and to suffer death which is to be understood of his natural will in regard of the infirmity of his flesh which should make him fearful and unwilling to suffer such a violent death as he should be put unto This fear caused all the Disciples to forsake Christ and to fly when he was apprehended Matth. 26. 56. and made Peter follow a far off This also was the cause of Peters denial of him afterward Matth. 26. 41. The Spirit is ready but the flesh is weak This natural weakness of the flesh in fearing outward troubles and dangers and especially death some of the Martyrs did feel at the first and for a time though afterward the Lord strengthened them to overcome it Vse 1 Use 1. See the cause and reason why even the Saints of God themselves as well as others do by nature abhor and shun afflictions and death and are very loath and unwilling to undergo and suffer them It is because they do naturally fear such troubles and dangers through the infirmity and weakness of their flesh and corrupt nature and this fear maketh them so much to shun that which they fear and to be so loath to suffer it Vse 2 Use 2. To comfort weak Christians at such time as they do feel in themselves such timerousness and fearfullness of suffering troubles and of going through dangers and death it self It is no otherwise with them then it hath bin and is with the best Saints of God so far forth as they are in part unregenerate and so have flesh as well as Spirit in them c. If Christ's Disciples having him with them yet were so fearfull c. Vse 3 Use 3. See what need for the best Christians to labour and strive against this natural weakness in themselves viz. this timerousness and fear of the cross and outward troubles and dangers and especially against fear of death c. What need to pray to God to strengthen them and to use all means to resist and overcome this naturall timerousnesse labouring for Faith in Gods mercy and protection the onely remedy c. Observ 2 Observ 2. Though they were amazed with fear yet for all that they follow Christ in the way to Jerusalem which shews that they did not give way to their timerousness but resisted it offering violence to themselves rather then they would forsake Christ or refuse to go with him to suffer which teacheth us that we are not to give way to our natural infirmity and timerousness in times of trouble and danger but we must labour so to resist and overcome it that it may not hinder us in obtaining Christ by following him and taking up our Cross Peter followed though it were far off when Christ was apprehended We must here deny our selves that we may take up our Cross and follow Christ as it is Matth. 16. We must câ—ucify our flesh and corrupt nature offering violence to our selves that we may obey and follow Christ in suffering the Cross and Afflictions yea death it self when we shall be called to it Thus did some of the Maâ—tyrs when feeling themselves fearful of death at first they did not give way to this timerousness but resisted it and laboured to overcome it by faith So must we in like case the rather because this is the difference between the fear of the wicked and the fear of Gods children in time of trouble and danger The wicked give way to their fear so as to be overcome of it but the Saints of God do not so but resist it by all means labouring by faith and prayer to vanquish it in themselves c. Mark 10. 32. And he took again the Twelve and began to tell them c. Mar. 15. 1628. NOw follow the persons to whom he foretold his Passion and Resurrection His twelve Disciples or Apostles together with the manner and circumstances of his foretelling these unto them 1. He took them apart as is more plainly expressed Matth. 20. 17. 2. He did this again notwithstanding that he had before foretold them these things in private as we heard before chap. 8. 31. and chap. 9. 31. yet now again the third time he doth take them aside to foretell them of the same things Quest 1 Of the first Quest 1. Why did he foretell these things to his Twelve Disciples or Apostles in private Answ Answ 1. Because they were his most familiar friends and nearest unto him and about him and therefore fittest to be made acquainted with such secrets and private matters as these were at this time Joh. 15. 15. I have called you friends for all things that I
May 3. 1629. Observ 2 Observ 2. THat Ambition or the inordinate desire of Worldly Honour and Dignity unfit for us is a sin very natural unto all men even to the Saints of God and if to them much more to others Now that it is natural to the Saints of God so far forth as they are carnal we may see in Christ's Disciples They were tainted with this sin as we see here in these sons of Zebedee and both in them and the rest of the Disciples at other times See before Chap. 9. 34. So Aaron and Miriam Numb 12. 2. they shewed their ambition in seeking to be equal in dignity with Moses Yea our first Parents c. Examples of it in wicked Absalom Haman the Pharisees Diotrephes 3 Ep. Joh. 9. verse That which the Apostle sayes of Diotrephes is true of us all by Nature who are all Diotrepheses The causes of this natural sin and corruption in us are these 1. Pride and high-mindedness c. 2. Self-love seeking our selves without respect to the good of others Vse Use See how needful for us every one to resist and strive against this corruption and sin in our selves seeing it is so natural and cleaveth so close even to the best c. The more natural this lust of ambition is to all the more must every one of us labour to resist it in our selves Hebr. 12. 1. we are bid to cast off or lay aside the sin that hangeth so fast on c. such a sin is this of ambition and desire of worldly honour and advancement above others Labour we then to shake off this sin Remedies against it 1. Resist and take away the causes of this sin as pride self-love which are also so natural and stick so close to every one of us c. On the contrary labour for true humility and self-denyal shewing this humility by preferring others before our selves and being more forward to give honour than to receive it Rom. 12. 10. In giving honour prefer one another See Psal 131. 2. Consider the danger of this sin of Ambition being an enemy and hinderance to faith yea such a sin as cannot stand with faith Joh. 5. 44. How can ye believe c. It is also the cause of other hurtful and dangerous sins as of wrath strife and envy Gal. 5. 26. Let us not be desirous of vain-glory provoking one another and envying one another Besides many other sins which are occasioned by this sin as covetousness unjustice fraud lying dissembling flattery c. For these are the common practises of such as are ambitious and seek to climb to high honour c. 3. Consider what our Saviour Christ saith Matth. 23. 12. Whosoever shall exalt himself shall be brought low and he that shall humble hemself shall be exalted 4. Consider the vanity of all worldly honour how unprofitable and uncertain c. 1 Joh. 2. 17. The world pâ—sseth away and the lust of it Examples in Haman Nebuchadnezzar and Herod Mark 10. 38 c. But Jesus said unto them Ye know not what ye ask c. May 10. 1629. NOw followeth our Saviour's answer to the Petition of the two Disciples together with further conference between them His answer is twofold 1. More brief and obscure ver 38. 2. More full and plain ver 39 40. Of the first His more brief and obscure answer consisteth of two parts 1. An Admonition or reproof of them for their ignorance shewed in preferring that suite to him in these words Ye know not what ye ask 2. A Question which he demands of them the better to convince them of their ignorance and rashness in making that suite unto him in these words Can ye drink of the Cup c. The Question is touching their partaking with him in his sufferings Whether they were able and fit to suffer the same or the like c Ye know not what ye ask These words are uttered by our Saviour in way of Admonition and Reproof of the two Disciples and their Mother for their fault and sin which they were guilty of in preferring such an unfit Petition to Christ as they did And by these words our Saviour doth discover to them the cause or ground of their offence viz. their ignorance folly and rashness in that they did not know or not duly consider either the nature and quality of Christ's Kingdom and Glory that it was wholly spiritual and heavenly and not earthly or temporal such as the Kingdoms of this World are neither did they know or consider duly their own estate and condition which they were called unto in this this World which was rather to be abased by suffering much affliction than to be advanced to worldly honour c. Therefore they asked they knew not what that which was unfit for them to desire and for him to grant And this he urgeth as one reason of his denying their suite Observ 1 Observ 1. The Duty of such as have charge of others Souls carefully to admonish and reprove those of their charge when they do offend and are faulty c. Observ 2 Observ 2. In that our Saviour here reproveth two of his best beloved Disciples c. Learn that such as have a calling to reprove sin in others must not herein spare their nearest or dearest friends c. See both these points before chap. 8. 32. Observ 3 Observ 3. Ignorance of the will of God in those things which we ought to know is one great and usual cause of errour and sin in practise The ignorance of these two Disciples touching the nature of Christ's Kingdome c. was the cause of their errour and sin committed in putting up this ambitious sute to Christ Matth. 22. 29. Our Saviour sayes to the Sadduces Ye do err not knowing the Scriptures c. Hence it is that where ignorance reigneth there usually other gross sins do reign Hos 4. 1 2. No knowledg of God in the Land Therefore by swearing and lying and killing c. they break out c. Ephes 4. 18. The Gentiles having their cogitations darkned and blinded with ignorance gave themselves over to commit sin with greediness Use 1 Use 1. See the dangerous estate of ignorant persons which have no competent knowledg or understanding of the will of God revealed in his Word Their lives must needs be profane and tainted with gross sins and experience shews it to be so usually c. Use 2 Use 2. To stir up all sorts to labour for sound knowledg of the will of God revealed in his Word that by this means we may be the better preserved from erronious and sinfull practices To this end search the Scriptures c. Joh. 5. 39. and let the Word of God dwell in us richly c. Col. 3. 16. Observ 4 Observ 4. In that our Saviour urgeth this as one reason why he denyed their sute because they asked they knew not what viz. that which was unfit for them c. Hence gather
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
our Saviour by James and John the sons of Zebedee together with our Saviour's answer and denyal of their sute Now followeth the Event or Consequent following hereupon viz. Our Saviour's taking occasion further to instruct all his twelve Disciples in the practice of true humility and disswading them from the sin of ambition in seeking after worldly dignity and preferment one above another Where 1. Consider the occasion of our Saviour's instructing them in the practice of humility c. which was the offence or displeasure taken by the other ten Disciples against James and John for preferring that ambitious sute to Christ Verse 41. When the ten heard it c. 2. The Doctrine or teaching it self Vers 42. c. usque ad 46. Of the first When the ten That is the other 10. Disciples or Apostles of Christ which as it seems were present or not far off when the sons of Zebedee put up their Petition and received the former negative answer from Christ Heard it Viz. The Peâ—ition preferred by them with Christ's Answer They began to be much displeased with James and John Or to be moved with indignation against them as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie which shews they took great offence and displeasure at them for that their ambition in deâ—iring to be preferred above themselves Here note That though there was just cause for the Ten to be offended or displeased at the other two for their ambition yet even the ten were also very faulty and much to blame herein in that their displeasure did not proceed from a true hatred and dislike of the sin of ambition in their fellow-Disciples as it should have done but rather from the same or the like carnal lust of ambition in themselves which made them unwilling to have any preferred before them as also from the sin of Envy which caused them to be discontented at the other two for seeking to climb up above them in honour And that they were thus faulty herein may appear by that which followes immediately in the Text in that our Saviour presently upon this calls them all to him and takes occasion to dehort them from ambition and to teach them the practice of humility which argues that they were all at this time much tainted with the sin of ambition Observ 1 Observ 1. The truth of that which we have often heard before viz. that the best Saints of God in this life are tainted with sinful corruptions and infirmities As here Christ's Disciples discover aâ—bition and envy one against another which caused the ten to take offence at the other two for desiring to be preferred above them c. Of this see before Observ 2 Observ 2. How natural the sin of ambition and desire of honour and preferment above others is even to good Christians such as Christ's Disciples in that they were all tainted with it and shewed themselves so to be not only the sons of Zebedee as we have before heard but also the other ten as here we see for else they would not have been so offended at James and John for seeking to be advanced above them This shews this sin of ambition to be very natural even to the best Christians and that it is a very general fault and corruption with which all Christians are by nature tainted more or less Vse Use The more natural it is the more are we to resist and strive against it by all good means c. See before Verse 37. The rather because it is a sin so hard to be mortified in us a disease so hard to be cured in us as we see here in the Disciples of Christ For although our Saviour had before plainly reproved this sin in the sons of Zebedee yet we see how soon the other 10 Disciples offended in the same kind and stumbled at the same stone again c. Observ 3 Observ 3. The great blindness and corruption of our Nature in that we are more apt to see and to be displeased at the faults and sins of others then at our own sins yea we can be offended at the same sins in others with which we our selves are tainted and whereof we are guilty at the same time as the 10. Disciples here were offended at the ambition of James and John and yet could not see or be truly displeased at their own ambition and envy at the same time This shews how blind we are in seeing our own faults and how partial in judging and censuring our own and others corruptions in that we can be so much offended at others sins and yet not at all displeased at our own as we should be We can sooner see the more in our brothers eye then the beam in our own as our Saviour saith We are like those Women called Lamiae whereof the Heathen Poets write who when they went abroad did put on their eyes but being at home put them off and kept them in a box so they could see all things abroad but nothing at home So is it with us by nature we â—re quick-sighted abroad in discerning others faults but blind athome in seeing our own So also we are apt to censure and be displeased at others faults and yet to bear with the same in our selves But what saith the Apostle in this case Rom. 2. 1. Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things Vse Use To take heed of this blind and partial dealing with our own and others sins that we be not forward to see and be offended at others faults and corruptions and in the mean time blind to see our own and partial in bearing with them Especially take heed of censuring and being offended at the same sins in others whereof thou thy self art guilty at the same time On the contrary labour first to see thy own corruptions and to be truly displeased at them and then to be offended at others faults First cast out the beam from thine own eye c. Begin at home to see and censure sin Observ 4 Observ 4. The evil and mischievous effects of ambition which it causeth and bringeth forth 1. It is a great cause of envy amongst men causing them to repine and be discontented when others are preferred before them As here the 10 Disciples when the other two did but desire to be preferred c. 2. It is one great cause of those offences and scandals which arise amongst men whereby they are offended and displeased one at another when they see or hear of others preferred before them in honour and dignity And hence also cometh strife and debate oftentimes as here was like to have been c. Luke 23. 4. Thus was it also here with the 10 Disciples Their ambitious minds caused them to be offended at the other two c. The like we may see in Joseph's brethren who envied him and were offended at him
like those Luke 14. who were invited to the great Supper Some absent themselves when they see good others come when half is done c. This shews want of true love to Christ and zeal for his glory and worship Here followeth a description of the person upon whom this Miracle was wrought 1. By his Name Bartimeus and by his Parentage the son of Timeus which is also included in his name for Bartimeus signifies the son of Timeus Bar being an Hebrew or Syrian word signifying â— son so Bar-Jona the son of Jona and Bariesus Act. 13. Quest Quest Why doth St. Mark here and Luke Chap. 18. mention but one blind man which was cured by our Saviour at this time seeing Matth. 20. there is mention of two Answ Answ Mark and Luke do mention but one not thereby to exclude the other but because one of theâ— was of more special note being more commonly known and taken notice of by the people in those parts for his blindness and poverty and for that he used as it seemeth to sit begging in the High-way and near to that great Town of Jerichâ— And for this cause also it is likely that St. Mark doth so particularly describe him here both by his own name and by his fathers name So before chap. 5. 2. there was but one mentioned that was possessed with an unclean spirit because that one was of greatest note whereas Matth. 8. 28. two are mentioned 2. He is described by his bodily affliction or misery being blind Whether he were so born or whether he became blind by some other means is not expressed but he was incurably blind for else it had bin no Miracle of Christ to cure him Observ Observ The cursed fruit and effect of sin in that it hath made our bodies subject to such Afflictions and miseries as to blindness deafness lameness and to manifold diseases and infirmities See before chap. 7. ver 31 32. Now followeth the third and last thing by which he is described viz. his outward condition that he was very poor yea a beggar One that sate by the high-way begging Quest Quest Whether was this a warrantable practice in him to sit begging by the way side Answ Answ There are two sorts of beggars 1. Such as being given to idleness do make a common trade or practice of begging thereby to maintain themselves in idleness 2. Such as being not able or fit to labour and being also very poor and in present want are forced to beg or crave the alms of others Now such a one it is probable that this blind man was and therefore that in this case of his present and great necessity it was not unlawfull for him to sit by the way-side to beg alms Yet withall note that this was a great abuse and disorder at this time in the Jews Common-wealth that they did not better provide for relief of the poor blind and impotent but suffered them to beg by the High-way yea forced them so to do for want of due provision for them by other means Contrary to the Law of God Deut. 15. 4. whereby it was appointed that they should take such order for relief of the poor that there might be no common beggars or any that were extreamly poor amongst them Here then is no warrant at all for the course or practice of common wandring beggars in our times and amongst us who have no lawfull Calling but live in idleness and make a Trade of begging from door to door c. These are unprofitable burthens of the earth and very Thieves to the Common-wealth And the suffering of them is a great and shamefull abuse and disorder amongst us which such as are in Authority and Office ought by all means to labour to reform Observ 1 Observ 1. In that this man was not onely blind but extreamly poor forced to beg by the High-way c. and yet a believer in Christ as we shall see afterward this teacheth us that God doth sometimes exercise his Saints and servants not with one kind of affliction onely but with divers at one and the same time and those great and grievous afflictions This we see in Job David Lazarus Paul c. Psal 34. 19. Many are the afflictions of the Righteous c. Reason Reas The Lord doth it for the more through tryal of his Saints c. Use 1 Use 1. Teacheth the godly to prepare for many and great troubles in this life seeing God useth thus to deal with his Saints and Servants c. Good Wisdome to prepare for that which may come yea for that which must come for Act. 14. 22. We must through much tribulation c. Vse 2 Use 2. To comfort us when God doth lay many afflictions at once upon us Thus he hath done and useth to do unto his own Saints and servants Therefore we are not to be dismayed if it be so with us at any time but to be of good comfort Jam. 1. 2. Count it all joy when ye fall into divers temptations knowing this that the trying of your Faith c. Observ 2 Observ 2. The truth of that Jam. 2. 5. that God hath chosen the poor of this World rich in Faith c. This appears in that he doth call such effectually and work Faith in them as well as in the rich yea for the most part before the Rich. So it was in our Saviours time Matth. 11. 5. The poor had the Gospell Preached to them And in the Apostles times 1 Cor. 1. 26. Not many mighty or noble are called c. Therefore not many Rich c. So here God called this poor blind beggar to believe in Christ yea gave him a great measure of Faith c. So he called Lazarus Luke 16. Vse Use Comfort to the poorer sort to consider that God doth not respect persons in giving his Grace neither doth he reject the poor or deny his Grace to them because of their poverty but gives his Grace to them freely as well as to the Rich yea before the Rich oftentimes c. yea to such as are extremly poor c. Mark 10. 47. And when he heard that it was Jesus c. Aug. 9. 1629. NOw followeth the 37th verse The Antecedents or Preparatives which went before this Miracle wrought upon this blind man and made way to the same These are sundry 1. The means used by the blind man for the recovery of his sight viz. His earnest Prayer or supplication to Christ passing by the way ver 47. 2. The impediment or hinderance of his faith with which it was assailed c. In that many charged him to hold his peace 3. The strength of Faith which he shewed in overcomming that impediment c. In that he cryed the more c. 4. The effects or consequents which followed hereupon Of which we shall hear afterward ver 49 50 51. Of the first The means used by the blind man c. His supplication to Christ Where 1. Consider
the occasion of his sute and supplication 2. The supplication it self The occasion was His hearing that Jesus passed by that way where he sate begging When he heard that it was Jesus c. Jesus of Nazareth So called because he was brought up there Of Nazareth c. Luke 18. 36. It is said that hearing the multitude pass by he asked what it meant and they told him that Jesus passed by Being blind he could not see Christ nor yet the multitude passing by therefore hearing the noise of the multitude going along he is inquisitive of the matter and being told by them that Jesus was passing by he presently hereupon cryes out and makes supplication unto him c. Which shews that there was some seed and beginning of Faith before wrought in his heart which now took occasion to shew it self by his earnest supplication to Christ c. Observ Observ Wheresoever true Faith is though but weak and as yet but in the seed and beginning of it yet it will take all occasions to shew and express it self by outward fruits and effects of it as here the Faith of this blind man being in his heart took occasion so soon as he heard that Jesus passed by to cry unto him c. So 2 Cor. 4. 13. We having the same Spirit of Faith as it is written I believed and therefore have I spoken c. Where true Faith is in the heart it will shew it self outwardly in the Tongue and lips by confession of sins and Prayer and thanksgiving to God on all occasions So also by other outward fruits and effects especially by the practice of good works and holiness of life See Jam. 2. 18. As a good Tree cannot but bring forth good fruit in due season So true Faith c. Use Use See then how to know whether any true Faith be yet begun in our hearts examine what care and forwardness is in us upon all occasions to shew and express our Faith by true outward fruits thereof as by good works and holiness of life by frequent exercise of Prayer c. See more of these things chap. 8. ver 32. Now followeth his earnest sute or supplication to Christ Where consider two things 1. The manner of putting up his sute With great earnestness He cryed out c. 2. The matter of his Prayer or supplication Jesus thou Son of David have mercy c. Observ General Observ What we are to do in all afflictions and miseries which are upon us at any time We are to seek and sue to God by prayer and supplication for help relief and comfort and for deliverance in due time As this blind man in his poverty and blindness sought to Christ c. So we c. This is one remedy and means to be used in all troubles and miseries which we suffer yea it is the best outward means which we can use to find help comfort and deliverance Jam. 5. 13. Is any among you afflicted let him Pray Psal 50. 15. Call upon me in the day of trouble c. This is our best and onely refuge in all afflictions to fly to God and unto Christ Jesus the Son of God for help and relief Prov. 18. 10. The name of the Lord is a strong Tower c. Thus have the Saints and Faithfull used to do in their afflictions and miseries both outward and inward as David Hezekiah Jonah c. Vse 1 Use 1. See the folly of such as being in affliction and misery do neglect this excellent remedy and means of going to God in Prayer and in stead hereof do betake themselves to other wayes and means of help and comfort Some seek to ease and help themselves by impatiency fretting or unquiet behaviour in their troubles which is so far from helping them that it doth increase their misery Others seek to men for help as to the Physitian in sickness c. but not so careful to seek to God in Prayer c. Others seek to Satan by going to Witches or Wizzards c. as Saul to the Witch of Endor c. Vse 2 Use 2. To stir us up to the practice of this remedy and means in all our afflictions and miseries whether outward or inward viz. To seek to God and unto Christ by prayer humbling our selves by confession of our sins and craving pardon in Christ and so intreating God for help and deliverance This is the onely way to quiet and settle our hearts and to find ease and true comfort Therefore being in trouble or misery as sickness pain poverty c. sit not grieving and disquieting thy life for this will not help but remember and be carefull in the first place and above all to go to God by Prayer and supplication now God calls thee to it and thy very afflictions which are upon thee should quicken and stir thee up to the same c. And so much the more in case thou hast in time of prosperity bin negligent this way c. It followeth To speak more particularly of this sute and supplication of the blind man to Christ And first of the manner of it which is with great fervency and earnestness expressed by his crying out c. The cause was the present affliction and misery in which he was Observ Observ One fruit and effect which affliction and misery doth cause and bring forth in the Saints of God is It stirs them up to fervency in Prayer not onely to Pray and call upon God but with the greater earnestness to cry unto him c. And the greater their afflictions are the more apt they are to stir them up to this fervency in Prayer and supplication to God Esay 26. 16. They poured out a Prayer when thy chastening was upon them So Hannah 1 Sam. 1. 15. being in great affliction of mind poured out her Soul to God The Israelites in Aegypt cryed unto God for deliverance being thereunto moved by their present affliction and misery So afterward in the Wilderness being in misery they sought earnestly to God Psal 107. They cryed unto him c. Vse 1 Use 1. See what need we have of afflictions the better to quicken and stir us up to fervency in Prayer being apt to be so cold and negligent therein in time of our prosperity c. Good for us to be afflicted as in many other respects so in this c. Vse 2 Use 2. See how to know whether we do so profit by our afflictions as we should Examine whether we be stirred up by them to fervency in Prayer whether they cause us to cry unto God c. If troubles and miseries being upon thee do not cause thee to pray with fervency nothing will do it Now followeth the matter of his Prayer or supplication consisting of two parts 1. An Invocation of Christ Jesus thou Son of David 2. A Petition Have mercy on me Of the first Jesus thou Son of David By giving him this title he shews his Faith in
Saviour used to do as here and at other times Chap. 1. Ver. 35. In the Morning a great while before day He went out into a solitary Place and there prayed So Luke 5. 16. He withdrew himself into the Wilderness and prayed So Peter Act. 10. 9. went up on the House top c. So Isa 38. 2. Hezekiah turned his face to the Wall c. Gen. 24. 63. Isaac went into the fields alone in the Evening David prayed much in the night 2. Be careful at all times to keep our hearts and minds in due temper free from inordinate Passions of Wrath Bitterness c. 3. Before Pra yer use some holy Meditation concerning the Nature and Properties of God as his Power Wisdom Holiness Justice Mercy c. or touching our own vileness c. To this end also it is good to read some portion of the Word of God if we may conveniently do it before Prayer 4. Use watchfulness over our hearts and minds both before Prayer and in Prayer labouring to cast out and to keep out idle vain and worldly thoughts and carnal Affections and Lusts c. This Watchfulness is a special help unto Prayer and therefore often joyned with it in Scripture as Matth. 26. 41. Watch and pray lest ye fall into temptation c. 1 Pet. 4. 7. Be sober and watching unto Prayer Ephes 6. 18. Pray alwaies with all manner of Prayer and watch thereunto Vse Vse Let us then be exhorted carefully to use all these and the like helps to further us in performance of this hard and difficult exercise of Prayer To this end often think of the difficulty of it and of our unfitness and unability to perform it in any good sort Rom. 8. 26. We know not what we should pray as we ought c. The reason why many pray so coldly and with so little Feeling Faith and Comfort is because they use not all good means to help themselves in this duty So much of the place whither our Saviour with-drew himself Now to speak of the Duty there performed which was Prayer Observ 1 Observ 1. In that our Saviour Christ though in regard of himself he had nothing so much need of Prayer as we have yet did use to give himself to it and to this end did set apart special times as we see here Hence gather that we ought much more to be diligent in this exercise of Prayer and for this end to set apart special hours and times and that daily But of this I shall have occasion to speak more the next Sabbath God willing upon 1 Thes 5. 17. Use 1 Vse 1. This reproveth such as are negligent in this duty of private Prayer seldom or never acquainting themselves with God or laying open to him their special and personal wants c. Some indeed use to say their Prayers as they speak that is to rehearse the bare words of the Lord's Prayer c. but scarce understand one Petition aright much less pray with any true Faith Feeling or good Affection c. Vse 2 Use 2. Let us be here stirred up to diligence in this duty upon all occasions daily Remember that 1 Thes 5. 17. Pray without ceasing that is upon all occasions constantly So Rom. 12. 12. and Luke 18. 1. Shall Christ Jesus the Son of God be so diligent in this Exercise and shall we be slack Consider the Excellency of the Duty and how profitable and comfortable it is being conscionably performed If so much good be gotten and fruit reaped by the society of some worthy man how much more by conversing with God in frequent Prayer Chrysostom in Psal 4. Observ 2 Observ 2. In that our Saviour gave himself to Prayer thereby to prepare himself to the working of those Miracles which follow Hence learn that Prayer should be used as a Preparative unto great and weighty Duties See before Chap. 1. 35. Mark 6. 47 c. to 53. And when Even was come c. Decem. 2. 1621. OF the Antecedents going before these two Miracles of Christ mentioned in these Verses you have heard out of the two former Verses Now the next main thing to be considered in this History is The speciall Occasions of working the Miracles Where 1. The Evangelist mentioneth the Circumstance of time when these occasions hapned When Even was come 2. The Occasions themselves which are two 1. The Absence of our Saviour from his Disciples and the Distance of place which was between them They being in the Ship in the middest of the Sea and He remaining behind alone upon the Land 2. The great trouble and danger in which they were in Christ's absence He saw them troubled or toyled in rowing the Ship for the Wind was against them When Even was come Object Joh. 5 16. it is said that when Even was come the Disciples went down into the Sea and took Ship c. How then is it here said by Mark that when Even was come the Ship was in the middest of the Sea Answ 1. Some think that John useth a recapitulation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly mentioning that which was done before as if it had been done afterward Sic Jansen 2. It may be further answered that the Jews reckoned two parts of the Evening The first beginning about the ninth hour of the day as they called it that is about three of the Clock or the third hour after Noon as we reckon at what time it is thought that the Evening-Sacrifices did begin and this they accompted as part of the Evening because about that hour the day begins to decline and to draw toward an end The second part of the Evening they reckoned from about the time of the Sun 's going down till it was dark These two parts of the Evening it is likely are meant Exod. 12. 6. where it is said the Passover should be killed between two Evenings for so it is in the Original that is between two parts of the Evening See Willet in locum et Junium et Casaub contr à Baron pag. 473. Beza in Mar. 15. 25. Now it is likely that St. John speaks of the first part of the Evening and St. Mark here of the second part Sic Lyserus Howsoever it is most likely that it was now near unto night because we heard before Ver. 35. that the day was far spent when Christ wrought the Miracle of the Loavs after which he sent over his Disciples to Bethsaida by ship as we have also heard Now some time must be allowed for that their departure and then there must also be more time allowed for their rowing of the Ship before they could get so far as into the middest of the Sea Now this Circumstance of time is added the more to set out the forlorn and afflicted estate of the Disciples being now absent from Christ and farr distant from him and not only so but in great trouble and danger by reason of the Storm and all this when Night