this matter of founder judgment and did see the truth more clearly than the Apostles themselves whence observe that sometimes men of meaner gifts and place in the Church may see the truth and judg better in matters of Religion then those of greater gifts and place Joh. 3. 8. As the Wind bloweth where it listeth c. So doth the Lord give his Spirit of illumination when and to whom he pleaseth to open their eyes to see the truth in matters of Religion Luke 10. 21. I thank thee O Father c. that thou hast hid these things from the wise and prudent and hast revealed them unto Babes c. Joh. 7. 48. The common people saw Christ to be the Messiah and believed in him when the Pharisees and Rulers did âot Vse Vse This must teach us not to contemn the Judgment of the meanest Christian in matters of Religion but to hearken to it and be ruled by it so far as it is agreeable to the Word of God Observ 3 Observ 3. This reproof of the Disciples could not chuse but be a great tryall to the Parents of these little Children and a means to discourage and hinder them if they would be hindered in this good work of bringing their Children to Christ in that their commendable practice was thus blamed and condemned by such as were so near unto Christ This may teach us that we are to look for discouragements at the hands of others in good duties yea sometimes at the hands of such as are of eminent place and authority in the Church who should rather encourage and further us in such duties Cant. 5. 7. when the Church had lost the comfortable presence of Christ for a time and did thereupon carefully and diligently seek after him to find him again it is said the watchmen of the City which are the Ministers of the Church who should have helped her to find Christ meeting with her did smite and wound her and take away her vail Thiâ being so it shews what need there is for us to be armed before-hand with courage and resolution in practice of good duties lest otherwise we be daunted therein if we meet with discouragements and opposition from others especially from such as are of any eminent place in the Church for we shall find this to be no small tryall therefore great need have we to prepare for it that we may bear and go through it and not be discouraged thereby or hindered in well-doing A man that is wife for the World if he undertake some matter which he thinks will be greatly for his benefit and do suspect that some or other will go about to oppose or hinder him he will arm himself before-hand with a resolution not to be discouraged c. So should we c. Mark 10. 14. But when Jesus saw it c. May 11 1628. OF the fact of those that brought their little Children to Christ to be blessed or prayed for we have heard as also of the fact of Christ's Disciples blaming or reproving such as brought them Now follows the carriage of our Saviour in this case both toward his Disciples and toward the little Children Touching his carriage towards his Disciples two things are set down 1. That when he saw it He was much displeased 2. That he shewed his displeasure by his words uttered to them willing or commanding them to suffer little Children to come unto him and not to forbid them yielding a reason hereof because Of such is the Kingdome of God Of the first He was much displeased Or had indignation at the fact of the Disciples in reproving such as brought the Children to him The cause of his great displeasure was the greatnesse of the fault and offence of the Disciples in this rash and unadvised action of blaming those that brought the Children to Christ whereby they did as much as lay in them both hinder the good of the Children depriving them of the benefit of Christ's blessing and Prayers and also discourage the Parents in that good work of charity and mercy to their Children Anâ this fault of the Disciples was also the greater because our Saviour not long before testified his love to little Children by calling such a one to him taking it in his arms and setting it in the midst of them as a pattern of humility as we heard chap. 9. 36. Observ 1 Observ 1. That it is lawfull and fit for us to be offended and displeased at the sins of others whereby they dishonour God This is a good and holy kind of anger or indignation which was in our Saviour Christ as we see here and chap. 3. 5. He looked angerly upon the Scribes and Pharisees c. It hath also been in other the best Saints of God and is commended in them in Scripture In Moses Exod. 32. 19. when he saw the Israelites dishonour God by the Idolatrous Calf his anger waxed hot c. In Nehemiah chap. 5. 6. when he heard the cry of the poor c. In Paul Act. 17. 16. his spirit stirred within him c. Ephes 4. 26. Be angry and sin not To be understood of this lawfull and holy anger conceived against the sins or others c. Reason Reas This kind of displeasure or indignation against the sins of others is a part of that zeal for Gods glory which is required to be in us for zeal is a mixt affection consisting partly of grief for the sins of others as in David Psal 119. 136. Rivers of waters run down my eyes c. and partly of indignation or displeasure against others sins Use 1 Use 1. To condemn the want of this holy affection of anger and displeasure against the sins of others in many Christians yea in the most There is much carnall and sinfull anger in them but little or no holy indignation against sin when they see or heart that God is dishonoured by the sins of others as by swearing drunkennesse profanation of the Lords Day c. their spirits are not stirred in them If themselves be wronged or abused never so little they can soon be moved to displeasure yea they can be hot as fire in their own cause when the matter toucheth themselves but in the cause of God they are cold as Ice not affected with it they take it not to heart which shews want of love to God and of true zeal for his Glory And if ever there were cause to complain of this want surely now in these evill and declining times For who is there now almost to be found like unto Elias zealous for the Lord of Hosts c. Vse 2 Vse 2. To stir us up to labour for this good and holy kind of anger or displeasure against the sins of others which was in our Saviour Christ and hath been in other the best Saints of God and seeing it is a part of that holy and Religious zeal for Gods glory which ought to be in us and must be in
in many things to the doctrine of John and yet was all the while an hypocrite in heart 2 Tim. 3. 5. it is propheâied of some in these last times who shall have a form of godliness but ââny the power thereof Simon Magâs Act. 8. 13. Reas 1 Reason 1. The heart is deceitfull above all things c. Jer. 17. 9. Full of close and hidden corruption which is not easily but hardly discovered Reas 2 Reason 2. An hypocrite may resemble a good Christian in practise of all external duties of Religion and yet not in the inward truth and power of Religion in the heart As a cunning Painter may paint the colour of fire but not the internal vertue and heat of it c. Use 1 Use 1. To âeach us not to be too credulous or forward to believe outward shews of Religion in such as make great profession thâreof noâ to put too much confidence in them till such time as we have had some proof and trial of their sincerity As we ought not to be suspitious of others sincerity without cause for charity thinks not evill 1 Cor. 13. 5. so neither are we to be too credulous or confident of such as we have no good tryal or experience of Joh. 2. 23. there is mention of some who believed in the Name of Christ that is made shew and profession of believing in him and yet it is said he did not commit himself unto them c. No more should we commit our selves too far unto such as make an outward profession of Religion till they have given some good proof of their sincerity therein Matth. 10. 16. Our Saviour bids his disciples be wise as Serpents c. Now this is one point of Christian wisdom not to be too credulous or confident of such as make a great outward shew of Religion and Christianity before we have seen or heard of some good âryal of their sincerity Vse 2 Use 2. See what cause there is for every one of us thoroughly to sift and ransack our own hearts to find out the closest corners of hypocrisie in them lest otherwise we deceive our selves as well as others with a shew and profession of Religion being void of the truth and power of it Let us then take heed of resting in any outward shew of Religion and above all labour for the inward power of godliness by which we may outstrip and go beyond all formal hypocrites To this end we are often to examine and try our own hearts touching our sincerity in the profession of Religion that so we be not deceived in our selves remembring that a close hypocrite may go very far in an outward shew of Religion and yet be still an hypocrite c. Quest Quest How shall we try and know the sincerity of our hearts in outward profession of Religion Answ Answ By some marks of it 1. If in this profession we propound and aym at a right end Gods glory not at sinister ends as our own credit profit c. In this the Pharisees failed 2. If we rest not in bare profession but make conscience to live answerably and worthy of our Calling Ephes 4. 1. Phil. 1. 27. 3. If we make this profession constantly at all times and in all places whensoever it makes for God's glory not at sometimes only as some are wont c. In some companies ashamed c. 4. If resolved to do and suffer any thing which God calls us to rather than give over our profession Luke 14. 27 33. Observ 2 Observ 2. In that he that came âunning to Christ at first c. now goes away from him sorrowful refusing to do what was commanded him we learn That one may be very zealous and forward at first and for a time in profession of Christ and of Religion and yet afterward grow cold and fall quite away from that profession he hath once made So did this young man as is probable so have many others also done Luke 8. 13. Those hearers of the Word which are compared to the stony ground are said to hear and receive the Word with joy and to believe for a while and yet afterward in time of tryall they fall away Joh. 5. 35. The Jews rejoyced in the light of John Baptist his Ministery but it was but for a season Judas Iscariot for a time was a forward disciple and professor of Christ as well as the other Apostles yet afterward fell quite away and so discovered himself to be a devil Joh. 6. 70. Apoc. 8. 9. Chap. mention is made of Stars which fell from heaven c. And common experience proves this to be true in too many in these our times c. Reason Reason The cause of this Apostacy and falling away of those who have for a time been forward and zealous professors of Religion is their hypocrisie and want of soundness and sincerity in profession of Religionâ because their hearts are not upright in the profession of Religion neither do they labour for the truth and power of Religion and godliness but rest only in a shew of it Quest Quest May not a true and sincere Professour of Religion fall away from his first zeal and forwardness in Religion Answ Answ Yes he may in part and for a time as we see in the Church of Ephesus Revel 2. 4. which though a true Church yet left her first love for a time And in Demas who though he forsook Paul and imbraced the World 2 Tim. 4. 10. yet it is thought by some that he afterward repented because Paul doth afterward number him amongst good men and his fellow-labourers Philem. ver 24. as Marcus Aristarchus Lucas But a true and sound Professour neither can nor doth ever fall away wholly or finally from that zealous profession of Religion which he hath once made as the hypocrite doth Use 1 Use 1. This must teach us not to think strange or take offence at it when we see or hear in these times of some who having been zealous and forward Professours of Religion at first and for a time do afterward fall away This is no new or strange thing but such as hath often happened in other Ages of the Church There have alwayes been some hypocrites in the Church who have made shew of Religion for a time and yet have afterward laid open their great hypocrisie by falling from their first zeal in profession of Religion of whom that of the Apostle is verified 1 Joh. 2. 19. They went out from us but they were not of us c. The examples of such must not cause us to stumble or waver in our profession but though all should fall away we must resolve to be constant c. neither must we for their sakes suspect or condemn all forward professors as hypocrites Culpa paucorum non praeâudicat religioni Vse 2 Use 2. It must move all such as undertake the profession of Christianity to labour not so much for zeal and forwardnesse at first in
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 âast 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 Hiârome 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 ââyest 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
we can Exod. 32. Though Moses were angry at the Israelites yet he prayed for them Ver. 31. 6. Lastly Our anger must be joyned with grief for the person against whose sin we are offended But of this in the next Point Now to make use of this Vse 1 Vse 1. Seeing this holy anger against sin is lawfull and necessary this condemns the want of it in many who can see and hear God dishonoured by the sins of Swearing Sabbath-breaking Drunkenness filthy speaking c. and not be moved with any indignation or displeasure their spirit is not stirred in them at these things there is much sinfull anger in men but little anger against sin An evident sign there is no true zeal in them for God's Glory if there were they could not but be more moved to see his Name dishonoured and his Glory troden under feet In their own Cause many can be hot as fire upon the least occasion but in the cause of God when they see Him dishonoured by sin they are cold as Ice their hearts rise not against it they are no more moved then if it did not at all concern them How far do these come short of the zeal of Eliah Moses Paul c. Vse 2 Vse 2. Labour for this holy affection of anger against sin that we may have our hearts moved with indignation when we see God dishonoured To this end labour for the true love of God in our hearts then we shall not indure to see Him dishonoured without being angry and displeased at it A loving Child cannot but be displeased when he sees his Father abused neither can any true Child of God indure to see or hear God dishonoured but must needs shew dislike and displeasure at it So much of the first affection with which our Saviour was now moved against the Scribes and Pharisees namely his anger against them Now to speak of the second which is his grief or sorrow for the hardness of their hearts Mark 3. 5. Being grieved or mourning for the hardness of their hearts He said unto the Man Stretch forth thy hand Sept. 12. 1619. And he stretched it out and his hand was restored whole as the other MOurning also Or mourning together that is joyning inward sorrow and grief with his anger Observ 1 For the hardness of their hearts That is because he perceived their hearts to be rooted and settled in malice against him and in a willfull resistance of the Truth whereof he had convinced him that by no means they would be reclaimed or drawn from these sinnes The Word ãâã ãâã ãâã ãâã ãâã is derived of ãâã ãâã ãâã ãâã ãâã which signifies the thick skin or brawninesse of the hand gotten by much labour which brawny skin is without sense Whence this Word is here used to note out unto us the great obstinancy of these Scribes and Pharisees in their Sins that they were so rooted in them that they had no sense or feeling of any means used to reclaim them This for the meaning Observ 1. In that our Saviour Christ with anger against the obstinate malice of the Scribes and Pharisees joyned grief for their hardnesse of heart we learn That our anger against the Sins of others should be joyned with sorrow and grief for those Sins and for the Persons offending Though our Saviour were greatly offended against the obstinate Jews for rejecting his Doctrine and for refusing to believe in Him yet withall He was grieved for this their obstinacy and for the heavy Judgment of God which was come on them and their City and therefore He wept over it Luk. 19. 41. So Mark 8. 12. when the Pharisees tempted Him seeking a Sign He was no doubt offended at them for this their Malice and Hypocrisie And yet He sighed deeply in Spirit for them c. Thus Lot vexed his Soul not onely with anger but with grief also for the wicked lives of the Sodomites Thus the Prophet Jeremy living in a most corrupt age could not but be much offended at the greivous Sins of the Jews in his time and yet withall he wished his head were Waters and his eyes a Fountain of tears to weep Day and Night for them Jer. 9. 1. Reason of this Point True zeal for God's glory is a mixt affection consisting partly of a holy anger against sin and partly of a hearty grief for sin as also for the party offending Therefore both these must go together in all that are truly zealous for the Lord of Hoasts as Eliah was Vse 1 Vse 1. This condemneth the carnall anger that is in many which is not accompanyed with grief for the persons and sins against which they are offended Some are carryed away with bitternesse of heart and hatred against the Persons of those with whom they are angry so far are they from being grieved for them Others again are so far from grieving for the Sins of those against whom they are angry that they rather rejoyce and are glad to see them run into sin hoping that this will be a disgrace to them and that they may insult over them This is wicked and sinfull anger which Christians must beware of Far be it from thee to rejoyce at the sins of the party against whom thou art offended for if it be thus with thee this shews thy anger to be against the person and not against the sin whereas contrarily thou art bound to love the person and to be angry at the sin onely and to grieve both for the person and the sin Use 2 Vse 2. Examine our anger against others by this property to know whether it be good and holy Is it joyned with inward grief for the person and for the sin Can we mourn in heart for the sins of those with whom we are offended as our Saviour Christ did Then our anger is good not otherwise If it be not thus accompanyed with sorrow for the person and for the sin it is not such as it should be Try therefore all our anger by this We are by nature very apt to carnall anger and we are ready still to plead for it that it is against the sins not against the persons of others See here how to try whether it be so indeed or no Is there any true sorrow or mourning in thy heart for the sin against which thou sayest thou art angry Art thou grieved that God is dishonoured by it Art thou also sory for the person Dost thou pitty his case in regard of the misery and danger unto which sin layes him open If it be thus it is good and holy anger otherwise suspect it as carnall and unholy Let us every one throughly sift our own hearts touching this matter If we so do we shall find how little holy anger is in us and how much we offend by sinfull anger How often are we angry with others with our Children Servants c. when there is no mourning at all in our hearts for their sins Consider and
earth in the state of humiliation that they durst not resist him but were forced to yield and to fly when he drove them out how much more terrible shall his Power and Presence be unto the wicked and reprobate at the last day when he shall come in flaming fire rendring vengeance to them If now there were such maâesty in his face how much more then If now such power and terrour in his voyce and words that he could by them alone drive out these buyers and sellers from the Temple how much more then when he shall for ever drive away the reprobate from his presence with those words Depart from me ye cursed into everlasting fire c. Oh how shall they be able to hear and abide that fearful sentence They shall then cry to the Mountains c. Rev. 6. Which being so it should now strike the wicked with remorse and cause them to repent and turn to God speedily from their sins that they may flee from the wrath to come and be able to stand before Christ Jesus with comfort at his coming Mark 11. 15 16. And overthrew the Tables of the money-changers and the seats of them that sold Doves Jâââ 10. 16â9 And would not suffer that any man should carry any Vessell thorow the Temple OF the second The Zeal and Indignation which our Saviour shewed in reforming these abuses partly by the sharpnesse and severity which he used in driving them out and in throwing down their Tables and Seats and partly by his strict and unpartial dealing sparing no abuses not suffering so much âs a common vessel to be carried thorow the Temple See Joh. 2. 17. Observ 1 Observ 1. In that our Saviour shewed such zeal and indignation against this profaning of the Temple by buying and selling there c. We may gather That it is a great and a grievous sin to profane or abuse holy things dedicated or sanctified to God and to his service As here the profanation of the Temple being dedicated to Gods Service was a grievous sin and therefore our Saviour shewed such indignation against it neither do we find that ever he shewed himself so moved and displeased as he did now and once before at these abâsâs of the Temple He tells them they made his House a den of Theeves Therefore also he would not suffer a vessell c. How did God punish Belshazzar for profaning the Vessels of the Temple Dan. 5. So to profane the Sabbath day being the time dedicated to God's solemn Worship is a grievous sin And therefore in some cases this sin was to be punished with death Exod. 35. 2. and Numb 15. 36. So to profane any other holy things consecrated to God's service is a grievous sin As to convert the Tythes and maintenance of Ministers of the Church to a private or common use called robbing of God Mal. 3. 8. Therefore Verse 9 Ye are cursed with a curse c. To convert common goods of the poor to a private life Prov. 20. 25. So to defile our bodies and souls with sin which should be as holy Temples for the Spirit of God to dwell in 1 Cor. 3. 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Use Vse Take heed of this grievous sin of profaning holy things consecrated to God lest it prove a snare to us and bring a curse upon us No small sin to rob God of his due in any kind and to convert holy things to a profane and common use neither will God suffer this sin to go unpunished if it be not repented of If it be a great sin to rob or steal from men much more from God Observ 2 Observ 2. We ought after the exaâple of our Saviour here to shew our zeal and indignation or displeasure against sin when we see it practised by others when we see God dishonoured by the sins of others we ought to be moved with zeal and indignation in the Cause of God and for his glories sake and to shew our zeal by the effects and testimonies of it So did our Saviour now and before Joh. 2. 17. His Disciples remembred that it was written of him The zeal of thinâ house hath eaten me up Here note That true zeal for God's glory is a mixt affection consisting partly of a holy anger and displeasure against sin and partly of a holy grief because God is dishonoured by it So Mark 3. 5. He looked round about on the Scribes and Pharisees with anger being grieved for the hardness of their hearts Now this holy indignation and grief for the sins of others we ought to be moved with and to shew it upon all occasions as our Saviour now did Thus have the Saints of God used to do As Moses Exod. 32. David Psal 69. 9. Elijah 1 King 19. 14. Paul Act. 17. The Corinthians 2 Cor. 7. 11. Behold this self-same thing what zeal it hath wrought in you viz. against the sin of the incestuous person This zeal and indignation against sin all Christians ought to shew but especially such as are in authority in the Church as Magistrates Ministers c. Quest Quest How are we to shew our zeal and indignation against the sins of others Answ Answ 1. By reproving such sins so far as our calling reacheth and will bear us out Ephes 5. 11. or at least testifying our hatred and dislike of them some way or other as by our countenance gesture c. 2. By seeking reformation of the sinâ of others by all means especially in such as are of our charge As Magistrates in their Subjects by their temporal power Ministers in their People by their Ministerial power c. Parents and Masters in their Families c. Use 1 Use 1. If we ought to shew our zeal and indignation against the sins of others then much more against ouâ own sins Here our zeal and holy anger must begin else it is not true but counterfeit not spirituall but carnal c. Vse 2 Use 2. For Reproof of such as are cold or luke-warm in the Cause of God shewing no zeal grief or indignation against sin when they see it committed or hear of it Their spirits are not stirred in them when God is dishonoured c. In their own cause they shew much zeal If themselves be wronged never so little they can be moved and shew themselves as hot as fire but in God's Cause as cold as ice This is an evident argument that the true love of God is wanting in them Will a Child hear his own Father abused and not shew his indignation Use 3 Vse 3. To stir us up every one to shew our zeal and indignation against sin whensoever we see it practised or committed by others As we profess to love God and to be zealous for his glory so shew our zeal that is our holy grief and displeasure when we see him any way dishonoured Thus did
Jer. 3. 13. 2. There must be a true sorrow and contrition of heart for our sins whereby we must be grieved chiefly for this that by our sins we have offended God this is called Godly sorrow 2 Cor. 7. 10. and the renting of the heart Joel 2. and this also St. James requireth as one part of the practise of true Repentance Jam. 5. 8 9. Cleanse your hands and hearts c. suffer affliction and sorrow c. Object Object 2 Cor. 7. 10. Godly sorrow worketh Repentance therefore it seemeth not to be a part of true Repentance because the Apostle distinguisheth them Answ Answ By Repentance there understand most properly one part onely of it that is to say The change of a man in his heart and life whereby he turneth from sin to God and so godly sorrow may be said to cause Repentance that is to be a help and furtherance or a preparative unto it See Mr. Dyke of Repentance pag. 14. Now further this inward sorrow and contrition of heart for sin must shew itself outwardly in two things 1. In an humble and feeling confession of our sins unto God yea even of our particular sins so far as they are known to us Thus did David repenting Psal 51. and 32. 2. In earnest craving and suing for pardon of them in Christ as David also did and Daniel Chap. 9. Thus we see the first part of Repentance viz. true Humiliation for sin The second part is true conversion or turning from all sin unto God And this is the principal part of Repentance wherein the nature of it chiefly standeth Therefore both the Prophets and Apostles do thus describe it Hos 14. 21. O Israel return unto the Lord thy God for thou hast fallen by thy Iniquity Ezech. 18. Return and cause others to return Act. 3. 19. Amend your lives and turn that your sins may be put away Act. 26. 20. The Reason is because man by nature is gone astray from God by his sin therefore he is said to return unto Him when he repenteth We are by nature as Travellers wandring out of our right way and by Repentance we return into it Now this turning from sin unto God is nothing else but a constant purpose in heart and endeavour in our life to forsake sin and to walk in newness of life when there is a thorough-Change of the whole man both in heart and life Further note that I say In Repentance there is a turning from all sin because one sin is offensive to God as well as another and one sin doth separate from God as well as another therefore all must be forsaken else no true Repentance Lastly I say That by Repentance a man turneth from sin unto God to shew that we must not leave one sin and betake ourselves to another but we must turn to God by a holy course of life Jer. 4. 1. O Israel if thou return return to me Thus we see what Repentance is Now further know that Repentance is two fold The first may be called a general Repentance which is practised at our first conversion when he that was before a wicked man is converted unto God forsaking his sins and becometh a holy and good man The Second is a more particular Repentance which is the daily and continual renewing of our Repentance afterward for new slips or falls into Sin Both these are necessary therefore in the Lord's Prayer we are taught daily to ask pardon of our sins c. And this shews Repentance to be necessary for all sorts of men as well for the godly as the wicked The best do often yea daily defile their Soulâ with sin and therefore have need from time to time to be cleansed by Repentance So much of the nature and kinds of Repentance Mark 1. 15. Repent ye and believe the Gospel Octob. 18. 1618. NOw next to shew the necessity of it for every Christian This may appear by these Reasons Reas 1 1. Without Repentance our best works and services are unclean in God's sight and odious to him A conscience defiled with known sin polluteth our best works Isa 1. 12. 13. c. Tit. 1. 15. To the unclean nothing is pure c. Reas 2 2. Without Repentance there can be no assurance of the pardon of our sins Act. 3. 19. Amend your lives and turn that your sins may be put away c. Reas 3 3. Without Repentance no Salvation by Christ Isa 59. The Redeemer shall come to them that turn from Iniquity c. Luke 13. 3. Except ye repent c. called Repentance to Salvation 2 Cor. 7. 10. and Repentance unto Life Act. 11. 18. The third thing to be spoken of is The marks or signs whereby we may try and know whether we have repented The Apostle 2 Cor. 7. 11. reckoneth up sundry effects or signs of true Repentance I shall not tye my self to that place onely but speak in general of the principal marks of true Repentance mentioned partly in that place and partly in other places of Scripture The first sign of true Repentance is that which the Apostle there reckoneth first namely A Carefulness not to fall into our former sins again after we have been humbled truly for them and have forsaken them If this be not in us we never repented Ephes 4. 28. Now this Care must shew it self in a continual watchfulness against sin and against the occasions of it but chiefly against the sins to which a man finds himself most inclinable A second sign or mark by which we may know whether we have repented is that which the Apostle there calleth Indignation that is a holy anger and displeasure against our selves for our sins past This was in David 2 Sam. 24. 10. I have sinned exceedingly I have done very foolishly So also the Prophet Psal 73. 22. So foolish was I and so Ignorant even as a beast before thee Thus also the Prophet Esay brings in the Church repenting of her Idolatry and abandoning the monuments of it in a holy Indignation Isa 30. 22. They shall cast them away as a menstruous Cloth and say unâo it Get thee hence Let us try our selves whether we be thus angry at our selves for our sins If it be so it is a sign we have repented otherwise not Let every one ask his own heart Whether he be offended at himself for his sins Some are apt to be offended at the sins of others but thou must chiefly be displeased at thy own This is a good kind of anger which is better than laughter Eccles 7. 5. Job abhorred himself in dust and ashes A third mark of true Repentance is a true Hatred of all sin whereby we detest it as much and more than ever we loved it or delighted in it and that chiefly for this because God is displeased by it This was in Joseph Gen. 39. See Psal 97. 10. Rom. 12. 9. Try thy self by this whether thou be a true Penitent or Convert Doest thou now truly
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in ãâã works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
unto Christ because of the press hindring them yet they were not discouraged but used means notwithstanding this Impediment to present him unto him to teach us that we must not be discouraged from doing good duties though we meet with impediments to hinder us but we must labour to overcome all difficulties and to break through them rather then omit our Duties Eccless 11. 4. He that observeth the Wind shall not sow and he that regardeth the Clouds shall not reap That is he that will be discouraged with inconveniencies and impediments shall never do good Duties therefore we must not stick at such difficulties or hinderances but break through them rather then be kept from doing any good Duty which lyeth upon us to perform The Queen of Sheba was not discouraged with the distance of place nor tediousness of the journey from going to hear Solomon's Wisdome Zachaeus Luke 19. was not discouraged by the press of people nor by the lowness of his stature from using means to see Christ So the blind man Luk. 18. was not discouraged from crying more and more unto Christ for help though the people rebuked him that he should hold his peace These examples must teach us not to omit good Duties because we meet with difficulties or impediments to hinder us in them True it is That when we should do good we shall often meet with such impediments and hinderance when we should perform Duties of Piety As Prayer Meditation Reading c. we often meet with worldly cares or business or company or the like hinderances but we must not suffer them to hinder us but break through them all So in doing duties of mercy and charity we shall often meet with hinderances as in visiting the sick in relieving such as are in want c. yea we are very apt in such Cases to make many vain excuses and to feign to our selves more difficulties and Impediments then indeed there are like the sloathfull who saith There is a Lyon in the way c. Prov. 26. 13. But we must learn to leap over all such stumbling blocks and to break through all hinderances rather then omit such Duties of mercy Mark 2. 5. When Jesus saw their Faith He said unto the sick of the Palsy Son thy Sins be Forgiven thee April 18. 1619. VVEE have heard of the Actions performed by the friends of the sick as preparatives to this Miraculous cure Now followeth another speciall Action of our Saviour Christ which was also a Preparative to the Miracle namely the spirituall curing of the sick party of his Sins which he did by pronouncing the pardon of them unto him And this Action of Christ is further amplified 1. By the cause moving him thereunto He saw their Faith 2. By the manner it was in loving sort calling him Son 3. By the event which followed ver 6 7 8 9. When Jesus saw their Faith This is to be understood both of the Faith of the friends of the sick who brought him to Christ and also of the Faith of the Sick party himself for our Saviour would not pronounce pardon of sins to him upon the Faith of others if himself had not been a Believer Further By Faith We are to understand a true justifying Faith apprehending Christs speciall mercy towards them for the pardon of their sins and withall trusting on his power and goodness for the obtaining of this Miraculous Cure Quest Quest How did our Saviour Christ see their Faith which is an Invisible Grace in the Heart Answ Answ He might see it two wayes 1. Inwardly in the Heart of the sick party as being God and so knowing the Heart 2. Outwardly by externall fruits evidences of it as by their pains taken to bring the Sick party to Christ and by his willingness and forwardness to be brought as also by his patient bearing of this sickness By these and the like outward fruits of Faith our Saviour did perceive their Faith Son He gives him this Title no doubt to shew his loving affection and good will towards him and thereby to incourage and comfort him being cast down as is probable with the sense of his Sins therefore Mat. 9. 2. our Saviour said Son be of good chear c. Thy Sins are Forgiven c. Upon thy Faith and Repentance which I discern to be in thee I have pardoned thy Sins and do assure thee therefor from my own mouth Quest Quest Why doth our Saviour first assure him of the forgiveness of his Sins seeing he was brought to him to be cured in body of the Palsy Answ 1 Answ 1. To shew that he came not onely or chiefly to be a Physitian for the body to cure mens bodily diseases but principally to cure mens Souls of their Sins 2. To shew that Sin is the Originall cause of all bodily diseases and consequently that in sickness the best way to find ease and deliverance is to seek pardon of sins Observ 1 Observ 1. Here then we are taught that in time of bodily sickness the onely way to have ease and deliverance is to seek first to have our sins pardoned and to be assured thereof in our Conscience we should be more carefull of this by far then to have the sickness it self removed So was David as we see Psal 32. and Psal 38. So Hezekiah Esay 38. 2. Reas Reason Sin is the procuring and deserving cause of all bodily pains griefs and diseases Lam. 3. 39. Man complatneth for his Sin 1 Cor. 11. 30. For this cause for the Sin of profaning the Lords Supper many are weak and sick among you c. therefore when our Saviour had cured him that lay diseased at the Pool of Bethesda he bad him go away and sin no more least a worse thing come to him Joh. 5. 14. Though God in laying sickness on his Children doth not aim at the punishing of their sins but at other ends as the tryall of his Graces in them as their Faith Patience c. as in Job and at other good ends yet this is true that sin is the Originall and procuring cause of all sicknesse which come upon the Godly and the Wicked so as if there were no Sin in them they should never feel sickness Now then seeing sin is the cause of all sickness therefore in sickness our first and chief care must be to have our sins pardoned and the Guilt of them removed because otherwise we cannot look to have our sickness removed or to find ease and comfort in it Object Object Some are delivered out of bodily sickness before they have timely repented and so before their sins be pardoned So 2 Kings 8. 10. there is a promise made to wicked Benhadad that he should recover of his disease on the contrary some there are whose sins upon their repentance are pardoned and yet God holdeth them still under sickness Answ Answ 1. Though the wicked whose sins are not pardoned are sometimes delivered out of bodily sickness yet this deliverance
maintain it and to clear their innocency against the unjust slanders and cavils of wicked ones Use 1 Vse 1. This is matter of great comfort and incouragement to all true Disciples of Christ that is to all true Believers and good Christians Though they may be slandered and evil spoken of without cause yea sometimes for well-doing yet there 's no cause for them to be dismaied if they consider that Christ Jesus their Lord and Master whom they serve is so ready to maintain their cause against their malicious Adversaries Know this if thy cause be good and that thou be falsly and unjustly charged or accused by others that are malicious and though thou be not able to cleer thy innocency yet rather than it shall not be cleered Christ himself will defend thy cause Object Object He is not now on earth to speak in my defence as he did for his Disciples Answ Answ Though he be not present with us in his humane Nature as with his Disciples yet by his God-head he is still present with us as he is with his whole Church and therefore ready to maintain thy righteous cause and if thou rely upon him and seek to him he will most certainly cleer thy innocency in due time and lay open the malice of thy Adversaries Therefore if thou be unjustly slandered be not impatient nor discouraged at it but commit thy self to Christ in Well-doing and he will defend thy cause Use 2 Vse 2. This also serves for admonition to wicked men to take heed they do not wrong good Christians by unjust slanders or false accusations for Christ himself will accompt this as a wrong done to himself and will defend their cause as his own and in defending their cause he will most certainly put their malicious enemies to rebuke and shame yea he will undoubtedly punish them severely in his wrath if they go on in this sin without Repentance See Matth. 18. 6. So much of this general Observation Now we come to such Instructions as do arise more particularly from the words And first I will speak of the manner of our Saviour Christ's alledging of David's Example in that he doth it by way of questioning with the Pharisees Whether they did never read what David did Observ Observ In that our Saviour asketh them whether they had never read what David did implying thereby that the cause of their errour was their Ignorance in the Scriptures either because they had not read this History in the Book of Samuel or else because they understood it not aright this may teach us that Ignorance of the Scriptures and of the true sense of them is the main cause of all Errours in Judgment both touching matters of Doctrine and Practise This was the cause of so many other gross Errours which the Pharisees and Scribes held as we may see by our Saviour Christ's confuting them Matth. 23. and elsewhere in the Evangelists even because they were ignorant in the Scriptures either not reading them diligently or at least not conceiving the true meaning of them whence it is that our Saviour so often calls them Fools and blind Guides So also Ignorance of the Scriptures was the cause of the gross Errours of the Sadduces Mark 12. 24. Are ye not therefore deceived because ye know not the Scriptures c. So also the cause of the Errour of the Disciples of Christ touching his Resurrection was their Ignorance of the Scripture Luke 24. 25. O fools and slow of heart to believe all that the Prophets have spoken c. Reas 1 Reas 1. The Scriptures are the onely fountain and well-spring from whence all truth of Doctrine and Practice is to be drawn and derived therefore to be ignorant in them must needs be the cause of Errours in Doctrine and Practice Reas 2 Reas 2. The Scriptures are the onely Rule and Touch-stone by which all Truth must be tried and examined Therefore Ignorance of this Rule must needs be the cause of swarving from the Truth Vse 1 Use 1. See how great injury is done by the Governours of the Popish Church unto the common People by barring them from the ordinary use of the Books of Scripture and from the reading of them What is this but to muzzle and keep them in Ignorance of the Scriptures and so to lead them hood-winked into all kind of gross and dangerous Errours Chrysost Homil. 9. in Colos 3. ãâã ãâã ãâã ãâã ãâã Use 2 Use 2. See the cause of so many gross and foolish Opinions which many amongst us in our Church do hold and maintain it is nothing else but their Ignorance of the Scriptures either because they read them not duly and diligently or else because they understand them not aright How many foolish and absurd Opinions are holden by ignorant people in many places Such as these for example That Faith is nothing but a man's good meaning That God is served by rehearsing the ten Commandments and the Creed instead of Prayers That the Sabbath is kept well enough if men and women come to Church and be present at Publick Prayers and at the Sermon though they spend the rest of the day either idly or profanely That the Sabbath is well enough sanctified by bare reading of Prayers and so much Preaching is needless That it is no hurt upon the Sabbath to use sports and pastimes because many do worse That it is lawful to swear in common talk to that which is true That in Religion it is best to do as the most do That it was a better World when there was not so much Preaching as now is That a man may make of his own as much as he can That such as are not book-learned need have no Knowledge in Religion These and many other the like absurd Opinions whence proceed they and what is the cause of them but Ignorance of the Scriptures If they did read the Scriptures duly and understandingly or did hear them read by others or were so diligent as they should be in hearing them opened in the publick Ministry it were impossible that such gross and foolish conceipts so contrary to the Scriptures should take place in them Use 3 Use 3. If we would be led into all truth of Doctrine necessary to Salvation taught in the Word of God and if we would be kept from running into the contrary grosse and dangerous Errours then labour for true and sound knowledge in the Scriptures and in the true sense of them Use all good means to this end 1. Befrequent and diligent in hearing the Scriptures unfolded in the publick Ministry 2. Search them diligently and often by private reading Joh. 5. 39. A notable and excellent means to gain and increase knowledge in the Word For this we have the example of that of the Eunuch Act. 8. 30. 3. Pray daily unto God to open our understandings to conceive the true sense of the Scriptures 4. Confer with others touching those things which we read and hear So
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
of Rome was at first a forward Professour of Christian Religion yet afterward fell away and became a wicked Apostate wilfully and maliciously persecuting the Truth which himself had once professed So Ecebolius c. Francis Spira So Those that received Seed in stony ground Luke 8. 13. The Reason of this Point There may be a fair shew of saving Grace in such as have no soundness of Grace at all in them Now where there is no truth or soundness of Grace there may be a good Profession outwardly for a time and yet afterwards a fearful Apostacy and forsaking of that Profession Note here that this total or final Apostacy or Falling from God and from the good Profession and Shew of Grace which hath once been made is to be understood only of Hypocrites and wicked men who were never yet effectually called Quest Quest May not God's Children fall from their first Profession and from the Grace which they have once been Partakers of Answ Answ Yes they may fall away as the Church of Ephesus Rev. 2. 4. But 1. Not totally or wholly but in some degree only They may slack their first love and zeal for the Truth and may grow more cold and backward in professing it but they do never wholly fall away so as to lose all Grace 2. They may fall away for a time but not finally they do at length by God's helping hand recover their former good estate Use 1 Use 1. Not to think strange if we see such as have made Profession to fall away It is no new thing but such as may be and hath often been Such Examples there have been alwaies It must not discourage us much less suffer our selves to be drawn away by their ill example We must be never the less forward because of so many back-sliders c. More Tares than Wheat c. It is no hurt but good to the Church to have Tares fanned from Wheat c. 'T is not enough that thou hast been a Hearer of the Word c. One may go further than so yet be an Hypocrite and fall away Non quaeruntur in Christianis initia sed finis Paulus malè coepit sed benè finivit Judae laudantur exor dia sed finis proditione damnatur Hierom ad Furiam Epist 10. Vse 2 Vse 2. To admonish all that have made Shew of Grace and have begun a good Profession of Christ not to rest secure herein but to labour for perseverance Joh. 8. 31. If ye continue in my Word ye are verily my Disciples The Mark of Christ's true Disciples It is nothing to begin well so have many done who have ended fearfully as Judas c. Take heed it be not so with us Be not so foolish as to begin in the Spirit and end in the Flesh Gal. 3. 3. Without Perseverance all good beginnings are utterly lost He that endureâh to the ead shall be saved Let us then look well to our standing 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall Hebr. 3. 12. Take heed there be not in any an evill heart to depart from the living God 2 Pet. 3. 17. Beware lest ye being plucked away with the Errours c. These are perillous and declining times foretold Mat. 24. 12. These times afford lamentable Examples c. Means and helps to Perseverance and to keep from Apostacy are these 1. Get soundness of Grace and rest not in a Shew of Godliness without the Power of it Labour for true Faith such as may unite us to Christ inseparably this will never fail Unbelief is a main cause of Apostacy Hebr. 3. 12. 2 Pet. 1. 10. Give diligence to make your Calling and Election sure for if ye do these things ye shall never fall See that thou be built on the Rock c. else when the floods come c. 2. Carefully use all the means whereby we may be stablished in Grace and by which we may grow in it as the Word Sacraments Prayer Conference c. 1 Pet. 2. 2. Desire the sincere Milk of the Word that ye may grow by it Hebr. 3. 12. Take heed there be not an evill Heart c. but exhort one another c. 3. Be jealous over your selves and often sift and examine your spiritual estate how it stands before God whether we grow better or worse whether we go forward or backward As men of the World use often to cast up their accompts to see whether they thrive or decay in their worldly estate so must a Christian do And here it is not amiss to take notice of some of the principal marks and signs of Back-sliding and Apostacy in Grace and Profession of Religion As 1. Coldness or Luke-warmness in spiritual Duties as Hearing Praying Meditation performing these without feeling fervency c. Customary serving of God 2. A Willingnesse and Contentednesse to live without the effectuall and powerfull means of Grace as a profitable Ministry c. When men begin to fall from their Meat it is a sign of dangerous Sicknesse c. 3. Not profiting by the meanes of Grace publick and private as the Word Sacraments c. As when good Meat being taken in yet doth not digest c. Not to go forward is to go backward 4. Immoderate love and delight in earthly things as worldly profits pleasures c. The nearer men cleave to the World the further they depart from God as we see in Demas 5. Harbouring any one sin as Judas did Covetousness 6. No Reluctation against daily small sins and falls of Infirmity when such are swallowed without check and remorse of Conscience 7. Casting off former love to God's Children Demas as it is likely turning Apostate first forsook Paul Also forsaking the Communion of Saints seperating from the godly c. If we find these and the like evils in our selves and that we bear with them in our selves and resist them not or be not humbled for them c. Take heed for they are fearfull signs of a Declining in Grace and many times though not alwayes fore-runners of a total and final Apostacy c. Remember 2 Pet. 2. 21. Better not to have known c. Mark 3. 19 20 21. And they went into a House And the Multitude cometh together again so that they Nov. 21. 1619. could not eat Bread And when his friends heard of it they went out to lay hold on him for they said He is beside himself IN the former Verses we have heard of the Election of the twelve Apostles and of the Description of them by their several Names Now the Evangelist layeth down some Events or Consequents which followed after the choosing of them The Consequents are three 1. Our Saviour Christ's going home or into a House with his Disciples Ver. 19. Ad finem versus 2. The great concourse of the People to him unto that House in so much that they could not so much as eat Bread Ver. 20. 3. The ignorant and
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
heat of the Sun comes upon it so all counterfeit Graces and shews of Religion will wither and dye in us when they feel the heat of trouble and Affliction Labour therefore now while we have time to be rooted in true Faith and other saving Graces that we may indure the heat of Affliction when it shall be sent to try us Think not that Prosperity will alwayes continue but make account of troubles to come for our tryall God hath appointed set times wherein to send some Affliction or other to try particular Churches and particular Christians Hebr. 11. We see what grievous troubles the Faithful in the times of the old Testament were tryed withall And so in the Acts of the Apostles we see how many troubles the Apostles and other Believers went through And afterwards for the first 300 years after Christ the Histories of the Church do mention many fiery tryals which the Primitive Church endured And so did this our Church in Queen Maries dayes We therefore must arm our selves for such a time if it should come to try us and labour now for such soundness as may make us able to stand fast at such a time if it come We may the rather look for it in this Land because we have bin so long without troubles enjoying so many years of Peace and Prosperity as never I think any Nation did the like And though general troubles and calamities come not on the whole Land yet how soon may God send particular tryals to any of us by sickness death or some other way Oh therefore look to thy self now and examine thy estate before God and labour for sound Faith and Repentance c. that whatsoever troubles come either to the whole land or to thy self thou mayest indure the tryall and being tryed mayest come forth as the Gold as Job saith of himself Job 23. 10. that is thou mayest manifest thy self to be a sound Christian by thy perseverance in the true Faith of Christ and in the Profession of his Gospel unto the end Mark 4. 17. Afterward when Affliction or Persecution ariseth for the Words sake c. May 14. 1620. IN this verse our Saviour sheweth wherein this second sort of unprofitable Hearers do fail and come short of good Hearers 1. In that they have not the Word rooted in them 2. In that they indure but for a time Now this latter is further declared by the Issue which follows upon their hearing Afterward in time of trouble they fall away Where 1. is to be considered the occasion of their Apostacy Affliction and Persecution arising which is also amplified by another occasion which is the Word 2. The Apostacy it self in the word offended 3. The time Immediately Of the occasion of their Apostacy I have spoken viz. Affliction c. Now in the next place to speak of the procuring cause or occasion of that Affliction and Persecution which ariseth viz. the Word For the Words sake That is for the Profession of the Doctrine of the Word being Preached to them or which hath bin Preached to them because they are not onely affected in heart to believe the Word after a sort and for a time but they do also shew this by outward Profession of it holding and maintaining the truth and yielding some outward obedience to it therefore Affliction and Persecution ariseth Observ Observ The outward Professing and maintaining of the true Doctrine of the Word of God is usually the occasion and procuring cause of trouble and Persecution raised against the Professors of it Hebr. 10. 32. After ye were illuminated ye indured a great fight of Afflictions That is after ye were Converted to the true Faith of Christ by the Word Preached and did begin to make Profession of that Word ye suffered much trouble for your Profession sake Matth. 10. 34. our Saviour saith He came not to send Peace on Earth but a Sword For he came to set a man at variance against his Father and the daughter against the Mother c. not that he did simply desire that such Persecutions should follow upon his Preaching of the Word but because the Preaching and Professing of it should be an occasion of stirring up such troubles therefore also Luke 12. 49. He sayes He came to put fire on Earth Revel 6. 4. After the going forth of the White Horse which signified the Preaching of the Gospell there followed him the red horse which signified bloudy Wars and Persecutions therefore it is said power was given to him that sate on that Horse to take peace from the Earth and that they should kill one another c. Wherefore should they kill one another but for the Profession of the Gospell which had bin Preached to them The Histories of all times of the Church shew the truth of this how troubles and Persecutions have bin raised against the Professors of the Word for their Professions sake In the Acts of the Apostles how many troubles do we read of stirred up against those that received the Doctrine of the Gospel and made Profession of it So afterward for the first 300 years after Christ there were ten most grievous Persecutions raised against the Christians for Profession of the Word So in this land in Queen Maries Reign what a grievous bloudy Persecution was occasioned by the Profession of the Word Reas 1 Reas 1. of this Doctrine The Word of God is an enemy to Satan and to his Kingdome of darkness the Ministry of the Word is the ordinary means to beat down and overthrow this Kingdome in men 2 Cor. 10. 4. The Weapons of our Warfare saith Paul are mighty through God to the pulling down of strong holds c. What are these strong holds but the holds of sin which Satan maintaineth in men these are pulled down by the Word Preached no marvail then if Satan stir up troubles and Persecutions against those that Profess this Word of God which is such an enemy to him Reas 2 Reas 2. The Doctrine of the Word is an enemy to the sins and corruptions that reign in wicked men discovering and reproving them no marvail therefore if they hate this light of the Word which discovereth their sin and reproveth them no marvail if they Persecute the Professors of this Word John 3. 20. Every one that doth evil hateth the Light neither commeth to the Light lest his Deeds should be reproved Object Object Eph. 6. 15. The Gospel is called The Gospel of Peace how then is the Preaching and Professing of it in occasion of troubles and Persecution Answ Answ The Gospell is of it self a Doctrine of Peace and truly so called because it teacheth the onely way of attaining to Spiritual peace with God in this life and everlasting Peace in the life to come as also because it perswadeth men unto true brotherly Peace and unity But it is an occasion of troubles and Persecutions in respect of the Devils malice opposing it and in regard of mans natural corruption
doth not Afflict and trouble himself with care and thought about the growth of it neither is he discouraged though he do not see it spring and come up so soon as he expected but he leaveth these things to Gods Providence and blessing knowing that without this blessing of God and without the vertue of the Sun shining on the earth and rain falling on it himself cannot make the Seed to spring and grow So a faithfull Minister is to do his duty in sowing the Seed of the Word that is in Preaching the same to his people diligently and then to leave and commit the fruit and success of his labours to the blessing of God not disquieting or discouraging himself about the same though he do not see such fruit of his Ministery appearing as he earnestly wisheth knowing that this is wholly in the hands of God to make the Ministery of his Word effectuall to those that hear it Vse 3 Vse 3. This must move both Ministers and people not to rest onely in the outward Preaching and hearing of the Word but withall to seek to God often and earnestly by prayer to give a blessing to the outward Ministry that it may be powerfull through the Spirit of God accompanying it to work Grace in the Hearers Ministers must not think it enough that they Preach the Word diligently but having so done they are also from time to time to sollicite God by Prayer for a blessing upon their Ministry without which all their labour is fruitless The Husbandman having sown his seed though he doth not afterward trouble himself with vain and needless care and thought how to make it grow because he knows he cannot do this yet he doth wait for a blessing from God upon his seed sown and he looketh up to the Heavens desiring that the Sun may shine and the rain fall on his ground to make the seed spring up and grow Even so should a Minister of the Word look up to God and pray unto him for a blessing upon his Ministry c. So also the people are not to think this enough that they have a sound and profitable Teacher to Preach the Word to them diligently and that they do hear him duly but they are withall to go unto God by frequent Prayer craving his blessing upon the Ministry of the Word and upon their hearing of it and that he will by the Divine power of his Spirit make both effectual to work and increase Grace in them and to further them unto Salvation Remember the efficacy of the Word depends not upon the person of the Minister though he be of never so excellent gifts but it is wholly from God himself Seek to him by prayer to make his Word effectuall to thee else thou wilt never profit by it though Eliah John Baptist or Paul himself were a live to Preach it to thee Rest not then in this that thou livest under the Ministry of a good Pastor but pray unto God daily to make his Ministry profitable to thee c. Use 4 Use 4. Seeing all the vertue and efficacy of the Word Preached is from God and not from the Minister that Preacheth it let this move both Ministers and people to yield unto God all the Glory and praise when they see any good done by the Preaching of the Word when the good fruits of it do appear let God and not man have the Honour of it c. So much of the second thing taught us in this Parable namely from whence the Word Preached hath power and efficacy to work Grace Mark 4. 27 c. And the Seed should spring and grow up he knoweth not how c. July 9. 1620. NOw to speak of the third point Namely the manner how Grace is wrought in men by the Word Preached 1. In a secret and hidden manner 2. Not all at once but by degrees Of the first This our Saviour sheweth when he saith That the Seed sowen by the Husbandman doth spring and grow up he knoweth not how that is after a hidden and secret manner unknown to the Husbandman himself whereby his purpose is to shew how the Seed of the Word doth fructify in the hearts of men viz. secretly c. Doctr. Doctr. From hence we learn That when God doth work Grace in the hearts of any by the Ministry of his Word he doth it after a hidden and secret manner unknown to man As man knoweth not the manner how Seed sowen in the earth doth spring and grow up so much less can we know the manner how Grace is wrought in the Heart by the Ministry of the Word Joh. 3. 8. The Wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth So is every one that is born of the Spirit As the nature of the Winds and the true cause of their blowing is a matter secret and hid and therefore the Philosophers themselves do write uncertainly of it so much more is the work of Grace a thing secret and hid from mans knowledg Eccles 11. 5. As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb c. even so thou knowest not the work of God c. This is true of the work of Grace which God worketh in his Elect after a secret and unknown manner Not that this work of Grace is altogether hid and unknown to man for the Regenerate in whom it is wrought do not onely know it in some measure but also feel it in themselves but it is unknown and secret in two respects 1. It is hid from natural reason which cannot discern or judge of it or of the nature of it 1 Cor. 2. 14. The natural man receiveth not or perceiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them c. This we see in Nicodemus who being a great Pharisee yet judging onely by naturall reason could not comprehend the nature of Regeneration Joh. 3. 2. It is also in some sort hid from the Regenerate themselves in whom it is wrought and that in three respects 1. In regard of the particular manner of the working of Grace by the Spirit of God which is such and so secret that though they know the nature of it in general and so far as it is laid forth plainly in the Word of God yet they do not in this life throughly and perfectly comprehend the same 2. In regard of the sensible feeling of Grace which they have not at all times c. 3. In regard of the particular time when it begins first to be wrought in them which oftentimes is not known or taken notice of by those in whom Grace is wrought Some indeed have this priviledg that Grace is wrought in them suddenly at a certain time which themselves may take notice of as our Saviour saith of Zachaeus This day is he become the
Therefore though the sentence be not speedily executed upon them in this life for their evill works yet let them not be secure but know that though the wrath of God be deferred in this life yet it shall certainly come upon them at that great day of the Lords wrath if they prevent it not by true and speedy Repentance Then shall the Lord rain upon them snares fire and brimstone and an horrible Tempest Psal 11. 6. Though now it be fair weather with them c. Use 2 Vse 2. Admonition to all such speedily to repent and turn unto God that they may be saved and may flee from that wrath and Judgment to come Act. 17. 30. Now God commandeth all men every where to Repent Because he hath appointed a day c. Therefore such as have lived in a wicked course as Swearers Drunkards unclean Persons c. let them forthwith humble themselves truely unto God and make their Peace with him that shall be their Judg at the last Day to acquit or condemn them for ever Now speedily let them do it while they have time and while God gives them space to Repent before the day of Judgment come yea before death come after which followeth Judgment even the Judgment of everlasting condemnation to such as dye in their sins unrepented of Let them Judg themselves without delay by true Repentance that they may not be condemned of the Lord 1 Cor. 11. 31. No way but this to escape that fearful Judgment to come Use 3 Use 3. See how little cause for the godly to stumble or be discouraged at the present prosperity of the wicked in this World or to envy or fret at the same seeing the Lord doth but reserve them unto the day of Judgment to be punished 2 Pet. 2. 9. There is therefore more cause to lament and pity their case then to envy at it even as we pity the Ox going in a fat Pasture when we remember that he is but prepared for the slaughter or as we would pity a Prisoner condemned to dye if we should see him feasting and making merry over-night and yet know that he were the next day to be executed Mark 6. 12. And they went out and preached c. April 22. 1621. FRom the 7th Verse hitherto we have heard of our Saviour Christ's sending forth of his Twelve Apostles to Preach and of the divers Circumstances of his sending them Now the Evangelist mentioneth their obedience yielded to Christ's Commandment in going forth as he appointed them and in executing their Apostolicall Office and Function In the words consider two things 1. Their going forth to execute their Office 2. The execution of it in two Branches or Parts of it 1. Preaching 2. Working Miracles as casting out Devils c. Verse 13. They went out Viz. Into the Towns and Villages of Judea for so they were commanded Matth. 10. 6. not to go to the Gentiles or Samaritanes but to the Israelites And Luke 9. 6. it is said They departed and went through the Towns that is the Towns of Judea and they went with a purpose to preach the Gospel of Christ to the Jews and to confirm that Doctrine by Miracles as they were commanded Doctr. Doctr. Hence learn That such as are called of God to any special Office Function or Duty and are qualified with gifts for the same ought without delay to yield obedience to the calling of God and to set about the performance of such duties as he requireth of them Such as are called to the Office of the Ministery and qualified with gifts for it must without delay be obedient to that Calling and set themselves about the performance of all Ministerial duties Thus did the Apostles here Being called to that Office and sent of Christ to preach the Gospel to the Jews and to confirm that Doctrine by Miracles they do not make delayes or excuses but forthwith as they were commanded they go to preach and work Miracles Thus Paul being called to preach the Gospel to the Gentiles by the voyce of Christ speaking to him from Heaven was not disobedient to that heavenly Vision Act. 26. 19. and Gal. 1. 17. when it pleased God to call him and to reveal his Son in him that he might preach him among the Heathen immediately he conferred not with flesh and blood but did without delay set himself about the execution of that Apostolicall Office So such as are called to be Magistrates and Governours in the Commonwealth and qualified of God with gifts of wisdom courage c. fitting for that Office they are to obey the calling of God and to set themselves to the performance of the duties of good Magistrates Joshuah being called to be the Captain and Governour of the People of Israel to lead them over to Jordan and to bring them into the Land of Canaan to take possession of it and the Lord having also encouraged him and qualified him for that great Office he forthwith obeyeth the calling of God commanding the Officers of the people to will the people to prepare for their passage over Jordan Josh 1. 10. To this purpose also 1 Chron. 22. 16. David having first shewed his son Solomon that God had called and appointed him to be King after him and to build him a house then he wills him to obey the calling of God Arise and be doing saith he and the Lord be with thee So also such as are called to any other special Office or duty as to be a Master or Governour of a family to be a Parent or Husband or wise c. and being qualified of God with gifts fit for those callings they must obey the calling of God without delay or excuse and diligently and conscionably set about the duties required of them in their places They must not sit still and do nothing when the Lord calls them to do his work and to execute his Will but forthwith set themselves about the work allotted them 1 Cor. 7. 17. As God hath distributed to every man as the Lord hath called every one so let him walk that is let him diligently employ himself in the duties of his particular calling Use Use This reproveth such as being called of God to speciall Offices or places in Church or Common-wealth do neglect the duties required of them in those places or make delayes or excuses to put off the performance of them Such as being called to the Ministery refuse to execute that Office and the duties of it or make delayes and excuses to put off the performance of Ministerial duties Like him Luke 9. 59. who being called to follow Christ and to be a Preacher of the Gospel delayed the time desiring first to go bury his father This was also a great infirmity in Moses to make delayes and excuses when he was called to go to Pharaoh to do the Lords Message and for it the Lords anger was kindled against him Exod. 4. 14 The like infirmity was in 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 hâed 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
useth all means to hinder us from it so let us use all means to get it Especially these 1. Search the Scriptures which testifie of Christ Joh. 5. 39. 2. Come diligently to the publike Ministery of the Word by which Christ is plainly described and set forth to us as the Apostle sheweth Gal. 3. 1. 3. Pray unto God to reveal unto us the true and saving knowledg of his Son Christ Jesus As none knoweth the Father but the Son and he to whom the Son revealeth him Matth. 11. 27. So no man knoweth the Son but the Father and he to whom the Father will reveal him And here we must remember not to rest onely in a bare historical and general knowledg of the Person and Offices of Christ which wicked men and devils have but labour for an effectual knowledg of faith applying him and his benefits to our selves c. Vse 2 Use 2. See whose Instruments they are and by whom set awork who any way hinder others from the sound knowledg of Christ or to hold them in errours touching his Person or Office even the Devil's Instruments and Factors they are in this Such are the Papists who barr the common people from reading the Scriptures which testifie of Christ And whosoever they be among us that any way discourage others from reading the Scriptures or from frequenting the Word preached that they may learn Christ aright Observ 2 Observ 2. In that here is mention of so many different Opinions of Christ and yet all false and erroneous We may hence gather That howsoever there is but one truth in all matters of Religion which are questionable yet there are manifold errours by which men may swerve from the truth There is but one right way of truth laid out in the Word of God but there are many crooked and by-paths found out by Satan by which he leads men into errours heresie and false opinions There is but one true Faith and Religion which is from God but many false and counterfeit kinds of faith and religion in which Satan laboureth to hold men as at this day the Religion of the Turks Jews Papists Anabaptists c. all false Religions and in the mean time there is but one true Faith and Religion of Christ which we profess and know to be the truth Use Use See then how careful we had need be to know and learn the sound truth in all matters needful to salvation and to hold it fast when we have learned it to buy the truth and not to sell it again as Solomon speaketh Prov. 23. 23. we must be very careful hereof because there being but one Truth and manifold Errours and false Opinions in matters of Religion it must needs be a matter of much difficulty to search out and hold that one truth amidst so many errours and to walk with a right foot in that one true way not turning to the right or left seeing there are so many crooked paths to turn us out of it If a man be to travel a Way that hath many turnings he will be the more fearful of losing his way and the more careful to keep in it and to be still enquiring of such as know it So in matters of Religion there being but one true and right way we must be the more careful to know it and to walk in it To this end we must be diligent in searching the Scriptures in which the Lord hath plainly revealed all truths needful to salvation and pray unto God that he will by his good Spirit lead us into those truths Observ 3 Observ 3. Further in that not only Herod himself but the Jews also which lived under his Jurisdiction in Galilee did hold such grosse and absurd Opinions of Christ we may Observe That such as depart from the Word of God do usually run into grosse and absurd Errours in matters of Religion This was the cause that these Galilean Jews under Herod did run into these gross errours touching Christ that they did not keep themselves to the doctrine of the Prophets which had plainly foretold both the time and manner of the Messiah's coming therefore if they had kept them to those Prophecies they could not have erred so grosly touching Christ but they forsook those Prophecies at least the true sense and meaning of them and followed their own unwritten Traditions and hence grew those absurd opinions which they held So Mark 7. 8. our Saviour sheweth this to be the cause of the gross Errours of the Scribes and Pharisees both in judgment and practise because they laid aside the Commandment of God and held the Traditions of men as washing of pots and cups c. So Jer. 8. 9. They have rejected the Word of the Lord and what wisdom is in them As if he should say There can be no true wisdome or sound knowledg and judgment in them but they must needs run into foolish and absurd errours This also was the cause of the absurd Errours which the Sadduces held that they did not keep themselves to the Scriptures Matth. 22. 29. Ye do erre saith our Saviour to them not knowing the Scriptures c. See Act. 23. 8. And what is the cause of the many grosse and absurd errours of the Papists at this day but even this That they keep not to the written Word but lean rather to their unwritten Traditions Popes Decrees Testimonies of Fathers Councels c. So What led the Popish Schoolmen into such absurd Errours but the leaving of the Scriptures and giving themselves too much to the study of Philosophy Reas 1 Reasons of this Doctrine 1. The written Word of God is the only sure and perfect Rule of all truth in matters of Religion and the touchstone to try it by It is the Word of Truth containing in it nothing but truth without all mixture of errours yea it is truth it self Joh. 17. 17. neither is any word or doctrine or Opinion of man true but that which is consonant to this Word of God therefore to leave the Rule and Direction of this Word must needs be the way to all absurd and gross Errours Reas 2 Reas 2. It is just with God thus to punish the contempt of his Word in those that forsake the Rule of it by giving them over to gross Errours 2 Thess 2. 10. Because they received not the love of the truth For this cause God shall send them strong delusion that they should believe a lye Vse Use If we would not be given over justly of God to gross and absurd Errours in matters of Religion beware of leaving the Rule and Touchstone of Truth which is the written Word of God beware of contemning it and of neglecting to read it and meditate in it daily and to hear it preached by God's Ministers This neglect and contempt of the written Word is the ready way to all errours and even those that are most gross and dangerous Hence come ten thousand evils or mischiefs sayes
we can be good and sound Christians and yet to scape troubles to feel no Storms c. or to feel but few It cannot be Through many tribulations we must enter into God's Kingdom it must be so If we will Raign with Christ we must first suffer with him in this Life and be consecrated through affliction as He our Head was This life-time is not the time of rest but of labour and pains not the time to be Crowned but the time to fight and strive for the Crown of Glory to come Our life here is a warfare yea a continuall warfare in which no rest or quietness is to be looked for no peace or truce but daily fightings and skirmishings with many enemies and troubles the end of one conflict is but the beginning of another Though there be much comfort in the life of a Christian yet many troubles also and discouragements must we meet withall in our Christian Course Oh therefore let us every one daily strengthen and arm our selves to bear and overcome them else we shall soon be danted when we meet with them as many have been c. Use 3 Use 3. Comfort to such good Christians as do meet with many storms of troubles raised against them by Satan the World c. no cause to be discouraged for so it is and must be with all Christ's true Disciples God hath so ordained and it is for our good that we are in this Life exercised with many troubles no cause then to be discouraged or to mislike our estate because we meet with many such Storms c. But rather on the contrary there is much more cause to suspect our estate not to be good before God if we feel no troubles or oppositions against us by the World and Satan c. Mark 6. 48. And about the fourth watch of the Night he cometh unto them walking upon the Sea and would have Decem. 9. 1621. passed by them OF the Antecedents and Occasions of the two Miracles of Christ wrought on the Sea of Galilee we have heard before Next we are to speak of the Miracles themselves and of the Consequents or Effects which followed upon them And first of the first Miracle and the Consequents of it Ver. 48 49 50. Afterward of the second Miracle and the Consequents Ver. 51 52. Touching the first Miracle which was Christ's walking on the Sea to his Disciples Consider three things 1. The Circumstance of Time About the fourth watch of the Night 2. The Miraculous Act it Self He came to them walking c. 3. The Manner of his walking towards them which was in such sort That he made shew of passing by them About the fourth watch c. In antient times they divided the Night into four equall parts or quarters as they did the Day-time which they called Watches because it was their usuall Custom to appoint severall Watchmen for every one of those four parts of the Night to succeed one another in keeping Watch for the safety of their Towns and Cities The first and second Watch lasted from the Evening to Mid-night and the third and fourth Watch from Mid-night to the Morning or break of Day Vide Bezam in Matth. 14. 25. See also Luke 12. 38. So then the Evangelist here affirming that it was the fourth Warch of the Night when Christ came to his Disciples doth imply that it was very long before he came to help and save them in this trouble and danger that he let them alone in it very long For it appears by that which went before that the Storm began to arise and they to be troubled with rowing the Ship even in the Evening and from that time till the fourth Watch of the Night which must needs be toward the Morning Christ deferred his coming so that it seems they were troubled and in danger the greatest part of the Night Observ Observ Hence observe That the Lord doth often deferr a long time to help and deliver his faithfull Servants in their troubles So our Saviour before Chap. 4. 37. did let the Disciples alone and deferred long to save them from drowning for he slept till they waked him and that was so long till the Ship was almost sunk with the Waves beating into it Thus the Lord suffered the Israelites to be long in bondage under Pharoah before he delivered them And Act. 7. 6. it is said The seed of Abraham was to so journ in a strange Land and to be in bondage and to be evil-intreated for the space of four hundred years before the Lord would deliver them and give them Possession of the promised Land of Canaan See Gen. 15. 13. So the deliverance of the Jews out of Babylon was long deferred even seventy years So the Lord suffered David to be a long time persecuted by Saul before he delivered him And Psal 69. 3. he saith his eyes fayled with waiting on God to be delivered out of his great troubles Thus Jonah was three Days and three Nights in the Whale's belly before God caused the Fish to cast him up again And as this is true of outward troubles so also of inward distress of conscience and of the inner man that the Lord often suffers his Servants to be long exercised with it before he deliver them Gen. 32. 24. Jacob wrestled with the Angel that is with Christ himself till break of Day And Paul buffetted by Satan prayed thrice before he could be delivered 2 Cor. 12. 8. Reasons Reasons Why the Lord so long deferreth to help his Servants in trouble 1. That he may make thorough proof and tryall of their Faith and Patience how they will depend on him and how willingly and obediently they will submit to his hand afflicting them though very long 2. That his Power and Goodness may be the more manifested by delivering them at length in their greatest extremity and when their case seems most desperate 3. That deliverance being so long deferred may be the more welcome to them when it cometh and so may stirr up to the more thankfulness for it Use 1 Vse 1. See what need of Faith for God's Children yea of strong Faith whereby to rest on God for deliverance out of troubles though it be long deferred Therefore Hab. 2. 3. the Prophet having said That the Vision of the Judgment of God on the Caldeans and of the deliverance of God's People was for an appointed time and that it was to tarry a while before it was to be fulfilled he thereupon addeth Ver. 4. That the just shall live by Faith that is in the mean time till they were delivered c. A very hard thing it is to live by Faith and to rest on God in trouble when it is very long ere he deliver us Labour then and pray for Faith yea for more and more strength of Faith to rest on God in long troubles and not to cast away our confidence and hope of deliverance though it be deferred never so long Esay
all which joyntly considered no marvail if they were stricken with very great fear and admiration Now in this their amazement and admiration something is Commendable and something Discommendable It is Commendable that they were affected with admiration and reverent fear of these great and miraculous works of Christ It is Discommendable that they did exceed due measure in this astonishment and admiration of the Miracles themselves without due consideration of Christ's Divine Power by which they were wrought notwithstanding that this Power had been clearly manifested but a little before in that great Miracle of the Loaves and Fishes Object Object Matth. 14. 33. They that were in the Ship came and worshipped him and confessed him to be the Son of God c. Therefore it seems that they did sufficiently consider and acknowledge Christ's Divine Power c. Answ Answ It is most likely that they did not at first make that confession but after they had better considered of the matter At first they were overmuch astonished with wonder at the strangeness of the Miracles yet at length upon better consideration they came to Christ and confessed his Divine Power They considered not the Miracle of the Loaves This is not so to be taken as if they did not or had not at all considered or thought of that great Miracle For it is not likely that Christ's own Disciples were so blockish and sensless as to passe over so great a Miracle without any consideration or notice taken of it at all but the meaning is that they had not yet so seriously and throughly considered of that great Miracle as they should have done they had not so considered it as to take speciall notice of Christ's Divine Power manifested by it nor so as to be moved by consideration of it to acknowledge and believe stedfastly that his Power as they ought to have done Heart was hardened By heart understand 1. Their minds and understandings So the word is used Rom. 2. 15. 2. Principally their Wills and Affections so taken often in Scripture Both these are said to be Hardened That is 1. Their minds were blinded with ignorance dullness and blockishness so as they were not fit to conceive and understand so throughly as was fit Christ's Power c. 2. Their hearts and affections were so hardned in unbelief that they were not fit to believe and acknowledge as they ought the same Divine Power of Christ The word in the Originall is a Metaphor from the brawn of the hand which is without sense implying that their hearts were not so sensible as they should be of Christ's Power c. Hardness of heart is two-fold 1. Such as is in the Wicked c. 2. In the Godly c. This latter is here meant So much of the sense of the words Observ 1 They were sore amazed c. Observ 1. It is good for us to be much affected and moved with admiration and fear of the great and extraordinary Works of God See before Chap. 4. 41. and Chap. 2. 12. David in the Psalms doth often admire God's great works of Creation and Providence c. See also Job 37. 1. Observ 2 Observ 2. We must not so be carryed away with astonishment and admiration at the works of God as to forget or not duly to consider and seriously think of his Divine Power and Providence by which they are wrought and come to passe Herein the Disciples of Christ were now faulty and therefore in this we are not to imitate them but rather by their example to learn to be the more watchfull against this fault and corruption which makes us apt to be too much taken up with admiration and astonishment at the great works of God without due consideration and meditation of the Power and Providence of God by which they are wrought On the contrary we must so be moved with admiration and reverence of such extraordinary works of God that we take speciall notice of his Power and Providence manifested in them and believe and acknowledge the same But to proceed Observ For they considered not c. Observ By nature we are all very slow backward and unfit to understand and consider aright of the great works of God which we see or hear of so to consider them as to make use of them c. If Christ's Disciples were thus slow of heart to conceive and duly to consider of Christ'â Miracles how much more is this true of others c. Now how slow and backward they were to consider aright of Christ's Miracles may appear both in this place and also Mark 8. 17. where our Saviour doth reprove them for not remembring and making use as they should have done of the two great Miracles in multiplying the Loaves and Fishes at severall times This also we may see in the Israelites Psal 106. 13. They soon forgat the works of God And in the Jews Isa 5. 12. of whom it is said That they regarded not the Work of the Lord nor considered the operation of his hands Vse Use Labour every one to see this our naturall corruption which makes us so unfit to consider aright and to make use of the great works of God and not onely to see it but to be humbled for it and to strive against it praying unto God to give us hearts and minds more duly and seriously to consider of his great works which we see or hear of and to make good use of them especially of his extraordinary and miraculous works So David professeth that he would Psal 77. 11 12. I will remember the works of the Lord surely I will remember thy wonders of old I will meditate of all thy Works and talk of thy Doings Now it must not be a bare remembrance or meditation of God's great and extraordinary Works but it must be joyned with a desire and care to make a good and holy use of them learning by his works of Power and Justice to fear Him and by his works of Mercy to love Him and to express our love by our conscionable obedience to His Will c. It followeth For their heart was hardned Observ 1. Hence gather That hardness of heart is a main cause hindring the ftuit and profit which we should reap by the means of Grace as the Word Sacraments Works of God c. The hardnesse of the Disciples hearts was the cause that they did not duly consider of Christ's Miracles sometimes nor make such good use of them as they should have done So Mark 8. 17. Have ye your heart yet hardned And do you not remember when I brake the five Loaves c. And as this is true of Christ's Disciples who were Believers so much more true is it of the Wicked and Unbelievers What was the cause that Pharoah did not so lay the Judgments of God to heart as he should have done nor so profit by them and by the Messages sent to him by Moses but the hardnesse of his heart This
sick and diseased People c. And experience shews this to be true in other Places not that there is no difference to be made of Places and Countryes in regard of healthfulness or unhealthfulness but that Health and Sicknesse are not to ascribed only or chiefly to such secondary causes and means but chiefly to God's providence who is above all second Causes disposing of them as pleaseth Him c. Observ 2 Observ 2. Our Saviour cometh to Genesareth not by request of the Inhabitants of the Country nor being sent for or by the perswasion of his Disciples or others but of his own accord and free good will to this People that he might do good amongst them and unto them by his Miracles and also by his Doctrine for though there be no mention made of his Preaching yet it is most likely that he joyned some instruction and teaching with his Miracles as he used to do in other Places Hence then we may gather That it is the free Grace and Mercy of Christ that moveth Him to bestow the means of Grace and Salvation upon any People or Nation and not any merit or desert in them above others Psal 147. 19. He shewed his Word unto Jacob his Statutes and his Judgment unto Israel He hath not dealt so with any Nation c. Isa 65. 1. I am found of them that sought me not I said behold me behold me unto a Nation that was not called by my Name Jam. 1. 18. Of his own will begat he us with the word of Truth c. Vse Use To stir up those unto all possible thankfulness to God who do enjoy the ordinary means of Salvation as the Ministery of the Word Sacrament c. considering that it is the Lord 's free Grace and Mercy alone which hath moved Him to bestow these pretious means upon them which he hath denyed unto many others This doth neerly concern us in this Land and us particularly of this Congregation who by God's meer grace and goodness do enjoy these means of our Salvation which some others yea many others do want not that we are better then others by nature or have deserved that Christ Jesus should thus come unto us by his Ordinances but because it hath so pleased him onely of his unspeakable grace and mercy to do us this good Oh let us think seriously of it and strive to shew our true thankfulness by bringing forth Fruits answerable to the means we have Luke 10. 21. Our Saviour giveth solemn thanks to his Father for that of his meer good pleasure he had hid the means of Salvation from some and revealed them to others so should we much more be thankfull for our selves c. No reason can be given why it sometimes raineth upon one place and not on another and why the Sun shineth upon one and not upon another but onely the providence of God So here c. So much of our Saviour's coming with his Disciples into the Land of Genesareth Now follow the Miracles which he there wrought in curing sundry diseased persons which were brought to him Where consider two things 1. The occasion of the miraculous Cures 2. The Cures themselves The occasion or impulsive cause was the Faith of the People which is set forth 1. By the Ground of it Their knowledge of Christ so soon as he was come out of the Ship into the Land Ver. 54. 2. By the outward Fruits of it viz. Their works of Charity and Mercy 1. In taking care to bring and present the Sick unto Him to be healed 2. Beseeching Christ that they might touch the border of his Garment to the end they might be Cured First Of the Ground of their Faith When they were come out of the Ship straightway they knew Him That is they acknowledged and took speciall notice of Him as of an eminent Person and extraordinary Pro het sent from God having Divine Power to cure Diseases miraculously For thus they conceived of Christ Quest Quest How came they thus to know Him Answ Answ 1. By the Fame of his Doctrine which he had Preached and of the Miracles which he had formerly wrought in other places not far off as in Capernaum Bethsaida Tiberias c. 2. And it may be also yea it is very probable that some of them had before heard him Teach and seen his great Miracles in other places bordering near unto them Observ Observ Knowledge of Christ is the Ground of all true Faith in Christ we must first know Him in some measure before we can come to believe in Him aright So this People of Genesareth first came to know Christ in some measure by His former Preaching and Miracles whence they gathered That He was an extraordinary Prophet coming from God and having Power to work miraculous Cures of Diseases because he had done so formerly whence also they gathered That He was not onely able but willing and ready to cure the Sick if they were brought unto Him and if suit were made unto Him in their behalf Thus their Faith in Christ's Power and Mercy was grounded upon the knowledge which they had of his Power and Mercy shewed unto others c. Of this Point see before Chap. 5. 27. It followeth Ver. 55. And they ran through c. Here the Evangelist sets out their Faith by the outward Fruits and Testimonies of it viz. By a two-fold work of Charity 1. Their care to present their sick Friends and Neighbours unto Christ 2. Their sute made unto him on their behalf that they might touch but the border c. Touching the first viz. Their presenting of the sick unto Christ It is amplifyed by two things chiefly 1. By their pains and diligence shewed therein In that they ran through the whole Country and began to carry the sick in their beds and to lay them in the streets wheresoever Christ came 2. By their Wisdom in taking the best opportunities of time and place Of time in that they brought the sick to Christ speedily so soon as he came into the Country Of place in that they laid the sick before him in the streets and open places where he was to come and where they might most conveniently come at him and he might most conveniently take notice of them and heal them miraculously To carry about in beds This was according to the Custom of that Country in which they used to lay the sick upon small Beds or Couches which were so made that they might be conveniently carried up and down from place to place See before Chap. 2. Ver. 3. 11. and Luke 5. 19. In the streets Or open and publick Market-places as the word in the Original doth signify So much of the sense of the words Now most of the Points of Instruction to be gathered from them as also from the words following to the end of the Chapter have been before handled and therefore I will go over them the more briefly Observe in general In that this
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
the Scriptures the Papists do make void by forbidding marriage to their Priests So the Scriptures teach that there is no difference to be put in meats in regard of Holinesse and Religion but that every Creature of God is good This they make void by teaching that it is a matter of Religion and Conscience to abstain from fleshly meat at certain times The Scripture teacheth that we should pray to God alone This they make void by their manifold prayers to Saints departed The Scripture teacheth Christ alone to be our Mediatour both of Redemption and Intercession This they make void by making Saints Intercessors The Scripture teacheth Christ to be the onely Head of the Church This they abrogate by their Doctrine of the Pope's Supremacy The Scripture teacheth That every Soul should be Subject to the higher Powers This they abrogate by exempting their Pope and popish Clergy from subjection to the Civil Power of Princes and Magistrates Lastly To instance in the same kind as our Saviour doth here against the Pharisees Whereas the Word of God commands Children to honour their Parents The Papists teach That if the Child have vowed a Monasticall life he is exempted from Duty to Parents See Rhemists Annot. on Matth. 8. 22. Use Use Admonition 1. To all Ministers of the Word to beware of bringing into the Church any false or corrupt Doctrines of their own or others devising without warrant from the Word of God lest they bring the Word of God into contempt and make void the Authority of it so far as lies in them 2. This should move such as are in chief place of Authority in the Church to take heed of suffering such corrupt Traditions and Doctrines to be brought into the Church It followeth And many such like things do ye That is many such other corrupt and erroneous Traditions and Doctrines ye teach and maintain contrary to the written Word of God See before Ver. 8. Observ Observ Where corrupt and false Doctrine once is admitted and brought into the Church by corrupt Teachers there it is apt to grow and spread it self further and further one errour begetting and bringing forth another till at length they grow to a great number See Col. 2. 20 21. how the false Apostles brought in one corrupt Tradition in the neck of another as it were First They taught that it was not lawful to eat some kind of meats then that they might not taste them then that they might not handle them nor touch them c. 2 Tim. 2. 17. The Doctrine of corrupt Teachers compared to a Canker which is a spreading Disease fretting and eating further and further into the skin and flesh of the Body This we see most plainly at this Day in the Popish Church in which those errors and corruptions in Doctrine which at first were but few in comparison are now grown and multiplyed to a great multitude insomuch that all the Doctrine of that Church is in a manner nothing but a heap of Errors and Heresies Use Use See then how carefull the Governours and Teachers of the Church of God had need to be in resisting the first beginnings of errors and false Doctrine springing up in the Church c. Mark 7. 14. Then he called the whole multitude unto him and said unto them Hearken unto me every one of you and April 7. 1622. understand HItherto in this Chapter we have heard of the disputation between Christ and the Scribes and Pharisees of Jerusalem about the observation of Jewish Traditions how they cavilled at Christ's Disciples for eating with unwashen hands and how He answered their Cavil and sharply reproved them for their grosse Hypocrisie and Superstition Now from the 14 ver to the 24. the Evangelist sheweth what followed upon the former disputation between them viz. Two Consequents 1. That our Saviour having thus rebuked the Scribes and Pharisees did not vouchsafe further conference with them but leaving them turned his Speech to the Multitude taking occasion from the former Cavil of the Scribes and Pharisees to instruct them in a necessary and profitable Point of Christian Doctrine viz. Touching the cause of Spirituall pollution and uncleanness before God that it is not any outward thing or any thing from without a man which entring into him can or doth of it self make him unclean before God but that the true cause of such Spirituall pollution is from within coming out of man himself And because it is a necessary and weighty Point he stirs up their attention unto it This is the sum of the first Consequent laid down Ver. 14 15 16. The second Consequent was this That our Saviour having thus instructed the multitude publickly withdrew himself into a private House where his Disciples asking further about the matter before taught to the multitude he took occasion to reprove them for their ignorance and withall to instruct them more fully in the foresaid Doctrine which he had taught the multitude Ver. 17 c. unto the 24. Touching the first Consequent viz. Our Saviour his taking occasion to instruct the multitude c. Consider two things 1. The preparation used before his teaching of the People He called them all unto Him 2. The sum of that which he delivered to them consisting of three Branches 1. A preface stirring up their attention c. Ver. 14. 2. The matter of Doctrine taught That there is nothing without a man that can defile him c. Ver. 15. 3. The Conclusion of his Doctrine Stirring up their attention again Ver. 16. He called the whole multitude unto Him Hence some gather That the multitude was not present with our Saviour before when he reproved the Scribes and Pharisees so sharply but that he reproved them privately by themselves and afterward called the People unto Him But it is more probable That some of the People were present before if not all and that he reproved the Scribes and Pharisees openly in the hearing of the People at least of some of them But now he is said to Call them all to Him either because he called the residue to him which were not present before or else because he called them to come neer about him to hear him more conveniently Quest Quest. Why did he now turn his Speech from the Scribes and Pharisees to the Common People Answ Answ Because he knew the Scribes and Pharisees to be obstinate and willfull Contemners of Him and his Doctrine and that they were proud and self-conceited Hypocrites which would not submit to his teaching and therefore that they were not teachable or fit to be instructed of Him Therefore he leaves them in their obstinacy and directs himself rather to the Common People whom he saw to be more tractable and teachable Observ Observ Here observe the just and heavy Judgment of God which he usually brings upon such as are willfull Contemners of the means of Salvation as the Ministery of the Word Sacraments c. It is just with the Lord
sense opened together with the several Points of Instruction thence gathered observing also how the Doctrines are proved by other Scriptures or by reasons from Scripture and how applyed Acts 16. 14. The Lord opened the heart of Lydia that she attended to those things which Paul spake This diligent attention in hearing is a singular help to the understanding of what is delivered and therefore our Saviour in this place joyneth these two together Hearken and Understand 3. Be carefull to read the Scriptures in private Joh. 5. 39. that ye may not be strangers in the Book of God but well acquainted with the History of it and with the Phrase and Style of the Scriptures Col. 3. 16. Let the Word of God dwell in you richly c. 4. Let such as are most ignorant labour to ground themselves in the knowledge of the main Principles of Christian Religion by reading and learning some godly Catechism This is a great help to the understanding of Sermons and the want of it is a main hinderance to the Fruit which might otherwise be reaped by the Word preached Hebr. 5. 11 12. They were dull of hearing Because they were not well seen in the first principles of the Word of God 5. Lastly If we would come to understand the Doctrines of the Word preached to us then be sure we make conscience of practising so much as we know and understand already A most excellent means to come to more and more understanding in the word of God Psal 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant or make it known to them Joh. 7. 17. If any man will do his Will he shall know of the Doctrine c. See also Joh. 8. 31 32. Mark 7. 15 16 17 18. There is nothing from without a man that entring into him can defile him but the things April 14. 1622. which come out of him those are they that defile the man If any man hath ears to hear let him hear THe Evangelist from the 14th Ver. to the 17. sheweth how our Saviour having sharply reproved the Scribes and Pharisees took occasion to turn his Speech from them to the Common People and to Instruct them in a necessary Point of Doctrine touching the true cause of Spirituall pollution and uncleannesse before God that it is not from without but from within the man The occasion of which Doctrine was the cavil of the Scribes and Pharisees against Christ's Disciples for eating with unwashen hands as if that had defiled them before God c. In the words we considered two things 1. The preparation unto Christ's teaching He called them all to Him 2. The teaching it self or the sum of that He spake to them Consisting of three Branches 1. A preface stirring them up to hearken diligently to him and to be carefull to understand his Doctrine 2. The Doctrine it self laid down Ver. 15. 3. The conclusion of his Speech stirring them up again to attention Ver. 16. Of the preparation to his teaching I have spoken as also of the preface to his Doctrine In the next place follows the Doctrine it self Ver. 15. touching the Cause of Spirituall uncleannesse before God Which is laid down 1. Negatively by shewing what is not the Cause Not any thing from without the man 2. Positively by shewing what was the Cause The things which come out of man But these things I deferr to speak of untill I come to the 18th verse c. where our Saviour doth more fully handle this Doctrine and open it to his Disciples It followeth Ver. 16. If any man hath ears c. But of this see before Chap. 4. Ver. 9. I proceed therefore to the 17 18 verses Our Saviour having first instructed the Common People in publick and openly touching the cause of spirituall uncleannesse now takes occasion in private more fully and largely to open the same Doctrine to his Disciples Where consider 1. The place where he took occasion to Instruct them In a private House whither he retired at this time for the refreshing of himself as it is likely after his former labour in publick teaching and working of Miracles 2. The occasion of his opening the Doctrine to his Disciples which was their questioning with him about the matter 3. The manner of his instructing them joyning a sharp reproof therewith for their ignorance and dullness iâ not conceiving his former words uttered to the multitude Ver. 18. Are ye so without understanding also Do ye not perceive c. 4. The Doctrine it self which he more fully and plainly unfoldeth to them from the end of the 18th Ver. unto the 24. Touching the first which is the place where he taught them In a private House What House is not expressed and therefore uncertain neither is it needfull to enquire From the People This shews That he now left the multitude that he might be private for a time to refresh himself with his Disciples Observ 1 Observ 1. See the Truth of Christ's Humane Nature in that he was subject to weariness and had need of refreshing after Labour c. Of this before sundry times Observ 2 Observ 2. It is lawful for us after Christ's example being much wearyed with the Labours of our Callings to take occasion of refreshing our selves for a time that so we may again return to our Callings with more alacrity c. See before Chap. 6. Ver. 31. Observ 3 Observ 3. See here the diligence of our Saviour in teaching his Disciples not onely in publick but in private on all occasions c. which is a pattern for all Ministers to follow in their Ministery See Acts 20. the example of Paul and 2 Tim. 4. 1. the charge which he gives to Timothy Vse Use People to be forward to learn of their Pastors upon all good occasions as well in private as in publick c. Mal. 2. 7. The Priests Lips should keep knowledge and they should seek the Law at his mouth c. Christ's Disciples used often to seek instruction from him in private So much of the place where our Saviour took occasion now to teach his Disciples The next thing to be considered is the occasion given him thus to teach them which was their question moved unto him about the matter of Doctrine before delivered in publick to the multitude His Disciples Matth. 15. 15. It is said That Peter said unto him Declare unto us this Parable Therefore it is likely That either Peter did first request this of him and afterward the other Disciples or else which is most likely that he spake to Christ in the name of all the rest as he used to do at other times Concerning the Parable Touching the signification of this word see before Chap. 4. ver 2. Here it signifies a dark or obscure Speech Sentence or Doctrine such as this of our Saviour seemed unto the Disciples albeit in it self it was not very dark or obscure
find fault with him for that he said he must suffer death c. See also Luke 24. 25. So Paul reproved Peter to his face Gal. 2. 11. Reas 1 Reas 1. It is dangerous for any to be let alone in their sins without Reproof of Admonition though they be good Christians and have excellent Graces yet being winked at and spared in their sins this may harden them therein and so keep them from renewing their Repentance Hebr. 3. 13. Exhort one another daily c. lest any be hardned through deceitfulness of sin So it may be said Admonish and reprove one another c. Reas 2 Reas 2. The sins of good Christians are in some respect more heinous and dishonourable to God than the sins of the wicked because they having more Grace given them than many others God looks for the more obedience from them and besides the sins of such if they come to be known of others do bring great Reproach upon Religion it self and upon the Name of God which they profess 2 Sam. 12. 14 Rom. 2. 24. Therefore of all other they have least need to be spared and let alone in their Sins c. Reas 3 Reas 3. A wise and Christian Reproof or Admonition is most likely to do good and to prevail with a good Christian for the reclaiming and reforming of him therefore it is most fit to reprove and admonish such above all other Prov. 17. 10. A Reproof entreth more into a wise man than an hundred stripes into a Fool. Use 1 Use 1. This should move such as have a Calling to reprove Sin in others not to forbear or spare such as offend though they be never so good and indued with excellent graces but plainly to deal with them by a seasonable and wise Reproof or Admonition as occasion is offered Lev. 19. 17. Thou shalt not hate thy Brother in heart thou shalt in any wise rebuke thy Neighbour and not suffer sin upon him Especially this concerneth such as have special charge of others being in place of pre-eminence and authority over them as Ministers Parents Masters c. Use 2 Use 2. This should move even the best Christians willingly to submit themselves to be admonished or reproved by others having a Calling to do it yea to be glad and thankful for it as proceeding from love and being very profitable and necessary for them So David Psal 141. 5. Let the Righteous smite me it shall be a kindness and let him reprove me it shall be an excellent Oyl c. It is an Argument of a sincere and upright heart to be willing to be admonished or reproved for a fault Oh therefore labour for this willingness and the rather because it is a matter hard to practise even for the best Christians Very hard we are by Nature to bear a Christian Reproof patiently and humbly to submit to it and to profit by it but if thou canst do it conscionably it is an evidence of much Grace and may greatly comfort thee Pray therefore unto God for an humble Spirit which will make thee willing to be admonished c. And think not that because God hath bestowed good gifts and graces on thee therefore thou shouldst be winked at and spared in some fault or sin of thine which thou art loath to leave The more Grace God hath given thee the more heinous in this respect is thy sin and offence as hath been said and therefore the more needful for thee to be admonished and the more willingly and gladly shouldst thou submit unto it Mark 7. 17 18 19. And when He was entred into the House from the People his Disciples asked him concerning the April 21. 1622. Parable IN the three former Verses the Evangelist shewed how our Saviour took occasion publiquely to instruct the common people in a necessary Point of Doctrine touching the true cause of spiritual Uncleanness that it is not any thing which being without a man doth enter into him but that which being within him doth proceed out of him Now from the seventeenth Verse to the four and twentieth he sheweth how our Saviour having first taught this Doctrine briefly and somewhat obscurely to the People in publick did take occasion at the request of his Disciples to open the same Doctrine more fully and plainly to his Disciples in private Where I propounded 4 principal things to be considered in the words of the Text. 1. The place where Christ did thus open and explain this Doctrine to his Disciples It was in a private House whither he entred apart from the common People 2. The occasion of his opening the Doctrine to them Their questioning with him about the meaning of the Doctrine which he had in publick delivered to the People Ver. 17. 3. The manner of his instructing them in that he joins Reproof with Instruction first rebuking them for their Ignorance in not conceiving his Doctrine and then instructing them c. 4. The matter or substance of Doctrine which he more fully delivereth to them than he had done before to the multirude This is laid down Ver. 18 c. to the 24th Touching the Circumstances of Christ's teaching them namely the place and occasion and manner of it you heard the last day Now in the next place I am to speak of the Teaching it self or the matter of Doctrine which he so plainly and fully openeth unto them Observ Observe generally from the whole Context That the forwardness of People to learn and profit by the Ministry is a great incouragement to faithful Pastors to be the more forward and diligent in their Ministry stirring them up and setting an edge upon them to take the more pains in teaching the oftner in season and out of season c. 2 Tim. 4. 2. and in teaching them more fully and plentifully powring out unto them the rich treasures of the Word of God c. Our Saviour seeing the forwardness of his Disciples to learn of Him and their desire of Instruction and love of the Truth He thence takes occasion to enlarge himself in teaching them much more fully than he had done the People before speaking particularly and largely of those things which he had before touched but generally and briefly So at other times See Chap. 4. ver 2. Use Use See how a People may encourage and quicken their Pastors to pains and diligence in their Ministry even by their zeal and forwardness to profit by their Teaching Heb. 13. 17. Obey them that have the Rule over you for they watch for your Souls that they may do it with joy c. Now to speak more particularly of the matter of Doctrine here taught by our Saviour unto his Disciples which is touching the cause of spirituall Uncleannesse which our Saviour layeth down two wayes 1. Negatively shewing what is not the Cause Not any thing which from without entreth into a man Ver. 18 14. 2. Positively shewing what is the true Cause That which cometh out of a man
Pride conceived in respect of the natural feature comliness or complexion of the body Think what a foul Sink of Corruption is in our bodies naturally which must be purged daily It were enough to humble us if we consider that our bodies are but dust and earth but this is more that they are foul and filthy earth See Judg. 3. 22. Use 3 Vse 3. See how willing we should be when God calleth us to death to lay down and put off this corrupt and foul carcase of ours that it may return to the Earth â and withal what cause we have to long for the general Resurrection in which our vile bodies shall be changed and made like to the glorious body of Christ Phil. 3. 21. Mark 7. 20 c. And He said That which cometh out of the Man that defileth the Man May 5. 1622. IN the two former Verses our Saviour shewed what is not the cause of spirituall Uncleannesse before God Not the Meat which entreth into Man's Body which He also confirmeth by a Reason taken from the place whither Meat eaten goeth Not to the Heart but to the Belly and so into the Draught c. Now from the 20th Verse unto the 24th he sheweth what is the true cause of spiritual Pollution what it is that maketh a man Unclean before God namely that which cometh out of a man even the sin that cometh from the heart This Point of Doctrine our Saviour teacheth his Disciples here And 1. He doth propound it briefly and generally Ver. 20. 2. He doth more largely and particularly open and unfold the same Ver. 21 c. That which cometh out of the Man that is The Sin or Sins which come from within a Man that is from the Heart or inner Man taking their beginning there and from thence flowing forth and spreading to the outward Man and to the outward Conversation That this is the sense of the words appeareth plainly by the words following in the next Verse where it is said that From within out of the Heart proceed evill thoughts c. Defileth the Man that is Maketh the Person spiritually unclean foul and loathsom in the sight of God See before Ver. 18. Observ 1 Observ 1. That sin is the true cause of all spiritual Uncleanness of the Person before God This is it that makes the whole Person both Soul and body foul and loathsom in God's accompt Hence it is so often called Filthiness as Prov. 30. 12. Ezek. 36. 25. 2 Cor. 7. 1. Jam. 1. 21. to shew that it is the onely cause of all spirituall foulnesse and filthinesse before God Hence also it is that the Wicked are in Scripture resembled to such things as are most foul and loathsom as to unclean Lepers to the Black-Moor Jer. 13. 23. to filthy Swine to Doggs c. Zephan 3. 1. Wo to her that is to Jerusalem that is filthy and polluted c. Reasons Reasons 1. It is most opposite to the pure and holy Nature of God Psal 5. 4 5. Thou art not a God that hath pleasure in Wickedness c. Thou hatest all Workers of Iniquity Hab. 1. 13. Thou art of purer Eyes than to behold evill and canst not look on Iniquity c. 2. It makes men like unto the Devil that foul and unclean Spirit as he is called in Scripture causing them to bear his Image Therefore Judas is called a Devill Joh. 6. 70. As God's Image stands in Holinesse and Righteousnesse so the Devill 's in Sin and Wickednesse Now that which makes a man most unlike God and most like to Satan must needs make him foul and loathsom before God 3. It makes the best Actions and Duties performed by such as live in sin to be abhorred of God See Isa 1. 13 14 15. Note that when we say Sin makes the Person unclean before God this is to be understood of sin in its own nature as a breach of God's Law and so far as it is lived and continued in without Repentance not as it comes to be repented of and so to be pardoned in Christ to some Persons for so it defiles not the Person but of it self it doth c. Use 1 Use 1. See how loathsom and detestable all sin should be unto us and how we should shun it as we do things most foul and loathsom yea much more than any other thing that is filthy and unclean there being nothing in the World so foul and filthy as sin is no Leprosy or other loathsom Disease of the Body no Dung or Filth of the Earth no venemous Creature no brute Beast so unclean and filthy as sin is in it self Other Uncleanness may defile the Body or make a Man loathsom to men but sin defileth Soul and Body and makes the whole Man odious and detestable before God Oh then how should we detest it Rom. 12. Abhorring evill c. the word ãâã ãâã ãâã ãâã ãâã signifies to hate it like Hell Ephes 5. 3. Let not Sin be once named among you c. Jude ver 23. Hate the Garment spotted by the Flesh Shun not onely manifest and gross sins but abhor all occasions of sin yea all appearance of evil c. Remember this when thou art tempted to sin how odious it is unto God how foul in his sight making thee more loathsom before Him than any outward filthiness can be to men and let this consideration keep thee from yielding to the temptation yea cause thee to abhor all motions of Sin c. Think how wary we use to be of defiling our bodies with outward uncleanness How do we shun the Infection of the Plague and other noisom Diseases How do we fly from Toads Snakeâ and other foul and venemous Creatures yea in our Meats and Drinks how curious are we If but a little Uncleanness be in our Cups or Platters we are ready to loath our Meat c. And shall we not much more loath and abhor sin and fly from the Infection of it What folly and madness is this to be so wary of defiling our Bodies yea our Garments with a little spot and in the mean time to make nothing of tumbling our Souls in the mire of filthy sins What folly is it to fly the sting or venome of a Toad or Snake which can infect and sting onely the body and not to shun Sin which will poyson the Soul and leave a venemous sting in the Conscience Oh be not thus foolish but learn above all venemous noisome and filthy things to abhor and shun Sin And pray for a Heart to loath and detest it The rather because the true hatred of Sin as it is offensive and odious to God is a speciall Mark and Evidence of a sanctified Heart Vse 2 Use 2. See the wretched and fearful condition of all wicked ones which love and delight in Sin committing it even with greediness and drinking Iniquity like Water as it is said in the book of Job like Swine loving and delighting
stead of all Who hath not heard of the many and grievous Afflictions of Job both inward and outward in his Body Goods Wife Children yea and in his Soul and Conscience too So how grievous troubles did the Lord lay upon Joseph David Jeremy Jonah Lazarus Paul and many others of his most excellent Servants mentioned in Scripture In a word Whom do we read of among all the Generation of the Righteous whom the Lord did not one time or other exercise with grievous Crosses and Afflictions in one kind or another though not all in like measure Hebr. 11. We have a Cloud of witnesses to confirm this Point to us Many Reasons why the Lord thus grievously afflicteth his own Children The principall whereof are these 1. To make them conformable to Christ Jesus their Head and Saviour who was a man of sorrows consecrated through many and grievous Afflictions c. 2. To make thorough-proof and trial of his own Graces in them especially their Faith Hope and Patience and to manifest the truth and soundness of these graces in them So saith Job Thou hast tried me and I shall come forth as the Gold And hence it is that Afflictions in Scripture are so often called Tentations or Trials See Deut. 8. 2. 3. To humble them for sin and to bring them to a thorough-sight of it and withal to cause them to renew their Repentance for such sins into which they have fallen after their Calling through Ignorance Infirmity or Presumption This we see in Joseph's Brethren and in David Psal 119. 67. Before I was afflicted I went astray c. 4. To restrain and keep them back from sin for time to come making them more wary and fearful of it because they have so much smarted for it Job 33. 16. He sealeth the Instruction or Correction of Man that he may withdraw him from his evil purpose and hide Pride from him He keepeth back his Soul from the Pit c. 5. To wean their hearts from the World and to stir up in them a sighing and longing after Heaven and that blessed rest which there is prepared for them in which all tears shall be wiped from their eyes and all troubles shall cease c. Use 1 Use 1. Take heed how we censure any to be wicked or out of God's favour because we see or hear that they have grievous Afflictions laid on them by the hand of God for so we may condemn âob David and the whole Generation of the just yea Christ himself But know this that one may be exercised with sharp and grievous troubles and yet be dearly beloved of God and in high favour with him So was âob David c. Heb. 12. Whom the Lord loveth he chastiseth c. yea he doth it out of his Love and for their great good Use 2 Use 2. This may greatly comfort God's Children when they meet with sharp and grievous troubles imposed on them of God There is no cause for them to be discouraged or faint under them seeing God deals no worse with them than he hath done with his most excellent Saints and Servants formerly who have drunk as deep of this bitter Cup as themselves Therefore think not strange though God try and exercise us with grievous troubles inward or outward This is no new thing for the Lord thus sharply to chastise his own in this life but it is the ancient course which he hath alwayes used to take with them See 1 Pet. 4. 12. Consider also that the Lord doth thus sharply chastize us for our great good Vse 3 Vse 3. It must teach all God's Children to make accompt before-hand of taking up their Cross and to prepare and arm themselves to bear troubles yea heavy and grievous Afflictions Now in time of peace and prosperity prepare for the evil day and while it is calm prepare for storms hereafter to arise and beat against us else we shall never be able to bear it when it comes upon us but must needs faint in the day of Adversity and sink under the burden of the Cross Oh therefore let us now before-hand think of troubles which may come and make them present to us and arm our selves with Faith and Patience to bear them when they shall come Especially labour for Faith in God's speciall Love and Mercy to us in Christ forgiving our sins and accepting us as his Children that being assured hereof we may patiently and obediently submit to his hand in the most grievous trials which he layeth on us then shall we say with Job Though he kill me I will trust in him Hab. 2. The just shall live by Faith This is true especially of the time of Affliction when God's hand is most heavy on us Faith will sustain and comfort us in the greatest and heaviest troubles that can come On the other side without Faith the leightest Affliction will dismay us and cause Impatiency Pray therefore for more and more strength of Faith against the evill day the want of this is the cause that we are so unfit to bear crosses when they come especially heavy and grievous trials that either we faint under them or grow to inward murmuring or impatiency or to use unlawfull means to come out of trouble c. Again if we would be fit to bear grievous Affliction when they shall come let us now in the mean time enure and frame our selves to the patient suffering of lesser troubles c. Mark 7. 25. For a certain Woman whose young Daughter had an unclean Spirit c. June 23. 1622. Observ 2 OBserv 2. In that this heavy Affliction laid upon this Woman is here mentioned as the cause moving her to come and seek to Christ for her Daughter we may learn that Afflictions sanctified are excellent means to stir up and quicken to Prayer and earnest seeking of God Hos 5. 15. In their Affliction they will seek me early Isa 26. 16. Lord in trouble have they visited thee they powred out a Prayer when thy chastening was upon them Job 33. 26. The Sinner that is chastened of God upon his Bed shall then pray unto God c. Example Manasseh 2 Chron. 33. The Saints of God have never been so forward and diligent in Prayer never so fervent in it as in time of greatest trouble So David being in the deep cryed unto the Lord Psal 130. 1. and at other times often So Hezekiah in his dangerous sickness Isa 38. Jonah in the Whale'â belly Jeremy in the Dungeon c. Lam. 3. The Israelites Psal 107. See before in the 22. and 23. Verses of the fifth Chapter Use 1 Use 1. See by this how good and profitable it is for God's Children to be exercised with many and great troubles in that these being sanctified are such excellent means to quicken unto that Duty unto which by Nature and of themselves they are so dull heavy and backward that is to the exercise of Prayer Leâ us then be willing to suffer
c. 2. The comfort which he Ministred to her which is amplyifed 1. By the manner of it when he bids her go away that is depart home to her own House in peace and with comfort 2. By the matter of it The Devil is gone out c. Touching the first The motive or impulsive Cause moving Christ to work this Miracle c. which was her Faith testified by her words unto Christ Quest 1. What kind of Faith it was which was in her and which she testified by her words whether onely a general belief of Christ's Power for the working of the Miracle or whether a true justifying Faith particularly apprehending the Grace and Mercy of Christ not onely for the obtaining of this Miracle for her Daughter but also for the Forgiveness of her own Sins and Salvation of her Soul Answ Answ It is probable that it was a true justifying Faith Vide Paraeum in Resp. ad Bellarmin de Justitiâ lib. 1 c. 8. 1. Because our Saviour doth so highly commend it Mat. 15. 2. Because he saith unto her Be it unto thee as thou wilt thereby implying that he did not onely bestow on her the benefit of this Miracle but whatsoever other benefit or good thing she desired for Soul or Body which he would not have done if she had not been indued with a true justifying Faith 3. This also may appear by the great strength of her Faith withstanding so many and great oppositions and discouragements as we have heard before which it could never have done if it had been onely a general Belief Quest Quest 2. How far forth was this her Faith a Motive to move our Saviour to work the Miracle Answ Answ Not by any merit or meritorious vertue in it as if she had thereby deserved at Christ's hands to have the benefit of this Miracle bestowed upon her but onely as it was a means qualifying and making her fit to be partaker of this benefit and an instrumental cause or means of apprehending and applying to her self the power and goodness of Christ for the obtaining of this Miracle Observ Observ Hence then observe That it is onely true Faith in Christ Jesus which maketh a Christian capable of all the benefits of Christ which he came to bestow upon Mankind it is that Grace which qualifieth a Christian to receive all such benefits from Christ and likewise the Instrument by which he comes to receive and apply them unto himself Our Saviour therefore tells this Woman that because of her Faith which she had testified and shewed forth he bestowed the benefit of this Miracle upon her implying that it was her Faith which made her capable and fit to receive and be partaker of this benefit and that without Faith she had not been fit to be partaker thereof So Chap. 2. 5. when Jesus saw the Faith of the sick of the Palây he cured him So Chap. 5. 34. he said to the Woman which had the bloody Issue Thy Faith hath made thee whole Matth. 8. 13. to the Centurion As thou hast believed so be it done unto thee So Matth. 9. 28. Now this is true not onely of temporal benefits and blessings of this life as bodily health c. such as these miraculously received from Christ when he was on Earth but it is especially true of spiritual and saving benefits of Christ that a Christian is made capable of them by Faith alone See more of this Point and the uses of it Chap. 5. 34. So much of the cause moving our Saviour to work this Miracle and by his own words to assure her thereof for her comfort Now to go on to the words of comfort which he giveth her Go thy way c. Observ 1 Observ 1. In that our Saviour having for a time refused to hear and grant the sute of this Woman doth now at length give her comfortable assurance that he had heard her we learn that although the Lord may seem for a time not to hear or regard the Prayers of his Servants in their necessities and distress yet at length he doth hear and grant their Petitions so far as is good for them I say so far as is good for them because sometimes they ask such things as he seeth not to be good or meet for them and in that case he doth not grant them that very thing which they ask but somthing else in stead thereof which he seeth to be better for them Thus he dealt with Paul 2 Cor. 12. 9. when being buffeted with the messenger of Satan he had prayed thrice that is often to the Lord for removal of that grievous temptation the Lord did shew that he heard his Prayer at length though not by giving that which he asked which was deliverance from that temptation yet by giving him sufficiency of grace and strength to bear it and not to be overcome of it But whensoever God's Servants do pray unto him for such things as he seeth to be good and meet for them though he may for a time seem not to hear or regard their sutes yet he will at length hear and satisfy their desires The Israelites being in bondage under Pharoah and crying to the Lord for help though they were not heard at first nor for a long time yet at length the Lord heard and delivered them So David though he sometimes prayed long to the Lord in his distress before he was heard yet at length the Lord did shew that he heard him Psal 22. 2. he complaineth that he was not heard yet afterward ver 24. he sheweth that the Lord had heard him So Jeremy Lam. 3. 8. complaineth that the Lord did shut out his Prayer and yet ver 56. he saith the Lord had heard his Voice Reas 1 Reas 1. The Lord hath made gracious promises to hear the Prayes and Supplications of his Servants Psal 50. 15. Call upon me in the day of trouble and I will deliver thee c. Matth. 7. Ask and ye shall have seek c. Therefore he cannot but in due time perform these his own gracious promises he is faithful to accomplish them c. Reas 2 Reas 2. It is the special property of God to hear Prayers Psal 65. 2. Oh thou that hearest Prayers c. Use 1 Use 1. Comfort to the faithful when having prayed and sought to God for some special favour or Blessing as for deliverance out of some trouble and distress yet the Lord seemeth deaf to their Supplications yea though they have very long prayed And yet he seemeth to cover himself with a Cloud and to shut out their Prayers Yet let them be assured there is a time coming in which he will hear and help them and fulfill their desires so far as is good for them c. In the mean time they must wait on him by Faith and with Patience resting on his Promises and not making too much haste to have their Petitions granted Vse 2 Use 2. To stirr up God's Children to
unto them c. This hath been before observed Observ 2 Observ 2. It is just with the Lord to deprive such People and Persons of the means of Salvation who contemn the same and make not good use of them while they do enjoy them See this also before observed I proceed to the occasion of the Miracle which was a twofold Work of Mercy performed by the Friends of the Deaf and Dumb man viz. Their bringing him to Christ and their beseeching Christ to Cure him by putting his hands on him Where 1. Consider the person unto whom they shew mercy described by his present Misery or Affliction laid on him by the hand of God being Deaf and having an Impediment in his Speech 2. The works of Mercy which they performed toward him in bringing him to Christ to be cured and beseeching Him c. One that was Deaf Whether he were born Deaf is not expressed and it is rather likely That this Deafness was accidentall coming upon him either through Age or otherwise laid upon him by the hand of God For if he had been born Deaf then he must needs also have been altogether Dumb whereas it is not said That he was altother Dumb but that he had an impediment in his Speech Some think he was striken of the Devil with this Deafnesse and impediment of Speech But if it were so it is likely the Evangelist would not have concealed it Had an Impediment in his Speech Or a difficulty of speaking It is likely it was not a small or ordinary Impediment or difficulty of speaking such as is in those that have stammering Tongues or are slow of Speech but rather a great and extraordinary Impediment which so hindred him that he could not utter any plain words so as to be understood of others but onely a confused noyse or sound of words Object Object Ver. 37. The People say of Christ That he made the Dumb to speak Answ Answ 1. It is spoken vulgarly after the common manner of Speech whereby such as have a difficulty of speaking are said to be dumb 2. Or else because our Saviour at that time Cured others that were altogether Dumb as may appear Matth. 15. 30. Now this Deafness and difficulty of Speech is mentioned as a great misery and affliction and so it was For 1. By this means he was deprived of outward communion and fellowship with God by prayer and hearing the Word of God 2. Deprived also of that comfort and benefit which otherwise he might have had by the society of Men and especially of the society of God Observ 1 Observ 1. See here the cursed Fruit and Effect of Sin which hath brought such evils and miseries upon man's Body as Deafness Dumbness Blindness c. Sin is the Root and originall Cause of these infirmities and miseries unto which man's Body is subject since the Fall of Adam Sin is that which provoketh God thus to deprive some of the use of their Naturall senses as Hearing Seeing Feeling Smelling c. As Death entred into the World by Sin Rom. 5. 12. So all Diseases and Infirmities of man's Body For before the Fall of Adam our Bodies were not subject to any such Infirmities neither should they ever have been if Man had not sinned against God Hence it is That our Saviour when he Cured such as were Diseased in Body did also pronounce forgiveness of Sins to them upon their Faith as to the sick of the Palsy Chap. 2. And for this Cause also when he Cured that impotent man which lay at the Pool of Bethesda Joh. 5. He bid him go away and sin no more lest a worse Infirmity or Disease should come upon him And 1 Cor. 11. 30. For this Cause that is for the sin of profaning the Sacrament of the Lord's Supper many are weak and sick c. Luke 1. 20. Zachary was stricken dumb for his unbelief Object Object Joh. 9. 3. It is said of the blind man That neither he nor his Parents had sinned c. Answ Answ Our Saviour there speaketh not of the Originall and procuring Cause of his blindness which was sin but of the speciall end which the Lord aimed at in afflicting upon him that Disease or Infirmity of Blindnesse which was the manifestation of the work of God that is of the divine Power and Glory of Christ's God-head in Curing him miraculously Vse 1 Use 1. Learn to grow in hatred and detestation of Sin which is so offensive to God provoking him thus to punish and chastise men in their Bodies with such Diseases and Infirmities as Deafnesse Dumbnesse c. This must move us to hate all sin yea the very occasions of it even the Garment unspotted c. Jude ver 23. And shew our utter hatred by our care and conscience to shun it in life and practise Remember the cursed Effects of it that it doth not onely bring Death and Destruction upon the Soul but it is also the Root and Cause of all miseries diseases and infirmities of the Body making our Bodies lyable to all manner of such Infirmities and Maladies and capable of them This is that which provoketh God to take away from some the use of their Senses and Speech and the use of the limbs and parts of their Bodies As the Magistrate or Civil Judge sometimes proceedeth against some kind of Malefactors being guilty of grosse and notorious Crimes causing such to lose their Ears or to have their right Hands cut off or Tongues to be cut out of their Heads as the manner is in some Countries So the Lord in Justice proceedeth against men for sin c. See then that sin is the most hurtfull and pernicious enemy to Soul and Body poysoning and infecting both killing and destroying the Soul maiming the Body depriving it of the use of naturall Sense Speech c. and in the end bringing Death upon it Therefore as we desire and wish the good of our Souls and Bodies take heed of Sin c. Vse 2 Use 2. See what use to make of such Judgments and Chastisements laid upon men in their Bodies when we see or hear of such as are stricken with Deafness Dumbness Blindness with losse of their limbs or of the use of them c. Look not onely at these outward miseries in themselves but above all take occasion to think of Sin the Root and Cause of them all Look at these infirmities and miseries as so many Badges and Tokens of God's wrath and justice against Sin And hence take occasion to meditate of the hainousnesse of Sin provoking God thus to Chastise men in their Bodies For although the Lord do not alwayes lay such infirmities and miseries upon men as punishments to satisfie his Justice and Wrath as he doth upon the Wicked but sometimes for tryall of his own Children yet it is true that Sin is alwayes the first Originall and procuring Cause or the deserving Cause of all such miseries c. Use 3 Use 3. See
Providence Justice Mercy c. This will keep us from tempting him c. Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 13. 1622. VVEE have before heard of the Pharisees practise in coming to Christ and questioning with him about his Person and Calling and seeking of him a Sign from Heaven that is some new and extraordinary Miracle to be wrought by him in which the divine Power of God might be manifested as it were immediately from Heaven Now followeth our Saviour's Answer made to their Request or Petition Ver. 12. together with the Consequents of it Ver. 13. Touching the Answer made by our Saviour the Evangelist setteth down two things 1. The preparation unto it in the speciall Gesture used by our Saviour He sighed deeply in his Spirit 2. The matter of the Answer consisting of two parts 1. A reproof of them for seeking a Sign in these words Why doth this Generation seek a Sign 2. An absolute denyall of their Sute refusing to work such a Miracle as they requested in these words Verily I say unto you There shall no sign be given c. First of the preparation to his Answer Where consider three things 1. The Gesture or Action He sighed 2. The manner of his Sighing 1. In Spirit 2. Deeply Sighed deeply Or groaned from within being moved with a great and extraordinary measure of grief and sorrow conceived in his Heart and Mind In Spirit That is from his inner man from his humane Soâl and Mind So Joh. 11. 33. He groaned in Spirit Quest Quest What was the Cause of so great Grief in Him Answ Answ The consideration of the grosse Hypocrisy and fearfull obstinacy and hardness of Heart which he discerned in the Pharisees and which they discovered by coming to tempt him thus by seeking a new Sign or Miracle from Heaven Especially he was grieved and he thus deeply sighed for their obstinacy and willful persisting in Unbelief and standing out against Christ and his Doctrine contrary to the light of their own Conscience for although he had formerly wrought many and great Miracles which were sufficient to convince their Consciences that He was either the Son of God and the Messiah or at least a Person sent from God yet for all this they did not receive his Person nor believe or embrace His Doctrine but maliciously and wilfully rejected both Therefore they sinned not of Ignorance or Infirmity but against Knowledge and maliciously c. which may appear by his very sharp Reproof of them Matth. 16. calling them Hypocrites and a wicked and adulterous Generation which He would not have done if they had offended through weakness c. Therefore that sharp Reproof argues that they were obstinately wicked and malicious against Christ contrary to Knowledge and consequently incurable so long as they remained so which was the main cause that our Saviour did so inwardly grieve in Spirit and deeply sigh for them Observ 1 Observ 1. That our Saviour Christ living on Earth was subject to like humane and natural Passions as we are onely without Sin Hebr. 4. 15. He was subject in his Humane Soul to Passions of Grief Sorrow Joy Fear Anger c. Here he is said to have sighed in his Spirit that is out of the inward grief of his Soul So Joh. 11. 33. He groaned in Spirit Matth. 26. 38. My Soul is exceeding sorrowful unto death Therefore also he wept for Lazarus Joh. 11. and over Jerusalem Luke 19 41. Contra Luke 10. 21. He rejoyced in Spirit c. Hebr. 5. 7. mention is made of his fearing of death Vse 1 Use 1. Hence gather the truth of his humane Nature Use 2 Vse 2. Seeing Christ was subject to humane natural passions of Grief Fear c. Hence gather That these Affections are not in themselves evil or sinful but onely so far forth as they are immoderate or are set upon evil and unfit Objects Otherwise they are lawful and good and we may and ought to be moved with such naturall Affections when just cause is offered so it be moderately God doth not require that we should be as sensless Stoicks void of humane Affections but that we moderate and rectify them Observ 2 Observ 2. The sins of others should be matter and cause of great sorrow unto us causing us to mourn and sigh for them when we see or take notice of them So did our Saviour here and Chap. 3. He mourned for their hardness of heart So Luke 19. 41. he wept over Jerusalem for the sins of the Inhabitants Psal 119. 136. David saith Rivers of waters run down mine eyes because they keep not thy Law 2 Pet. 2. 8. Righteous Lot dwelling among the Sodomites in seeing and hearing vexed his Soul c. See Ezek. 9. 4. Jerem. 9. 1. the Prophet wisheth that his Head were waters and his Eyes a Fountain of tears that he might weep day and night for the sins of the Jews and for the Judgment of God coming upon them for the same Elijah so grieved for the sins of his time that he was weary of his life 1 King 19. 4. Reas 1 Reas 1. The sins of others are offensive to God and dishonourable to his Name therefore they should be matter of grief to us otherwise we shew no true Love to God or Zeal for his Glory if we can see or hear him offended and not be grieved Reas 2 Reas 2. The sins of others are most hurtful and dangerous to those Persons which are guilty and do live in them bringing destruction of Soul and body upon them if they repent not in time therefore we should by grieving for them shew our true Love to the Persons and our desire and care of their good Use 1 Use 1. For reproof of such as are not moved with grief for others sins though they see hear and take notice of them they take them not to heart to mourn or sigh for them but pass them over leightly and can speak of them without any testimony or sign of grief yea with delight and in way of merriment to make sport for themselves and others yea though they be foul and heinous sins as Drunkenness Uncleanness or the like sins committed by others they can talk pleasantly and merrily of them Is this to be grieved and to sigh for others sins Is this their love to God and zeal for his Glory How dwelleth the love of God in thee if thou canst see or hear him offended and not be grieved Again How dwells the Love of thy Brother's Soul in thee if thou canst see or hear that he lives in a known Sin and not mourn and grieve for him This therefore shews want of true love to God and to thy Brother Some can grieve and be sorry for the outward miseries crosses and afflictions of others that are their friends but do not grieve for their sins which yet are the causes of all other miseries and hurt them much more than any outward
crosse Use 2 Use 2. Labour for hearts to be affected with grief for the sins of others that when we see or hear God to be dishonoured and offended we may shew our love to him and our zeal for his Glory by mourning and grieving for such sins whereby He is dishonoured To this end labour more more for the true love of God and for true hatred of all sin in our hearts then we cannot but be grieved for it especially for those sins that are most heinous and offensive to God as swearing profaning of the Sabbath Drunkenness Fornication c. which are the common and reigning sins of the times which when we consider and think of seriously what cause have we to wish our eyes a fountain of tears c. as Jeremy did Again Let us labour for true love to the Souls of others then we cannot but grieve for their sins which are so hârtful and dangerous to them c. We may not sigh against others Jam. 5. 9. but we ought to sigh for the Sins of others Use 3 Use 3. If we ought to grieve and sigh for others sins then how much more for our own sins every one of us How should our hearts smite us for our own sins by which we have so much offended God Yea how should our hearts be broken and melt with godly sorrow which causeth Repentance unto Salvation never to be repented of Here should our sorrow for sin begin first at our own Sins taking them to heart and deeply sighing and mourning for them and then we cannot but mourn and grieve also in the next place for the sins of others whether they be friends or enemies Remember then and look to this that first and principally thou sigh and grieve for thy own sins and then for others withal If there be cause to sigh deeply for others sins how much more deeply for our own If there be cause of shedding rivers of tears for other sins then have we need of a Sea of tears to be powred out for our own So much of the action or gesture of our Saviour that he sighed Now to speak of the manner of it In his Spirit Observ Observ It is not enough to make outward shew of grieving for others sins but we ought truly and from the heart to be affected with sorrow for them 2 Pet. 2. 8. Lot vexed his Soul c. So Jeremiah Chap. 13. ver 17. saith My Soul shall weep in secret for your Pride So our Saviour here sighed in Spirit for the sins of these Pharisees Vse 1 Vse 1. Reproof of such as can say they are sorry for the sins and falls of others which they see or hear of when yet they are not truly grieved from the Heart and Soul for them though they formally use such words of course Nay some are worse who will speak of the sins of others to their disgrace making shew of sorrow for them when the truth is they are rather glad thereof because they are their Enemies whose disgrace they seek and therefore rejoyce at their Fall and yet stick not to say and pretend that they are sorry for them What is this but gross lying and dissembling Take heed of it therefore and see that we do not only pretend grief for others sins which we see or hear of but that we be indeed grieved in Heart and Soul for them Vse 2 Vse 2. And if our sorrow for the sins of others must not be in outward shew only but from the Heart and Soul then also our sorrow for our own sins ought much more to be from the Heart and to begin there Joel 2. Rent your Heart and not your Garments Now followeth the second thing in the manner of our Saviour's sighing He sighed deeply Observ 1 Observ 1. The heinousness and grievousness of Sin in its own Nature and how highly offensive to God and hurtful and dangerous to the Sinner in that it was matter of so great grief unto our Saviour causing him to sigh yea to sigh or groan in his Spirit deeply for it More particularly the heinousness of Sin may appear by these Reasons 1. From the Object of it being an Offence and Provocation to the infinite God 2. By the fearful and dangerous Effects of it pulling down the wrath and curse of God upon men in this life and after this life and being the true cause of all miseries temporal and eternal unto which Man's Nature is subject Rom. 6. ult the Wages of Sin is death So all other miseries are the Wages of it Rom. 2. 8. Indignation and wrath tribulation and anguish upon every Soul that doth evill 3. By the difficulty of making satisfaction to God's Justice for it and taking away the guilt and punishment of it in that it could by no other means be done but by the bitter death and sufferings of Christ Jesus the Son of God who must dy and suffer the wrath of God in Soul and body which made his Soul heavy to death and caused him to sweat drops of Blood or else sin could not be taken away This doth wonderfully aggravate the heinousness of it Use 1 Vse 1. See the profaness of such as make so leight a matter of sin trifling and dallying with it as if it were no such heinous matter Prov. 10. 23. It is a sport to a Fool to do mischief and Prov. 14. 9. Fools make a mock of Sin So do many now a-dayes at some sins as swearing drunkenness fornication c. But what a wretched thing is this to make leight of that which is so heinous and highly offensive to God so dangerous to the Soul of the Sinner and so hard to be forgiven and taken away Wilt thou jest with that which was matter of deep sighing unto Christ and should be so to thee Wilt thou laugh at that which should cause thee to mourn and weep Dost thou make so leight of that which made the Soul of Christ heavy to death and forced drops of Blood from his body Take heed thereof c. Use 2 Use 2. Learn so to esteem and accompt of sin as it deserveth as a matter most heinous grievous before God highly offensive to his Majesty and most pernicious to our Souls as a matter of sorrow and grief not to be thought upon without sighing yea deep sighing c. Learn thus to accompt of all sin whether our own or others sins especially our own So far we must be from making leight of sin in our selves or other that we should not think of it without grief nor without loathing and detestation We should also fear and tremble at the very motions of sin when we are tempted unto it Mark 8. 12 13. And he sighed deeply in his Spirit c. Octob. 20. 1622. Observ 2 Observ 2. IN that our Saviour did so deeply sigh and shew so great sorrow for these Pharisees in regard of their obstinate persisting in Unbelief and their malicious tempting him
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 Wilderneâs 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 woâking 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
Elias Others one of the Prophets To the latter Peter in all their nameâ answereth That their belief and perswasion was That He was the Christ 4. Consider the Event or Consequent of this Conference He charged them to tell no man of Him in the 30th Verse Of the first Jesus went out viz. from the coasts of Bethsaida in Galilee near unto which he wrought the former Miracle upon the blind man And his Disciples that is His twelve Apostles either all or most of them as is likely for it is not expressed how many of them did now accompany him These he had before called to the Office of Apostles ordaining them to be with him as we heard Chap. 3. 14. that is to be his ordinary companions and followers in all his Travels upon earth when he went to preach and work Miracles that by the frequent and ordinary hearing of his Doctrine and sight of his Miracles they might be throughly grounded in the Knowledge and Faith of his Person and Office as he was the true Messiah and Saviour of the World and so might be fitted and prepared for the execution of their Apostolical Function in the time appointed which was after his Ascension into Heaven By this we see the cause why our Saviour took his Disciples with him at this time as he usually did in his other travels But besides there was also at this time another peculiar cause which was this that he might by the way confer and question with them touching himself as we have heard and shall hear more afterward Into the Towns or Villages Mat. 15. Into the Coasts c. that is into the Region or Country bordering near unto Cesarea Philippi and to the Towns or Villages in those coasts Cesarea Philippi This was a Town or City of Phoenicia standing in the confines or borders of Syria and Judea Some write that it was inhabited partly by the Syrians which were Gentiles and partly by the Jews by reason it stood upon the very borders of Judea Sic Jansen ex Joseph lib. 2. de bello Judaico It was called Cesarea from Caesar the Romane Emperour under whose power and Jurisdiction that whole Country then was And it was called Cesarea Philippi to distinguish it from another Cesarea built by Herod the Great near to the Mediterranean Sea as Josephus writeth whereas this Cesarea here spoken of was built by Philip the Tetrarch of Iturea Brother to Herod Tetrach of Galilee See Luke 3. 1. as the same Josephus witnesseth Antiq. lib. 18. cap. 3. from which Philip it took the name of Cesarea Philippi Touching the cause moving our Saviour now to go with his Disciples into the Coasts of Cesarea Philippi though it be not expressed yet there is no doubt but it was for these ends and reasons chiefly 1. That he might take occasion there to do good by his Preaching as he had done in other places This may appear because in the 34th Verse of this Chapter there is mention made of his Calling the People together with his Disciples and teaching them which it is most likely he did in these coasts of Cesarea Philippi 2. That he might by the way have opportunity privately to examine and instruct his Disciples in the Knowledge of his own Person and to confirm their Faith in the same Observ 1 Observ 1. See here the great pains and diligence of our Saviour in his Ministerial Office and Function taking all occasions and opportunities of time and place to do good by his Preaching and Miracleâ travelling with his Disciples from place to place and from one part of the Country of Judea and Galilee to another as occasion was offered and labouring in all places to do good where he had a Calling to preach Act. 10. 38. He went about doing good c. which is a pattern for all Ministers of the Word to teach them to use the like pains and diligence in their ministerial Office labouring to do all the good they can both by publick Teaching and by private Instruction Admonition Consolation of the afflicted c. watching all opportunities of doing good in their places both publickly and privately Not that Ministers should now travel up and down from place to place to preach as our Saviour and the Apostles did for they had an extraordinary Calling so to do but that every Pastor in that place unto which God hath called him ought to be diligent and painful in execution of his Ministry and to watch all occasions of doing good to that People whom he is called to teach Thus did Paul Act. 20. 18. c. and so he chargeth Timothy 2 Tim. 4. 2. to preach the Word in season and out of season c. And Ver. 5. Waâch thou in all things do the work of an Evangelist make full proof of thy Ministry Use Vse To teach the People of God to be painful and diligent in attending on the Ministry of their Pastors and to watch all opportunities of receiving good by their labours making good use of them So Act. 10. 33. But of this before Chap. 1. 21. Observ 2 Observ 2. In that the Disciples of Christ did now accompany him in his journey to the coasts of Cesarea Philippi as at other times they did usually we are to take notice of one special Prerogative of the twelve Apostles in which they differed from all other Ministers of the Gospel and had pre-eminence above them namely this That they were called to live with Christ here upon Earth and to be with him and converse with him daily accompanying him in all his travels and journeys to preach and to work Miracles being ordinary hearers of his most excellent and heavenly Doctrine and Eye-witnesses of his powerful Miracles being admitted also ordinarily to private Conference and Prayer with him So before Chap. 3. ver 14. He ordained twelve that they should be with him Joh. 15. 27. Ye have been with me from the beginning See this Point before Chap. 1. ver 16 c. Vse Use To strengthen our Faith in the Doctrine of the Gospel contained in the writings of the Apostles assuring us of the truth and certainty thereof for the Apostles living and conversing with Christ upon earth received the substance of this Doctrine from his own mouth and what they learned of him they either wrote themselves or delivered unto others to write as appeareth Luke 1. 2. Observ 3 Observ 3. From the place whither our Saviour now went to preach being the coasts of Cesarea Philippi which bordered near to the Gentiles we may gather that he was ordained and came into the World to be the Saviour of the Gentiles as well as of the Jews For although he did not preach in his own Person among the Gentiles but to the Jews onely for he was the Minister of Circumcision Rom. 15. 8. and was sent to the lost Sheep of the House of Israel Matth. 15. 24. yet nevertheless he did sometimes in his travels come very near
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
a condition in God's heavenly Kingdom Vse 2 Vse 2. See here a forcible motive to move and encourage us willingly to suffer Death or to part with our bodily Lives for the profession of Christ and of the Gospel if at any time we shall be called of God unto it Consider the excellent and blessed Reward promised to us for so doing viz. the Reward of eternal Life and Glory in Heaven after this Life ended An eternal weight of Glory A Crown of Life shall be given us So we shall gain much more then we lose by losing this Temporal Life we shall gain eternal Life This losse shall be no losse to us but the greatest gain that may be If to dye any Death be a gain to the Saints Phil. 1. 21. then much more to dye for Christ or the Gospel No Death indeed but an exchange of Temporal Life for Eternal of Earthly for Heavenly A gainful exchange as of Copper for Gold c. We lose not our Lives but lend them to the Lord for a time to receive them with advantage Think well of this excellent Reward of eternal life promised to such as lay down and lose their Temporal lives for Christ's cause and the Gospel's that it may encourage us to do it willingly if God call us thereunto Moses in suffering Affliction with God's People had respect to the recompence of Reward Hebr. 11. 26. So must we if we would willingly suffer Death for the Name of Christ or for the Gospel we must look beyond Death at the joy set before us as Christ did Hebr. 12. 2. This will make us willingly to part with this Life and to imbrace Death for Christ's sake c. When Stephen was ready to Suffer Death for the Name of Christ he looked up stedfastly into Heaven and saw the Glory of God and Jesus standing on the Right hand of God So must we by Faith labour to do c. This will comfort and encourage us against Death and cause us willingly to lay down our lives for Christ c. Thus have the Martyrs comforted themselves at the time of their Death with the hope of eternal life which they expected after this Life Mr. Bradford to his fellow Martyr Be of good comfort saies he we shall have a merry Supper with the Lord this Night c. Saunders kissing the Stake said Welcome everlasting Life John Noyes kissing the Stake also said to his fellow Martyrs We shall not lose our Lives in this Fire but change them for a better and for Coals have Pearls c. Observ 3 Observ 3. Our Saviour doth not say Whosoever shall lose his Life c. But whosoever shall lose it for my sake c. Here we are taught That it is not simply the suffering of Death or of any other affliction which hath the Reward of eternal Life promised unto it but it is suffering in a good cause which shall be so Rewarded Not all that suffer shall be partakers of eternal Life but such as suffer for well-doing for professing Christ and the Gospel and for giving testimony to the Truth of God 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God c. Matth. 10. 39. He that loseth his Life for my sake shall find it Martyrem facit non poena sed causa Cyprian Though a man could suffer not one but many Deaths yet if it be not in a good Cause as in way of well-doing and for the keeping of a good conscience he is never the nearer to eternal Life 1 Cor. 13. 3. Though I give my Body to be burned and have not love it profiteth me nothing that is if I do it not out of true love to God and Man and to a right end as for the glorifiing of God by constant profession of his Truth or otherwise Use 1 Vse 1. See what to judge of such as suffer Death in evil Causes or for evil ends as either for vain-glory as the Heathen to shew contempt of Death and Fortitude of mind or in defence of errour or sin as Hereticks Donatists Papists c. No promise of Reward to such c. Vse 2 Vse 2. See that if we would by suffering Afflictions or Death it self gain eternal Life it is not enough that we suffer but we must see it be in a good Cause as in the cause of Christ or of the Gospel for profession of the Truth or otherwise for the keeping of a good conscience This is the main thing to be looked to in Suffering The matter is not what we Suffer but for what cause and to what end c. Observ 4 Observ 4. For my sake and the Gospel's In that our Saviour joyneth these two together Himself and the Gospels as one and the same cause of loving Life and of Suffering Death Hence we may gather That to Suffer Death for the Gospel of Christ is to Suffer it for Christ himself And that these two causes of Suffering Death are one and the same in effect and substance neither can they be divided or severed one from the other He that loseth his Life for Christ's sake loseth it for the Gospel's and he that loseth it for the Gospel's loseth it for Christ's Therefore our Saviour here joyneth these two together as one and the same in substance For my sake and the Gospels So Revel 2. 13. To the Church of Pergamus Thou holdest fast my Name and hast not denyed my Faith in the dayes wherein Antipas my Martyr was slain among you c. My Name That is The profession of Me. My Faith That is My Doctrine of Faith Reason There is a near affinity and special relation between Christ and the Gospel and that in three respects 1. In that Christ as He is God is the Authour and efficient cause of the Doctrine of the Gospel It is not a Doctrine devised by Men or Angels but proceeding from God the Father Son and Holy Ghost as from a Fountain 2. In that Christ as Mediatour doth reveal this Doctrine from the bosom of his Father See Joh. 1. 17 18. 3. In that Christ is the main substance and matter of the Gospel which is contained in it The whole Doctrine of the Gospel is concerning Christ directly or indirectly either concerning his Person and Office or concerning the Benefits we have by Him or the means of applying Him c. Use Use To be a motive and encouragement unto us willingly to lay down our Lives and to suffer Death not onely for Christ's sake but also for the profession of his Word and Gospel to seal and confirm the Truth of it even with the loss of our Lives if we shall be called so to do as the Martyrs have been To encourage and move us hereunto let us know and consider That in laying down our Lives for the Gospel we do lay them down for Christ himself whose Gospel it is and who is himself not onely the Authour and Revealer but
certainty of it and must serve to confirm our Faith therein and so much the rather because this History doth contain excellent matter of Instruction and Comfort for the true Church and faithful Servants of Christ as we shall hear afterward God willing Observ 2. Our Saviour chose none to be with him to see the Glory of his Transfiguration but such as were of the number of his true and faithful Discipleâ as Peter James and John for which cause Judas Iscariot was none of the three Hence we learn what kind of Persons they are who shall see the heavenly Glory of Christ in the life to come viz. none but such as are Christ's true Disciples in this life none but true Believers and sanctified Persons such as do not onely make outward Profession of Christ's Name but do truly believe in him and shew their Faith by holiness of life These onely shall see the Divine Glory and Majesty of Christ in Heaven hereafter and not onely see it but be partakers of it Joh. 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me c. Mat. 5. 8. Blessed are the pure in heart for they shall see God Heb. 12. 14. Without holiness no man shall see the Lord. Therefore Heaven is called the Inheritance of the Saints Col. 1. 12. to shew that none shall be Partakers of it nor see the Glory of God or of Christ there but the Saints and faithful As none but Believers and Saints were admitted of Christ to behold his Glory in the earthly Mount which is therefore called the Holy Mount 2 Pet. 1. 18. So none but the Saints and faithful shall be admitted to see Christ's Glory in the heavenly Mount Use 1 Use 1. See how many deceive themselves who vainly hope and perswade themselves that they shall come to Heaven hereafter and there see Christ in glory though as yet they be not in the number of Christ's true Disciples though they be as yet no true Believers or sanctified Persons but on the contrary are utterly void of true Faith and profane in life Some live in gross Ignorance of the Word of God and of the very grounds of Christian Religion having no sound Knowledge of Christ and therefore can have no true Faith in him Others live in gross and manifest sins and corruptions unreformed in swearing drunkenness uncleanness covetousness c. and yet hope for Heaven and to see Christ's Glory there hereafter But deceive not thine own Soul For if no profane or unsanctified Person might go with Christ up to the earthly Mount to see him there transfigured how much less shalt thou being a profane Person and living in thy sins be admitted to see Christ's Glory in the heavenly Mount No unclean thing shall ever come into that holy City the new Jerusalem Rev. 21. 27. Use 2 Use 2. See here the Profaness of such as reproach others with the Name of Puritan Let them know that if ever they look to see Christ's Glory in the Heavenly Mount themselves must be Puritans c. See 1 Joh. 3. 3. Use 3 Use 3. If we would know and be assured that we shall hereafter see and be partakers of Christ's Glory in Heaven labour first in this life to be joyned to him by true Faith that we may feel him dwelling in our hearts by Faith and to shew forth this Faith by the fruits of it in Holiness of life If we would be received up into that heavenly Mount whither he is ascended before us there to behold his divine and heavenly Glory and to partake in it with the rest of the Saints let us look to it that we be in the number of his true Disciples that is of his faithful Saints and Servants such as these three were whom Christ took with him into the earthly Mount to see his excellent Glory Labour above all things in the World for some measure of true Faith and Sanctification to make our Calling and Election sure c. 2 Pet. 1. 10 11. Now followeth the Place where our Saviour was transfigured An high Mountain into which he led up his three Disciples apart by themselves What Mountain this was is not expressed by the Evangelists but the most received Opinion of Interpreters is that it was the Mount Tabor mentioned Judg. 4. 6. which was in the Country of Galilee and in the border or coast of of the Tribe of Zebulun as Hierom writeth in locis Haebraicis And this is the more probable 1. Because our Saviour conversed much in Galilee and it is probable he was now in that Region or Country 2. Because the Evangelists affirm that it was an high Mountain and so doth Hierom testify of the Mount Tabor that it was mira rotunditate sublimis Vide Maldonat cui incertum videtur Vide potius Casaub contra Baron Exerc. 15. Ann. 33. Num. 29. Quest Quest Why did our Saviour lead them up into this Mountain apart Answ Answ 1. Because he intended to give himself to private Prayer thereby to fit and prepare himself to his Transfiguration for which a private place was fittest Luke 9. 28. He went up into a Mountain to pray viz. that there he might be private with his three Disciples and free from distractions So at other times when he intended to pray privately he used to go apart into some private Mountain or Hill as Mark 6. 46. and Lukâ 6. 12. 2. That the Disciples might also be free from all distractions that might hinder them either in Prayer or in the fight and beholding of Christ's Glory 3. The Mountain being a remote solitary and private place was fittest for this private manifestation of Christ's Glory before the three Disciples that so no others besides might see it done Observ 1 Observ 1. When we go about the performance of weighty and serious duties we should withdraw out selves from all occasions that may hinder or disturb us therein especially when we go about holy and spiritual actions and duties as our Saviour now being to give himself to Prayer and withall intending to comfort his Disciples by revealing to them this extraordinary and miraculous Vision or Apparition of his heavenly Glory he therefore withdrawes himself from all company except three of his Disciples and goes apart with them alone into a private solitary Mountain where no unfit company or other outward occasions might hinder or disturb him So when we go about religious duties of God's Worship publick or private we are first to separate and free our selves from hinderances we must ascend up above them and leave them below us when we are to pray read hear the Word c. See before on the 37th Verse of Chap. 5. The not doing of this is one main cause that we often find so many hinderances and distractions in performance of such duties Observ 2 Observ 2. We are not onely to separate our selves from
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father ãâã ãâã ãâã ãâã ãâã So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
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
man whose very mercies are cruell Prov. 12. 10. On the contrary labour as the Elect of God to put on bowels of mercy c. Col. 3. 12. By this we resemble God Luke 6. 36. Be mercifull as your heavenly Father is mercifull By this also we resemble God's Children who are said to be mercifull men Esay 57. 1. Observ 4 Observ 4. That it is a most lamentable and grievous misery and affliction for any to have their Bodies given up of God unto the Power and Tyranny of the Devil either to be possessed by him or to be afflicted and tormented or any way abused by him This we may see here in the example of this Party who was possessed with the Devil and given up into his hands his case was most wretched and lamentable It was a grievous affliction to have his body possessed by the Devil that foul Spirit though he had but onely entred into him at time and had not stirred or moved in him to torment him or put him to any pain but that the Devil being in him should rent and tear his body racking and torturing it so grievously That with the very extremity of pain He fomed at the mouth yea that in his fits he threw him to the Ground and made him lye and wallow there foming and gnashing with his teeth and did pine and wast away as in a consumption c. what a lamentable case was this what a pittifull and rufull spectacle to behold And yet this was not all for the Devil also used in his fits to cast him by violence oftentimes into the fire and oftentimes into the Wa-ter to destroy him as is said afterward Neither was this all for besides all this before mentioned the Devil had stricken him both dumb and deaf so as he could neither speak to make known his own misery nor hear oâhers speak to him for his comfort which did exceedingly aggravate his misery And last of all this also did not a little augment the same that he had been so long a time in this wofull distresse even from his Childhood or Infancy as some read it ver 21. he being now a youth or young man of some age or years as is probable so that it is like he was for sundry years in this miserable case So that this example alone is enough if there were no other in all the Scripture to shew to us what a lamentable and grievous misery it is for any to have their Bodies given up of God though but for a time into the power of the Devil to be abused by him But the same may further appear to us by other like examples of such as were possessed in our Saviour's time See before chap. 5. 1 c. See it also in Job's example who though he were not possessed by the Devil yet so soon as God did but give Satan leave to strike him in his Body we see into what a lamentable case he soon brought him smiting him all over with boiles from the sole of the Foot to the crown of his Head So as Job was fain to sit down among the ashes and to scrape himself with a potsheard Job 2. 7 8. Use 1 Vse 1. See the hainousness grievousness of sin how offensive and odious it is to God in that it hath made our Bodies lyable and subject to the Devils Power and Tyranny to be so abused racked and tortured in this lamentable sort Sin is the Original cause and fountain of all this misery to which the Bodies of men are subâect in this Life by reason of Satan's Power and Tyranny over them whensoever the Lord doth give up the bodies of any into his Power This wofull misery is come upon mankind as a just punishment for sin and were it not for sin the Devil should never have had any such power or leave from God either to enter into mens Bodies by possession or any other way to afflict and torment them in thiâ lamentable manner as he did here unto this child or young man that was possessed This being so it must work and increase in us more and more a true hatred and detestation of all sin both in our selves and others especially in our selves and cause us to shew the same by our care to refrain sin and all occasions of it c. If we have cause to abhorr the Devil as our most malicious and cruel Enemy then much more to detest sin as the cause of all his enmity and of all that Power and Tyranny which the Lord permitteth him to have over mens bodies at any time Use 2 Use 2. See again what cause for us to be thankful unto God for his unspeakable mercy in not giving up our bodies or the bodies of our Children or others which are dear to us into the hands of the Devil to be abused afflicted or tormented by him in such woful and pitiful manner as this party was Especially if we consider the desert of our sins that for them God might most justly deliver up our bodies to Satan's power in this fearfull manner c. How then are we bound to God for not doing this how are we to blesse his Name for that he doth rather correct us with his own hand by bodily Sicknesse or otherwise than give us up into the Devil's hands to be punished c. As it is a token of a fathers love to his child and care of his good that he doth not appoint some cruel or hard-hearted servant to correct his son for his fault but he doth it with his own hands c. So here c. Use 3 Use 3. See also what cause there is for us daily to commit our selves and those that belong unto us to God's special protection praying him to keep us and ours not onely in our Souls but in our bodies from the Power of Satan and not to give up our bodies into his hands to be abused at his Will and Pleasure Seeing it is so grievous an affliction and misery to have our bodies subjected under the Devil's Power pray him to keep us from this wretched misery and not lay this heavy affliction upon us though our sins deserve it Use 4 Use 4. Hence gather That it is a far more grievous misery for any to be in spiritual subâection and bondage under the Power of Satan in respect of their Souls and Consciences This is far a more lamentable case than to be in bodily subjection to the Devil's Power And yet thus it is with all such as live in sin and in their natural estate they are under the Power of Satan they are spiritually possessed of him in their Hearts and Consciences he holdeth them at his Will as in a snare 2 Tim. 2. ult He is entred into them as once he entred into the heart of Judas and he worketh in them effectually by his wicked Suggestions and Temptations drawing them to sin and holding them under the Power of it and consequently under the
Answ 1. When they are to deal against gross and hainous Crimes or Sins very offensive to God or scandalous to Men Then is it fit to reprove sharply that by this means the Offenders may be the more deeply touched in conscience and humbled for such sinâ 2. When they are to deal with perverse obstinate and stubborn Offenders who obstinately persist in their sins without any reâorse of conscience or humiliation at all These are to be terrified with sharp and severe reproofs that this may either humble them or else convince and leave them without excuse Jude ver 22. Have compassion of some making a difference And others save with fear c. Thus our Saviour now dealing against the obstinate and malicious Scribes and Pharisees useth this sharp reproof crying out against them That they were a faithless and perverse or crooked Generation c. Of the third The persons here reproved by our Saviour 1. The Scribes and Pharisees with other unbelieving Jews who were so far from believing in Christ that they were enemies to Him and his Doctrine maliciously opposing the same who therefore he calleth a faithless Generation 2. The father of the possessed son as also Christ's own Disciples who though they were not destiâute of true Faith yet were at this time weak in Faith and for this cause are in some sort touched by this Reproof First of the first sort oâ Persons Observ 1 Observ 1. In that our Saviour spareth not the Scribes and Pharisees though men of great Place and Account amongst the Jews being publike Officers and Teachers in the Church c. but reproveth them sharply for their gross unbelief Hence gather That Ministers of the Word may and ought to reprove sin as occasion is offered even in the greatest persons that are of their charge not sparing or favouring them not winking at them in their sins more than at the meanest sort of persons committed to their Charge How often doth our Saviour reprove sin not only in the common People but also in the Scribes and Pharisees as Matth. 23. and else-where often See before chap. 6. ver 17 18 c. Observ 1 Observ 2. From the manner of our Saviour's speaking here unto the Scribes and Pharisees and other unbelieving Jews in that he doth not call them a faithless People or faithless Persons but a Generation of faithless People thereby alluding to their wicked Parents or Ancestors whom they resembled in unbelief Hence we learn That the Children and Posterity of wicked Parents and Ancestors are apt to resemble their Parents and Ancestors and to become like unto them c. See chap. 8. ver 12. Observ 3 Observ 3. In that our Saviour in this reproof of the Nation of the Jews and especially of the of Scribes and Pharisees for unbelief doth also indirectly and closely tax and blame the father of the possessed child yea and his own Disciples too for their weakness of Faith Hence learn That it is profitable and necessary for the true Saints and Servants of God to be admonished of their Corruptions and sinful Infirmities with which they are tainted yea to be reproved for the same by such as have a Calling to do it Our Saviour Christ often used to reprove not only gross sins in the Scribes and Pharisees and such like profane and wicked persons but also the Corruptions and sinful Infirmities of his own Disciples As their spiritual blindness and dulness to conceive of heavenly matters unbelief hardness of heart c. as we have often heard before So Paul writing to the Saints and Faithfull in the Church of Corinth yet forbeareth not to blame and reprove them for their great Corruptions and Infirmities with which they were tainted as for their envying strife and divisions which were amongst them 1 Cor. 3. 3. which shews That it is necessary and fit for the true Saints of God to be admonished and reproved for their Corruptions and Infirmities as occasion is offered and by such as have a Calling to do it Reas 1 Reas 1. This is one speciall means to humble them in the sight and feeling of their own Corruptions causing them often to renew their Repentance and move them to strive more and more to mortify and subdue the same in themselves Reas 2 Reas 2. Sins of God's Children are very dishonourable to God bringing scandal and disgrace upon Religion Therefore great need for them to be admonished Vse 1 Use 1. See then that both Ministers of the Word and all such as have charge of others as Parents Masters c. ought to be careful on all occasions not onely to reprove sin in such as are profane and wicked but also in such as they are perswaded to be good Christians and the true Saints and Children of God not to bear with such or let them alone in their Corruptions but to admonish them of the same yea plainly and sharply to reprove them if need be especially if they be such Corruptions as they do perceive them too much to favour and bear with in themselves Vse 2 Use 2. To move the Saints and Children of God even the best of them to be willing and desirous to be admonished and told of their Corruptions and sinfull Infirmities upon all occasions by such as have a Calling to do it yea to be glad and thankful for this as for a great kindness and work of charity performed towards them So David Psal 141. 5. Let the Righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent Oyl c. One mark of a sincere heart before God is to be willing and glad to be admonished of a fault or corruption and to submit to the same and make use of it as the contrary is the mark of an Hypocrite Prov. 9. 8. Reprove not a scorner lest he hate thee but rebuke a wise man and he will love thee Now followeth the Sin for which our Saviour reproveth both the Scribes and Pharisees and also his own Disciples in some sort together with the father of the possessed child viz. The sin of Unbelief Mark 9. 19. He answereth him and saith O faithless Generation c. April 1. 1627. IN this Answer of Christ to the father of the possessed child two things are contained 1. A sharp Reproof both of him and his Disciples but especially of the Scribes and Pharisees with other unbelieving Jews for their incredulity O faithless Generation how long c. 2. A precept or command touching the bringing of the possessed child unto him In the Reproof five things to be considered 1. The person reproving our Saviour Christ 2. The manner of reproving which is sharp and vehement c. 3. The persons reproved both the father of the child and the Disciples themselves and especially the obstinate Scribes and Pharisees c. 4. The speciall sin for which they are reproved Unbelief 5. The amplification of this sin 1. By the means which had been
and importunate with the Lord to grant our Requests And then may we hope to prevail for such importunate Suiters he loveth He is not like unto some great men who love not to be too much importuned or troubled with Petitions but He loveth to be importuned and followed with our Sutes and Supplications and that with earnestness It is no trouble to him but a delight rather and such âervent Prayers are best pleasing to him and most powerful to prevail with him The second thing to be considered in the manner of the Prayer here made unto Christ by the Father of the Lunatick Child is that it was accompanied with much Humiliation in himself expressed by tears He cryed and said with tears These Tears no doubt proceeded from the inward sorrow of his heart whereby he was deeply touched and much humbled in himself for his Unbelief which our Saviour had put him in mind of in the former Verse which therefore he prayeth against so earnestly in the words following And this sin of Unbelief which now most troubled him did no doubt bring to remembrance other sins of his and so caused the greater sorrow in him Observ 1 Observ 1. That true Faith is alwayes joyned with sorrow and humiliation for Sin causing those in whom it is to be much humbled and cast down in themselves with grief for their sins and to mourn for the same with godly sorrow unto Repentance 2 Cor. 7. 9. this sorrow was in the Corinthians who were Believers and it is alwayes joyned with true Faith being an inseparable Effect of it So in that sinful Woman Luke 7. as she had Faith as appeareth Ver. 50. so this Faith caused her to mourn and weep for her sins abundantly Ver. 38 So Zech. 12. 10. I will poure on the House of David c. the Spirit of Grace and Supplications and they shall look upon me whom they have pierced and they shall mourn for him c. that is they shall look on Christ by Faith and thereupon shall mourn for their sins by which they have pierced him See Hos 12. 4. Exemplum Jacobi Reason Reason True Faith doth apprehend and apply God's Mercy and Goodness toward the Sinner and so causeth him to mourn and grieve for offending so gracious and merciful a God Use Use To examine our Faith by this special fruit and companion of it viz. Godly sorrow and Humiliation of Heart for our sins Look whether we be humbled and cast down before God in sight of our sins whether we feel our hearts broken and melted with godly sorrow and grief for them especially for those sins by which we have most dishonoured God and that not so much in regard of the punishment and misery which follows sin as that we have offended God our gracious Father If it be thus with us this argues true Faith in our hearts that we do in some measure truly believe and apprehend God's Mercy towards us in Christ which makes us so to grieve for offending him On the contrary if our hearts be not yet truly humbled and broken with godly sorrow for our sins there is no true Faith in us as yet whatsoever we say or profess to the contrary It cannot be that Faith should be in a heart that is not truly humbled for sin Faith and Repentance alwayes go together and a believing heart is alwayes a broken and contrite heart truly touched and humbled with grief for sin Therefore let every one of us look to it and examine our Faith by this infallible mark and sign of it viz. This true sorrow and humiliation of heart for our sins Every one can say he hath Faith but this is not enough 2 Cor. 13. 5. we are bid to examine our selves whether we be in the Faith c. especially this is to be done at this time now we are to come to the Lord's Table Faith is one of the principal Graces which we are to examine our selves for before we come to this Sacrament as we heard lately upon 1 Cor. 11. 28. And here is one special mark to try and know it by look to thy self then now thou comest to the Sacrament whether thou be truly humbled and grieved for thy sins c. If so it argues some true Faith begun in thy heart Otherwise if not thus humbled and broken in heart never think thou hast any true Faith or that thou art fit to be partaker of the Sacrament Presume not therefore to intrude into this holy marriage Feast without a wedding Garment Some are so far from true sorrow for their sins that they are not yet come to true sight of them Observ 2 Observ 2. In that this father of the possessed child was grieved especially for his sin of Unbelief as appeareth by the words following we may gather That where there is true Faith there is alwayes grief and sorrow for the contrary sin of Unbelief which is mingled with Faith Faith being imperfect even in the best Christian in this Life and being joyned with the contrary sin of Unbelief which doth continually resist and oppose Faith This cannot but cause greive and sorrow in the heart of the Believer it cannot but cause him to mourn and grieve for the weakness of his Faith and for that it is so much opposed and hindred by the enemy thereof which is Unbelief Use Use Here then see another special mark and sign whereby to examine and try our Faith whether it be true and sound not counterfeit Look what grief of heart we feel for the weakness of our Faith and for the contrary sin of Unbelief which opposeth and hindreth our Faith It is a good sign of the presence of any Grace in the heart when the contrary sin or corruption is not onely felt and perceived but lamented and grieved for This argues that sin not to be a reigning sin but of infirmity because the party in whom it is doth not allow or like of it in himself but on the contrary doth mourn and grieve for it Observ 3 Observ 3. In that the inward sorrow of heart which was in this party did express it self outwardly by tears we may learn That when the heart is truly touched and humbled with sorrow for Sin it will shew it self also outwardly by some Signs and Testimonies thereof as occasion is offered as by tears or weeping or by a sad and heavy countenance or some other way Luke 18. 13. The humbled Publican standing far off would not so much as lift up his eyes to Heaven but smote upon his Breast c. Luke 7. The Woman which washed Christ's feet with her tears c. Quest Quest Whether outward tears be of absolute necessity in true humiliation for sin Answ Answ Not so for there may be true humiliation of heart with dry eyes and some are naturally of so dry a constitution of Body that they can very hardly or not at all draw forth tears yet I take it that in great and extraordinary
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
he was before us It is the Speech of an antient Father Voluit Christus deseri voluit prodi voluit ab Apostolo suo tradi ut tu cum sis desertus à socio proditus ab amico moderatè feras Ambros in Luc. Mark 9. 30 31 32. And they departed thence c. July 1. 1627. THese words contain our Saviour's prediction or foretelling of his future Passion and Resurrection to his Disciples where three things have been propounded to consider 1. The occasion of the prediction His departure with his Disciples from the place where he wrought the former miracle and his private passage through Galilee with them ver 30. 2. The prediction it self ver 31. 3. The effect in the Disciples ver 32. They understood not that saying c. Of the first The occasion I have already spoken last day Of the second The prediction itself 1. He foretelleth his Passion 2. His Resurrection Touching his Passion or Sufferings two things to be considered 1. The person who was to Suffer viz. Himself whom he calleth the Son of Man 2. The Sufferings themselves Of the former I spake lately upon ver 9. Touching the latter they are set down by the parts or kinds of them being two 1. That he should be delivered into the hands of Men. 2. That he should be put to Death by them Of the first I spake the last Sabbath Now followeth the second part of his Sufferings foretold viz. His Death And they shall kill him Of this see before chap. 8. ver 31. Now followeth the foretelling of his Resurrection upon the third day which is also handled before chap. 8. 31. To proceed therefore to the 32. ver where is laid down the effect which followed in the Disciples which was two-fold 1. That they understood not that saying That is the Doctrine of Christ's Passion and Resurrection which he taught them 2. That they were afraid to ask him Touching the first See Luke 9. 45. Object Object Matth. 17. 23. It is said They were exceeding sory upon his foretelling his Death Now if they understood not what he meant Why should they be striken with sorrow upon his words Answ Answ No doubt but they understood the words themselves uttered by our Saviour for they are plain and easy to be conceived but they understood not the matter it self throughly that is to say the mystery of his Death how he that was the Son of God and true Messiah as they had confessed him to be should dye or be put to death much less did they conceive fully the mystery of his Resurrection how he being dead should rise again the third day after Quest Quest What was the cause of this their ignorance that they could not conceive this mystical Doctrine of Christ's Death and Resurrection Answ Answ There was a three-fold Cause especially 1. Their natural blindness and dulness to conceive these mysteries of Faith 2. That erroneous and prejudicate opinion which they had conceived and were so much rooted in touching a Temporal and Earthly Kingdom of Christ as we have often heard before 3. Their natural unwillingness to hear of Troubles which they might well conceive would befall them when Christ should Suffer Observ Observ Even the best Christians are by nature and of themselves hard to conceive and understand the mysteries of Faith and Doctrines of the Gospel as touching Christ's Person and Office and our Salvation by him c. Especially such Doctrines as are most contrary to natural reason and our carnal affections as the Doctrine of the Cross c. See before ver 10. of this Chapter and chap. 8. ver 16. Now followeth the second Effect or Consequent in the Disciples They were afraid to ask him Viz. Touching the meaning of his words and of the Doctrine which he had now taught them concerning his future Death and Resurrection Quest Quest What was the cause of this fear in them Answ Answ 1. They feared shame and disgrace by acknowledging their ignorance 2. They feared lest for this their ignorance and blindness in the Doctrine of Christ's Passion and Resurrection they should be sharply taxed and reproved by Christ their Master even as Peter had been not long before for the like ignorance discovered in going about to disswade Christ from Suffering chap. 8. ver 33. And herein they discovered their great infirmity in that they would rather remain still in ignorance then suffer shame or reproach for their ignorance Observ 1 Observ 1. The preposterous fear of getting shame and disgrace by acknowledgment of our ignorance is one great hinderance to the gaining of more knowledge by the instruction of others in things spiritual and heavenly This hindred the Disciples from being further and better instructed by Christ at this time in the mystery of his Death and Resurrection because they were afraid of shaming themselves by acknowledging their ignorance c. And experience shews this to be true in many amongst us who being ashamed to bewray their ignorance by asking profitable questions about matters of Religion or the Word of God either of their own Pastors or of other Christians do thereby deprive themselves of a great deal of Christian knowledge and instruction which they might receive from others But let us take heed of this preposterous and vain fear of shame or disgrace by bewraying our ignorance in asking questions or seeking instruction from others in the things of God and of his Word For the truth is this is no shame at all but a shame it is to continue in ignorance blindness and errours for want of seeking knowledge when we have the means vouchsafed us of God Observ 2 Observ 2. See here how backward loth and unwilling we are by nature to be admonished and reproved for our faults and corruptions yea how backward even good Christians and the Saints of God are to suffer the word of Reproof in that Christ's Disciples were so afraid of being reproved by him for their ignorance that they would rather continue in it than acknowledge it and seek to him for further instruction at this time See 2 Chron. 16. 10. Now if this be true of good Christians such as Christ's Disciples much more of others being void of sanctifying Grace Hence it is That men are so apt to hate and dislike such as reprove their Sins Amos 5. 10. They hate him that rebuketh in the Gate c. And for this cause Ahab hated Elijah and Michajah because they told him of his Sins c. And Gal. 4. 16. The Galathians thought Paul to be their enemy because he reproved the corruptions amongst them in Doctrine and Life And experience shews the truth of this how backward and unwilling men are to be admonished and reproved for their sins so backward that many shun the very company and sight of such as have a Calling to reprove them And some refuse to come to their own Pastor if he send for them to admonish them in private of some
receiveth a Righteous man in the name of a Righteous man c. Though there are other motives to move us to this duty of shewing love to good Christians yet this is the chief and principal in respect of the persons themselves towards whom we shew our love viz. the consideration of this that they are the true Disciples and faithfull Servants of Christ and so that in shewing love to them we do shew love to Christ himself Use 1 Vse 1. See what to judg of that love which some do shew to good Christians for other sinister ends or causes chiefly and principally as for their own credit sake because themselves would be accounted Professors or because they reap some profit or benefit some way or other by such good Christians to whom they shew love and kindness This is no true Christian brotherly love but rather self-love and therefore not accepted of Christ neither can it bring true comfort to those that shew it Vse 2 Use 2. To teach us not to rest in this that we can or do perform duties of love unto the Saints of God or to good Christians as if this were sufficient to prove us to be good Christians but examine upon what ground and motive we do perform such works of Charity whether it be for this cause chiefly that they are good Christians and do belong to Christ yea though there were no outward wordly respect or reason to move us hereunto If it be so this argues true love and that in shewing our love to them we shew it to Christ himself whose Disciples they are and so we approve our selves also in the number of his true Disciples Joh. 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another that is if we love such as are Christ's true Disciples and we may know that we truely love them if we love them chiefly in this respect that they are Christ's true Disciples and not for other Worldly causes nor for any corrupt or carnall respect whatsoever On the other side if we shew fruits of love to such for sinister respects as for our credit sake or because of some worldly benefit we reap by them this is no acceptable service to Christ neither can it prove us to be true Disciples of Christ For even Hypocrites and Reprobates may go as far as we see in the examples of Herod shewing love to John Baptist Mark 6. And in Festus shewing kindness to Paul Act. 25. Pharaoh to Joseph c. Now followeth the Promise it self Verily I say unto you c. First to shew the meaning of the words Verily c. This is an earnest or vehement Asseveration which our Saviour useth the more to confirm the truth and certainty of that which he speaketh and promiseth here See before Verse 1. and Chap. 3. Verse 28. He shall not lose his reward That is he shall be sure to receive from God himself such a reward and recompence as is meet and fit for him and which the Lord hath appointed to give unto him Now this and such like places of Scripture the Papists do pervert and abuse for proof of their erronious Doctrine touching the merit of good works For thus they reason from hence Object Object If good works shall be rewarded of God then this reward is due to the Saints of God and that for the merit of their works Answ Answ This doth not follow for there is a twofold reward as may be gathered from Rom. 4. 4. 1. That which is given of due debt in regard of the works which are performed being deserved by the same Now such a reward as this we never find promised in Scripture to the good works of the Saints 2. That which is given by vertue of Gods free promise made in Christ and that not unto the work but to the worker that is to the person being in Christ by Faith and so is due not by desert but by free promise And this is that kind of reward which in this and other places of Scripture is promised to such as practise good works In the words being cleared consider two things 1. The reward promised to such as perform any duty of love or mercy to Christ's Disciples 2. The certainty of this reward confirmed 1. By the Asseveration Verily 2. By the manner of propounding the Promise He shall not lose his Reward Of the first Observ 1. That it is lawfull for us in the doing of good works to look at the reward which God hath promised to such as perform the fame for otherwise this reward should not be propounded and promised to us at all in Scripture as we see it is in this and many other places It is therefore lawfull for us by the eyes of Faith and hope to look at the reward promised in doing good works and that to this end that we may thereby be the more incouraged to the practice of such good works as God hath commanded us and that in the practice of them we may be comforted against all difficulties and discouragements which we meet withall in the same Therefore the Saints of God in the practise of good duties have had an eye to the recompence of reward promised as Moses in the patient suffering of Afflictions with Gods people Hebr. 11. 26. Abraham Heb. 11. 10. So Paul 2 Tim. 4. 7 8. I have fought a good fight I have finished my course c. Hence forth is laid up for me a Crown of Righteousness c. So 2 Cor. 4. 18. yea Christ himself Hebr. 12. 2. For the joy that was set before him c. Though we must not be so mercenary as to practise good duties onely or chiefly for the reward promised but rather out of love to God which should constrain us and conscience of our duty towards him yet we may in the practise of good duties look at the reward the better to encourage our selves therein c. As the Husbandman in Plowing and Sowing thinketh of his Harvest Use 1 Use 1. To confute the slander of the Papists who charge us to hold it unlawfull to do good works with respect unto the reward promised See Rhemists upon Luke 14. 1. Hebr. 11. 26. Apoc. 3. 5. Use 2 Vse 2. Let us then by the eyes of Faith and hope often look at this reward which God hath promised especially the reward of eternall life the better to encourage us in the practice of all good duties commanded us of God as also to perswade us up to constancy and perseverance therein unto the end of our lives Observ 2 Observ 2. Such as do shew Charity and mercy toward the true Saints and Servants of God shall be rewarded of the Lord himself for so doing Though they do not by works of Charity deserve any reward at the hands of God yet he will freely give unto them a reward and recompence for such works of mercy to his Saints yea for the smallest work
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 threatneâh 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
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the âreed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
do not yet feel it labour and strive unto this practice of faith especially then when thou feelest the burden of thy sins and fearest God's wrath Then especially labour by faith to cast thy self upon Christ and to rely on him for pardon of sins c. Observ 3 Observ 3. In that our Saviour joyneth these two Properties together in his disciples 1. That they were little ones in humility 2. That they were believers in him hence we may gather That true faith and true huââlity go alwayes together in such as are good Christians they are inseparably joyned as the cause and the effect in every true Christian faith being the cause and humility the effect and such an effect as is never severed from the cause See this in the Publican Luke 18. he was both a true Believer as appears in that he went away justified which could not be without faith and withall he was very humble in himself as appeared by his carriage looking downward and standing far off c. So Luke 7. in that woman that washed Christ's feet with her tears c. Matth. 8. 8. the Centurion excelled in faith and likewise in humility thinking himself unworthy that Christ should come under his roof c. Reas 1 Reasons 1. There is a connexion of all sanctifying graces of the Spirit in the regenerate especially of such as are fundamental and most necessary to salvation so as he that hath one hath all in some measure Therefore he that hath faith must needs have humility 2. By true faith the Believer doth apprehend God's mercy in Christ for the pardon of his sins which cannot be without a true feeling of sin and godly sorrow for it which is the ground of true humility 3. Faith doth apprehend Justification by free grace and mercy of God without any merit or worthiness in the person and so causeth the Believer to deny himself and his own righteousness in the matter of his Justification and so to be humble Vse 1 Use 1. See here again how we may try and know true faith in our selves viz. by this inseparable effect and companion of it which is true humility if thou be truly humble and lowly in heart and in thy whole âaâriage even as a young child And this argues thee to be a believer in Christ and to be indued with some measure of true faith which is the mother of humility c. Use 2 Use 2. If we would be truly humble as little children c. as we must be if ever we come into the Kingdome of Heaven then labour first for the grace of true faith to apprehend God's mercy in Christ Jesus for pardon of sins c. This will cause and bring forth in us true godly sorrow and grief for thy sins and so work true humility for a heart truly broken for sin is alwayes an humble heart True faith will cause thee to deny thy self and all that is in thee in the matter of thy Justification and Salvation and make thee go and seek to Christ alone and this will make thee truly humble c. Now followeth the third and last thing to be spoken of in this Threatening denounced by our Saviour against such as offend or wrong his true Disciples viz. the grievous punishment threatned against such set forth by comparison to the punishment of such malefactors as were wont to be drowned in the Sea with a stone about their neck c. Observ 1 Observ 1. The Lord will most severely judge and punish such as give offence to his Saints and servants by any wrong or injury offered unto them As he will reward such as do good to his Saints as we heard before in the Verse foregoing so he will severely punish such as wrong them This may appear in that our Saviour here denounceth such a grievous threatening of Judgment against such that it were better for one to have a milstone hanged about his neck c. This shews that the Lord will severely punish and be revenged of all such as offer wrong to his true Servants and that both in this life and after this life 1. In this life with temporal Judgments Gen. 12. 3. the Lord telleth Abraham that he would curse such as cursed him And we have Examples of the temporal Judgments of God inflicted in this life upon such as have wronged or abused his faithful Servants and not only upon particular persons but upon whole families as upon Pharaoh and his house for taking Abraham's wife from him wrongfully Gen. 12. 17. So upon Abimelech King of Gerar and his house for the same sin Gen. 20. 18. Therefore Psal 105. 14. it is said He reproved Kings for their sakes viz. not onely in words but really by plaguing and punishing them for his servants sakes yea upon whole Nations Matth. 23. 35. Our Saviour threatens the Jews that upon them should come all the righteous blood of God's servants that had been shed upon the earth from the blood of Abel unto the blood of Zacharias c. The Histories of the Church are full of examples in this kind viz. of God's Judgments in this life upon the persecutors of his Saints c. 2. After this life God will most severely punish such as offend and wrong his faithful servants by eternal Judgment and damnation in Hell if they repent not This is chiefly implyed in this place when our Saviour sayes It were better for one to have a milstone c. Therefore also Matth. 18. 7. a Woe is denounced against such as are the cause of such offences and injuries against the Saints of God 2 Thess 1. 6. It is a righteous thing with God to recompence tribulation to them that trouble you when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire c. And if it be so that the Reprobate shall be condemned at the last day for not doing good to the Saints of God Matth. 25. 41. how much more for doing them hurt c. Use 1 Use 1. This serves for the terrour of all such as are guilty of this sin of offending the Saints or Servants of God by any wrongs injuries or abuses offered to them in word or deed Let them know and be assured that howsoever the Lord do for a time permit and suffer them to wrong or abuse his Servants yet he will not alwayes suffer it but will in due time most severely punish and be revenged on them for all the wrongs they have offered to his servants He hath threatened to do it and it is just with him to do it and therefore he will most certainly doâst The wrongs and abuses offered to his Saints and Servants are so many indignities done against the Lord himself and so doth he esteem them and therefore cannot but severely judg and punish such both in this life and after this life in Hell who are guilty of this sin of offending and scandalizing his servants by such wrongs and
abuses offered them Think of this you that are guilty of this sin thou that hast any way wronged or abused the Saints and Servants of God or any one of them whether in word or deed And examine whether thou hast been truly humbled and repented of this grievous sin if not see thou do it speedily lest the Lord do strike thee in his wrath with some grievous Judgment in this life or else reserve thee for the Judgment of Hell if thou repent not of this sin Repentance is the only way to prevent and escape those Judgments which God hath in his Word threatned against this sin of offending his Saints and Servants c. Use 2 Use 2. To comfort the true Saints and Servants of God when they are wronged or abused by profane or wicked men in this world and cannot right their own cause or have it righted by others let them know That although the Lord suffer this for a time for tryall of his yet he will at length take their cause into his own hands and will not onely deliver them but be revenged on their enemies Psal 125. 3. The rod of the wicked shall not rest upon the lot of the righteous c. With this the Apostle comforteth the Thessalonians 2 Epist Chap. 1. Ver. 6. Use 3 Vse 3. See by this that there is no cause for us to envy or fret at the outward prosperity of wicked men in this world who are enemies to God's true Church and faithfull servants c. But on the contrary there is cause to pity such in regard of the Wrath and Judgments of God which are to come upon them hereafter for this their sin of hating persecuting and abusing the Saints of God c. Observ 2 Observ 2. The grievousness of that Judgment and Punishment which the wicked and reprobate shall suffer in Hell after this life in that it is said here by our Saviour That it were better for one to have a mill-stone hanged about his neck and to be drowned in the Sea than to be guilty of the sin of scandalizing the Saints of God and so by this sin to bring upon himself that eternall Judgment and Punishment in Hell which shews that the punishment of the damned in Hell shall be far more grievous than any bodily punishment in this life yea than death it self yea than the vilest and basest death worse than for a man to be drowned in the Sea with a Millstone about his neck c. For all punishments torments and miseries of this life are but short and for a little time whereas that punishment and torment of the wicked in Hell is everlasting and shall never have end Besides all torments and miseries of this life do touch the body onely or chiefly whereas the torments of Hell shall seize both upon the souls and bodies of the damned Matth. 10. 28. Fear not them which kill the body c. but rather fear him that is able to destroy both soul and body in Hell This shews that the damnation and punishment of the wicked in Hell is âuch more fearfull and grievous than any bodily death which can be suffered in this world at the hands of men Vse 1 Use 1. See the wofull misery of all wicked and impenitent sinners living in their sins without repentance who must suffer this fearfull and most grievous punishment in Hell for their sins What cause for such to weep and howl for the miseries that shall come upon them How should this târrifie such and move them to repentance What cause for us to lament the case of such If we pity such as are to be hanged drowned or burned c. Oh how much more such as live in sin and are going the high-way to Hell Pray for such and use all means to gain them to repentance that so they may be delivered from the wrath to come Vse 2 Use 2. Seeing the torments of Hell are worse than any bodily death or punishment of this life this teacheth us how much we ought to fear and shun all sin even so much that we should rather suffer any bodily punishment yea death it self yea the worst kind of death than to commit sin because sin being committed and lived in will bring a worse kind of punishment even eternal death of soul and body in Hell This must cause us to resist sin even unto blood as it is Hebr. 12. 4. So did the Martyrs c. Mark 9. 43 44 unto ver 49. And if thy hand offend thee c. Octob. 28. 1627. IN the former verse our Saviour disswaded from the sin of giving offence unto true humble Christians by threatning a grievous Judgment against those that offend any such by any wrong or abuse offered to them Now in these six Verses next following he prescribeth a remedy against that and all other sins viz. to avoid occasions of sin From this kind of scandall our Saviour's purpose is to disswade his Disciples in this place Therefore he doth here admonish and warn his Disciples and that with great earnestness carefully to shun and avoid such things as may be any occasion of sin unto them and to remove and take them away yea though they be such things as are most dear unto them even as their Hand Foot or Eye c. And the better to perswade them hereunto he sheweth them both the good and benefit that will come unto them by this carefull avoiding and taking away of such occasions of sin as also the great danger which will ensue on the contrary if they do it not First I will clear the meaning of the words and then speak more particularly of the matters of Instruction contained in them If thy hand offend thee By hand we are to understand here not the hand of the body so called in proper sense but any thing which is as near and dear unto us in this World as our hand is yea as our right hand Matth. 5. 29. So also afterward ver 45. and 47. by the foot and eye understand whatsoever is as dear to us as our foot or eye A figurative speech one sort of things near and dear to us viz. these naturall parts and members of our body being put for all other things near and dear to us Offend thee Or cause thee to offend or be any occasion unto thee of stumbling and falling into sin and so of being hindred in thy Christian course So that our Saviour speaks of another kind of offence then that he spake of in the former verse There of offence given to others by offering outward wrongs c. Here touching offence which we our selves take by occasions of sin Cut it off That is remove and take it away or separate it far from thee though it be as much pain or grief to thee as to have thy hand cut off So ver 45. and 47. A metaphor from Surgeons who to save the whole body being in danger cut off some one member It
Precept or Commandment Further touching this Law of Moses here mentioned and set down Deut. 24. 1. some questions are to be resolved Quest 1 Quest 1. Wherefore Moses or rather the Lord himself by Moses did by this Law tolerate or permit Divorcement of the Wife in the forenamed case of dislike or hatred conceived against her Answ Answ Not thereby to allow or approve of such Divorces for it was against the first institution of Marriage as our Saviour afterwards sheweth in ver 6 7 8. but for the preventing of a greater evill or mischief viz. the hard and cruell dealing of Husbands with their Wives as the times then were amongst the Jews For such was the cruelty and hard-heartednesse of the Jewish Husbands against their Wives as some do affirm that when once they had conceived hatred against them they would rather do them any hurt or mischief yea though it were to the wilfull murthering of them then they would live with them And this may be gathered from the words of our Saviour himself in the verse following where he saith That it was for the hardnesse of the Jews hearts that Moses did give them that Law or Precept Quest 2 Quest 2. What kind of Law was this of Moses touching Divorcement Answ Answ It was no Morall or perpetual Law to continue in force for ever at least not in regard of all the circumstances of it but it was onely a Judicial Civil or Politick Law given onely for the good and convenient ordering of the Common-wealth of the Jews and that for a time onely that is to say untill the time of Reformation as it is called Hebr. 9. 10. which was after the comming of Christ in the flesh and therefore we see that our Saviour at his comming though he did not quite abrogate this Law in regard of the substance and equity of it yet he did correct and amend it or at least open and explain the true scope and meaning of it further then ever it was before opened by teaching it not to be an absolute allowance of Divorcement in such cases of dislike and hatred conceived against the Wife but onely a permission of it for a time in regard of the hard-heartednesse of the Jews and withall by shewing expresly the unlawfulness of such Divorces as he doth afterward as we shall hear ver 9-11 of this Chapter Quest 3 Quest 3. Wherefore was the Husband commanded to give a writing or Bill of Divorcement to his Wife before he put her away Answ Answ It is most likely that the principal causes were these 1. That by this Bill of Divorcement the Wife being the innocent party might be saved harmless from being too much wronged and abused by her Husband For she having the Bill of her Divorcement to shew this was a testimony for her innocency and besides by it she being cleared from her former Husband was at liberty by this toleration before men to marry with another as the words of the Law do shew Deut. 24. 2. 2. That this might be a means to bridle and restrain such rigorous Husbands from that unlawfull practice of putting away their Wives in such cases when as they could not do it without giving them a Bill of Divorcement which would also be a perpetual testimony both against themselves to shew their hard dealing and for their Wives to clear their innocency See Esay 50. 1. So much in way of clearing these words of the Pharisees here alledging the Law of Moses touching Divorces Where 1. Consider the persons alledging this Law the Pharisees They said c. 2. Their corrupt manner and end of alledging it to justify unlawfull Divorces 3. The Law it self Observ Of the first Observ That groâs Hypocrites and profane or wicked men may have knowledg in the Scriptures and be able to alledg the same readily So these Pharisees here they had literal knowledg in the Law of Moses and could readily cite places out of the books of Moses So at other times as Joh. 8. 5. they alledg the Law of stoning such to death who were taken in Adultery So the profane Sadduces who denyed the Resuârection and held there was neither Angell nor Spirit Act. 23. yet could alledg Scripture Matth. 22. 24. yea the Devill himself Matth. 4. Use Use Teacheth us not to rest contented with the literal knowledg of the Scriptures but withall to labour for the true understanding of the sense and meaning of the Scriptures and especially for Sanctified hearts to imbrace and yield obedience to the Word of God else we go no further then Hypocrites and Reprobates who may have great knowledg in the Letter and History of the Scripture yea they may also understand the meaning of them in a great measure yea further they may have some taste in their affections of the sweetness of God's Word and yet be but Hypocrites and Reprobates Hebr. 6. 5. Therefore above all labour for the true sanctifying and saving knowledg of the Word of God with a true feeling of the power and vertue thereof renewing and changing our hearts If this be not in thee thou mayest perish and go to Hell with all thy literal or speculative knowledg of the Scriptures If it be onely in thy head and not truely rooted in thy heart c. Of the second It is the property and manner of Hypocrites and wicked men to alledg Scripture for the justification of sin and unlawfull practices and to this end to pervert the true sense and meaning of the Scripture So these Pharisees here do alledg this Law of Moses out of Deut. 24. to justify unlawful Divoâces for small and light causes then in use amongst the Jews and to this end the better to colour over the matter and to hide the true meaning of the Law they alledg the words of it in a perplexed and confused manner sometimes calling the whole Law a permission which was not so but in part an express Commandment namely in respect of the Bill of Divorcement to be given unto the Wife and sometimes calling it a Commandment as Matth. 19. 7. whereas it was in part a permission or toleration onely viz. in regard of the Divorces themselves And this hath bin an usual practice of wicked men in all ages to alledg Scripture in defence of sin both of their own sins and of the sins of others in the times wherein they lived and to this end to pervert the true sense of the Scriptures alledged by âhem Thus all profane Hereticks which have bin both in ancient and latter times have alledged Scripture in defence of their wicked Heresies perverting the Scripture to that end So the Arrâans Pelagians Manichees c. in old time So at this day the Papisâs Anabaptists and such like So amongst our selves there are to be found now adayes such profane men who are ready to alledg Scripture in excuse and defence of their own and others sins perverting and wresting such Scriptures to this wicked end So our
15. The Israelites by living in Egypt had learned to commit Idolatry with a Golden Calf Use Use This shews how needfull it is even for the best to look well to themselves and to be watchfull over their own hearts and wayes that they be not drawn away by the common errors or corruptions of the times and places where they live 2 Pet. 3. 17. Beware lest ye being led away with the errour of the wicked fall from your own stedfastness On the contrary we must flee the common corruption that is in the World through lust 2 Pet. 1. 4 And labour to shine as Lights in the midst of a perverse Generation Phil. 2. 15. Great is the force of evill example and of the common customes and practises of the times to draw away and infect even the better sort like an Epidemicall disease c. Therefore had we need to look carefully to our selves to escape the common contagion and pray unto God to keep us upright in our wayes that we fall not away Observ 2 Observ 2. In that the Disciples were so hard to conceive and believe this Doctrine which our Saviour had taught both at this time and formerly also Matth. 5. 32. touching the unlawfulness of such Divorcements as were commonly practiâed amongst the Jews because it was a Doctrine which was contrary to their erronious conceipt and prejudicate opinion and also to the custome of the times this shews how hard it is for men to receive and imbrace such Truths and Doctrines of the Word of God as are contrary to their corrupt and prejudicate Opinions and especially if they be also contrary to the common custome of the times Such Doctrines though never so true and âound yet are hardly received and imbraced by men yea by the better sort how much more then by the common sort which shews how needful it is for such Truths and Doctrines to be often taught and urged again and again by the Ministers of God c. Observ 3 Observ 3. In that the Disciples being yet ignorant and unresolved in this matter of Divorces are not ashamed to acknowledg their ignorance by comming to enquire and ask further of Christ their Master touching this matter this is commendable in them and should teach us that shame should not hinder us from asking questions or from enquiring of those who are able and âit to resolve us in matters of Religion and cases of Conscience which we are yet ignorant or doubtfull in but we should be forward to enquire and seek resolution from such Thus the Disciples used to go to Christ in all their doubts See before chap. 4 10. and chap. 9. 11-28 Observ 4 Observ 4. In that they came to him privately being in the house when he was most free and at liberty to instruct and resolve them hereof we are taught to be wise in taking the fittest opportunities of time and place to propound our doubts and to seek instruction from such as are âit and able to resolve and teach us c. See for this also before chap. 4. 10. and chap. 9. 28. Mark 10. 11 12. And he saith unto them Whosoever shall c. April 27. 1628. NOw followeth Christ's answer to his Disciples ver 11 12. In which he sheweth the unlawfulness of such Divorces as were practised amongst the Jews for leight causes or for any cause except Adultery by the grievousness of the sin of such married persons as do in such sort or for any such cause besides Adultery put away their own wives or husbands and marry with others affirming such to be guilty of the sin of Adultery And he saâth unto them That is to his Disciples Yet Matth. 19. 9. the words are set down as if our Saviour had spoken them to the Pharisees whence it may seem probable that our Saviour did utter these or like words twice first to the Pharisees in publick disputation with them and then again repeating and explaining the same to his Disciples in the private house Whosoever shall put away his Wife viz. By giving her a Bill or writing of Divorcement and so âeparating himself wholly from her for small or leight cause yea for any cause whatsoever except for the sin of Adultery That this is the meaning appeareth partly by the scope of our Saviour in these words and partly by comparing this place with Matth. 19. 9. where our Saviour âaith thus Whosoever shall put away his Wife except it be for Fornication c. that is for the sin of Incontinency committed by the wife after Marriage which is properly the sin of Adultery And shall marry another That is after such a Divorcement or separation made from his own wife shall joyn himself in marriage with another woman He committeth Adultery against her That is by such a second Marriage after such Divorcement from his first and lawfull wife he doth make himself guilty of no less or other sin than the sin of Adultery and that against his first and onely lawfull wife which he did unjustly put away For the Marriage-bond remaining still between him and his first wife notwithstanding such an unjust Divorce hence it follows That the second wife which he joyneth himself to is not his wife but his harlot and so that he is an Adulterer by this means against his first and lawfull wife And if a Woman shall put away her Husband Shall separate her self wholly from her husband or use means to be Divorced from him for any cause except Adultery as before was said of the husbands putting away his wife And be married to another That is to another man or second husband after such separation from her first lawfull husband She committeth Adultery By such a second marriage she becommeth an Adulteress against her first and onely lawfull husband c. as before was said of the husbands marrying after Divorce from his first wife Now from these words the Papists would prove it to be unlawfull for such as are lawfully Divorced to marry again during the life of the former husband or Wife because our Saviour affirmeth such as do so marry again to be guilty of Adultery c. But for answer to them 1. This is a manifest corrupting and perverting of the true sense of this place for our Saviour doth not here speak of marrying again after lawfull Divorcement but of marrying again after unjust Divorcement or separation of man and wife that is to say for such leight causes for which Divorces were practised among the Jews and for any cause except Adultery as doth plainly appear both by the main scope and drift of our Saviour in this place which is to condemn such unjust Divorces practised by the Jews for leight causes and out of the case of Adultery as also by comparing this place with Matth. 19. 9. and with Matth. 5. 32. Where our Saviour doth expresly mention that exception of the case of Adultery as was said before 2. This place is so far from
proving it unlawfull for such as are lawfully Divorced for Aâââtery to marry again that the contrary may be gathered from hence For if it be a sin for the husband or wife to marry again after Divorcement for other causes except Adultery then it is no sin to marry again after Divorcement for Adultery So that this place makes not for but against this gross errour of the Papists which errour touching restraint of Marriage after Divorcement the Pope by his Canon-Law maintaineth to the end that he may get the more money for granting dispensations to marry in such cases as reverend Dr. Fulk observeth in his Confut. of Rhem. Testam upon Matth. 5. 32. Now this that marriage after Divorce for Adultery is lawfull especially for the Innocent party may further be proved by two Reasons 1. Because otherwise the innocent party should be punished for the others offence c. 2. God hath ordained marriage for a remedy against incontinency for all persons 1 Cor. 7. 2. See Perk on Matth. 5. 32. The words being thus explained and cleared from this corruption of the Papists we may in them consider two things 1. A twofold sin condemned by our Saviour in married couples 1. Unjust Divorcement or separation of themselves one from the other for any cause except Adultery 2. Marrying again with others after such Divorcement The second thing in the words is the censure passed by our Saviour upon this twofold sin especially upon the latter and such as commit the same affirming them to be guilty of Adultery against their former wife or husband which they so unjustly put away and marry with others afterward Observ 1 Observ 1. That it is utterly unlawfull for man and wife to be separated by Divorcement one from the other for small or leight causes yea for any cause whatsoever excepting onely for the sin of Adultery committed by either of them after marriage The Doctrine of our Saviour in this place condemns it as a great sin yea as the sin of Adultery in the husband to put away his wife and in the wife to put away her husband by Divorcement for leight causes yea for any cause except Adultery For the clearing of this two things are to be shewed 1. That Divorcement is not simply unlawfull or forbidden by the word of God but permitted and allowed in some case viz. in the case of Adultery 2. That it is not Lawfull in any other case Of the first It is presupposed by our Saviour here that there may be a just cause of Divorcing man and wife a-sunder viz. the sin of Adulâery committed after marriage That our Saviour takes this for granted may amply appear both by the main scope of his words in this place which was not to condemn all Divorcement but that which was practised among the Jews for ordinary or leight causes as upon discontent hatred c. and especially by comparing this place of Mark with that Matth. 19. 9. where the exception of the case of Adultery is expressed So also Matth. 5. 32. So then in the case of Adultery it is clear that Divorcement of man and Wife is permitted and lawfull Reason Reas Because this sin of Adultery doth directly violate and break the marriage-covenant made between man and Wife in their first Marriage and so diââolve the Marriage-bond Prov. 2. 17. The Adulteress is said to forsake the guide of her youth and to forget the Covenant of her God that is the marriage-covenant made with God and her husband Here two things are to be noted by us 1. That although the sin of Adultery do break the marriage-covenant and so dissolve or untye the marriage-bond between man and wife yet that covenant may again be renewed and so the marriage-bond be re-united and made firm again by the mutual and free coââent of both parties upon the repentance and submission of the guilty person And then in this case of reconcâliaâion though Divorcement be permitted as lawfull yet is it not required as absolutely necessary 2. That if in the case of Adultery the innocent party do desire and seek to be Divorced from the other which hath âo offended yet this is not to be done privately of his or her own head but by publick order of Law and by the consent and authority of the lawfull Magistrate Of the second That Divorcement of man and wife is unlawfull in any case or for any other cause besides the sin of Adultery this is also clear both by the words of our Saviour in this âlace being rightly understood by comparing this place with Matth. 19. 9. as also by that other place Matth. 5. 32. Whâsoever shall put away his Wife saving for the cause of Fornication causeth her to commit Adulâery c. Here âââe that there may be other just causes of some kind of separation of man and wife for a tiâe as in case âne of the parties have some contagious disease also in case that one of them grow âo malicious against the other that it is not safe for them to dwell together in regard of danger to the life of one of the parties also in case that in dwelling together the one doth require of the other some unlawfull or intolerable conditions and such as the other cannot with a good Conscience yield unto In these cases there may be a separation between them at least for a time that is so long as the just causes of separation do remain but no totall or finall separation by Divorcement is by the Word of God permitted but onely for Adultery Object Object 1 Cor. 7. 15. If the unbelieving depart let him depart A Brother or Sister is not under Bondage in such cases c. Answ Answ The Apostle doth not there speak of Divorcement that is of voluntary putting away of the husband or wife by giving a Bill of Divorcement but he speaks of the case of malicious and willfull desertion when one of the married couple being an unbeliever that is a Pagan or Gentile and the other a Believeâ being after marriage conveâted to the Christian Religion the unbeliever doth forsake the believer by departing from him or her and obstinately refusing to dwell or live with the party forsaken and that out of a hatred of the true Christian Religion in this case the Apostle sheweth that the Believer is not in subjection but at liberty to marry with another Provided that the Believer have first used all good means to gain the unbeliever to repentance and to the true faith and no means will succeed Now in this case the Believer doth not divorce himself or seek to be divorced but is a meer Patient suffering himself to be unâustly forsaken of the unbeliever Therefore this place proves not that there is any other just cause of divorcement besides Adultery Quest 1 Quest 1. Why should not some other kinds of sin as Idolatry Witchcraft Blasphemy c. being more haynous than Adultery be just causes of divorcing man and
wife as well as Adultery Answ Answ Because none other sin whatsoever doth so directly violate the marriage-Covenant and so dissolve the Marriage-bond as Adultery doth Quest 2 Quest 2. What need is there for divorcement to be permitted in the case of Adultery seeing that sinne ought by the Law of God to be punished with death Levit. 20. 10. Deut. 22. 22. Answ Answ Because humane Laws are often too favourable unto this sin not punishing it so severely as they should therefore where that penalty of death is not inflicted through the defect of humane Laws or negligence of the Magistrate there divorce is permitted and may take place if the innocent party desire and seek it by a lawful and orderly course Vse 1 Use 1. See by this the haynousnesse of the sin of Adultery properly so called viz. the incontinency practised by married persons in that it is of force to break and dissolve the most strait and near bond between man and wife c. See before Verse 8. Vse 2 Vse 2. Seeing the Word of God doth not permit or allow of divorcement or final separation between man and wife in any case or for any cause except adultery this should teach every Christian married couple to be the more careful so to live together and so to carry themselves one toward the other by mutual performance of all marriage-duties that they may find true comfort and good contentment in each others society and in dwelling and living together Seeing they cannot nor may not be parted or separated by divorcement for any cause except only for Adultery which breaketh the Marriage-bond therefore how needful for them to labour and pray for such true marriage-love and delight in each other and to make conscience of all duties of love c. that they may not desire to be parted asunder or have cause to desire it Therefore as they ought to be exceeding careful to shun the foul sin of adultery that so the marriage-bond may not be broken but remain inviolable between them so should they be no lesse careful so to live together that they may have comfort in living together c. Use 3 Use 3. Seeing man and wife being once joyned in marriage cannot afterward be separated untill death for any cause except for adultery this should teach such as are hereafter to enter into the married estate to be careful to make choyce of such persons to joyn themselves withall in the married estate as they may truly love and affect and so may live comfortably with them in that estate c. Observ 2 Observ 2. It is unlawful for such as are unjustly divorced that is for any cause except adultery to marry again during the life of their former wife or husband yea It is a great sin so to do even the sin of adultery and they adulterers that practise it So our Saviour here affirmeth expresly Reason Reason They break the Marriage-Covenant and bond by joyning themselves with others besides their own lawful wife or husband and this is adultery Vse Use Hence gather on the contrary That after divorce for adultery it is lawful to marry again especially for the innocent party and for the other too rather than live in fornication c. vide supra Observ 3 Observ 3. Contra Papists committeth adultery against her c. See here that the adulterer sinneth against many persons at once First against himself that is against his own soul and body Then against the party with whom he committeth the sin As also against her husband if she have any living And further as we see here he sinneth also against his own lawful wife by breaking his Marriage-Covenant with her And as this is true of the adulterer so of the adulteress So that this sin of adultery is committed against four or at least three persons at once which shews the haynousness and detestableness of it c. Though single fornication be a foul sin yet adultery is in this respect much more foul and odious Observ 4 Observ 4. And if a woman shall put away her husband c. See here that the wife hath equal power and right with the husband as touching divorcement in the case of adultery that is to say she may as lawfully desire and seek to be divorced from her husband as the husband from his wife for the sin of adultery Provided that she do it in such a manner and with such Christian modesty as becometh a wife being forced or urged in that case to proceed against her own husband for a crime of this nature 1 Cor. 7. 4. The wife hath as much power over her husband's body as the husband over the wifes by vertue of the Marriage-Covenant Therefore in case that Covenant be violated by adultery she hath as much right to be separated from him as he from her by divorcement Mark 10. 13 14. And they brought young children to him that he should touch them and his Disciples May 4. 16â8 rebuked those that brought them c. HItherto of the first part of this Chapter viz. the Disputation of our Saviour in publike with certain of the Pharisees touching Divorcement together with his private Conference with his own Disciples about the same matter Now followeth the second part of the Chapter from this 13. Verse unto the 17. Verse In which the Evangelist recordeth our Saviour's gracious entertaining and blessing of certain young Children which were btought unto him to that end notwithstanding that his Disciples would have hindered them from being brought Where three things are to be considered 1. The fact of those that brought the children to Christ together with the end of it They brought young children to him c. 2. The fact of the Disciples Reproving those that brought them 3. The carriage of our Saviour both toward his Disciples and toward the children 1. Toward his disciples He was displeased with them and warned them to suffer little children to come unto him and not to forbid them yielding a reason a hereof because of such is the Kingdom of God 2. Toward the Children He took them in his arms c. Of the first They Who they were in particular that did this is not expressed by the Evangelist but most likely it is they were the Parents or other nearest friends of the children and it is also probable that they were of the better and more religious sort of people being well-affected to Christ's Person and Doctrine Brought young children to him Or Little children yea Infants as they are called Luke 18. 15. ãâã ãâã ãâã ãâã ãâã That he should teach them That is desiring him to touch them or to put his hands upon them as it is Matth. 19. 13. Yet this was not all they desired but that he should also pray for them as appeareth in the same place Matth. 19. 13. And this latter seems to have been the chief end for which they brought their children unto him and for which they
us at first 1 Tim. 6. 17. Rich men are to be charged not to trust in uncertain riches c. And Pro. 23. 5. Wilt thou set thine eyes upon that which is not For riches certainly make themselves wings they flye away as an Eagle toward heaven This they do whensoever God calls for them or bids them to fly away then they are gone even as suddenly as an Eagle that takes her flight c. Consider how many wayes God hath to take our goods from us how many caâualties they are subject to as Moths Theeves Fire Enemies c. Vse 2 Use 2. Seeing we possesse all worldly goods with this condition to part with them at any time when God shall require or take them from us this should move us daily to prepare our selves in affection and disposition of heart to do that which we know not how soon God may call us to do actually viz. to part with all or any part of our worldly goods learn daily to wean thy heart from the love of them to part with them even before thou dost part with them Remember that with this condition thou dost possesse and enjoy them c. Observ 2 Observ 2. How far the true love of God and of our Neighbour ought to prevail with us in this life even so far as to cause and move us to part with all our worldly wealth and substance if need be that is when the glory of God or the present necessity or good of our brethren requireth it Our Saviour being minded to put this young Ruler to a thorough tryal Whether he had kept the Commandements and consequently whether he did truly love God and his Neighbour which is the summ of the Law he enjoyns him to shew his love to God and Man by forsaking all c. implying that this is needful in some cases for the approving of our true love to God and to our Neighbour viz. to part with all our worldly substance for the glory of God and good of our brother Thus far should the love of God and of our brother prevail with us in some cases Luke 14. 33. Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple This is to be understood in some cases when Gods glory and the good of our brother requireth it Thus have many of the Saints of God shewed their love to God and to their brethren as the Apostles Verse 28. of this Chapter Lo we have forsaken all and have followed thee So also the Martyrs when they were called to give testimony to the truth of God and so to glorifie God and to confirm others in the truth by their example they were so far carried with love to God and desire of edifying and confirming their brethren in the truth that they parted with all they had in this world yea not only with goods but with life it self Reason Reason The true love of God is to love him above all other things in the world Matth. 10. 37. He that loveth fâther or mother more than me is not worthy of me c. Now this we cannot do unlesse we be content to part with all we have for the advancement of his glory and in obedience to his Will Again we are required to love our Neighbour as our Selves that is as truly and unâeignedly as we love our selves yea and with the same or like degree of love which we bear to our selves Now in loving our selves that is our own persons we are content to part with all our goods for the safety and preservation of our life and person Job 2. 4. Skin for skin c. Therefore the love of our Neighbour also should so far prevail with us as to make us willing to part with all we have for the good of our Neighbour's person Use 1 Use 1. See how hard a matter it is to practise true love to God and Man and consequently to be a good Christian seeing it requires the forsaking of all we have in some cases c. Now this is not easie but most hard to practise Though easie to speak of yet not so to practise when a man is put to it indeed as we see in this young man He went away sorrowful when he was bid to do this He was forward in other good duties as in coming to Christ c. in performing outward obedience to the Commandements and that from his youth and it is probable that there were many other good duties which he would have readily performed if our Saviour had enjoyned him but this one of forsaking all he had how hard was it to him c See then the folly and ignorance of such as think it an easie matter to love God above all and to love their Neighbour as themselves and so to be a good Christian Indeed if Religion and Christianity consisted in words it were easie but it is nothing so here are deeds required and such a work and duty as is not easie but most hard yea impossible to flesh and blood even to part with all we have in this world for the glory of God and good of our brother if need require and we be called to it See then what need there is for us every one to pray unto God for special grace and the assistance of his Spirit to help us to do this if shall at any time put us to it c. Use 2 Vse 2. To conuince many to be void of the true love of God and of their Neighbour because they are so far far from being content to part with all they have for the glory of God and good of their brethren when need shall require that they are loath and unwilling to part with some little portion of their goods for the advancement of Gods glory and good of their brethren Such I mean who are so backward and slack to give any part of their wealth to good and religious uses as to the maintenance of Gods worship to the relief of the poor c. It must be drawn or wrung from them by Law as if all they contribute to such uses were lost How dwelleth the true love of God and of their brethren in such 1 Joh. 3. 17. Use 3 Use 3. See how to examine the truth and sincerity of our love to God and to our brethren look whether it so far prevail in our hearts as to make us willing to part with all our worldly goods and substance if need be for the furtherance of Gods glory and for the good of our brother's soul or body If it be so it argues true love to God and our Neighbour On the contrary if thou professe never so much love to God and to thy Neighbour yet if thou hast not learned to be in some measure content to part with all thou hast in this world for the advancement of Gods glory and the good of thy brother if need shall require thou hast cause to suspect thy love
Christ wrought in his Disciples Their question or doubt hereupon moved amongst themselves Who then could be saved Saying among themselves That is speaking thus one to another in private conference by themselves and out of the hearing of Christ Though they do not reject the Doctrine of Christ yet they are troubled at it and thereupon move this doubt Who then can be saved q. d. If it be so hard a matter for rich men and especially for such as are covetous and do repose confidence in wealth to be pârtakers of eternal life as our Saviour had before affirmed and avouched again and again then who can be saved which is not so to be taken as if they hereupon concluded that none at all could then be saved but that it was likely then that very few could be saved So Esay 53. 1. Who hath believed our report not that none believed but that very few Who Some think they speak here of rich men onely q. d. what rich men c But the words run generally in all the Evangelists and therefore it seems fittest to understand them generally and indefinitely of all men and not of rich men onely though principally of rich men Quest Quest. Why do they speak generally of all men seeing our Saviour before spake onely of rich men especially of covetous rich that it is hard for such to enter c. seeing the number of the rich is less than of the poor Answ Answ Because that although all men are not rich but many poor yea the greater part yet all men are by nature covetous and apt to set their hearts on wealth reposing trust in it c. Observ 1 Observ 1. The sins of covetousness and carnal confidence in riches are common to all men by nature more or less not to rich men onely though especially to them but even to the poorer and meaner sort Touching covetousness Jer. 6. 13. From the least to the greatest they were every one given to covetousness c. The commonness of the sin shews how natural it is to all sorts Phil. 2. 2. and Col. 3. 5. It is reckoned as one of the members of the body of sin which is in all men by nature and hath need of mortifying Therefore also Luke 12. 15. when one of the company requested our Saviour to speak to his brother to divide the inheritance with him thereby discovering a covetous mind our Saviour took occasion from thence to give a general admonition to all the company to beware of covetousness thereby shewing that it is such a sin as all sorts are apt to be tainted with by nature The same is also true of carnall confidence and trusting in worldly wealâh which is the very ground and cause of covetousness and therefore must needs be natural to all men even as the sin of covetousness is Though the seeds of all sins are in all men by nature yet some sins are more natural then others Such are these of covetousness and trusting in Riches c. Reason Reas All men by nature are earthly minded that is apt to love and affect the things of this World and such as are enâoyed here on earth Joh. 3. 31. He that is of the earth is earthly c. So we are all by nature and therefore all by nature are apt to the sin of covetousness and to carnal confidence in earthly goods and substance Object Object Some good men have been thought to be free from the sin of covetousness at least they have thought themselves to be so as Luther who in hiâ writings speaking of the manifold temptations which he had doth acknowledg that he was tempted to all sins except covetousness c. Answ Answ His meaning not his wordâ in strict sense is to be taken not that he was not at all tempted to that sin or had no natural inclination to it but that he was not so much inclined to it or tempted to it as to other sins Use 1 Use 1. See the ignorance of such as think none covetous but rich men So the poor are apt to think and themselves to be free c. but here we are taught the contrary c. Vse 2 Use 2. See how needfull it is for all sorts to repent of these sins of covetousness and carnal confidence in worldly wealth not onely for rich men but even for the poor c. seeing all are tainted with them by nature yea seeing they are more natural to most men than many other sins are therefore this should move all to repent of these sins in special c. How needfull for every one to examine his heart and conscience to find out these sins in himself and to be humbled with godly sorrow for them How needfull to crave and sue earnestly for pardon of them in Christ that they may be forgiven and not imputed unto him How carefull should every one be to mortify these worldly lusts of covetousness and trusting in riches using all good means to have the power and strength of them subdued in himself So every Christian is exhorted to do Col. 3. 5. Mortify your members which are on earth c. amongst which covetousness is one of the chief and principal Seeing this is a sin so natural to all and such as all men are very prone and apt to be tainted with therefore all and every one high and low rich and poor must strive against it in themselves by all means as Prayer Meditation of the Word and hearing of it c. especially such as find themselves most inclinable to this sin and most of all rich men and those that grow in wealth remembring still and never forgetting that admonition Psal 62. 10. If riches encrease c. Observ 2 Observ 2. In that the Disciples by this question moved among themselves do shew themselves sollicitous and carefull for the Salvation of others and desirous of it aswell as their own and therefore are troubled to think how few are like to be saved especially of the richer sort if it were so as our Saviour before avouched that it was easier for a Camel c. Hence we learn That Christians ought not onely to be sollicitous and carefull about their own Salvation but also for the Salvation of others So earnestly should we desire the Salvation of others as well as our own that we should take thought for it c. This was in Moses Exod. 32. 32. In Paul for the Jews Rom. 9. 3. So desirous and carefull was he of their Salvation that if God might so be glorified he could wish himself separate from Christ for them and chap. 10. 1. his hearts desire and Prayer to God for them was That they might be saved The like care of others Salvation should be in every Christian Phil. 2. 4 Lock not every one on his own things c. Be not onely carefull of your own Salvation but also of the good and Salvation of others Now further this sollicitous care about the
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 sâme 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 drâw 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 coveâous 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 âight 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 âewer 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
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâer courâe of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
and imbraced and no otherwise Vse 1 Use 1. See that the many and great afflictions which the Saints of God suffer in this life are no hinderance at all to the truth of Gods promises of temporal blessings and prosperity made to his children in as much as all such promises do include this condition of the Crosse Vse 2 Use 2. See the folly of such Christians who because the Lord hath in his Word made many excellent promises of temporal blessings to his Saints and servants do hereupon promise to themselves a life of ease and outward prosperity free from troubles c. As if God had not annexed the condition of the crosse to all his temporal promises of this life or as if he had not as well ordained his true servants to the suffering of afflictions as to the enjoying of temporal blessings in this life c. These do miserably deceive themselves and separate things which God hath joyned viz. the suffering of the crosse and the enjoying of temporal blessings promised to Gods children in this life Use 3 Use 3. To teach us That as we desire and hope to be partakers of the blessings and good things of this life which God hath promised to his Saints and Children so withall we remember with what condition these blessings are promised namely with the condition of suffering the Crosse and afflictions and therefore to make sure accompt of our portion in the crosses and troubles of this life as well as in the blessings and good things promised of God as well to taste of the bitterness as of the sweetness of a Christians life in this world God will have it so and hath so decreed and appointed that his dearest children in this life shall not enjoy all prosperity and no troubles or all comforts and no crosses but prosperity and adversity comforts and crosses mingled together c. Therefore as we daily receive blessings at the hands of God and look for continuance of them according to the promises of God so must we daily prepare for crosses and troubles to be suffered Job 2. 10. Shall we receive good at the hands of God and not evill Yea the more blessings we receive and enjoy the more cause have we both to prepare for troubles and also to bear them with patience and contentedness when they come Observ 2 Observ 2. One kind of crosse or affliction which a Christian must make account to suffer in this life is persecution or troubles raised against him by wicked enemies of God and of his truth This our Saviour here foretelleth unto his disciples So also he doth elsewhere as Joh. 15. 20. If they have persecuted me they will also persecute you c. And 2 Tim. 3. 12. the Apostle affirmeth in general That all that will live godly in Christ Jesus shall suffer persecution This the Saints of God have in all Ages suffered at the hands of wicked men and so must make account to do unto the end of the world that old enmity which God did at first put between the seed of the Woman and of the Serpent Gen. 3. 15. doth still continue and will do to the end of the world And this is the cause that wicked men being set on work by Satan do out of that hatred and malice which they bear to the Saints of God raise troubles against them Which being so Christians in all Ages must make account to suffer this kind of cross viz. persecutions at the hands of wicked men More particularly there are two kinds of Persecution which Christians must make account to suffer from wicked men The first is in word or the persecution of the tongue whereby wicked men and enemies of the truth do speak evil of the Saints of God either mocking and scoffing at them or reviling them or slandering and backbiting them Gal. 4. 29. Ismael in mocking at Isaac is said to have persecuted him The second kind of persecution is in Deed or actual persecution when wicked men do by malitious deeds or practices persecute or pursue the Saints of God labouring to vex and molest them and to stir up troubles against them Thus Saul persecuted David seeking his life c. and thus Paul before his Conversion persecuted and wasted the true Church Both these kinds of Persecution good Christians must make account to suffer from wicked men though not alwayes in the same degree or manner Use 1 Use 1. Teacheth us to prepare and arm our selves before-hand for this kind of crosse and tryal that we may be able to bear it when it cometh viz. to be molested vexed and troubled by the malice of profane and wicked men to be persecuted by them in word and deed c. Pray and labour for Patience and Christian courage to bear this tryal which is very grievous and hard to bear as we shall find when it comes to tryall Use 2 Vse 2. To comfort us when we meet with this kind of tryall viz. persecution by wicked enemies of God and of his truth when such as these do stir up troubles against us when they molest and vex us in word or deed as by scoffs slanders c. Let us not think strange or be dismayed hereat for this is that we must look for and which hath alwayes bin the lot of Gods true and faithfull servants thus to be persecuted and troubled by the wicked of this World Act. 7. 52. Which of the Prophets have not your Fathers persecuted c. The seed of the Serpent hath alwayes bin an enemy to the Seed of the Woman which is the true Church and so will be to the end of the World Here then is no cause of discouragement but of comfort so far forth as we suffer this persecution for the name of Christ and for well-doing Matth. 5. 10. c. Blessed are they which are persecuted for Righteousness sake for theirs is the Kingdome of Heaven c. It followeth And in the World to come eternal life Observ 1 Observ 1. Though we cannot by good works merit eternal life as the Papists falsly teach yet eternal life is promised and shall be given of God as a reward to such as do conscionably practise good works in this life c. Of this before ver 21. Observ 2 Observ 2. Such as forsake things dear to them in this World for the profession of Christ and the Gospell shall not onely be rewarded of God in this present life so far as the Lord sees it good for them as we have heard before but also in the life to come with the reward of eternal life and glory in Gods heavenly Kingdome And this is the chief and principal reward promised to such by our Saviour in this place So before ver 21. he promised the young Ruler that if he would sell all and give to the poor he should have Treasure in heaven And Joh. 12. 25. He that hateth his life shall keep it unto Eternal life Thus the Apostles
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 pâsseth 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
because he was preferred before them by their Father The cause was doubtless their ambitious minds being unwilling to have any preferred before themselves So Haman's ambition was the cause of his envy and displeasure against Mordecai Therefore Gal. 5. 26. Let us not be desirous of vain-glory provâking and envying one another Use See the hurt and danger of this sin of Ambition in that it hath such dangerous effects which should cause us the more to abhor this sin in our selves and others Mark 10. 42. But Jesus called them unto him c. July 5. 1629. NOw the Evangelist shews how our Saviour took occasion from the former indignation or displeasure of the 10 Disciples against James and John to instruct them all in the practice of true humility to disswade them from the sin of ambition For he perceiving them to be all tainted with this sin of ambition doth therefore take occasion to teach this Doctrine of humility to them all for which cause he calls them together unto him In the words consider two things 1. The Preparation used by our Saviour before he taught them this Doctrine in that he called them unto him 2. The Doctrine it self delivered to them consisting of two parts 1. A Dehortation from ambitious seeking after dignity and preheminence one above another which Dehortation he presseth upon them by example of the Rulers and great men amongst the Gentiles who did affect great dignity and preheminence above others whose example and practice he tells them they must not follow 2. A contrary exhortation to the practice of humility in submitting themselves as servants one to another which practice he urgeth upon them by his own example which they ought to follow Of the first The Preparative His calling them unto him which is especially to be understood of the ten Disciples spoken of immediately before who though they were present and not far off before yet now our Saviour calls them to come nearer unto him together with the other two which were James and John Now he thus called them unto him partly that they might the better hear what he should say unto them and partly to stir them up to take the more notice and to be the more affected with that which he was about to speak Observ 1 Observ 1. That our Saviour knew the secret indignation and displeasure which they conceived against Jâmes and John though there is no mention that they shewed their displeasure by any outward sign oâ token Besides that they stood aloof from him at the time when they were so displeased yet our Saviour taking notice of their envious thoughts presently calls them to him c. Now this being so is an evidence of the Godhead of Christ But of this often before Observ 2 Observ 2. See here again the mild and gentle dealing of our Saviour with these ten Disciples in that he doth not sharply reprove them for their ambitious and envious thoughts one against another as he might have done they being so much faulty as they were but calls them lovingly unto him that he may in gentle manner dehort them from ambition and stir them up to the practice of humility c. So should we bear with the infirmities of otherâ Rom. 15. 1. But of this also often before Now followeth the Doctrine or teaching it self And first His dehortation of them from ambitious desiring and seeking of dignity and preheminence one above another by example of the Rulers and great men among the Gentiles c. Where 1. He alledgeth to them the example and practice of those Rulers and great ones amongst the Gentiles appealing to their own knowledg touching the same Ye know saith he that they which are accounted or delight to rule over the Gentiles c. 2. He applyeth it to his purpose telling his Disciples that it must not be so with them At the beginning of ver 43. They which are accounted to rule c. Or they which think good to rule or which delight or are well pleased to rule This latter interpretation I take to be the best and fittest the words in the Original being ãâã ãâã ãâã ãâã ãâã which seemeth here to note out an ambitious affecting or desiring to bear rule or to be in authority above others To rule To exercise external and temporal authority over their subjects And in these first words our Saviour seemeth to speak properly of the chief and highest Rulers or Magistrates amongst the Gentiles viz. of their Kings and Princes as in the words following he speaketh rather of subordinate or inferiour Rulers So Matth. 20. 25. Ye know that the Princes of the Gentiles c. And Luke 22. 25. The Kings of the Gentiles c. Now by Gentiles understand here as in other places of Scripture all other Nations besides the Jews so called to distinguish them from the Nation of the Jews being the onely peculiar people of God in times of the old Testament whereas all other Nations were profane and excluded from Gods Covenant Ephes 2. Quest Quest Why doth he alledg the Rulers of the Gentiles c. Answ Answ 1. Because the Jews then had no King Soveraign or civil Governour c. 2. Because the sin of ambition most reigned amongst the Gentileâ Exercise Lordship over them That is a soveraign power and authority in ruling over them And their great ones Such as are next in greatness of power and authority unto their Kings Princes or chief Rulers for here he seems to speak of subordinate Magistrates and Governours ut supra dictum Note here that our Saviour doth not condemn the use or exercise of civil Magistracy or Government amongst the Gentiles but their ambitious affecting desiring and seeking after such a dominion and Lordship over others And he alledgeth this example thereby to disswade his Disciples from this ambitious desire as also to forbid his Apostles being Ministers of the Gospell to take upon them any such externall power as the civill Rulers did Observ 1 Observ 1. The light of nature teacheth the necessity and use of civil Magistracy and Government in the Common-Wealth This appears in that the very Heathen and Gentiles who were guided onely by the light of nature had Rulers and Governours amongst them who did exercise authority and power over them neither doth our Saviour condemn this but approve of it yea so agreeable to the light of nature is the Office and Authority of Magistrates in the Common-wealth that we read of few or none of the heathen though never so rude and barbarous but they had some kind of Magistracy and Government amongst them And herein the light of nature doth agree with the light and Doctrine of the Word of God which also teacheth the necessity and use of Magistrates and Governours in the Common-wealth justifying their authority to be from God So Rom. 13. and elsewhere in Scripture Use Use To convince the gross errour of the Anabaptists denying the use and necessity of civill
every one of us especially such as are most blind and ignorant in the things of God that is in things spiritual and heavenly c. and were never yet cured by Christ of this blindness nay never yet had the eyes of their minds truly ânlightned by the Spirit of Christ to see and know those things which concern their eternal peace and salvation let such above all others be stirred up here by the example of this poor blind man to seek and sue to Christ to be cured of their spiritual blindness and to have their minds enlightned as he did to have his bodily eyes opened c. How often doth David in the Psalms pray to God to open the eyes of his mind and to enlighten him with true knowledg of his Will as Psal 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law and Verse 33. Teach me O Lord the way of thy Statutes c. and Verse 34. Give me understanding and I shall keep thy Law So let every ore of us pray and sue to God and to Christ Jesus the Son of God often and daily to open the eyes of our minds and understandings to see and know the things of God revealed in his Word c. For he only can do it He that opened the bodily eyes of this blind man he only can cure us of our spiritual blindness c. He it is that must anoint the eyes of the mind with that spiritual eye-salve mentioned Rev. 3. 18. Therefore 1 Joh. 2. 27. it is said The anointing which ye have received abideth in you and shall teach you all things c. We have not this anointing from our selves but must receive iâ from Christ Therefore also Joh. 1. 9. he is said to be that light which lighteth every man that cometh into the world that is every one of God's Elect which comes to be enlightned and Mal. 4. 2. He is called the Sun of righteousnesse who giveth light to such as sit in spiritual darkness of ignorance c. This being so let every one that is yet ignorant and blind in the things of God seek and sue to Jesus Christ this Sun of righteousness to be enlightened and ro be cured of his spiritual blindnesse c. And to this end labour first to see and be sensible of thine own blindness and ignorance by nature in the things of God that thou dost sit in darknesse and in the shadow of death as the Scripture saith of such as live in ignorance of God and of the means of salvation yea that thou art very darknesse it self as the Apostle sayes of the Ephesians Chap. 5. And think what a misery this is far worse than to be blind in body That blindnesse is nothing to this Therefore let this consideration drive thee to Christ and cause thee to call and cry most earnestly to him to cure thee c. Here followeth Verse 52. the Miracle it self Where 1. Consider the manner of our Saviour's working it or the means used by him in the working of it viz. the uttering of these words of comfort to the blind man Go thy way thy faith hath made thee whole Whither also is to be referred the outward action of touching the eyes of both the blind men which were at this time cured Matth. 20. 34. 2. The miraculous Effect which followed in this blind man Immediately he received his sight 3. Another Effect which this caused and brought forth in him viz. his thankfulness to Christ for the benefit of this Miracle which he testified by following Jesus in the way Of the first Our Saviour in curing him of his blindnesse did use these words here mentioned as also the outward touching of his eyes not that he could not have wrought the Miracle without these but the more to confirm the faith of the blind man as also the faith of his Disciples and others which were present Observ Observ In that our Saviour used no other means here in curing this blind man but only his bare word spoken together with the outward action of touching his eyes which yet was no means or cause in it self of the Miracle but a sign only c hence gather the Divine power of Christ and consequently the truth of his God-head in that he was able to work this miraculous cure above and beyond the power of nature and that without any natural or ordinary means but only by speaking the word and touching the eyes of the blind c. This seemeth to confirm our faith in the Person of Christ that he is not only true man but true God also in one and the same person and consequently the only true Messiah the confirmation of which truth was one main end of all the Miracles of Christ Joh. 20. 31. But of this often before Now more particularly touching the words of comfort which our Saviour here useth to the blind man they consist of two parts 1. He bids him go his way that is to depart in peace and with this comfort and assurance That his Petition was now granted and that he should indeed be cured of his blindness 2. He doth for his further comfort commend his faith as the instrumental cause or mean by which he came to be made whole that is to receive and be partaker of this miraculous cure of his blindnesse Thy faith c. Upon the first I will not insist Of the second Thy faith Whereby thou dost believe me to be the true Messiah and that I am both able and willing to cure thee of thy blindnesse Hath made thee whole This is not to be understood as if he were cured by the power or vertue of his faith either as the efficient cause or as the meritorious cause deserving this at the hands of Christ for the cure was wrought only by the power of Christ and that freely of his meer grace and mercy but he ascribes it to the faith of the blind man 1. Because it was the instrumental cause or means by which he did apprehend the power and goodnesse of Christ for the obtaining of this miraculous cure 2. Because it was also a Motive to move Christ the rather to cure him though no meritorious cause of the cure Quest 1 Quest 1. Whether was this faith of the blind man a true justifying faith apprehending Christ's mercy for pardon of his sins c or only a belief of his power and mercy for the obtaining of this Miracle Answ Answ It is most probable that he was indued with a justifying faith at least with some seed or beginings of it sowen in his heart and wrought in him by the Spirit of Christ and this is the more probable because it is said afterward that he followed Christ in the way in token of his thankfulnesse for this benefit expressing his faith by that special fruit of it c. Yet our Saviour doth not seem here to speak of his faith as it did justifie him but as
it was an instrument by which he apprehended Christ's power and mercy for the working of this Miracle upon him Where note by the way That it is one and the same faith by which the Saints of God do believe God's mercy for the pardon of their sins and justification and by which they do also believe the power and goodnesse of God and of Christ for the obtaining of all other blessings needful whether spirituall or temporall These are not two kinds of faith but distinct acts of one and the same faith in true Believers Quest 2 Quest 2. How did our Saviour know that this blind man had faith seeing it is an inward grace hid in the heart Answ Answ 1. He knew it by his Divine Spirit as he was God Joh. 2. 25. He knew what was in man 2. He knew it also by the outward fruits of faith appearing in him as his earnest prayer and supplication to him and calling him the Son of David and by his forwardnesse to come unto him when he was called casting off his garment c. Observ 1 Observ 1. True faith is the only instrumental cause and means by which we receive and come to be partakers of all the benefits of Christ which he came to bestow upon Mankind and especially upon his Church and Elect people whether they be temporal or spiritual benefits c. For there is the same reason of both sorts And that which is said here of this outward corporal benefit which this blind man was by faith made partaker of is true of all other blessings and benefits of Christ which he came to bestow upon us and upon his true Church Faith is the mean by which we come to receive and enjoy them Observ 2 Observ 2. In that our Saviour doth take such special notice of this Faith of the blind man which he knew to be in his heart and is so ready to commend it yea to reward it with this Miracle Hence gather that Christ Jesus the Son of God doth take special notice of all the sanctifying Graces which are in the hearts of his Saints and servants and not onely so but doth greatly like and approve of them c. Now followeth the Miraculous effect which followed in the blind man upon the former words of Christ Immediately he received his sight That is he was forthwith Miraculously cured of his blindness and obtained the benefit of his sight by the Divine power of Christ Observ 1 Observ 1. The truth and certainty of this Miracle of Christ that it was not wrought in shew and appearance onely but in deed and truth for the blind man was actually really and truely cured of his blindness and restored to his sight So the Evangelist doth testify that he did receive his sight And this is confirmed in that hereupon he followed Jesus in the way Our Saviour did not delude him with vain words or shews but really and truely cured him by his Divine power And herein the true Miracles of Christ do differ from the false and lying wonders of Satan and his Instruments which either are such works as are not truely and really done but in shew and appearance onely as the Miracles wrought by the Magicians of Egypt Exod. 7. or if they be really done yet not above and beyond the power of nature but by some naturall helps and means Observ 2 Observ 2. The greatness of this Miracle in that it was wrought so suddenly and in so short a time viz. immediately upon the words of Christ and upon his touching of the eyes of the blind which is an eviden of Christs divine power manifested herein c. The like we may see in most of his other Miracles though not in all for in working some he took time yet not for want of power c. See before chap. 8. ver 23. 24 c. It followeth And he followed Jesus in the way Luke 18. 43. He followed him glorifying God Having received this great and extraordinary benefit in token of thankfulness to Christ he forthwith joyned himself to the rest of the company which followed Christ glorifying God before them all Observ Observ We owe the duty of thankfulness to God and unto Christ for all blessings and benefits which we receive and enjoy at any time by his goodness and mercy especially for great and extraordinary benefits vouchsafed us such as this here bestowed on this poor man For these especially we are bound to be truely thankfull unto God and so for all other benefits received of what nature or kind soever Spiritual or Temporal 1 Thess 5. 18. In every thing give thanks for this is the will of God in Christ Jesus c. This we are taught here by the example of this poor blind man who receiving from Christ the benefit of this Miraculous cure shewed his thankfulness by following Christ and glorifying God before all that were present So also by the examples of others who received the like benefits from Christ when he was on earth as in Peter's Wives Mother before chap. 1. ver 31. who being cured of her Feaver shewed her thankfullness presently by ministring to Christ and his Disciples So also in one of those ten Lepers cleansed Luke 17. who returned to shew his thankfulness The like might be shewed by sundry other examples of the best Saints and servants of God who upon the receiving of any blessings from God whether bodily or Spiritual have shewed their thankfulness to God which shews that they thought themselves tyed and bound to this duty Now this true thankfulness which we owe to God for benefits received is twofold 1. Inward in the heart for here true thankfulness beginneth Therefore David Psal 108. 1. O God my heart is fixed or prepared I will sing and give praise This inward thankfulness of the heart stands in an inward feeling of the greatness and excellency of the blessings which we enjoy and especially of the love and favour of God from whence they flow unto us together with an earnest desire of glorifying God for the same 2. Outward thanksgiving to be expressed before men upon all occasions and that both in our words and also in our life and actions In our words by breaking forth into words of Praise and Thanksgiving to God offering the Calves of our lips in sacrifice to him Hos 14. 2. and Hebr. 13. 15. The fruit of our lips In the actions of our life yea in the whole course and carriage of it by giving up our selves wholly in obedience to the will of God and being carefull to glorify him in all our wayes Rom. 12. 1. I beseech you by the mercies of God c. Vse 1 Use 1. To reprove such as make little or no Conscience of this duty of thankfulness which they owe to God for those blessings they receive from him c. Many such to be found for unthankfulness to God is a common and raigning sin amongst us How few are so affected in
ver 9. 10. shall be explained afterward Now follow the Instructions from the words explained Observ 1 Observ 1. That Christ Jesus the Son of the Virgin Mary born at Bethlehem and brought up at Nazareth is the true and onely Messiah and Saviour of Mankind promised of God and foretold by the Prophets This may appear in that the Prophecy of Zachary which he foretold of the true Messiah 500 years before or thereabouts was here fulfilled in this Jesus of Nazareth viz. that he should after the manner of a King ride into Jerusalem upon the Foal of an Ass c. Therefore this is noted as one cause why our Saviour did now ride in this manner to Jerusalem that the Prophecy of Zachary might be fulfilled in him Matth. 21. 4. ut suprà Which as it serveth to convince the Jews at this day who deny this Jesus to be the Messiah and do expect another to come so it serves to strengthen our Faith in this Jesus as in the true and onely Messiah and to cause us by Faith to believe and rest on him onely for Salvation Tertullian in Apologet. sayes The Christians were called Asinarii by the Heathen in contempt because their Saviour rode upon an Ass c. Observ 2 Observ 2. That Christ Jesus the Son of God and true Messiah is a King and hath a Kingdome or Kingly power and Authority belonging to him This appeareth here in that he did now ride into Jerusalem with a kind of regal pomp and state as a King and was in his riding by the way honoured as a King both by the Disciples and by the people casting their garments in the way c. All this was done by the special providence of God thereby to shew and manifest that Christ Jesus was and is indeed a King and hath a Kingdome belonging to him Therefore also ver 10. They cryed before and after him Blessed be the Kingdome of our Father David c. and Joh. 12. 13. Blessed is the King of Israel c. Therefore also Joh. 18. 37. being asked by Pilate whether he were a King he confessed it plainly and denyed it not And he is often in Scripture both in the Old and New Testament called a King and said to have a Kingdome 1 Tim. 6. 15. King of Kings c. Now Christ's Kingdome is twofold 1. General which he exerciseth over the whole World ruling and Governing all Creatures by his Divine power and providence as he is God The Kingdome of his power 2. Special which as Mediator he exerciseth over his true Church or chosen people appointed to Salvation by which he ruleth and reigneth over them for their Spiritual good and Salvation Psal 2. 6. I have set my King upon my holy Hill of Sion And Luke 1. 33. He shall reign over the house of Jacob c. that is over the Church Now this special Kingdome over the Church is that which we here speak of principally for this was it which was now manifested by Christ's triumphant riding into Jerusalem Zach. 9. 9. Tell the daughter of Sion thy King commeth unto thee c. Further this Kingdome of Christ over his Church is twofold 1. His Kingdome of Grace which he exerciseth in this life ruling and reigning in and over his Elect by the power of his Word and Spirit 2. His Kingdome of glory by which he shall reign in and with his Saints in Heaven after this life Vse 1 Use 1. See the Dignity of Christs person in that he is a King yea the King of Kings and Lord of Lords the onely Potentate c. having a supream Kingly power and authority over all the World and especially over his Church c. Which should cause us to be affected with all fear and reverence towards this King and to shew it in our reverent carriage towards him at all times especially when we come before him to perform Religious worship to him in publick or private Psal 2. 11. Serve the Lord with fear c. Kiss the Son lest he be angry c. yea the greatest persons even Kings and Rulers are commanded to shew this reverence to Christ c. Vse 2 Use 2. See also by this the dignity of every true Christian which is a Believer in Christ for such a one is most nearly united to Christ being one with Christ and Christ with him and so Christ being a King yea the King of Kings Hence it must needs follow that such as are so nearly joyned to him are partakers also of this royal dignity Therefore they are called a royal Priesthood 1 Pet. 2. 9. and Revel 1. 6. Christ is said to have made us Kings and Priests unto God his Father Therefore also Revel 4. 4. The 24 Elders are said to have Crowns of Gold on their heads to shew that they are Kings and shall reign as Kings with Christ in his heavenly Kingdome hereafter Now this may comfort a good Christian against all contempt which is cast upon him in this World c. Use 3 Use 3. Seeing Christ Jesus the Son of God is a King and hath a Kingdome or Kingly power over all the World but especially in and over his Church this must teach us and all that live in the Church and profess to be members of it to acknowledg and take Châist for our Soveraign King and Governour and to shew that we do so by yielding all due honour subjection and obedience unto him c. But more of this afterward Observ 3 Observ 3. In that the royal honour done to Christ here was accompanied with such outward poverty meanness and baseness in some respects as that he rode upon an Ass-Colt and that none of his own but a borrowed one and without any rich furniture or trappings and was accompanied with none but persons of mean and low degree c. Hence we learn that Christ's Kingdome is not of this World Joh. 18. 36. as the Kingdoms of earthly Princes but it is wholly Spiritual and heavenly consisting in a Spiritual power and Government over mens Soulâ and Conscienceâ This he shewed also at other times as Joh. 6. 15. Luke 12. 14. and Joh. 8. But of this before often See chap. 10. ver 45. Mark 11. 8. And others cut down branches of the Trees c. Octob. 4. 1629. Observ 4 Observ 4. FRom the example and practice of the Disciples and of the multitude in performing such great honour to Christ we are taught our duty which is that we ought to yield all due honour unto Christ Jesus the Son of God If he were to be honoured when he was upon earth in staâe of his humiliation much more now he is at the right hand of God in heaven Joh. 5. 22. God the Father hath committed all Judgment to the Son That all men should honour the Son even as they honour the Father c. Reas 1 Reas 1. He is our absolute Lord and Master and it is the duty of Servants to honour
their Masters Mal. 1. 6. A son honoureth his Father and a servant his Master c. Reas 2 Reas 2. He is our Soveraign King and Ruler who hath power to rule over us c. as we have heard before Quest Quest How are we to honour Christ Jesus the Son of God being now in heaven Answ Answ Sundry wayes especially these 1. By believing in him and resting on him alone as our onely Mediator and Redeemer for the pardon of our sins and for eternal life By this we honour him as on the contrary Joh. 8. 49. the unbelieving Jews dishonoured him 2. By confessing his name and truth before men whensoever it may make for his glory 1 Pet. 3. 15. Sanctify the Lord in your hearts and be ready alwayes to give an answer c. Matth. 10. 32. Whosoever shall confess me before men c. 3. By fearing and reverencing the person of Christ being now in heaven and shewing it by all reverent carriage towards him and before him at all times c. ut supra audivimus Phil. 2. 10. At the name of Jesus ought every knee to bow c. 4. By yielding all due subjection and obedience to the will of Christ revealed in his Word and that with the whole man both inward and outward Matth. 17. 5. we are commanded from heaven to hear him that is to yield all obedience to him And Matth. 11. 29. he requires us to take his yoke upon us which is the yoke of obedience to his will in all things Lastly by honouring his Saints and servants and especially his faithful Ministers sent unto us in his name Luke 10. 16. He that heareth you heareth me c. See before chap. 9. 37. Vse 1 Use 1. To reprove such amongst us who do not thus honour Christ as they should but rather dishonour him Sundry sorts there are who fail in this duty of honouring Christ 1. Ignorant persons who are grosly ignorant in the Word of God and Doctrine of Christ c. These cannot have Faith and so cannot honour Christ by believing and trusting on him for pardon of sins c. 2. Such as profess to have Faith in their hearts but are ashamed or afraid to confess Christ and his truth before men and therefore do either deny or conceal the truth or part of it when they are called to make profession of it to the honour of Christ On the contrary Rom. 10. 10. With the heart man believeth to Righteousness and with the mouth confession is made to Salvation 3. Such as shew not due reverence to the person of Christ but carry themselves unreverently before him when they come to hear his Word or in prayer reading publick or private c. 4. Such as live in âin unrepented of yea in gross sins unreformed contrary to the Word of Christ c. 5. Such as dishonour or despise the Saints and Servants of Christ and his faithfull Ministers or do not so honour and esteem them as they ought c. Vse 2 Use 2. To exhort and stir us up to make Conscience of this duty of honouring Christ Jesus c. yea of performing all due honour unto him as to our onely Lord and Saviour as to our King c. Consider what cause there is for us so to do and how worthy he is of all honour which we can possibly shew and perform unto him Observ 5 Observ 5. It is not enough to honour Christ but we ought to be zealous earnest and forward in this duty of honouring him Thus were the Disciples and the common people here The Disciples shewed their zeal not onely in bringing the Colt to Christ but also in setting him upon him with their own hands and in putting their Cloathes upon him for him to ride upon The common people shewed their zeal also many wayes as by spreading their Garments in the way where he was to ride by cutting down boughs and strawing them before him and by crying Hosanna c. All this shews how zealous and forward we should be in honouring Christ If these were so zealous in honouring him being on earth much more ought we now that he is in heaven c. Gal. 4. 18. It is good to be zealously affected alwayes in a good thing Now what better thing can be then for Christians to honour Christ Jesus their Lord and Saviour Therefore must we not onely do it but be zealous earnest and forward in doing it Therefore Rom. 12. 11. the Apostle doth fitly joyn these two Precepts together Be fervent in spirit and serving the Lord to shew that we ought to honour and serve the Lord with zeal and fervency of spirit More particularly we are to shew this zeal and earnestness in honouring Christ by these effects of it which the Disciples and common people here expressed As 1. By our pains and diligence in doing all duties of honour and service to Christ not being idle sloathfull or negligent therein How diligent and painfull were the Disciples and the rest of the people here in doing all duties whereby they might honour Christ as in casting their garments on the Colt and spreading them in the way and others in cutting down branches c. every one striving who should be foremost in honouring him 2. By abasing and vilifying our selves in way of honouring Christ as they here did for they put off their very garments from their backs and cast them in the High-way for Christ to ride over c. which was a manifest abasing of themselves to honour Christ 3. By preferring the honour of Christ before the things which are near or dear to us in this world and being content in way of honouring him to part with any thing we have as the Disciples and the people here stripped themselves from their clothes yea cast them in the High-way to honour Christ c. So should we think nothing too dear to part with for the honour of Christ Vse Vse Thâs condemnâ the want of this zeal and earnestness in the duty of honouring Christ yea the coldnesse negligence and slackness that is in many Christians yea in the most now adayes How few have we that are truly zealous for the honour of Christ How few that are earnest and forward in honouring him by faith by free and bold profession of his Name before men by obedience to his Will and by honouring his Saints and Servants Many are zealous in other matters as in seeking their own honour and credit and in pursuit of their profits and pleasures Here they spare no pains neglect no time c. but in honouring Christ they are cold or luke-warm like the Church of Laodicea Revel 3. They will take no pains in those duties by which they may honour Christ âey will be at no cost or at as little as may be for the honour of Christ they will not part with things dear to them for his sake But on the contrary like the Gadarens prefer swine before Christ they
riding into the City of Hierusalem This Gratulation is implyed in the word Hosanna twice repeated which as we have shewed before is not only a word of Prayer but also of publick Joy and Gratulation or Thanksgiving c. The second thing contained in the words is a form of publick Prayer or Petition which the people make unto God for the Person and Kingdom of Christ the Messiah 1. For his Person in these words Hosanna Blessed be he that cometh c. Hosanna in the highest 2. For his Kingdom in these words Blessed be the Kingdom of our Father David c. Of the first The joyful Gratulation c. Observ Observ We ought to rejoyce and be thankful unto God for the coming of Christ the Messiah unto us and for the manifestation of his Kingdom and glory amongst us at any time whensoever we take notice hereof And not only so but we are to shew and express our joy and thankfulness by all outward signs and tokens of it So did the people here by crying Hosanna to Christ as he came riding into Hierusalem Zach. 9. 9. Rejoyce O Daughter of Zion c. Thy King cometh unto thee Of the second The Prayer for the Person and Kingdom of Christ 1. The prayer for the Person of Christ In it are three things expressed 1. The matter of their Petition what it is they desire or pray for viz. The safety and prosperity or happiness of their Messiah and King in these words Hosanna blessed be he c. 2. The Person for whom they pray and desire this viz. Christ the Messiah and King of the Church He that cometh in the Name of the Lord. 3. To whom they make this Prayer viz. To him that dwelleth in the highest Heavens that is to God Quest Quest How may Christ be said to come to us and to manifest his Kingdom amongst us seeing he is now in Heaven c Answ Answ He may be said to come unto us when he doth give unto us his Word and Sacraments sending his Messengers and Ministers to us to preach In these and by these he cometh to us And we are to rejoyce and be thankful for his coming thus unto us Act. 8. 8. when the Gospel was first preached in Samaria by Philip it is said There was great joy in that City So likewise the Kingdom of Christ may be said to come unto us when the Gospel of the Kingdom cometh and is preached to us as Luke 10. 9. when our Saviour sent forth his 70 Disciples to preach the Gospel to the Cities of Judea he bade them tell those to whom they came That the Kingdom of God was come nigh unto them But especially the Kingdom of Christ is then manifested amongst us when the Ministery of his Word and Gospel hath good success working effectually for the Conversion of souls and for the confirming of such as are already called When the Word of God doth run or hath free course and is glorified as it is said 2 Thess 3. 1. Therefore whensoever we see it to be so we ought greatly to rejoyce and to be truly thankful to God expressing our joy and thankfulnesse by all signs and tokens of it We have then cause to cry Hosanna Blessed is he that cometh c. Blessed be the Kingdome c. In the second Petition we pray for the coming of Christ's Kingdom Therefore rejoyce and be thankful when it cometh Vse Use See the sin of those who are so far from shewing joy and thankfulnesse for the coming of Christ and for the manifestation of his Kingdom amongst us by the Ministery of his Word that they think it rather a burden and are apt to grow weary of Christ's presence and could be content he should depart from them again Mark 11. 10. Blessed be the Kingdom of our Father David c. Octob. 18. 1629. HEre followeth the second thing contained in the words of this Acclamation viz. A form of publick Prayer conceived and uttered by the people for the Person and Kingdom of Christ the Messiah And 1. Of their Prayer for the Person of Christ in these words Hosanna blessed be he that cometh c. Where three things are to be considered c. ut suprà 1. Touching the matter of their Petition what it is they desire or pray for viz. the safety and prosperity of Christ their King and Messiah Hosaâna Blessed be he c. Observ 1 Observ 1. Here take notice of the ignorance and common errour of the Jews touching the person of Christ They were ignorant of his God-head not yet knowing him to be the natural Son of God but supposing him onely to be a great and extraordinary Prophet sent from God such as they conceived the Messiah should be yet such a Prophet as was onely man and not God So Matth. 21. 11. ut supra Hence it is that they do here cry Hosanna to him c. praying unto God to save bless and prosper him which they would not have done if they had believed him to be true and very God for then they would rather have Prayed unto him c. Vide Jansen Harm in Joh. 1. 49. Observ 2 Observ 2. Though they were ignorant of Christ's person yet bâbâcause they cryed Hosanna to him with a good affection and true desire of honouring him therefore he diâ accept of this honour and did not reject or refuse it to teach us that where there is an upright affection and true desire of honouring Christ he doth accept of the same though it be joyned with ignorance in some circumstances of that honour which we perform unto him If we do not err in the substance of that honour or service which we perform unto him but onely in the manner or circumstances he is ready to pardon this ignorance and to accept of the true and sincere affection of our hearts untill such time as he shall reveal further knowledg to us Observ 3 Observ 3. In that they shew their love to Christs person in praying for him though it were ignorantly Hence we may learn that we ought to shew and express our love to Christ not by praying for him who hath no need of our Prayers but by other fruits of love shewed by the effects of it as occasion is offered If this people shewed such affection to Christ supposing him to be onely a great Prophet or man of God sent to them as their Messiah and Saviour how much more ought we who know and believe him to be the natural Son of God as well as man c. Not enough for us to be affected in heart with love unto him but we must express it by all fruits of love outwardly c. This is true love to Christ Quest Quest How or by what fruits c. Answ Answ By these especially 1. By love to his Word and Ordinances to his Sacraments Sabbaths c. rejoycing and delighting in these c. loving to hear his Word to read it
our Saviour drew to his death the more diligent and frequent was he in Preaching Now followeth the second occasion His being hungry by the way as he was going back from Bethany to Jerusalem Now some think that this was not a true natural hunger but rather feined or voluntarily assumed by our Saviour to the end he might from thence take occasion to seek fruit from the Fig-tree and finding none to curse it But we are rather to think that it was a true and natural hunger because the Evangelists do plainly affirm that he was hungry and not that he feigned himself hungry or made shew of hunger or voluntarily take on him this hunger without any natural or ordinary cause foregoing Now we are not to depart from the proper and usual sense and signification of the words of Scripture when there is no just or urgent cause so to do Therefore seeing the word hunger doth properly and usually signify a true and natural hunger we are so to take it in this place Quest Quest How came it to pass that our Saviour was hungry in the morning of the day Answ Answ 1. It is most probable that he being much imployed the day before partly in his journey or riding to Jerusalem and partly in the labour of teaching in the Temple had little time that day to eat much if any thing at all 1. It is likely that he now came forth early in the morning from Bethany and so was fasting as yet so that he might well be hungry Observ Observ The truth of Christs humane nature in that his body was subject to such natural infirmities as ours are subject to as to suffer hunger thirst weariness c. But of this in part before ver 11. Joh. 4. 7. He was weary and thirsty in his journey Matth. 4. After he had fasted fourty dayes and fourty nights he felt hunger Joh. 19. 28. Being upon the Cross he thirsted He took upon him not onely the substance of our nature that is a true humane Soul and body but also the infirmities of our nature while he was on earth in state of humiliation viz. such as are meerly natural and not sinfull Hebr. 4. 15. In all things tempted as we are yet without sin And Hebr. 2. 14. He took part of flesh and bloud Vse 1 Use 1. To confute those Hereticks which deny or oppose the truth of Christs humane nature c. Use 2 Use 2. See by this how far Christ Jesus the Son of God abased himself for us and our Salvation not onely to take our nature upon him but also the infirmities of our nature as to suffer natural hunger thirst weariness pain of body grief of mind c. In a word so made like us in all things except sin c. The greatest humility and abasement that ever was set forth by the Apostle Phil. 2. 6 7. as a singular and most eminent pattern of humility for us to follow which must therefore move every one of us to labour that the same mind may be in us which was in Christ that is an humble and lowly mind and heart abased in ourselves before God and submitting our selves in all humility towards our Brethren carrying our selves humbly towards them abasing our selves to any the meanest Office of love for the good of others Gal. 5. 13. By love serve one another Not to carry our selves so proudly and disdainfully towards our Brethren as many do but in all humble manner as becommeth us Matth. 11. Learn of me saith our Saviour for I am lowly c. And 1 Pet. 5. 5. All of you be subject one to another and be cloathed with humility for God resisteth the proud c. Vse 3 Use 3. To comfort us in such infirmities and miseries as our nature is subject to as bodily hunger thirst weariness pain of body grief of mind c. when we feel these then to remember that Christ Jesus our Saviour in time of his humiliation on earth felt and had experience of the same and that to this end that he might be the more ready and willing to help and comfort us and to shew pitty on us being pressed with such infirmities c. as Hebr. 2. 17. In all things it behoved him to be made like his brethren that he might be a mercifull High-Priest c. A man that comes to comfort his friend in sickness if himself have had experience of the same grief is so much the more willing and fit to comfort his friend c. So here c. This therefore serves to strengthen our Faith in the mercy of Christ Jesus our Saviour assuring us that he being now in heaven at Gods right hand and so free from all infirmities yet because he had heretofore experience of our natural infirmities and miseries in time of his humiliation on earth therefore he cannot but be the more pittifull towards us c. Use 4 Use 4. A ground of patience also to us willingly and contentedly to bear such infirmities and afflictions when God calls us to it as to suffer hunger thirst pain weariness c. Seeing Christ suffered these before us Now followeth the third occasion of our Saviours cursing the Fig-tree viz. his espying of the tree afar off having leaves upon it It is likely that although our Saviour espyed the Fig-tree as he went by the way as Matth. 21. 19. yet that the Fig-tree grew somewhat out of the way which led from Bethany to Jerusalem because it is said He saw it afar off yet was it not so far off but that he could see and discern it and the leaves upon it as he went by the way Now followeth the motive or impulsive cause moving our Saviour to curse this Fig-tree viz. his going to seek fruit upon it and finding none but leaves onely He came if haply he might find c. where also is added the reason why he found no fruit because the time for Figs was not yet The end of his going to seek fruit on it was 1. To refresh himself in his hunger if there had bin any fruit upon it 2. That finding none upon it he might hence take occasion to shew his Divine power in cursing the tree and causing it suddenly to wither and dry up by the roots Quest Quest Did not our Saviour know before he went to the Tree that there was no fruit c Answ Answ Yes He could not be ignorant hereof as he was God for so he knew all things as Peter truly acknowledged Joh. 21. 17. but as man or according to his humane nature simply considered he might be ignorant hereof and that without sin for seeing the tree afar off he discerned it to have leaves but could not as he was man with bodily eyes discern whether it had any fruit or no upon it Quest It followeth For the time of Figs was not yet Quest Why then did our Saviour seek fruit upon it and curse it for bearing none Answ Answ 1. Some
Synagogues are called houses of God Psal 83. 12. And although God hath not now in these times of the New Testament tyed his presence in the same manner to the publick places of his worship as he did to the Temple in times of the Old Testament yet he hath also now made a special promise of his gratious presence in all such places where his people do assemble for his publiâk worship Matth. 18. 20. Where two or three are gathered together in my Name c. The place of Gods publick worship is called the face of God Gen. 4. 14. Vse Use This should cause us to love and esteem highly of such places appointed for the publick worship of God where the people of God do assemble and meet to perform such solemn worship Seeing they are the houses of God where he dwelleth we should love and desire to be in them and to joyn there with the people of God in his publick worship Thus did David Psal 26. 8. Lord I have loved the habitation of thy house and place where thine honour dwelleth So else where as Psal 27. 4. One thing have I desired of the Lord c. that I may dwell in the house of the Lord c. And Psal 84. And Psal 122. 1. I was glad when they said unto me let us go into the house of the Lord. So should we be shewing our forwardness on all occasions to frequent such publick places of Gods worship See Act. 2. 46. Luke 2. 37. which shews the sin of those who are so negligent and slack in comming to these publick places of Gods worship who shew so little love to Gods house and to the place where his honour dwelleth that a small matter hinders them from comming to it to joyn in publick duties of Godâ worship A shower of rain c. which would not hinder them from a Feast or merry-meeting yet hinders them from Gods house where they should enjoy his presence in his Ordinances c. See Heb. 10. 25. Mark 11. 17. My house shall be called of all Nations c. Janu. 24. 1629. OF the second The end and use for which the house of God or Temple at Jerusalem was ordained viz. to be a house of Prayer that is a place peculiar for Gods publick worship to be performed in which is also Typically to be understod of every other publick place of Gods worship in these times of the New Testament Observ 1. The true end and use for which all publick places of Gods worship are ordained viz. that they may be houses or places of Prayer that is peculiar places for the performance of Gods publick worship To this end they are ordained and to this use they ought to serve This was the only use and end for which the Temple was ordained and to which it served by Gods appointment viz. to be a peculiar place for performance of the publick and solemn duties of Gods Service as Prayer Sacrifices Reading and Hearing of the Law read and expounded to the people 2 Chron. 7. 12. Therefore doth the Lord hereby his Prophet call it an House of Prayer and saith it shall be so called and accounted of all Nations And to this very end doth our Saviour here alledg these words of the Prophet to shew the true use for which the Temple at Hierusalem was ordained and ought to serve viz. to be a peculiar place for performance of holy and Religious duties of Gods publick worship For which cause it was also called a Sanctuary and holy place because it was ordained for a holy and Religious use to be employed in publick and solemn duties of Gods Service See Act. 2. 46. So likewise the Synagogues of the Jews which they had in Hierusalem and other Cities were ordained to this holy end and use viz. to be peculiar places for performance of Gods publick Worship as Prayer Reading and Hearing of the Law and Prophets read and expounded c. Therefore our Saviour Christ when he entred into any Synagogue of the Jews it was still to perform some such Religious duty of Gods worship So also the Apostles used to perform such duties in the Synagogues where they came as we read in the Acts of the Apostles The same may be said of all such publick places of Gods worship in our times they are ordained to be houses of Prayer Preaching and Hearing of the Word c. Vse 1 Use 1. See the sin of those who abuse the publick places of God's Worship to other unlawful ends As 1. The Papists employing Churches to Idolatry as to worshipping of Images Prayer to Saints saying or singing of Masse c. These turn the houses of God which should be houses of Prayer and places for Gods true worship into houses of Idolatry superstition and false worship and so of houses of God they make them Synagogues of Satan 2. Such as turn Churches or such like places consecrated and appointed for Gods service to common or profane uses and so hinder the publick worship of God by taking away the places in which Gods people should assemble for that end Thus some have done See Psal 83. 12. 3. Such as come to Church for profane and common ends c. not to serve God religiously in the Congregation but rather to sleep there or to spend time in talking or prating and laughing in time of Divine Service or to fit gazing about upon others Such also as come to shew their vanity and pride in apparrell or to talk with their Neighbours about worldly business c. or to censure or carp at their Minister These turn the house of God which should be a house of Prayer and Religious Worship into a house or place to sleep in or to be vain and idle or into a Common-Hall or Market place to do worldly business in Such also abuse the publick place of God's Worship who make it a place for strife and debate a place to wrangle or fall out in or to revile one another These turn the house of Prayer or worshipping of God into a place of strife and debate with men Great is the sin of all such as do thus profane and abuse the house of God Use 2 Vse 2. See we be careful to employ and use the publike places of Gods Worship to that right end for which they are ordained seeing they are houses of Prayer that is of Divine and Religious Worship see we so use them making conscience to come and repair to them duly to perform publick duties of God's worship as Prayer Preaching and hearing the Word administring of Sacraments And not only to perform them but in due manner not for fashion and custom but of conscience to God in faith and obedience to his Will who requireth of us these Services Also with due fear and reverence of the Majesty of God before whom we stand and in whose sight we are when we come to serve him in his house of Prayer Levit. 26. 2. And to
a shew of danger As here these Scribes and chief Priests were timerous and fearfull of danger if the common people should take part with our Saviour against them and so make some tumult or uproar against them for his sake And yet this may seem to have bin a matter not so greatly to be feared if we consider the inconstancy of the common people in their favour and friendship to our Saviour who within three or four dayes after this were moved to cry out against him that he might be Crucified Matth. 27. 22. yet we see here how apt these wicked Scribes and Priests were to be afraid of danger by the peoples moving of sedition in defence of our Saviour And this is alwayes the property of wicked men to be very apt to slavish fears upon the least suspition of evil or danger to themselves yea to fear when there is no cause of fear Psal 53. 5. and Prov. 28. 1. Reas 1 Reas 1. They have an evil Conscience within them guilty of sin unrepented of and apprehending Gods wrath which makes them fearful on all occasions as Cain Gen. 4. 14. was afraid every one that should find him would kill him Reas 2 Reas 2. They want Faith to believe Gods mercy and protection of them in times of danger and therefore they cannot but fear Revel 21. 8. The fearfull and unbelieving are joyned together Vse 1 Use 1. See the misery of all wicked men so long as they live and continue such They are apt to be troubled and tormented with fears on all occasions if never so little danger do appear yea to live in fear Now this is a hell and torment to them 1 Joh. 4. 18. Esay 57. 20. Fear hath torment in it which should move such to repent and labour for Faith and a good Conscience Deut. 28. 65. Trembling heart Use 2 Use 2. To teach the godly to strive against this timerousness and fearfulness which is in wicked men seeing it is the property of the wicked which have no Faith nor peace of Conscience Therefore such as profess to âe Gods children and to have Faith and a good Conscience ought to labour and strive against such timerousness and fearfulness Prov. 28. 1. The Righteous is bold as a Lyon He that fears God truly need fear nothing else as on the contrary he that fears not God hath cause to fear all other things small and great as an ancient Father saith Chrysost Observ 2 Observ 2. In that the thing which these Scribes and chief Priests feared was not the sin or offence against God or against our Saviour Christ himself in going about to put him to death but the hurt and danger which was like to come upon themselves if the common people should raise tumult against them for going about in open manner to put him to death Hence we learn what is the principal matter or object of wicked mens fear usually what it is which they use most to fear Not sin or the offence of God or any Spiritual evil or danger but rather outward evils or dangers like to come upon them For example bodily sickness pain or death it self worldly crosses or losses poverty shame hatred or displeasure of men c. These and such like external evils are the matters which wicked men do use chiefly to fear As for Spiritual evilâ as sin and the offence of God or loss of Gods favour or loss of heaven these they fear not half so much Gen. 4. Cain's fear was lest any should kill him Matth. 2. 3. when Herod heard of the birth of Christ he was troubled with fear c. Reason Reason Wicked men are most sensible of outward evils and dangers not so much of Spiritual Therefore they fear those principally and not these See Joh. 11. 48. Vse 1 Use 1. See the folly of wicked men in that they fear those evills most which are least to be feared and on the contrary those least which are most to be feared c. Vse 2 Use 2. Difference between the fear of the wicked and of the Godly c. Use 3 Use 3. Take heed we be not like to the wicked in this preposterous fear That we do not fear these outward and temporal evils but that above all we fear Spiritual evils as sin and the loss of Gods favour c. Esay 8. 12. Fear not their fear but sanctify the Lord in your hearts and let him be your fear and dread And Matth. 10. 28. Fear not them that kill the body but are not able to kill the Soul But rather fear him that is able to destroy both Soul and body in Hell Observ 3 Observ 3. In that these Scribes and chief Priests who hated our Saviour and sought his death did withall fear him in respect of the peoples favour and affection to him c. Hence we learn that wicked men are sometimes forced to stand in fear of the Saints and Servants of God whom they most hate and are greatest enemies unto Though they do not fear them with any reverent fear proceeding from love yet they fear them with a servile or slavish fear joyned with hatred and enmity against them Reas 1 Reas 1. The innocency and uprightness of the Saints striketh terrour into their wicked enemies sometimes causing them to fear the just Judgment of God for opposing such So Herod Mark 6. Reas 2 Reas 2. God doth by this means curb the malice of the wicked and provide for the safety of his servants Use 1 Use 1. See the misery of wicked men being forced to stand in fear of those whom they most hate and are deadly enemies unto viz. the true Saints and Servants of God Now this is a great misery and torment to live in fear of such as we hate withal see what a miserable thing it is to be an enemy to the Saints of God in that such are sometimes forced whether they will or no to stand in fear of those whom they hate and are enemies unto See how little comfort the wicked can have in hating and opposing Gods servants yea none at all but on the contrary great trouble and torment in their Consciences which therefore should move such to repent of their sins and in particular of their hatred and enmity against the Saints of God and to labour for true love to them c. that they may not be forced to stand in a slavish fear of them but may have comfort in and by their society and friendship Vse 2 Use 2. See how little cause there is for such as fear God to fear wicked mens power or malice seeing on the contrary it is so that the wicked do often stand in fear of them And indeed there is much more cause for the wicked to fear the godly then on the contrary More cause to pitty and lament the misery of such then to fear them Now we account it a vain and foolish thing to fear such as stand in fear of us c.
moment but no time for this c. Mark 11. 22. And Jesus answering saith unto them Have Faith in God Mar. 21. 1629. IN the two former Verses we heard the occasions of our Saviour's exhorting his Disciples to the practice of Faith 1. Their taking notice of the sudden drying up of the Fig-tree the next morning as they went back from Bethany to Jerusalem 2. Peter's acquainting our Saviour Christ with the matter c. Now followeth the exhortation it self ver 22 23. âurther urged ver 24. Where consider two things 1. The matter which he exhorteth them unto To have Faith in God ver 22. 2. The ground or reason of the exhortation by which he inforceth it being taken from the great power and efficacy of true Faith in that it doth enable such as are indued with it to do miraculous or wonderfull things even above and contrary to nature which is signified by the removing of a Mountain c. ver 23. Of the first Have Faith in God Our Saviour doth not here speak of a justifying Faith whereby we apprehend Christ as our Righteousness for the pardon of our sins and acceptation of us into Gods favour but of that Faith whereby we believe in God and do rest and rely upon him for the obtaining of all such things as we desire and are needful and fit for us to be partakers of So that the Faith here spoken of is nothing else but an affiance trust or confidence in God for the obtaining of those things which we desire and stand in need of so far as is fit and expedient for us I say so far as is fit for us because Faith doth not cause us to trust in God or to rely on him for all things simply which we desire for we sometimes desire such things as are unfit for us but it causeth us to trust on God for such things as we desire so far forth as they are fit for for us that is so far as stands with the will of God for that only is fit which he seeth to be fit for us Further touching this affiance or confidence in God for the obtaining of those things we desire and stand in need of two things are to be noted 1. That it is distinguished from a justifying Faith not as a different kind of Faith but only as a distinct operation or work of one and the same Faith For it is one and the same Faith for kind by which the true believer doth apprehend Christ and his Righteousness c. and by which he doth believe in God and trust on him for all other things which he desireth and are necessary and fit for him to receive and be partaker of onely these are distinguished as two divers and different operations of one and the same Faith 2. Note that whereas some learned Divines do make this affaince or confidence in God to be a fruit or effect flowing from Faith there be others as learned who conceive it rather as an immediate and proper act or work of Faith And this I take to be the truer and more sound Opinion In God In the Original it is Have the Faith of God Now it may be called the Faith of God in two respects 1. In regard of the efficient cause because God only is the author worker or giver of all true Faith Ephes 2. 8. Faith is called the gift of God And Gal. 5. 22. It is a fruit of the Spirit 2. In respect of the object or matter of it which it doth apprehend and look at principally which is God himself And thus we are to take it here The Faith of God is to be taken here not active for that Faith or affiance which God worketh in us but passive for that Faith whereby we believe in God and trust on him Beza Now further our Faith or confidence may be said to be in God or to be fixed on him in two respects 1. In respect of his Divine Nature and Essence simply considered together with the distinction of persons in the Trinity 2. In respect of the essential properties of the Divine Nature as his Wisdome Power Goodnesse Mercy c. Now here we are to understand both these So the meaning of the words is briefly this in effect q. d. Labour by true Faith to believe in God that is to trust in his Divine nature and properties and to rely upon the same for the receiving and obtaining of both that gift and power of Miracles which ye desire as also of all other things which ye do desire and are needful and fit for you Now that this is the meaning of the words may appear 1. By the scope and occasion of them which is this Peter and the other Disciples admiring and wondering at the Miracle of Christ in cursing the Fig-tree and causing it so suddenly to wither c. and withal acquainting our Saviour with the matter did hereby not only shew their desire to be instructed and better informed by our Saviour touching the end and use of that Miracle but withal it is most probable that they did also intimate a desire in themselves to be partakers of the like power or gift of working Miracles which they saw to be in our Saviour and this may appear by our Saviours answer to them as it is set down Matth. 21. 21. Now hereupon our Saviour inferreth this exhortation Have Faith in God whereby he doth withal teach them the way and means by which they may come to be partakers not only of that gift and power of Miracles which they desire but also to obtain all other things at the hands of God which they desired and stood in need of yea though they were such things as were most hard and difficult in themselves to be obtained 2. That this is the sense of these words may also appear by that which followeth ver 23 24. where our Saviour takes occasion further to shew them the power and effâcacy of true Faith both for the doing and obtaining of those things which they desired though never so hard and difficult Quest Quest Why doth our Saviour exhort his Disciples to Faith or confidence in God seeing they were already true Believers and did by Faith put their trust and confidence in God Answ Answ Because their Faith and confidence in God was as yet but weak and imperfect he exhorts them to labour for a further degree and measure of this Faith Now follow the Instructions from the words Observ 1 Observ 1. When Peter and the rest of the Disciples were moved with admiration at the Miracle of Christ in cursing the Figtree c. our Saviour hereupon exhorts them to the practice of Faith or confidence in God thereby shewing that he would not only have them admire and wonder at the greatness of the Miracle but withall to make a holy use of it learning thereby to put their trust in God by whose power that Miracle was wrought Hence learn that although it is
ready and forward to give those things we desire so far as he sees to be fit and expedient Psal 36. 7. How excellent is thy mercy c. 4. Consider the Almighty power of God being All-sufficient and able to give us whatsoever we desire and is needfull and fit for us for Soul or body yea those things which seem most hard and difficult to be obtained Ephes 3. He is able to do above all we ask or think Upon this ground did the three Children believe and trust in God for deliverance Dan. 3. 17. Our God is able c. Abraham Rom. 4. 21. was perswaded that what God had promised he was able to perform Paul 2 Tim. 1. 12. I know whom I have believed and I am perswaded he is able to keep c. 5. The truth and faithfulness of God in his Word and Promise Hebr. 11. 11. Sarah judged him faithful who had promised And 1 Cor. 10. 13. God is faithfull c. 6. Our former experience of Gods power mercy and goodness in giving us the things we have desired and wanted so far as hath bin good for us 1 Sam. 17. 37. David trusted on God to give him Victory over Goliah because he had formerly delivered him from the Lyon and Bear So Paul 2 Cor. 1. 10. Who delivered us from so great a death c. In whom we trust that he will yet deliver us Consider these grounds and Motives c. Vse 3 Use 3. See what to do now we come to the Sacrament of the Lords Supper if we desire to be partakers of Christ himself and the saving benefits of his death as forgiveness of sins Justification c. which are all sealed to us in this Sacrament and not only so but to be more and more assured that we are partakers of these benefits Then labour not only to bring Faith in thy heart to this Sacrament but by this Faith to rest and rely upon God that is upon his power and mercy and upon the truth of his Word and promise which he hath made to such as come duly prepared and use this Sacrament aright that together with the Bread and Wine he will most certainly give Christ with his benefits as pardon of sins c. Labour by Faith to believe and rest upon this promise of God Then be sure thou shalt be partaker of the things promised yea thou shalt by means of the Sacrament come to more comfortable feeling and assurance that Christ is thine and that in him thou hast thy sins forgiven art reconciled to God c. Though thou see nothing in thy self to move thee to believe this but the contrary yet have Faith in God rest on his power mercy truth of his promise c. Use 4 Use 4. Comfort to such as can and do by Faith believe in God and rest on him for all things which they desire and have need of c. Such shall want nothing that is good for them Psal 34. As they honour God by believing his power goodness faithfulness c. So he will honour them by giving to them all things needfull and fit for them by fulfilling all their lawful and good desires so far as may make for his glory and their good Observ 4 Observ 4. Though the Disciples had Faith already yet he exhorts them to it Hence gather that Christians ought not to content themselves with that measure of Faith or confidence in God which they have already but to labour for a further degree of faith and for further growth and increase therein So Luke 17. 5. the Apostles pray unto Christ to increase their Faith And Mark 9. 24. the father of the Lunâtick child Lord I believe help thou my unbelief 2 Pet. 3. 18. Grow in Grace c. If in other Graces then in Faith Reasons Reasons 1. It is the nature of all sanctifying graces to grow and increase and to cause those in whom they are to desire and labour to grow in them Matth. 13. 31. The Kingdome of heaven is like unto a grain of Mustardseed c. 2. God hath ordained means not onely to work Faith in us but also to confirm and strengthen it and to cause us to grow in it As 1. The Ministry of the Word 1 Pet. 2. 2. Desire the sincere miâk of the Word that ye may grow thereby 2. The use of the Sacraments especially of the Lords Supper which is a Sacrament of Spiritual nourishment and growth in grace ordained of purpose to confirm our Faith c. 3. Prayer unto God for he will give his Spirit that is the graces of it viz. a further increase of them to such as ask the same Luke 11. 13. 4. To these also may be added all other helps and means to strengthen our Faith a private reading of the Scriptures meditation of the promises of God c. All these means hath God ordained for the confirming of our Faith which shews that it is his will we should not stand at a stay but labour to grow and increase therein Use 1 Use 1. To stir us up to labour for this growth and increase of Faith in our selves using all good means ordained of God to this end as diligent attendance on the Ministry of the Word Prayer Meditation in the Word and Promises of God c. To this end also labour to see and feel the weakness and imperfection of thy Faith that this may stir thee up to hunger and thirst after increase c. And then if thou use the means conscionably God will satisfy thy hunger and thirst for he filleth the hungry with good things c. Esay 44. 3. I will powre water upon the thirsty c. Some think their Faith is perfect already and needs no growth which is a fond opinion without all ground of Scripture yea contrary to it 1 Cor. 13. 9. Phil. 3. 12. Others despise the means of growth as the Ministry of the Word c. A manifest sign there is as yet no true Faith in them for if there were they could not but desire to grow and carefully use the means c. Vse 2 Use 2. See what cause for us to esteem highly of the Sacrament of the Lords Supper and to desire often to be partakers of it seeing it is one principal means ordained of God to confirm and strengthen our Faith in God for the obtaining of Christ and all benefits of his death c. Consider how great a mercy in God to ordain this excellent help to confirm our Faith and to add this means to the Ministry of the Word whereas he might have given us that alone c. Therefore let every one of us make use of this excellent means for the helping and strengthening of our Faith and confidence in God and in Christ Jesus for the pardon of our sins and all other saving graces c. And to this end remember before thou come to this Sacrament not only to examine what Faith thou hast but the wants
weighty asseveration in his own name I say unto you 3. The matter or exhortation it self in which he stirs up his Disciples to labour for Faith in their Prayers yea in all their Prayers or Petitions to God What things soever ye desire c. believe c. 4. A reason enforcing the exhortation upon them from an excellent promise which he maketh and whereby he assureth them that whatsoever they should so ask of God in Faith they should most certainly obtain in these words And ye shall have them Of the first Therefore Seeing such is the excellency of true Faith and the power and vertue of it so great therefore labour for it and to exercise it in Prayer c. Observ Observ The excellency of Faith and consideration of the great power and vertue of it should move us to labour for it and for further growth and strength of it c. Of the second I say unto you Of this kind of asseveration or earnest avouching used by our Saviour in this and other places upon weighty occasions we have often heard before Here he useth it the more to quicken and stir up his Disciples and us also to labour for the practice of Faith in prayer as also to confirm and strengthen our Faith in Praying forasmuch as by this serious avouching of the matter he doth the more confirm to us that excellent promise added in the end of the verse touching the efficacy of our Prayers being made in Faith that they shall undoubtedly prevail with God for the obtaining of those things we desire or pray for Of the third The exhortation it self Whatsoever things ye desire c. believe that ye receive them Where consider two things 1. A further means prescribed by our Saviour to his Disciples for the obtaining of the gift of Miracles and whatsoever else was needful for them besides that of Faith before mentioned viz. Prayer Whatsoever things ye desire when ye Pray 2. The Condition or property which our Saviour requireth in their Prayers that they may be effectual viz. Faith that is a firm perswasion or assurance of obtaining that which they ask in Prayer which is the main matter unto which our Saviour here exhorteth them Of the first Observ 1. Having first exhorted to Faith now he exhorts to Prayer Hence gather that Faith goeâ before Prayer in order of nature and so that none can Pray aright but such as have Faith Rom. 10. 14. Heb. 11. 6. Therefore it is called the Prayer of Faith Jam. 5. 15. Reas 1 Reason 1. We must first know God to be our God and Father c. In the Preface of the Lord's Prayer Our Father c. Reas 2 Reas 2. We must first be in Christ and our persons accepted c. Reas 3 Reas 3. We must first be perswaded of God's Promise to hear us c. Use 1 Use 1. See what to think of such as want true Faith They cannot pray or call upon God aright so as to be heard and accepted of him because they want that which is of most singular use in prayer both to enable them to pray and to make their prayers acceptable and effectual with God Such may say a prayer or use words of prayer but pray aright and acceptably to God they cannot See the misery of all that want faith 1. Papists whose faith is nothing but a general belief of the Word of God without any particular affiance or confidence in God c. 2. Ignorant persons amongst us being ignorant in the very grounds of Christian Religion c. 3. All profane hypocrites and wicked men living in known sins without repentance c. Psal 66. 18. Joh. 9. 31. Prov. 15. 8. Vse 2 Vse 2. See what is to be done of such as would be enabled to pray c. Get faith come to the Ministery of the Word Rom. 10. Observ 2 Observ 2. In that our Saviour having before exhorted his Disciples to the practice of faith in trusting on God c. Now withall he mentions Prayer with Faith as an unseparable fruit and companion of it hence we may learn That Prayer is an inseparable fruit and effect of true Faith which alwayes goes with it so as wheresoever true faith is in the heart it cannot but shew it self in the exercise of Prayer and calling upon God in all our necessities as occasion is offered As where there is natural life in the body there must needs be breathing so where there is any spiritual life of faith in the heart and soul there it must needs breathe out prayers unto God constantly and upon all occasions So in David Psal 116. 10. I believed therefore did I speak c. So in the Father of the Lunatick Child possessed with the Devil Chap. 9. As he had faith so he shewed it in prayer to Christ both for his child and for himself Hence it is that Faith and Prayer are oftentimes joyned together in Scripture to shew that they are inseparable Companions and that true Faith can never be without Prayer nor Prayer without Faith the one being the cause and the other the proper and immediate effect flowing alwayes from it Reas 1 Reason 1. Where Faith is there the Spirit of God dwelleth which is the Spirit of Prayer Zach. 12. Rom 8. 26. Reas 2 Reas 2. Faith perswades the Heart of God's Love c. Use Use Examine our selves by this what true faith there is in our hearts look whether it be accompanied with Prayer and invocation of God whether it do cause and stir us up daily and constantly to seek to God by prayer in our necessities and for supply of all our wants for help in all troubles c. Where faith is in the heart it will not lye hid but shew it self in Prayer upon all occasions in confession of sins and craving pardon and in suing to God for all blessings needful for soul and body c. Look whether it be thus with thee And never think thou hast true faith if it be not accompanied with frequent and earnest prayer and calling upon God on all occasions It is as impossible that Faith should be without Prayer as fire without heat or the Sun without light c. If thou canst omit or neglect Prayer day by day c. suspect thy self to be void of Faith c. Observ 3 Observ 3. In that our Saviour having before exhorted his Disciples to practice of Faith or Confidence in God as the best and most effectual means to obtain both the gift of Miracles and all things else needfull for them Now withall he puts them in mind of Prayer as another means to be used for the obtaining of their Desires Hence we learn That although true Faith or Confidence in God is a powerful or effectuall means for the obtaining of all things needful for us at the hands of God yet this faith doth not exclude other good means appointed of God for the obtaining of our Desires but on the