Word a means to comfort in it 384 We must help the afflicted 388 389 458 459 466 1316 Our Duty to bear it 540 541 542 1080 1171 1331 1384 Christians therein conformable to Christ 603 790 1312 1322 We should not despaire of deliverance 615 Helps to prepare us for it 1288 1298 What Persons should be a Comfort to us in it 1306 Comfort in it to open our griefs 1315 It is lawful to pray against it 1322 1323 Helps to make us willing to suffer it 1384 Comfort against it 1409 Alms. 745 May be joyned with the publick Worship of God 1046 Ambition 731 785 793 923 Naturally in men 652 1036 Remedies against it 785 787 1036 Its evill Effects 793 1038 Angels They guard Believers 43 And comfort them 1589 They shall attend on Christ at his second coming 1158 They must gather the elect 1158 1159 The Saints shall be like them 971 Why they formerly appeared 1582 1583 1584 1585 We should honour them 1586 Their Power 1588 Anger Rash Anger sinful 414 1376 Remedies against rash Anger 414 1376 Anger against Sin 720 721 1413 Rules concerning Anger against Sin 720 All Anger is not unlawful 137 Rules concerning it ibid. Anger against Sin should be joyned with sorrow 138 Apostacy 1234 Signs of it 1235 159 The danger of it 775 Apostles 765 A part of Christ's Family 160 Whether lived upon Christ's Charges ibid. Were immediately sent of Christ 307 Had the gift of working Miracles 309 857 Why Christ forbade them to provide for their journey 310 Order and precedence among them 507 They could not alwayes work Miracles 615 Christ's care of them 778 How they obtained the gift of Miracles 857 They lived in troublesome times 1166 Not distinguished from others by their habit 1430 Apparel 1038 1430 Rules concerning it 21 22 Apparitions We should not fear the Apparition of the Devill 381 382 Ascension of Christ Causes of it 1655 1656 Authority It is not to be despised 1566 B. Baptism 1630 1631 1636 1638 THe Excellency of it 28 879 Its necessity 12 1637 Administration thereof belongs onely to Ministers 13 Why called Baptism of Repentance 15 The ends of it 1632 It seals Remission of Sins 16 It was formerly administred by Dipping 19 Why Christ was baptized 28 Whether sprinkling be warrantable 29 Infants have a Right to it 722 1634 1635 Believers 780 1351 Christ's care of them 467 468 673 1090 1091 1092 1219 1293 1294 1347 Adoption belongs onely to them 585 They shall but taste of Death 565 They must be like Children 657 673 723 724 Suffer Afflictions 121. 124. 128. 164. 239. 241. 244. 272. 273. 288. 311. 358. 379. 382. 383. 442. 787. 802. 916. 917. 1083. 1091. 1093. 1097. 1171. 1233. 1388. 1530. 1531. 1534. They desire the use of the Sacraments 19 Excellency of them 24 1274 The Devill will assault them 35 41 Angels guard them 43 1158 They endeavour to convert others 113 May be in the Company of the Wicked 114 Their Conversation 122 Must not seek their own Honour 150 God honours them 155 Whether they may fall away 158 1436 They have their infirmities 177 189 663 1090 1421 They are of spirituall kindred with Christ 180 181 They ought to instruct others 224 260 Shall be partakers of Glory 233 Their Innocence strikes terrour into the Wicked 326 339 God alloows them Rest from Duty 353 Their Compassion 359 They do not alwayes enjoy Comfort 375 Christ takes notice of their troubles 375 377 Their Sins open the mouths of the enemies of Religion 395 They value the smallest Mercies of God 453 They should be prepared for tryals 514 The best of them are in part carnally minded 531 784 1346 1347 Ignorance in the best of them 595 Sometimes weak in Faith 626 They should be as spiritual Sacrifices 688 Should be wise 699 They are often tainted with the Errours of the times 713 Must be Disciples of Christ. 748 Christ covers their infirmities 767 They shall be rewarded for their Sufferings 770 771 772 Christ expects fruit of them 830 God fits them for difficult Work 857 858 God is their Father 871 They must beware of false Teachers 1034 1062 1081 They are the Glory of the Church 1056 Their flight a Sign of God's Wrath. 1110 God corrects them in this life more sharply than the Wicked 1120 They must abstain from Sin 1243 Should grieve for the Sins of others 1255 When suspected they must clear their innocency 1256 Their Vnion with Christ. 1274 Are not free from Sin 1289 1298 1294 1298 1351 1363 1374 The best not exempted from temptation 1342 1343 Why God leavs some Corruption in them 1346 1421 God imployes the Wicked to afflict them 1355 Their Zeal is not alwayes according to Knowledge 1375 It is a great Sin to injure them 1418 They sometimes sin against knowledge and Conscience 1422 They are sometimes fearfull in danger 1423 They must expect to meet with unthankfull men 1471 They ought to speak for Christ's Cause 1472 Benefactors We should not speak evill of them 660 Benefits Christ the ground of them 34 Blasphemy Sinfulness of it 172 1413 1416 What it is 436 Remedies against it 172 437 Kinds of it 101 102 436 We ought to abhor it 102 Committed four wayes 172 Body It s natural impurity 425 Brothers Why the Name of the eldest was to be continued 958 Why his Inheritance was to continue in his Name 959 Burial Decent Buriall due to the dead 350 351 1570 C. Calamities THe Calamities at the second coming of Christ 1080 Call No Office should be undertaken without it 83 When it is lawfull 30 83 God fits those whom he calleth 31 309 Some great Persons are called 268 Those that are called must free themselvs from hinderances 311 807 It ought to be obeyed 320 Sometimes Actions are successful though performed without a lawfull Call 663 The Power of it 764 How we may know it 1066 1375 No Action should be undertaken without it 1374 Calling An Ordinance of God 1194 1195 Christians should ply their own Calling 696 1195 1511 Calling should not be forsaken 875 Outward Calling a great Priviledge 448 All ought to have a particular Calling 300 Religion may be practised in any lawfull Calling 301 Care It is two-fold 214 When immoderate it is a hindrance 215 Remedies against immoderate Care ibid. When it is immoderate 362 We must not distract our selvs with it 480 486 Remedies against distracting Care 480 Catechizing It is a Duty 506 Censure It proceeds from malice 103 Natural to us 120 The Property of an Hypocrite 126 Ceremonies 129 394 1009 The Church may ordain outward Ceremonies 401 Charity 135 136 Its Works are to be preferred before outward Ceremonies 129 Motives to it 1047 1222 1223 It is acceptable to God 1048 Christ observs it 1048 1052 Rich men should especially be charitable 1049 It is a Duty 1050 God judgeth it not by the gift but by the heart 1052 1053 Christians should use all occasions to express it
the Law of God because it is a sin so naturall to us and such a sin as not only gross hypocrites are guilty of but even good Christians are too much tainted with it Therefore every one to strive against it and on the contrary to labour first and principally for the power of godliness and to yield inward obedience of heart to the Law of God together with outward obedience and conformity to the same Observ 2 Observ 2. In that this young man was too well conceited of his own righteousness supposing that he had kept all the Commandements from his youth when it was nothing so as will appear afterward this teacheth us That it is a natural corruption in men to think too well of themselves and their own goodnesâ and righteousness before God It was the fault of this young Ruler and the common and general sin of the proud and self-conceited Pharisees as we may see in him Luke 18. 11. who thought himself better than other men and better than the Publican when he was indeed worse c. Luke 10. 29. when our Saviour bid the Scribe that came to him keep the Commandements if he would inherit eternal life it is said he was willing to justifie himself c. So are we all by Nature willing to justifie our selves before God apt to have too great an opinion of our own goodness and righteousness Rom. 10. 3. The Jews sought to establish their own righteousness c. Revel 3. 17. The Church of Laodicea thought her self to be rich and increased in goods and to have need of nothing and yet knew not that she was wretched miserable poor blind and naked Thus the proud Papists at this day think by their good works to be justified and to merit heaven c. that they can also perfectly keep the Law c. So the Anabaptists c. Use 1 Use 1. See one cause why so many are apt to cleave unto the Popish Religion because it teacheth men to have a good opinion of their own good works and inherent righteousness which is a natural conceit and so that Religion agreeing so well with the corruption of man's Nature hath the more followers to embrace it Use 2 Vse 2. The more natural it is unto us to think too well of our own goodness and righteousness before God the more must we labour and strive against this spirituall pride and self-conceit using all means to mortifie and crucifie this opinion in our selves The rather because it is so pernicious and dangerous an enemy to grace God having threatned to resist the proud and promised his grace to the humble Labour therefore for humility to deny thy self and to renounce and abandon all conceits of thy own righteousnesse On the contrary learn to see and acknowledg thy sins and unrighteousnesse c. Esay 64. 6. Gal. 6. 3. Mark 10. 21. Then Jesus beholding him loved him and said unto him One thing thou lackest c. Aug. 3. 1628. IN this Verse is contained the fourth and last part of the Conference between our Saviour and that young Ruler which came to enquire of him touching eternal life viz. our Saviour's Answer unto the young man's Reply made unto him in the former Verse professing That he had kept all the Commandements of the second Table and that from his youth To this our Saviour now answereth in this 21. Verse But 1. is set down the outward gesture and carriage of our Saviour used toward the young man which is partly outward He looked on him Partly inward He loved him The former a sign and testimony of the latter 2. The Answer it self which he returned unto him He said unto him One thing thou lackest c. Jesus beholding him loved him He shewed and testified his love and good will toward him by his loving or amiable countenance Quest Quest How could Christ love him seeing he was a close hypocrite and addicted to covetousnesse as he afterward shewed himself to be by going away sorrowful c. Answ Answ 1. It is not to be understood simply of love to his person but of his love liking and approbation of those good things which he saw to be in him as his care to seek after eternal life his reverent estimation of Christ's Person his zeal and forwardness in the outward profession of Religion and care to keep the Commandements according to his knowledg of them even from his youth as also his teachableness in that he asked What more he lacked Matth. 19. In respect of these good and commendable properties which he saw to be in him he is said to have looked lovingly upon him though otherwise as he was an hypocrite and covetous he could not truly love his person but did rather hate and abhor the same 2. There is a two-fold love of Christ 1. Common to all men even to the profane and wicked as they are men This moved him to do good to all that came or were brought to him curing them c. 2. Special to his Elect and faithful Disciples and Servants Here the former is meant Observ 1 Observ 1. That even in meer natural and unregenerate men void of true grace there may be some good and amiable qualities and properties found such qualities vertues and good things as may procure love from God and men I say not only from men but from God and from Christ Jesus the Son of God that is to say a kind of common and general love such as our Saviour here shewed to this young Ruler for the good things he saw in him as for his religious care and forwardness not only to know but to keep the Commandements of God from his Youth yea from his Childhood his civill life and care to refrain gross sins as also his tractableness and readiness to learn of Christ c. These and the like good and amiable qualities and Civill or Moral vertues may be and often are found in such as are but meer natural men void of all truth of sanctifying grace yea in such as are profane and wicked In some of the wicked Kings of Israel were some good things found which were in themselves pleasing to God as in Ahab his outward humiliation of himself by Fasting c. upon the Prophets threatning of him 1 King 21. 29. So in Jehu there was a kind of zeal in Gods cause in cutting off the whole Idolatrous house of Ahab See 2 King 10. 30. In the Scribes and Pharisees there were many civill vertues and good things to be found as their zeal and forwardness and strictness in outward duties of Religion and their care to refrain gross sins before men as we may see by him Luke 18. 11. In wicked Judas there were many good properties and vertues else our Saviour would never have chosen him into the number of his Apostles So in Herod Mark 6. 20. yea who knows not that even amongst the Heathen were many which excelled in some Moral and civill vertues
Devils desired to enter into the Swine 257 Why Christ suffered the Devils to go into the Swine ibid. God sometimes justly suffers him to have his Will 258 He enters into Swinish Persons 259 He can assume a Body 380 His Apparitions 381 382 He can enter into men 612 He can torment men 613. 636 His Cruelty 613 His rage 622 His malice is limited 626 We are naturally his Slaves 799 His malice against the Scripture 1020 He fits his Temptations to the time 1129 Diet. Rules concerning it 22 125 Diligence It is an Effect of Love 96 Motives to diligence in Duties 160 It is a means of spiritual profit 227 228 Diseases They are fruits of Sin 148 Discord It is hurtful to Society 166 Remedies against it 167 Discouragement It is a Sin to discourage any in doing good 1218 Impediments in doing good should not discourage us 97 We must expect it in Duty 719 Discourse The Wicked abuse holy things in their discourse 1418 Distrust The best are apt to distrust God 487 Remedies against it 487 244 We are prone to distrust God in Affliction 243 Divorce 701 702 703 Whether the Persons divorced may marry again 715 It is unlawful in light Causes 715 Doubts We should propound them to others 639 Faith may stand with some kind of doubting 860 Duty 947 The Devil is ready to obstruct us at it 204 God allows rest from it 353 Our Gesture at it should be decent 365 When two Duties interfere the most necessary must be done 265 Duty towards God and Man must not be severed 338 Hinderances of it should be avoided 567 Helps to it should be vsed ibid. Christ accepts it though it be weakly performed 667 In it we must expect discouragements 719 In it we must be watchfull 1179 Several sorts of Duties 1194 For it the fittest time should be chosen 1209 We should be diligent in it 1226 The easiness of it aggravates the neglect 1337 We are naturally unable to do it 1344 E. Earth IT shall be altered at Christ's coming 1167 Earth-quakes They are often tokens of God's Wrath. 1077 Elect. Election 1124 1155 The Elect are sometimes seduced 1132 At Christ's coming there will be a separation between them and Reprobates 1153 Election the Cause of their Salvation 1155 Certainty of their Salvation 1156 Angels must gather them 1154 1157 1158 1159 God doth not call them all at once 775 There are many 800 Heaven is open onely to them 792 Ends. It is not enough to propound good Ends except we use lawful means 1463 Enemies Enemies of Christ. 390 1028 1029 1030 1085 1272 1280 1358 1377 Envy 1307 It is natural to men 664 Remedies against it 436 664 1465 Danger of it 1465 It is the property of the Wicked 1466 Errour No Calling in Church exempts from it 103 521 597 598 980 Ministers must shun it 483 Ministers should confute it 604 The best are often tainted with it 713 718 Neglect of Scripture is a cause of it 330 931 964 The Spirit of God will not yield to it 1297 Ignorance in the Scriptures a Cause of it 128 505 786 It is manifold 330 The teaching of it is a Cause of sinful practices 400 It derogates much from the Authority of God's Word 416 It is apt to increase ibid. We must avoid it 482 484 Helps to avoid it 482 It is infectious 483 Christians should know it 503 It hath been in all Ages 504 It should be opposed with Scripture 1021 We are naturally prone to embrace it 1067 Estate There are but two Estates after this life 684 Eternity The Eternity of Heaven 682 Eternity of Christs Kingdom 1027 Exaltation Exaltation of Christ 1658. 1659. 1660. 1661 Example The influence of it 1417. 1426. 1214. 1518 The example of the Multitude is no rule 1360 F. FAith 1273. 1280. 1358. 1552. 628. 861. 1565. 1618. 1628 The Devils have an Historical Faith 67. 150. 254 Whether Repentance be before it 48 How Christ saw it 97 Without it the Word is unprofitable 208 Necessity of it at prayer 271 Knowledg the ground of it 387. 276 It is sometimes weak in the best 626. 278. 1588. 1616 Confession of it 508. 509. 552. 1090 Prayer an effect of it 861. 863. 494. 630 Knowledge of the Law a preparation to it 1016 Teachableness a good step to it 1015 What it is 51 Parts of it 51 Degrees of it 51 Necessity of it 52. 1627 Signs of it 52. 632. 1017. 1628. 1629 Means to attain it 52. 286 Means to increase it 53 Its hinderances 53. 1517. Object of it 53 Without it no pardon of Sin 98 It commends our good works 99 It 's power 156. 277. 452. 629. 806 It is not propagated by natural Birth 161. 497. 574 It will be fruitful 277. 388 The benefit of it 285. 454. 809 How it healed the woman 285. It unites to Christ 285 Why God suffers it to be assaulted 287 Christ is ready to help its weakness 288. 460. 494 When it is weak 359 Helps to strengthen it 361. 1535 God exercises it with many Tryals 447 It is accompanied with humility 451. 676 Affliction increases it 453 We should not rest on the Faith of others 506 It consists with ignorance in some points 595. 596 It is joyned with sorrow for Sin 631. 632 It is not inconsistent with some degree of unbelief 633 It is the property of a Christian 675 It believes things invisible 785 It is exercised with many discouragements 805 It is its nature to grow 806 In some sense it is in Christ 1534 Salvation the Fruit of it 1638. 1639 How the Gospel works it 1626. 1640 It is the way to obtain our desires 854 Motives to it 854 We must be content with that degree of it which God gives 855 It is a means to obtain the gift of Miracles 857 It enables us to perform what God calls us to 858 It stands with some kind of doubting 860 It applies Christ 1024 It trusts in God 's providence 1054 Power of God a ground of it 1327 Love of God a ground of it 1327 Famine It is a token of God 's wrath 1078 Fasting 121. 641. 642 It should be used in time of Affliction 123 Fear Remedies against it 1423. 243 The danger of it 580 An infirmity in danger 242. 1247 Difference between the fear of the wicked and the godly 242 Whether Christ condemned all kind of fear 247 It proceeds from infidelity 248 Fear of Christ 1308 God ought to be feared 249. 283 It is good to fear God 260 How the wicked fear God 261 There is no cause for it when we are about good actions 1591 Feasting It is lawful 111. 1213 Rules concerning it 111 It is sometimes an occasion of Sin 344. 1454 Flight Cautions concerning it 1109 It is lawful in time of persecution 144. 145 Foolishness It 's kinds 437 Remedies against it 438 Fornication It 's significations 431 Remedies against it 431 Free-will No free-will to good 760 Friends Perâidious friends 1367 We
is a profitable way of teaching 186 Whether Ministers should now use them 186 Pardon 171. 174 It should be desired 868 How it is to be obtained 869 No pardon without Faith 98 How Ministers are said to forgive sins ibid. No pardon without Repentance 16. 198 Christ had on Earth power to pardon 106 It's Gods prerogative 103 Parents They should bring their Children to Christ 717 They should be careful of their Children 444. 611 Obedience to them a principle of Nature 346 Wicked Parents give evil Counsel to their Children 346 Obedience due to them 408 Their power in the marriage of their Children 409 Reverence due to them 407 Thanks due to them 410 Passions Christ when on Earth was subject to them 241. 356. 474 Patience 42 Patience of God 907. 1076. 704 Helps to patience 1331 Patience of Christ 620. 1451. 1452 Peace It should be maintained by all 693 Rules to preserve it ibid. People Their inconstancy 1470 Perjury 1431. 1432 Persecution 1378 Christians must expect it 1083. 1094. 1095 Why the wicked persecute them 1083 How to prepare for it 1084 It is a fore-runner of Judgment upon a Nation 1084 Two sorts of persecutors 1086 It will be a testimony against the wicked ibid. It cannot stop the course of the Gospel 1087 Malice the cause of it 1096 Christians must patiently endure it 1099. 772 Whether it be lawful for Christians to shun it 1099 Motives to suffer it patiently 1100 Christians must be constant notwithstanding it 1100. 1101 It shall not last alwayes ibid. Comfort against it 1390 It is lawful for Christians to provide for their safety 144. 144 The Church is not lessened by it 146 The outward profession sometimes causes it 211 Perseverance 1063. 1383 Helps to it 159 The doctrine of it excludes not the means of it 1062 It is not granted to all Professours 774 Persons God respects not persons 1210. 769 Peter His Supremacy 154 Whether he did well in following Christ to the Priest 's Palace 1391 Pharisees They were not Pastors in Christ 's time 356 The difference between them and the Scribes 390 Physick It is not effectual without God 's blessing 274 Place No place is exempted from God 's Wrath if profaned by Sin 1058 Policy 1463 Pomp. Christians are too ready to admire it 1056 Poor 1053 There shall be alwayes some poor in the World 1220. 1222 Poverty is God 's Ordinance 1221 To be careful of them is a good work ibid. God 's care of them 745. 804 We ought to relieve them 357. 361 It was an antient Custom to have a Treasury for them 1045 Poverty of Christ 1496. 1558 Praedestination The doctrine of it doth not exclude the use of means 1063 Pride The kinds of it 437 Remedies against it ibid. Power The power of Christ 60. 89. 366. 378. 497. 663. 613. 815. 824. 1649 Power of God must not be limited to means 389 The power of God is a motive to prayer 444 Power of God 1326. 1433. 1434. 1485 Power of God is a ground of Faith 1327 Prescience The prescience of Christ 513. 1057. 1246 Prayer 1320. 1328. 1527. 1533. 1537 1538. It should be used in Affliction 85. 803. 804. 807. 1116. 627 Why in Prayer Christ look't upward 365 Faith shews it self by Prayer 861. 494 Faith makes us frequent in Prayer 630 Injuries should be for given before we pray 866 It is lawful to pray against Affliction 1322. 1323 Prayer of Christ 1317. 1319. 1321. 1324 Watchfulness a help to it 1339. 1186 Weakness a motive to it 1344 It is hard to perform it rightly 79 Times for Prayer 80 Gesture in Prayer 86. 865 Pray with humility 86 We must desire temporal Blessings conditionally 87 We should be urgent in it 630. 270 Power of it 640. 1356. 1117 Necessity of it 641. 1305. 1182 It is the principal part of Worship 842 It cannot be done rightly without Faith 861. 863. 271. 804 It is a means of obtaining our desires 862 460 Grounds of assurance in it 884 It is successeful by Faith 884 Reverence in it 269 Christ is ready to hear it 271 At it our Affections should be heavenly 365 We should prepare for it 373 Hinderances of it ibid. Helps to it ibid. We should be diligent in it ibid. God 's Power is a motive to it 444 God doth not alwayes give a speedy answer 446 God hears it 454 When it is not successeful 786 It is an effect of Affliction 803 It should be made only to God 824. 1324 The benefit of it 569 How could Christ pray unto God 1319 It is a remedy against Affliction ibid. Properties of it 1319. 1183 We ought to come to God in it as Children to a Father 1325 We should limit it to God 's Will. 1330 It is a preservative against temptation 1340. 1341 We should not be discouraged if God do not alwayes answer 1349 Motives to constancy in it 1349. 1350. 1184 A set form is lawful 1350 What it is 1182 It is a means to prepare us for Christ 's coming 1186 Profession 1234. 1557. 1558 Outward profession sometimes causes persecution 211 We should resolve to suffer for it 1301 Our life should be answerable to it 1336 Perseverance in it is difficult 1383 We must stick close to it 1387. 1388 Profession of Christ 552. 553 We should not be ashamed of it 553. 557 When it is sincere 751 The foremost in it are not alwayes the best 773. 774 It may be without Grace 831 Hypocrites go far in it 749. 1016 All prosessours do not persevere 774 Hypocrites fall from it 158 Promises The promises of God is the ground of Comfort 286 It is ill to make rash promises 345 How far we are obliged to rash promises 345 Temporal promises are made with the condition of the curse annext 771 God is true in the performance of them 826. 566. 1171 Profaness Profaning of holy things is a great sin 838. 844 Prophesies The certainty of divine Prophesies 843. 1058. 1106 We should study the time of their accomplishment 1061 They have been fulfilled 1165 Prophets They were directed by the Holy Ghost 1021 They were called of God 906 Providence Faith trusts in it 1054 Psalms The custom of singing them is antient 1284 Rules concerning singing of them 1285 Punishment God often punishes one Nation by another 1077 Before it God sometimes convinces 315 Purgatory 684 Q. Questions VVHat Questions are most fit to be propounded 729 Questions in Religion 982. 945. 878. 1337. 1404. 697. 698. 699 R. Redemption 1385. 1542 EXcellency of it 517 Satan is an Enemy to it 1511 Regeneration 1633 Religion 1042 It may be practised in any lawful Calling 301 Magistrates should take care of it 952 It is dangerous to sin under pretence of Religion 1044 The Enemies of it are to be avoided 1081 The best Duties of it are often abused 1042 In it there is no mean or middle 667 What we ought to do in the doubtful matters of it 1243 Reliques They are not to be
Philip was carryed to Azotus Act. 8. and Eliah to Heaven 2 King 2. So Mr. Cartwright And Rhem. on Math. 4. 1. Et in Harmon But I rather follow those who think this driving is to be understood onely of an inward instinct and extraordinary motion of the Spirit by which our Saviour was carryed into the Wilderness that is moved to go thither and this Exposition is confirmed by that Place Luke 4. 1. Object Object The Word driveth seemeth to imply a bodily transportation or carrying of his body into the VVilderness Answ Answ Not so it implyes onely that it was a strong and effectuall motion of the Spirit causing our Saviour to go willingly and cheerfully into the VVilderness for it did not constrain him to go against his will Into the Wilderness Great question there is what VVilderness this was Their opinion is most probable who think it was that great VVilderness called the Desart of Arabia in which the Israelites wandered forty years and in which Eliah fasted forty days and forty nights and this is confirmed by that which St. Mark saith in the next Verse That our Saviour was amongst wild Beasts Now we find not any VVilderness mentioned in Scripture which was altogether without Inhabitants and full of wild Beasts but onely that great Desart of Arabia Now the end for which our Saviour was moved of the Spirit to go into this Desart was this That he might there be tempted of the Devil as it is said plainly Math. 4. 1. Quest Quest VVhy did the Spirit drive him into the VVilderness to be tempted Answ Answ That the place being solitary the Devil might have the more freedom to tempt him and that himself might have the lesse help and means to resist him Thus he was moved by the Spirit to give the Devil the advantage of this solitary place to tempt him in that so having tryed his uttermost power against our Saviour and yet being overcome he might have the greater Foil So much of the VVords Now to the Instructions Doctr. Doctr. First From the circumstance of time when our Saviour was driven into the VVildernesse to be tempted namely immediately after he had bin baptized of John Hence we learn That so many as are baptized as Christ was and so entred into the profession of Christianity they must look to be assaulted by the Devil's temptations He will not let them alone long but will set upon them as he did upon our Saviour Christ immediately after his Baptism Therefore all that have bin baptized and so by Baptism have given their Names unto Christ must look to be tempted of Satan Ephes 6. 12. We wrestle against Principalities c. It is a good Speech Ecclus. 2. 1. though the Book be Apocryphal My son if thou be come into the service of God prepare thy soul for temptations Reas Reas Of this Doctrine In our Baptism we profess to renounce the service of Satan therefore ever after he fights against us by his wicked suggestions labouring to bring us back again under his bondage and into his snares Use 1 Use 1. This reproveth such as having bin baptized and professing according to their Vow in Baptism to renounce the service of Satan and to betake themselves to Christ's service do yet promise to themselves an easie quiet life free from Satans suggestions and molestations But this cannot be and therefore they foolishly deceive themselves VVhen the Israelites were mightily delivered out of Egypt they could not but think that Pharoah would pursue after them and so he did And dost thou think the Devil will let thee alone to live at ease and quiet if thou have renounced his service and hast gotten out of his spirituall bondage never delude thy self so The Devil will still be labouring to bring thee back into thy former estate and into his snares in which thou wast holden so fast It is therefore a vain thing for thee to look for freedom or long respit from his temptations after thou art once entred into the profession of Christ Use 3 Use 2. Cast our accompts before hand when we undertake the profession of Christianity Be like wise Builders c. Consider well what difficulties we must meet withall in our Christian course and hovv many and great assaults of Satan against us vve must encounter vvith daily and vvithall see that vve arm our selves against these temptations of the Devil vvhich he vvill so certainly assault us vvith Labour to put on that spiritual armor of God described to us Eph. 6. Especially the sheild of Faith and arm thy self against Satan by Prayer and Watchfulness These tvvo our Saviour joyneth together Watch and Pray lest ye enter into temptation Mat. 26. 14. Thânk often of this That being a Christian by profession thy life is a continuall vvarfare Christ is thy Captain thy chief enemy is the Devil and at thy Baptism thou didst as it were take Press-mony and didst bid Battle to Satan novv therefore look not for one resting Day look not to be one day vvholly free from his assaults and molestations but prepare for them every hour and stand upon thy Guard ready to encounter this arch Enemy of thy Salvation look still for one of his temptations in the neck of another Sit not still as if thou hadst nothing to do thou hast a daily battle to fight against Satan and his wicked suggestions Arm thy self therefore continually against him The neglect of this is the cause why so many having begun a good profession of Religion do afterwards revolt and fall back again to their old sinful course it is because they did not before-hand prepare against Satans temptations whereby he labours to discourage them in their good profession therefore meeting with these temptations and being not armed to withstand them they are soon discouraged by them Let us take heed by the examples of such It is a fearful thing to begin in the Spirit and end in the Flesh therefore when thou entrest into the profession of Christ prepare before-hand against Satan's temptations that when thou shalt meet with them thou be not discouraged in thy good course but maist go on in it constantly without backsliding Observ 2 Observ 2. Our Saviour having newly begun to enter into the execution of his publick Office is presently driven into the Wilderness to be tempted of Satan whereas before whilst he lived a private life at Nazareth he was not tempted Hence gather that then especially we must look for temptations and assaults of Satan when we go about the execution of good Duties in our Callings whether it be in our general or in our particular Callings When we set upon any good Duty in God's service or in our particular Calling then especially make accompt to be molested with Satan's temptations the better Duties we go about the more busy is he alwaies to hinder us in them A Magistrate or a Minister when they begin to do the Duties of their Callings with diligence
Now we are come to the third namely His Preaching in Galilee which is set down partly in these two Verses and partly afterward in two other places of this Chapter as ver 21. and 22. and again ver 35. c. to 40. In these two Verses now read consider three things 1. The Time when our Saviour Christ preached After John was delivered to prison 2. The Place where in Galilee He came thither to preach there 3. The Preaching it self amplified by the Matter which he taught set down 1. Generally In these words The Gospel of the Kingdom 2. More particularly in the 15. Verse as we shall see when we come to handle it First Of the Circumstance of Time noted in these words After that John was put in prison that is after John Baptist was apprehended and imprisoned wrongfully by Herod The cause of this Imprisonment was For his reproving of Herod's incestuous Marriage with his Brother's Wife as we read Mat. 14. and Mark 6. Observ 1 Observ 1. See here what Reward the Ministers of God do usually receive at the hands of wicked men for the faithful discharge of their Duty in reproving sin they are for this cause hated opposed and persecuted wrongfully Thus was John Baptist imprisoned by Herod for reproving his sin of Incest and thus have the faithful Ministers of God in all Ages been persecuted and hated for reproving sin Mat. 5. 12. So persecuted they the Prophets which were before you So our Saviour foretelleth how the Jews should deal with the faithful Ministers sent to them Mat. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucify and of them shall ye scourge in your Synagogues and persecute from City to City Thus dealt they long before with the Prophets which were sent to reprove their ãâã â Chron. 36. 16. They mocked the Messengers of God and misused his Prophets c. We have examples of this in sundry Prophets as in Eliah Michaiah Jeremiah c. So also in the Apostles yea in our Saviour Christ himself Reas Reas Joh. 3. 20. Every man that doth evill hateth the Light neither cometh to it lest his deeds should be reproved Wicked men ly in the Darkness of sin now the Ministry of the Word is a Light to discover this Darkness and to convince their sins Therefore they hate this Word and persecute the faithful Ministers of it Vse 1 Vse 1. Think it no new or strange thing though in these times we see good and faithful Ministers hated molested troubled c. onely for the faithful discharge of their Duty in reproving men's sins c. yea we our selves that are Ministers must not be dismayed at it but remember it was alwayes thus this is but that old Enmity that hath ever been between the Seed of the Woman and the Seed of the Serpent What marvel that Owles should hate the Light If a Minister be opposed by wicked men for his Doctrine this may comfort him rather than discourage him for it argues that his Doctrine is such as convinceth carnal men's consciences of sin Luther liked his Doctrine the better because it was so much opposed by Papists and others Use 2 Vse 2. See by this our miserable blindness and corruption by nature which thus causeth us to hate trouble and persecute such as would do us good that is the faithful Ministers of God whom He sends to admonish us of our sins and to reprove us for them and so to bring us to Repentance and Salvation John sought to bring Herod to Repentance c. Is it not strange that we should hate those that seek our greatest good even the Salvation of our Souls yet thus it is with us by nature till God renew and change our hearts this shews that we love Darkness more than Light as it is Joh. 3. 19. One that is desirous to sleep is offended and angry at every thing that awakes him so is it with us by nature we do not onely ly asleep in our sins but we are apt to be offended at those who would awake us In bodily diseases we love and reward the Physitian that seeks to cure us yea though it be with hard Physick but see how foolish we are in the maladies of our Souls we are ready to hate and to be offended at such as would cure us of them by wholsome admonitions and reproofs But let it not be thus with us c. Observ 2 Observ 2. When John is cast into prison and stopped from preaching any longer then Christ preacheth hence observe the Lord 's provident care over his Church never leaving it wholly destitute of means of Instruction When some of his faithfull Ministers are restrained from preaching he stirreth up others in their rooms not suffering all their mouths to be stopped at once Act. 12. when Herod had put James to death he thought to have done the like to Peter but the Lord suffered him not Therefore although Peter were also laid in Prison and bound with two Chaines yet the Lord sent his Angel to let him loose out of Prison So we also read Revel 11. 3. that when the holy City that is the Church should be wasted and trodden under foot of the Gentiles that is of the prophane multitude that follow Antichrist yet even then the Lord would reserve two witnesses at least that is a small number which should propagate the Truth notwithstanding all the rage of Antichrist Use Vse Comfort to the true Church and to the Children of it against the rage and fury of such as persecute it Though they be never so maliciously bent against it they shall never be able wholly to root out or abolish all the faithful Pastors and Ministers of it but still out of their ashes the Lord will raise up others to preach and maintain his Truth So much of the Circumstance of Time when our Saviour Christ preached namely after that John Baptist was imprisoned Now we come to speak of the Place where he preached which was Galilee For it is said He came into Galilee there to preach the Gospel c. Galilee was one third part of Palestina or The Holy Land as it is called for it was divided into three principal Regions Judea Samaria and Galilee Judea was the most Southerly part Galilee the more Northerly part and Samaria did ly in the midst between them Now there were two parts of Galilee the Upper bordering to Tyrus Northerly and the Lower bordering to Samaria Southerly c. Now in this Country of Galilee our Saviour Christ was most conversant during the time of the execution of his publick Ministry there he taught and preached much and there he wrought most of his miracles whence it is that the enemies of Christ used to call him in way of contempt The Galilean So Julian the Apostate called Him as Eusebius reporteth Now this frequent conversing of Christ in this Country made it very famous
but also being in them he can frame and utter an audible Voyce and such as may be understood So here and afterwards Chap. 5. 7. and at other times See Acts 16. 17. So also he can utter a Voyce in other living Creatures which he enters into as he did in the body of the Serpent Gen. 3. Not that the Devil can give an immediate power of speech either to Man or to any other Creature but he doth it by help of some naturall causes or means which he makes use of to this purpose And when he speaketh in any Creature it is in such a Creature as hath some natural abilities and fitnesse either to speak or to utter some kind of imperfect Voyce c. See Perk. Discourse of Witchcraft Chap. 1. Sect. 4. Now to speak more particularly of the Words which the Devil here speaking in the party possessed did utter to our Saviour In which consider three things 1. The Devil beginning now to feel the Divine Power of Christ opposing him doth intreat our Saviour to forbear troubling or disquieting him and his fellows Let us alone 2. He doth expostulate with our Saviour 1. About the Cause of his molesting him and his fellows What have we to do with thee thou Jesus c. 2. About the end of his coming Art thou come to destroy us 3. He doth make a fained and hypocriticall confession of Christ I know thee who thou art c. Touching the first Let us alone Some take the word ãâã ãâã ãâã ãâã ãâã used here in the Original Text to be onely an Adverb of crying out and therefore they translate it Ah what have we to do with thee c. But it is rather to be taken as a Verb of the Imperative Mode signfying as much as Let us alone The Devil intreats our Saviour to forbear troubling or molesting him or his fellows that is other wicked Spirits which now possessed the bodies of other persons by casting them out of their holds Observ Observ How loth and unwilling the Devil is to forgo his hold or possession which he hath gotten in the bodies of Men at any time very loth he is to be dispossessed c. Therefore here he makes suit unto Christ to let him alone c. And to this purpose also tend the words following which he further useth to our Saviour viz. To move and perswade him if it might be not to cast him or his fellows out of their Possessions Hence also it was that this and other wicked Spirits did so much struggle against the Power of Christ when he was about to dispossesse them See more of this afterward upon Ver. 26. and Chap. 5. 7 8. It followeth What have we to do with thee c. The wicked Spirit doth expostulate the matter with our Saviour about the cause of his molesting him and his fellows and he seems to complain against Christ and to accuse him at least indirectly as if he dealt injuriously with him and his fellows in going about to cast them out seeing they had nothing to do with him that is they did not meddle against him neither had any way justly provoked or offended him q. d. what Cause is there in us why thou shouldest trouble us and go about to dispossesse us seeing we meddle not with thee nor have done thee any wrong c See 2 Sam. 19. 22. the like Speech used by David to Abishai in like sense What have I to do with you ye sons of Zerviah that ye should this day be adversaries to me What Cause is there in me or have I given you why ye should shew your selves enemies to me in molesting me and by provoking me against Shimei c. Thou Jesus of Nazareth This was the usuall name then given to our Saviour by the common People among the Jews The reason whereof was 1. Because his Mother the Virgin Mary dwelt there Luke 1. 26. And there she conceived him in her Womb it being a City in Galilee There also both she and her reputed Husband Joseph lived afterward for which cause it is called their own City Luke 2. 39. 2. There also our Saviour Christ did live and was brought up-under and with his Parents during the time of his private Life untill he was about thirty years of age Hence it was That he was commonly called Jesus of Nazareth and not for that he was born there ãâ¦ã born at Bethlehem Matth. 2. Now some do further thinâ ãâã the Devil gave this title now to our Saviour in policy thereby to nourish the common People in that error which they held concerning Christ that he was not the true Messiah because he was of Nazareth whereas the Messiah was to come out of Bethlehem See Joh. 1. 46. and Joh. 7. 52. But this I leave as uncertain although it is not altogether unlikely Observ Observ The Devil here pretends that he did not meddle with our Saviour nor had any way provoked or offended him and therefore implyes that our Saviour dealt injuriously with him and his fellows in going about to cast them out yet all this was false for 1. It was a just offence to our Saviour that these wicked Spirits did enter into Mens bodies to possesse and abuse them at his pleasure 2. It was therefore no wrong at all unto these Devils that our Saviour went about to dispossesse them Here then we see and learn that the Devil is a lyar and a false accuser of others He sticks not here at least indirectly to belye our Saviour and falsly to slander and accuse him as if he dealt hardly and unjustly with him and his fellows in going about to dispossesse them withall pretending but falsly that they had not provoked him or given him any cause thus to proceed against them All was false and herein the Devil shewed himself not onely a lyar but a slanderer and false accuser even of Christ himself c. So he falsly accused God himself unto Eve Gen. 3. and he falsly accused Job unto God Job 1. 9. And Rev. 12. 10. He is called The accuser of the Brethren c. yea he hath his name from slandering and false accusing for ãâã ãâã ãâã ãâã ãâã signifies a Slanderer and as his name is so is his nature as was said of Nabal c. Use 1 Vse 1. This must teach us not to believe the Devil when he suggesteth wicked thoughts to us either against God's Justice Mercy Providence c. or against our Brethren and perswades us to ântertain such thoughts Remember that Satan is a lyar and slanderer both of God and Men and therefore such thoughts coming from him we are not to believe or give any credit at all to them Use 2 Use 2. Beware of the sins of lying and slandering or false accusing for these are the Devil 's proper sins and the more any is given to them the more like they are to him c. Mark 1. 24. Let us alone What have we to do with
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
make to be reconciled If any of us were sick of such a disease as but one Physitian in the world could cure it what shift and means would we make to have the help of that one Physitian c. See more of this point upon chap. 11. v. 25. So much of those things which were commendable in these Scribes Now from the Consideration of those things which were Evill and discommendable in them we may also observe some points of Instruction Observ 1 Observ 1. In that they do maliciously Interpret the words of our Saviour taking them in the worst sense whereas they might have Interpreted them more favourably we may see that it is one property of malice to take the saying and doings of others in Evill part and to give a hard censure of them without cause Rom. 1. 29. The sin of Malignity or taking things in evill part is joyned with the sin of Malice in the Heathen to shew that they commonly go together Thus the Jews shewed their malice in taking the words of Christ in evill part Joh. 2. 20. See also Mark 3. 22. Vse Use Take heed of this Malicious practise of taking things done or spoken by others in the worst sense It is contrary to Love which thinks not evill 1 Cor. 13. 5. namely without just cause and sufficient ground therefore when things are doubtfully spoken or done make the best of them not the worst We know not with what mind or Intention things are spoken and done by others therefore judge favourably We would not have others take our sayings or doings with the left hand or in the worst sense c. Observ 2 Observ 2. It is no new thing for such as live most Innocently and Uprightly to be falsly accused of crimes whereof they are not Guilty Our Saviour Christ himself though he were most Innocent and free from all spot of sin and though he spake and did all things well yet was often falsly accused sometimes as a Glutton or Drunkard and a friend to Publicans and sinners sometimes as one that wrought Miracles by Belzebub sometimes as a Traytor to Caesar and enemy to the state and sometime as a Blasphemer as we see here And many other example we have of those that being Innocent and upright have been charged with false crimes So Joseph Daniel Stephen Paul c. Use Use Comfort to those that make Conscience of their wayes though they be evill spoken of or evill thought of without cause yea sometimes for well-doing and though wicked men lay false crimes to their charge yet no cause is there for them to be discouraged let them in this case remember the example of Christ himself and many others of the Faithfull who were wrongfully accused being Innocent look not to escape better then these have done The Devill is still like himself that is an accuser of the Brethren and one that stirs up wicked men his Instruments to accuse them and to speak and think evill of them without cause Nos modo id agamus ut nemo de nobis male loqui absque mendacio possit as Hierom saith Epist 14. ad Caelant Let it be our care so to live and carry our selves that no man may be able to speak evill of us without a Lye Observ 3 Observ 3. Lastly Observe here that these Scribes though men of great place and Authority among the Jews being Doctors and expounders of the Law yet do here shew their ignorance and error touching the person of Christ judging of him as of a meer man whence we may gather that no place or calling in the Church can exempt men from Error and ignorance in matters of Faith Joh. 1. 21. the Pharisees erred grosly touching John Baptist thinking that he was either Christ or Eliah And this we see in daily experience that Men of great place and Authority in the Church have their errors and oversights and do discover their ignorance in some things Use 1 Use 1. Therefore men of greatest place in the Church had need aswell as meaner persons to pray unto God for the Guidance of his Spirit to lead them into the Truth and to preserve them from Error for it is not the greatness or excellency of their place or calling that can exempt them from it Use 2 Use 2. This also teacheth us to take heed that we tye not our selves to the Judgment and Opinions of such men as are of great place and Calling in the Church for they are not exempted from Error but are lyable to it aswell as meaner persons therefore examine their Opinions by the Word of God and follow them onely so far as they agree with that 1 Thess 5. 20. Try all things c. Mark 2. 8 9 10 11 12. And immediately when Jesus perceived in his Spirit that they so reasoned within themselves May 9. 1619. He said unto them Why reason ye these things in your Hearts Whether is it easyer to say to the sick of the Palsy Thy Sins be forgiven thee or to say Arise and take up thy Bed and walk But that ye may know that the Son of Man hath power on Earth to forgive Sins He saith to the sick of the Palsy I say unto thee Arise and take up thy Bed and go thy way unto thy House And immediately he arose took up the Bed and went forth before them all insomuch that they were all amazed and Glorified God saying We never saw it on this fashion IN the two former Verses we have heard how the Scribes took exception against our Saviour Christ for pronouncing remission of sins to the sick of the Palsy Now in the 8 and 9. Verses is laid down the answer of our Saviour unto that their Cavill and his confutation of it Where 1. Consider the occasion of his confuting them viz. this that he perceived in his Spirit their reasonings against him c. 2. The Answer and confutation itself In which 1. He reproveth them in those words Why reason ye these things in your hearts 2. He confuteth their Cavill and accusation by proving that he had power and Authority to forgive sins and therefore that he Blasphemed not in pronouncing forgiveness to the sick and this he proveth by a comparison of equalls for he compareth the Act of Forgiving sins with the act of Miraculous curing of the sick of the Palsy shewing that these two are equall in respect of difficulty of performance and therefore if he have power to do the one that is to cure the Palsy Miraculously then also he hath power to do the other that is to forgive sins Now that he hath power to do the former he gives them a reall proof immediately by actuall curing the sick of the Palsy and that miraculously before their faces as we shall see ver 10. c. Perceiving in his Spirit That is By his Divine Nature So Heb. 9. 14. He offred himself by the Eternall Spirit c. so also 1 Pet. 3. 18. He was
thy Corruptions and as a hammer to break the stone in thy Heart Jer. 23. 29. Hearken to it it may in time mollify thee c. Use 2 Vse 2. Labour to feel this Divine power of the Word of Christ renewing and changing our Hearts and working Faith and Repentance in us To this end pray unto Christ to joyn his Spirit with the outward Ministry of his Word which may make it effectuall to us Observ 5 Observ 5. Lastly In that Levi or Matthew being called of Christ to follow him that is to leave his sins and to Believe in him did presently yield obedience to this Call in following Christ Hence we learn That when Christ calls us to follow him by Faith and Repentance we must yield ready obedience to this calling by forsaking our sins speedily and embracing Christ by Faith Hebr. 3. 15. To day if ye will hear his Voyce harden not your Hearts c. Zachaeus being called of Christ came speedily to him receiving him joyfully not onely into his house but into his Heart by Believing in him Luke 19. So Philip Joh. 1. And Paul being called of Christ from Heaven was obedient to that calling in forsaking his sin of Persecuting the Church and in turning to Christ by Faith Reas Reas Otherwise if when Christ calls us by his Word to leave our sins and to Believe in him we refuse to hearken we shall be Guilty of the Contempt of his Word and so increase the measure of our sins Use 1 Vse 1. This reproveth those who notwithstanding Christ calleth them by the Ministry of his Word yet refuse to follow him That is to forsake their sins and to Believe in him They desire still to continue in their own wayes of sin and make delayes and excuses when they should follow Christ like those we read of Luke 9. 59. c. This shall add unto their condemnation if they repent not not so much that they have sinned but that they have refused to come out of their sins of ignorance and unbelief c. Notwithstanding Christ hath often called them by his Word to come out of them Joh. 15. 22. If I had not come and spoken unto them c. Vse 2 Use 2. Hearken to Christ calling to us by the Ministry of his Word from time to time Forsake our own wayes deny our selves and follow him consult not in this case with flesh and bloud or with naturall reason or with the World these are ill Counsellors which will disswade us from following Christ c. Mark 2. 15. And it came to passe that as Jesus sate at meat in his house many Publicans and Sinners sate also together with Jesus and his Disciples for there were many and they followed him June 13. 1619. IN the former verse the Evangelist set down the calling of Levi the Publican to be a Believer in Christ and to be one of his Disciples and Followers Now he setteth down some consequents which followed after the calling of Levi. The consequents are two 1. A Feast or Banquet made by Levi for our Saviour Christ ver 15. 2. Certain accidents or events which fell out by occasion of that Feast The Events are two 1. That the Scribes and Pharises seeing him eat with Publicans and sinners took exception against him ver 16. 2. Our Saviour Christs answer to their exception and defence of his practise ver 17. Touching the first thing namely the Feast which Levi made for him this is implyed when it is said Jesus sate at meat in his house that is in the house of Levi of whom mention was made in the former Verse Luke 5. 29. It is said Levi made him a great Feast in his own house c. and that it was a great Feast or Banquet may further appear because there is mention of so many Guests that were present at it for not onely Christ and his Disciples but many Publicans and sinners also were present as the Evangelist sheweth In the words we will consider three things chiefly 1. The Feast or Banquet 2. The Place where it was made In his House 3. The Guests that were invited and present at it which were of two sorts some of them good as our Saviour and his Disciples some profane and wicked viz. many Publicans and Sinners which sate with Christ and his Disciples at the Table 4. The occasion or cause of so many Publicans and Sinners being present viz. because there were many that followed Christ Touching the first Point namely that Levi made a Feast or Banquet It may be demanded Wherefore or to what end he made such a Feast at this time Answ 1. To testify his joyfulness and gladness for his late Conversion and Calling to be Christ's Disciple for Feasting is a token of Joy and Gladness 2. To express his thankful mind to our Saviour Christ for shewing such mercy on him in calling him from his former sinful life to be a Believer in Him and for appointing him also to this Dignity to be one of his special Disciples and Followers who should afterward execute the Office of an Apostle For these special favours he was desirous to shew his Thankfulness to Christ by entertaining Him and his Disciples in his House with this Feast 3. To shew his Christian Love to his fellow-Publicans in using means for their Conversion to Christ therefore he made this Feast as it is likely and took occasion to invite many other Publicans and Sinners to it that by this means they coming into company with Christ and conversing with Him might if it were possible be drawn to believe in Christ and to repent of their former sinful life as Levi himself had done Publicans That is Custom-gatherers or Tribute-gatherers such as Levi himself was as we heard upon the former Verse And Sinners Not ordinary Offender but such as were notoriously and openly profane whom therefore the Scribes and Pharisees judged unfit to be companied with as appeareth in the next Verse For there were many and they followed Him that is many Publicans and Sinners seeing Christ's goodness and mercy shewed in the Calling of Levi and perceiving also Levi's readiness in following Christ they also were hereby moved to go after Him Quest Quest Whether were they all truly converted Answ Answ Although the Evangelist doth not expresly mention their Conversion yet it is probable by these words that there was some beginning of Grace wrought in them or at least in some of them and that they were in part touched in Conscience for their sins Vide Lyserum in Harm Evang. cap. 66. Euthym. in Mat. 9. Observ 1 Observ 1. From the Feast or Banquet it self in that Levi being converted and become a Disciple of Christ did make a great Feast and in that our Saviour himself and his other Disciples vouchsafed to be present at this Feast we may learn that it is lawful and warrantable for Christians sometimes to use Feasting Our Saviour Christ was present and did partake
them who seeing Christ's free Grace shewed to Levi in Calling him and perceiving also Levi's readiness in following Christ they were thereby moved to go after Christ whence it is probable That they or some of them began to be touched in heart and conscience for their former sinful Life and therefore they followed Christ out of a desire which they had to converse with him and to hear his conference and teaching that so they might have their hearts further wrought upon and that they might come to be partakers of the Grace of Christ as Levi was Observ 3 Observ 3. The example of God's Grace and Mercy shewed in the Calling of other Sinners should move and incourage us to seek unto him for the like Grace and to be carefull in using all good means to be partakers of it 1 Tim. 1. 16. Paul saies He obtained Mercy that in him Christ might shew all long-suffering for a pattern to them which should afterwards believe on him c. that is to incourage others by his example to seek unto Christ and to come to Him by true Faith and Repentance Some make a perverse and wicked use of God's Mercy shewed to Sinners presuming thereupon to sin more boldly turning the grace of God into wantonness but this is a holy and right use which we should make of it even to be drawen and incouraged thereby to seek unto Christ for the like Grace and Mercy and to use the means for the attaining of it So much briefly of this Point Mark 2. 16 17. And when the Scribes and Pharisees saw Him eat with Publicans and Sinners they said unto his June 20. 1619. Disciples How is it that He eateth and drinketh with Publicans and Sinners When Jesus heard it He saith unto them They that are whole have no need of the Physitian but they that are sick I came not to Call the Righteous but Sinners to Repentance IN the former Verse we heard how Levi made a Feast in his House for the entertainment of our Saviour Christ and his Disciples unto which he also invited many Publicans and Sinners which followed Christ Now in these two Verses the Evangelist layeth down two speciall events which happened by occasion of that Feast 1. That the Scribes and Pharisees seeing our Saviour eat with Publicans and Sinners took exception and cavilled against Him Ver. 16. 2. That our Saviour hearing of their cavill did answer and confute it and defend his practise against them Ver. 17. The Cavill or Exception of the Scribes and Pharises is set forth 1. By the matter of it which was this Perceiving that our Saviour did eat with Publicans and Sinners they found fault with Him for it asking How is it that He eateth c. 2. The manner of it they speak not to His face but behind His back to His Disciples When the Scribes and Pharisees Scribes Who these were we heard Chap. 1. Ver. 22. Pharisees A Sect among the Jews which made great shew of holiness Vide infrà Ver. 24. Saw Him eat That is perceived or understood that He did eat with them for it is doubtfull whether they saw it with their own eyes and it is rather likely That they so much abhorred the society of the Publicans that they would not vouchsafe to come into their company and therefore they blamed our Saviour Christ for conversing and eating with them Object Object The Word of God doth forbid society and fellowship with the wicked and profane in many Places As Jos 23. 7. Isa 52. 11. Eph. 5. 11. Therefore it may seem that their Exception against our Saviour was just Answ Answ Thought it may at first sight seem so yet it is not so for although the society of the wicked be forbidden in some Cases yet not simply and absolutely in all Cases nor unto all persons as we shall see afterward And our Saviour sheweth in his answer to them that he was so far from offending in keeping company at this time with these Publicans and Sinners that on the other side he had a speciall Calling to do it it being one main end of his coming into the world to Call such Sinners to Repentance and therefore he conversed with them to that end Observ 1 Observ 1. Though our Saviour Christ had good warrant for that he did in keeping company with these Publicans to the end that he might reclaim them from their former sinfull Life and gain them to Repentance yet the Scribes and Pharisees out of their malice do cavill against him and find fault with his practise Hence we may observe That there is nothing so well done but malicious and wicked men will be apt to find fault with it and to cavill at it though without cause Our Saviour Christ did all things well as the People confessed of Him Mark 7. 37. yet how often were His good actions unjustly taxed and found fault with yea evil spoken of When he cast out Devils from such as were possessed he was charged as one that cast them out by Beelzchub When he forgave sins he was accused of Blasphemy as we heard before in this Chapter When he conversed with sinners to the end to call them to Repentance he was taxed and blamed as too great a friend of Publicans and Sinners as we see here Thus his best Actions were often most maliciously traduced and evil spoken of especially by the Scribes and Pharisees And thus others of the faithful have been wrongfully accused and blamed for doing well So Joseph Daniel Paul c. It is therefore no new thing for those that do well to be evil spoken of even for well doing Thus it hath been and thus it is still The Devil is still the Accuser of the Brethren and he sets malicious and wicked men a work to accuse and speak evil of them and their best actions without cause We must therefore look for this and not be discouraged with it though our selves meet with such hard measure at the hands of the profane Onely be careful not to give just cause unto malicious toungs to speak evil of us Observ 2 Observ 2. They go not directly to Christ himself to blame Him to his face for eating with Sinners either because they were ashamed of their malicious Cavil or else because they durst not lest he should convince them and put them to silence as sometimes he had done formerly But they go to his Disciples whom they thought to be weaker and unable to answer them and to them they utter their malicious Cavil questioning with them about the reason why themselves and their Master did eat with Sinners Hence observe one property of malice which is to backbite and whisper against others in their absence to the end to defame them and bring them out of favour and credit with others before whom they do backbite them Malicious Persons when they are ashamed or dare not speak evil of others to their faces yet will not stick to traduce and
slander them behind their backs and in their absence Thus dealt the Scribes and Pharisees with our Saviour Christ speaking evil of Him to his Disciples and at another time they spake evil of them to Him as may appear in the 24th Verse of this Chapter An Example also of this malicious Back-biting we have in Doeg 1 Sam. 22. 9. and in Haman Esth 3. 8. Rom. 1. 29 30. The sins of Malice and Whispering are joyned together in the Heathen to shew that they commonly go together Use Use Take heed of this secret whispering and speaking evil of others behind their backs if we would not shew our selves to be malicious It was one sin of the Heathen Rom. 1. 30. Therefore it should be far from Christians The rather avoid it because it is a main cause of much strife amongst men Prov. 26. 20. Where no Wood is there the Fire goeth out so where there is no Tale-bearer Strife ceaseth So it may be said of the Back-biter Hearken not to such c. Prov. 25. 23. So much of the sixteenth Verse It followeth Ver. 17. When Jesus heard it c. Now the Evangelist sets down our Saviour Christ's Answer to their Cavil and Exception In which He proveth against them the Lawfullnesse of his Conversing with Publicans and Sinners by two Reasons The first drawn from the present state and condition of the Publicans and Sinners which is set foâth by comparison unto sick Persons who have most need of the presence and help of the Physitian whereas they that are sound in body have not the like need even so these Publicans and Sinners being spiritually sick diseased with sin had most need of the society and help of Christ the spiritual Physitian whereas those that were spiritually whole and sound as the Pharisees and Scribes thought themselves to be had no such need of him The second Reason is drawn from the end of his coming into the World which is laid down 1. Negatively Shewing what it was not He came not to call the Righteous 2. Affirmatively Shewing what it was He came to call Sinners to Repentance Observ Observ Before I come to speak particularly of the words we may observe one Point of Instruction from the general Scope of the words in that it is the purpose of our Saviour in them to defend his own Practise in keeping company with the Publicans and Sinners Hence we learn that it is not simply unlawful for Christians to come in company with such as are profane and wicked yea though they be noted and known to be such Our Saviour companied with Publicans and Sinners and defended this his Practise against the Scribes and Pharisees which shews that it is not simply unlawful to come in company with such as are openly profane as namely in these cases 1. When we have a special Calling to come into their company to do them good and to reclaim them from their evil wayes by Admonition Reproof and the like means Thus our Saviour Christ had a special Calling to converse with Sinners to call and convert them by his Conference and Teaching and so Ministers of the Word have a Calling sometimes to come in company of profane and wicked Persons that are of their charge to the end to use means for the reclaiming of them 2. When there doth appear some hope of doing good upon them and of reclaiming them as in case they seem tractable and willing to be admonished or reproved and in this case not onely a Minister but even a private Person may come into company with a profane Person 1 Cor. 10. 37. If any of them that believe not bid you to a Feast and ye be disposed to go that is if ye think it expedient and see hope of doing good to them whatsoever is set before you eat c. 3. When we have necessary and unavoidable occasion of Traffick or Dealings with such in civil Affairs Thus it is likely that Lot living in Sodom could not but sometimes come in company with the wicked Sodomites and have civil dealings with them So also Abraham companied with the Hittites Gen. 23. 4. When we come occasionally into the company of the wicked against our Wills not seeking or desiring it this cannot be condemned as a sin because it is a matter impossible to be avoided unless we will go out of the World as the Apostle saith 1 Cor. 5. 10. Thus we see in what cases it is lawfull sometime to come in company with the profane and wicked yet here we must remember some Cautions to be observed of us in conversing with the wicked 1. That we do not seek their company or familiarity unnecessarily 2. That we take heed we become not like unto them in their evil conditions and qualities we must beware of being corrupted by them we must be very watchful over our selves in using their company lest we be tainted with it as knowing that it is a very hard matter so to use the society of the wicked as not to be infected by it 3. So use the company of the wicked that we beware of hardning and confirming them in their evil wayes either by countenancing oâ applauding them in their sins or by too much familiarity or any other way 4. In companying with the profane take heed of giving just cause or occasion of offence unto the Consciences of weak Christians who are not throughly perswaded of the Lawfulness of our conversing with such or at least do not know upon what grounds we company with them See for this 1 Cor. 8. 9 10. So much of this Observation from the general drift of the words of our Saviour Now to speak more particularly of them The Whole That is such as are spiritually whole and sound not that there are any such but because the Scribes and Pharisees thought themselves to be such our Saviour speaks according to that opinion which they had of their own Righteousness Have no need of the Physitian That is of the spirituall Physitian to cure them in Soul of their sins meaning Himself who came into the World to that end to heal men of their sins as he sheweth in the next words But the Sick That is such as are diseased with sin Mark 2. 17. I came not to Call the Righteous but Sinners to Repentance June 27. 1619. Observ 1 THe first Observation Our Saviour here compares sinners in their natural condition unto sick Persons whence we may gather what is the estate of all sinners by Nature that it is like unto the state of a sick Person Therefore in Scripture sin is called by the name of Sickness and sins are called Diseases as Psal 103. 3. and Isa 53. 4. to shew that they are the spiritual sicknesses of the Soul For the further clearing of this we may consider what resemblance is between a Sinner in his natural estate and a sick Person The Resemblance stands in these things chiefly 1. The sick Person is distempered in body
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
commit sin which tends to their own hurt even to the destruction of their own Souls Jam. 1. 15. It is strange to see how diligent and careful many are to plot and practise sin and to fulfil their wicked lusts never considering that in so doing they take care and use diligence to destroy their own Souls Use 2 Use 2. How much more diligent should we be in watching all occasions and opportunities of doing good If the wicked shew such diligence in watching opportunities to commit sin much more cause have we to watch all occasions daily of glorifying God and of doing good to others and of working out our own Salvation Otherwise the diligence of the wicked in practising sin may shame our negligence in doing good Therefore as the wicked do watch all occasions to practise sin so let us much more watch occasions to do good duties 1 Pet. 4. 7. Watch unto Prayer The like may be said of other good duties as hearing the Word Reading c. We must watch unto them that is diligently observe all good occasions to perform them Observ 2 Observ 2. In that it is said they watched him that they might accuse him we learn further that it is the property of wicked malicious persons such as the Scribes and Pharisees to desire and seek to accuse others wrongfully to seek occasions of unjust or false accusing of others that so they may discredit them or bring them into trouble and danger Thus the Scribes and Pharisees sought to accuse our Saviour Christ wrongfully as we see here So also Luke 11. ult They laid wait for him seeking to catch something from his mouth whereby they might accuse him So Matth. 26. 59. The Chief Priests and Elders and all the Council sought false witness against Jesus to put him to death But they found none c. So Dan. 6. 4. The Princes of Darius sought to find occasion against Daniel concerning the Kingdom c. Vse Use Let this be far from us to seek occasion and matter of unjust and false Accusation of others Remember that it is the proper practise of wicked and malicious men to accuse others falsly 2 Tim. 3. 3. one of the sins that should raign in these last times is men should be false Accusers See that none of us be in this number It is the Devil's practise to accuse the Brethren before God day and night Revel 12. 10. The more any is given to false accusing the more like he is to Satan bearing his Image and resembling him in Practice We ought to clear the Innocency of others by all means that we can and therefore far should it be from us to seek occasion and matter against others to accuse them wrongfully But of this sin of false accusing we heard before Chap. 2. Ver. 24. So much of the Circumstances of this Miracle here mentioned by the Evangelist Now follow the Preparatives unto it which are two set down ver 3 4. The first is the Speech of our Saviour unto the party that was to be cured bidding him stand forth in the midst ver 3. The second is his Speech unto the Scribes and Pharisees in which he propounds a Question to them touching the doing of good upon the Sabbath day which Question did put them to silence Touching the words of our Saviour to the party to be cured in that he bids him arise and stand forth in the midds the Reason hereof was that the Miracle might be the more evident and apparent to the beholders therefore he would have the party diseased to stand forth that all that were present in the Synagogue might take notice of his case and of the Miracle which was to be wrought upon him And this shews the courage and boldness of our Saviour that he did not fear the Cavils or Accusations of the Pharisees though he knew their thoughts against him Luke 6. 8. therefore he bids himstand forth ready to be healed to shew that he was resolved to cure him notwithstanding their malicious purpose to accuse him for it as a Breaker of the Sabbath Observ Observ In that our Saviour bids him stand forth to the end the Miracle might be apparently seen and taken notice of we learn That the Miracles of our Saviour Christ were truely and really wrought and that they were not Satanical Delusions See this Point before observed Chap. 2. Verse 12. It followeth Ver. 4. He said unto them Is it lawful c. It appears Matth. 12. 10. that the Scribes and Pharisees did first propound a question to our Saviour asking him Whether it were lawful to heal upon a Sabbath day unto which our Saviour here answereth by propounding another question unto them thereby to confute their question Is it lawful to do good on the Sabbath c. q. d. It is as lawful and expedient to do good on the Sabbath as it is unlawful and unexpedient to do evil on it Now by doing good or evil here is meant doing good or evil unto Man's body or bodily life as appears by the words following Is it lawful to save life or to kill So the meaning is this Is it lawful to do good or to do hurt to the body or bodily life of man upon the Sabbath Now by this question thus propounded our Saviour implyes that in the present case he must needs do one of these either good or hurt unto this party which had the withered hand the reason is because in the case of necessity not to do good to our Neighbour if it be in our power is to hurt him and not to save his life in this case is to destroy or take it away Now our Saviour knew that the Pharisees durst not grant that it was lawful to do hurt or to take away life on the Sabbath and therefore they must needs yield it lawful and necessary to do good and to save life on the Sabbath Note that this question of our Saviour hath the force of an earnest Affirmation and it is as much as if he had said It is certainly lawful and expedient to do good to Man and to save his life and not to hurt Man or to destroy life on the Sabbath And they held their peace Though they were convinced by reason so as they had nothing to reply against our Saviour's question to confute it yet such is their obstinacy that they will not plainly confess the truth as they should have done but rather hold their peace and say nothing This for meaning of the words in this Verse Observ 1 Observ 1. Here first we are taught that it is lawful on the Sabbath day to do works of mercy tending to the good and preservation of Man's Body and bodily Life See this Point handled before Chap. 2. Ver. 26 27. Observ 2 Observ 2. From the manner of our Saviour's Speech Is it lawful to do good or to do evil on the Sabbath c. We may learn that in the accompt of God there is no
were Herod's Courtiers and such as were of his Houshold so Beza on Matth. 22. 16. But to let passe the diversity of Opinions of this matter The Opinion of those seems very probable who think that these Herodians were a certain Sect among the Jews in our Saviour's time who among other Opinions held this That Herod King of the Jews was the Messiah because he lived and reigned about that time when the Jews expected the comming of the Messiah See Casaub contra Baron Pag. 46. and Scaliger in Euseb And this Opinion is the more probable because this Herod was not onely King of the Jews but a Jew born although his Ancestors were Originally Idumaeans See Casaub contra Baron Apparat. Num. 5. Sect. 3. 4. See afterward chap. 8. 15. and chap. 12. 13. Observ 1 Observ 1. Great men are often greatest enemies of Christ c. So these Pharisees and Herodians See this before observed upon chap. 2. v. 6. Observ 2 Observ 2. Though the Pharisees and Herodians were of different Sects holding contrary Opinions about the Messiah and therefore enemies one to the other in that respect yet they joyn together with one consent to seek the death of our Saviour Christ whence we learn one property of the wicked which is this that howsoever they are at variance and discord among themselves about other matters yet they all can agree in this to oppose Christ So did the Pharisees and Herodians here So also did the Pharisees and Sadduces Though they held contrary Opinions as appears Act. 23. 8. yet they consented in this that they were both malicious enemies to Christ So Herod and Pilate though they were enemies yet could agree and become friends to seek the death of our Saviour Christ Luke 23. 12. And as the wicked did thus consent and joyn together in league against Christ when he was upon Earth so also they have in all ages consented and agreed together to set themselves maliciously against the true Church of Christ though otherwise they disagree among themselves The Pharisees and Sadduces joyned against Paul Act. 23. 6. See Psal 83. Enemies of the Church are like Sampsons Foxes tyed by the tailes and their heads severed Judg. 15. Reas Reas Christian Religion whereof Christ is Author and which the true Church professeth and maintaineth is flat opposite and contrary to the corrupt disposition of all wicked men in the World Use 1 Use 1. See the extream hatred and Malice of Wicked men against Christ and his Church in that this causeth them to lay aside all other hatred and Enmity which is between them for other matters so as though they be never so great enemies in other matters and for other causes yet they can become Friends and Associates in setting themselves against Christ and his Church and against the Religion which it Professeth Use 2 Vse 2. Seeing the wicked though they disagree in other matters yet can agree and joyn in League against Christ and his Church let this move us much more to be carefull that whatsoever differences there are or may be amongst us in other matters yet alwayes to consent and joyn together with one heart and mind to seek the honour of Christ and the good of his Church Observ 3 Observ 3. In that we see such unity and consent among these wicked Pharisees and Herodians in seeking to murder our Saviour We learn further that unity and consent of it self is no sure note or mark of the true Church as the Papists teach for there is oftentimes great unity and consent among the wicked Enemies of the Church in the practise of wickednesse and in opposing the true Church Such unity was between these Herodians and Pharisees Such unity there was between the High-Priests and Elders and Pilate and Judas in putting Christ to death Such unity was amongst them that cryed out against Christ Crucify him Crucify him So also among the Idolatrous Ephesians crying out against Paul in behalf of Diana Act. 19. 29. So Revel 13. 16. See also Prov. 1. 11. Antichrist causeth all both Small and Great Rich and Poor Free and Bond to receive his mark c. All this proves that there may be great unity and consent among such as are utter enemies to the true Church therefore unity of it self is no sure mark of the true Church and the most learned Papists shew their ignorance in defending it to be so Unity in the true Faith and Doctrine of Christ and in the Profession and practise of true Religion is a note of the true Church but unity of it is not a note of it And therefore it is a vain thing for the Papists to boast as they do of the unity that is in their Church for if it were so as indeed it is not yet this would not prove them to be the true Church of Christ unlesse they can prove that they agree in holding and maintaining the true and sound Doctrine of Christ So much of the persons conspiring against our Saviour Christ Now followeth the manner of their Conspiracy They gathered a Councell Or took Counsell together for so it may be translated as Matth. 12. 14. By this phrase of speech it seems likely that they appointed a solemn meeting and assembly about this Consultation to deliberate how they might put our Saviour Christ to death and no doubt but they consulted how they might accuse him of some crime for which he might be put to death by Authority of the Magistrate This was their purpose and they went not rashly about it but very warily and politickly consulting about it c. Observ Observ The wicked are very wise wary and politick in compassing their wicked desires and purposes and in practising sin Luke 16. 8. The Children of this World are in their Generation Wiser then the Children of Light Jerem. 4. 22. My People is Foolish c. sottish Children c. they are Wise to do evill c. Prov. 7. 10. The Harlot hath a subtle Heart Act. 13. 10. Elymas full of subtilty And Luke 13. 32. Herod is called a Fox We have many examples in Scripture of this wicked Policy and Wisdome in practising sin How Wise and Politick was Saul in seeking the life of David 1 Sam. 18. How Politick was Absalon in Plotting against David his own Father to get the Kingdome from him 2 Sam. 15. 2. How Politick was wicked Jesabell in Plotting the death of Naboth and getting away his Vineyard for Ahab 1 King 21. So Herod in seeking to put our Saviour Christ to death so soon as he was born Matth. 2. So Matth. 26. 4. The Chief Priests Scribes and Elders consulted to take Christ by subtilty c. Thus Wise and Politick are the wicked in Plotting and practising sin And this we see to be true in daily experience The Covetous person is very subtill and Wise to compasse his Covetous practises of unjustice and Oppression The Ambitious person is very Politick in Plotting how to grow
In hearing it with due reverence and attention of body and mind 2. In hearing it with understanding so as to conceive those things aright that are taught The want of this is the cause that many who hear are not converted by hearing See Matth. 15. 10. and Matth. 13. 19. 3. In applying the Word by faith not onely believing in general the Precepts Promises Threatnings c. but making particular application of them to our selves Heb. 4. 2. The Word did not profit them because not mingled with faith in them that heard it 4. In framing heart and life to the obedience of the Word This is the right hearing so to hear that we do obey the Word therefore hearing is sometime put for obeying in the phrase of Scripture Jam. 1. 22. Be doers of the Word and not hearers onely c. Quest 2 Quest. 2. How is the hearing of the Word a means to work repentance Answ Answ Not of it self alone but by vertue of the Spirit of God wherewith he hath promised to accompany his own Ordinance in the preaching and hearing of his Word Esay 59. ult But the preaching and hearing of the Word is the outward instrument by which Ordinarily God doth confer his Spirit Gal. 3. 2. Received ye the Spirit by the works of the Law or by hearing of faith That is by hearing the doctrine of faith which is the Gospel Act. 10. 44. Use 1 Use 1. Reproveth those that neglect the hearing of the Word preached when they might hear it letting slip the opportunities of hearing it no marvail if such remain in ignorance unbelief and other sins seeing they willingly neglect that Ordinance of God whereby they should be called and brought out of their sins and turned unto God Use 2 Use 2. Let all who have hitherto lived in their sins and would for time to come forsake them and be brought to God by true repentance let all such I say become diligent and conscionable hearers of the Word This is that Word which is able to convert the soul yea to save it This is that Word which being rightly preached and heard is able to change the heart and to make sinful men become new creatures Hear it therefore upon all occasions and be swift to hear it But especially look thou hear in right manner with Attention Understanding Faith c. Thus if thou hear the Word thou shalt find it powerful to change thy heart and to turn thee from thy sins to God If any means will do it this is most likely sanctified of God to that end c. Doctr. 2 Doctr. 2. In that this is mentioned here as a just Judgment of God upon the wicked that they should not have grace to turn from their sins unto God we may learn That it is a grievous Judgment and punishment of God upon any to be left of God in their sins and in such hardness of heart that they cannot repent and turn from them Esay 6. 10. Make the heart of this people fat c. lest they understand with their heart and be converted c. Examples of this we have in Cain and Judas and other wicked Reprobates Especially in Pharaoh to whom this plague of a hard-heart unto which God gave him up was worse and more fearful than all the other Plagues sent upon him Reas 1 Reason 1. This is a spiritual Judgment upon the Soul and Conscience which is far worse than all outward temporal punishment upon the body goods c. Reas 2 Reason 2. A hard and impenitent heart makes way for all the other Plagues and Judgments of God both in this life and after this life for so long as men continue hardened in their sins and turn not from them they cannot be pardoned and so long as their sins are not pardoned they are under the wrath of God and subject to all curses temporal and eternal Rom. 2. 5. After thy hardness and heart that cannot repent treasurest up wrath unto thy self c. Reas 3 Reason 3. It is usually the punishment of heynous sins as Rom. 1. 28. Use 1 Vse 1. See the blockish security of those who lying under this heavy Judgment of an impenitent hard heart do not feel or once complain of it but go on pleasing themselves in their wicked course But as in bodily Diseases those that are dangerous and yet are not felt to be so are in that respect the more dangerous as in a frenzy or dead Palsie c. So this spiritual disease of a hard heart the less it is felt the more fearful and incurable it is Use 2 Use 2. Pray unto God above all temporal Plagues and Judgments to keep from us an impenitent heart not to leave us to our own hearts to harden our selves in our sins as he suffered Pharaoh and as he suffereth many wicked ones If there be cause to pray to God to keep us from the danger of fire and water and from bodily Diseases Famine Sword of the Enemy c. much more cause to pray against hardness of heart the cause and forerunner of all Judgments This is that sin that keeps all other sins from being pardoned Take heed of it therefore and use all means against it of which see before Chap. 3. Verse 5. It is not sin simply but impenitency in sin that condemns the wicked c. Use 3 Use 3. Such whom God hath brought to repentance should be thankful c. Doctr. 3 Doctr. 3. Further from the word Turn we may observe the nature of true Repentance and wherein it consisteth chiefly viz. in a turning from sin and forsaking it and turning unto God by a new course of life But of this see before upon Chap. 1. Verse 15. And their sins should be for given That is the guilt and punishment of them remitted of God and not imputed Psal 32. 1. Observ Observ In that the forgiveness of their sins is mentioned as a consequent of their repentance and turning from sin we gather That forgiveness of sins belongeth onely to such as truly repent and turn from their sins therefore these two Repentance and Remission of sins are often in Scripture joyned together and usually repentance is set in the first place to shew that it must go before else forgiveness cannot follow See before Chap. 1. Verse 4. where this Point was handled Verse 13. And he said unto them Know ye not c. Our Saviour having in the two former Verses instructed and taught his Disciples both the reason why he thought fit to interpret the Parable unto them as also why he spake in Parables to those without Now before he lay down his Exposition of the Parable he reproveth his Disciples for their ignorance in that they understood not his Parables and this he doth the more to stirr them up to an earnest desire to have them opened and to make them the more attentive to his Exposition of them Know ye not That is Understand ye not This Parable Viz.
as we see in Cain who having a guilty conscience was afraid that every one that found him would be ready to kill him Gen. 4. 14. 3. To this adde the naturall constitution of the bodies of some good Christians which maketh them the more apt and inclinable to such immoderate fearfulness 4. There is flesh as well as spirit in the best now the flesh is weak though the spirit be ready Matth. 26. 41. Vse 1 Use 1. This serveth to comfort and stay the minds of those weak Christians who complain much of this timorousness in times of danger and trouble and are much discouraged therewith and are sometimes tempted thereupon to doubt whether they be Gods Children and whether they have any faith in them at all Such must know and remember this That even the best Christians are subject to such timorousness and are sometimes troubled therewith in times of great distress Therefore let none conclude that they have no faith at all because they are apt to fear immoderately in times of danger for this doth not follow There may be true faith in those that are sometimes timorous in times of danger as we see here in Christ's Disciples Such timorousness may argue weakness but not a totall want of faith Yet those that feel this infirmity of immoderate fearfulness in themselves at such times must take heed they do not allow it in themselves but strive against it by all means that they may by degrees more and more subdue it Object Object 1 Joh. 4. 18. Perfect love casteth out fear c. Answ Answ Not all fear is expelled but such fear as is in the wicked and unbelievers As 1. That slavish fear whereby they fear God onely in regard of his wrath and Judgments as the evill servant feareth his Master 2. The love of God casteth out such Excessive fearfulness as is in the wicked in times of danger Quest Quest What difference between the fearfulness of the wicked and of the godly in times of danger Answ Answ 1. They differ in the cause The fear of the wicked proceedeth from Want of faith but the timorousness of the godly comes only from the Weakness of faith in them 2. They differ in this That the wicked are wholly overcome of fear in times of danger being not able to resist and vanquish that fear but the godly do by faith resist this fearfulness in themselves and at length by degrees overcome it so as it doth not wholly prevail against Faith in them 3. The wicked are so amazed and perplexed with fear at such times that they cannot at all comfort themselves in God but cast away all confidence of his help and are even at their wits end many times through fear and terrour as Nabal and Belshazzar But the godly in the middest of their greatest fearfulness yet are able to stay themselves with some hope and comfort in God Object Object Prov. 28. 1. The Righteous are bold as a Lyon Answ Answ It is to be understood 1. In comparison of the wicked 2. So far forth as Faith hath the upper hand in them yet because there is some infidelity in them they sometimes fear c. Vse 2 Use 2. Seeing good Christians are subject to immoderate fears in times of great danger and trouble learn to judge charitably of such when we see them discover much timorousness at such times and beware of censuring them upon this for Hypocrisy for so we might as well censure Christ's Disciples to be void of all true Faith because they sometimes were fearfull in times of danger Remember in this case that there is weakness of Faith in the best Christians and that there is also some corruption of nature in them and it may be also that by reason of the natural temper of their bodies they are more subject to fearfullness than some others These things considered learn to judg favourably of good Christians in this case of timerousness in time of great danger or trouble Vse 3 Use 3. This further sheweth that even the best of us had need to arm our selves before-hand against such immoderate fearfullnesse in times of trouble and danger and to use all good means to resist it Remedies against excessive fearfullnesse in time of danger The Remedies are of two sorts The first consist in Meditation The second consist in practice Touching the former sort 1. Consider this that fearfullnesse in time of danger is forbidden and condemned in Scripture as a sin Prov. 3. 25. Be not afraid of sudden fear neither of the Desolation of the wicked when it commeth 1 Pet. 3. 14. If ye suffer for Righteousnesse happy are ye and be not afraid of their terrour neither be troubled So Matth. 10. Fear not them that kill the body c. 2. It is the property of unbelievers and wicked ones to be excessively fearfull and timorous Revel 21. 8. The fearfull and unbelieving c. shall have part in the Lake c. Levit. 26. 36. I will send a faintnesse into their hearts in the Lands of their enemies and the sound of a leaf shaken shall chase them c. 3. Consider Gods special Protection promised to his Children in the midst of greatest dangers See for this Psal 91. and Esay 43. 3. Fear not for I have Redeemed thee c. When thou passest through the Waters I will be with thee c. When thou walkest through the fire thou shalt not be burnt c. Not that Gods children are exempted from all dangers but by these and the like promises they are assured that God hath speciall care of them in the greatest dangers and that nothing shall befall them to hurt them that is to hinder their Salvation but all shall turn to the furtherance thereof 4. Remember the courage of the Saints and Martyrs So David Psal 23. Though I walk in the shadow of death c. Elisha was not afraid when an Hoast of men came against him The Martyrs were couragious and undaunted at the stake when the fire was ready to be set to their bodies So Moses at the Red Sea The Remedies which consist in practice are these 1. Pray unto God to deliver us and free us from the spirit of fear and to give us Christian courage and boldnesse in the evill day and in greatest dangers 2. Labour more and more to be strengthened in Faith which will expell fear out of the Heart 3. Keep a good Conscience in all things and at all times and so labour to preserve the inward peace thereof This will make us confident and bold as Lyons in time of trouble Arm thy self with that breast-plate of Righteousnesse mentioned Ephes 6. which is nothing else but a good Conscience this will keep out fear 1 Pet. 3. 6. Whose Daughters ye are so long as ye do well not being afraid of any amazement Contrariwise nothing breeds terrours and fearfullness in the Heart so much as sin committed especially against Conscience by which the peace of it
needs be the cause of all cowardly fearfulness in times of distress Vse 1 Use 1. See the reason why the wicked and unbelievers are so cowardly and timorous in times of trouble and danger befalling them as we see in Cain Gen. 4. 14. and in Belshazzar Dan. 5. 6. Yea sometimes when there is no danger they are fearful Prov. 28. 1. The wicked fleeth when none pursueth And Levit. 26. 36. The sound of a shaken leaf chaseth them c. The reason of this their timorousness is their want of faith They have no assurance of Gods mercy to them in Christ nor of his special protection in times of danger therefore are their hearts thus overcome of fear and terrour They are sometime at their wits end This shall make the hearts of the wicked to fail them for fear at the day of Judgment because they shall want faith c. Vse 2 Vse 2. See also the cause of much timorousness even in good Christians in times of trouble The weakness of their saith is the cause of it as it was here in Christs Disciples And we are not to marvail that the best Christians are subject to this infirmity of timorousness more or less seeing there is some weakness and imperfection of faith in the best Vse 3 Use 3. Hence gather That excessive fearfulness in time of danger is a sin because it is a fruit of infidelity But of this before Use 4 Use 4. This sheweth us further what to do that we may be kept from this immoderate fear and timorousness Labour for true faith and for a further growth of it in us Such as never had faith must use all good means to attain some measure of it And such as have it in some measure already must labour for a further increase of it The more faith the less fear as on the contrary the less faith the more fear Pray unto God to give thee faith and to increase it in thee This will expell fear out of thy heart and make thee couragious in times of greatest distress and danger as Job 13. 15. Though he slay me yet I will trust in him And Paul Rom. 8. 38. I am perswaded that neither death nor life c. shall separate c. So Hebr. 11. 34. it is said of Gedeon Barack Sampson c. that by faith they stopped the mouths of Lyons quenched violence of fire c. out of weakness were made strong waxed valiant in fight c. So the Martyrs were couragious at the Stake and in the fire because they had special strength of faith given them Especially let such labour for faith who are called to go through great dangers as Souldiers Mariners Women that bear Children c. 1 Tim. 2. ult Verse 41. And they feared exceedingly c. The Evangelist layeth down a second consequent of this Miracle namely the effect which it wrought in the Disciples and others Which effect is twofold 1. Inward They feared exceedingly 2. Outward In that they do by their words one to another acknowledg the power of Christ and profess their admiration of it They feared c. This is to be understood not onely of the Disciples of Christ but of others also of the people who were present in other ships and saw the Miracle as may be gathered from Matth. 8. 27. where it is said The men marvailed c. Now if none but the Disciples had wondred and feared it is likely the Evangelist would not have spoken so generally saying The men marvailed but rather The Disciples marvailed Quest Quest Why did they so exceedingly fear seeing the storm being now laid the danger was past Answ Answ The Evangelist doth not here speak of their fearing of the danger in which they had been and from which they were now escaped but of that fear and reverence of the Power and Majesty of Christ with which they were stricken and moved in heart at the sight of this great Miracle And this fear was the greater in the Disciples because they now saw and considered their own weakness and infidelity for which Christ had reproved them Thus then the consideration of Christ's wonderfull power and their own weakness moved them thus exceedingly to fear and reverence the Divine Majesty of Christ And this was a good kind of fear in them whereby they so feared the power and Majesty of Christ that they were carefull not to offend him as they had done before by their timorousness and infidelity Observ Observ Hence gather That we ought to be affected in heart with great fear and reverence of the Majesty of God when we see or take notice of his great and powerful works the consideration of his wonderfull works should move us greatly to fear him Thus the Disciples and others at this time by seeing this great Miracle of Christ were moved to fear him exceedingly So Peter and others Luke 5. 8. So the Centution and they that were with him at the time of Christ's death when they saw the Earth-quake and other great Miracles wrought they feared greatly c. Matth. 27. 54. So should we be moved greatly to fear and reverence the Majesty of God when we consider his mighty works Jerem. 5. 22. Fear ye not me saith the Lord Will ye not tremble at my presence which have placed the sand for the bound of the Sea c. Hab. 3. 16. when the Prophet heard of the great Judgments of God threatned his belly trembled c. Now this fear must not be servile but a fiâiall fear joyned with love of God which must make us afraid and loth to offend him Psal 4. 4. Vse Vse This condemneth the blockish security of many who when they see or hear of Gods great and miraculous works of Justice or mercy shewed upon themselves or others yet are little or nothing at all moved in heart to fear and reverence the power and Majesty of God This argueth great and fearfull hardness of heart Such are worse then Nebuchadnezzar Dan. 3. 24. and Felix Act. 24. 25. This want of fear and reverence of Gods great works is an effect and sign of Atheism in such And said one to another Who is this c. By these words the Disciples and the rest do profess their admiration of the Divine power of Christ and withall do imply a confession and acknowledgment that he was more than a meer man even the Son of God himself Quest Quest Did not the Disciples know and believe before that Christ was the Son of God Answ Answ Yes they knew it in part by his former Miracles but their knowledg and faith in this Point was further confirmed by this Miracle Observ 1 1. Observ In that the Disciples and others with them are not only affected with fear and reverence at the sight of this Miracle but do also take occasion to acknowledg and magnifie the Divine power of Christ who was able to command the Wind and Sea hence we learn That we should not onely be
grow into dislike and hatred of him and his doctrine because he gave the Devils leave to enter into the Swine And even so we see it came to pass for when they saw their Swine drowned they grew into such dislike of our Saviour that they would have him depart out of their Coasts as we shall see afterward Observ Observ In that the Devils could not enter into the Herd of Swine without asking leave of Christ we learn That though the Devill have great power to do hurt to men and other creatures yet it is no absolute but a limited power he is potestas sub potestate a power under another power that is under the power of God by whom he is so limited and restrained that he can do nothing without leave and permission from him Thus we see that he could not touch or hurt Job in his body or goods further than the Lord gave him leave Job 1. 2. Chapters As the Lord hath set bounds and doors for the Sea to keep it in that it overflowes not the Earth Job 38. 10. so also he hath set the Devil his bounds which he cannot pass See Revel 20. 1. Use 1 Use 1. This is for the great comfort of the faithful against the power and malice of Satan Though he have power to tempt them unto sin and that sometimes with great violence and force and though he may have power also to afflict them outwardly in their bodies or goods as he did Job and to stir up great troubles against them yet his power is not absolute but limited by the Power of God and of Christ Jesus so as he cannot do what he list against the faithful but so much only as the Lord suffers him to do If he could not without leave from Christ enter into the Swine much less can he do any thing against the bodies or souls of Gods Children without leave from God And it is certain the Lord will never suffer him to hurt them simply that is to say to hinder their salvation He may give him leave to afflict their bodies and to stirr up great outward troubles against them to try and exercise them and he may also give leave to him inwardly to assault their minds and hearts with forcible and grievous temptations but he will never suffer him to tempt or try them above their strength but will give an issue that they may at length escape from it neither will he ever suffer the gates of Hell that is the power of the Devil to prevail against their salvation Though he desire to winnow the Saints yet c. Luke 22. Use 2 Use 2. Seeing the Devil can do nothing without Gods permission let us daily pray unto the Lord to restrain his power that he may not do us that hurt in our bodies or souls or otherwise as he desireth especially that he may not prevail against us by his sinfull temptations We are taught in the Lords Prayer to pray That the Lord will not lead us into temptation c. that is that he will not give us over to the power of Satan to be overcome of him when he tempteth us but that he will restrain his power and not suffer him to tempt us above our strength So much of the twofold Request of the Devils unto our Saviour Now followeth his yielding to the latter of the Requests in the beginning of the 13 Verse Incontinently he gave them leave to enter into the Swine Quest Quest Wherefore did he permit them to have their will in entring into the Swine and in drowning them in the Sea Answ Answ Not to satisfie their wicked desire or to give them any contentment but rather for these Reasons 1. To shew his power over them and that they could not do this without his permission 2. That by this means it might plainly appear how great a number of Devils was in the party possessed in that being cast out they entred into so great a number of Swine being about 2000 and carried them all headlong into the Sea and consequently that this miracle of casting out such a multitude of Devils might appear to be the greater 3. That by this means the fame of the miracle might spread the further 4. To try the affection of the Gadarens towards him whether they would prefer their Swine before him and to lay open their profaneness and covetousness in that they would rather part with Christ then with their Swine 5. Lastly That he might justly punish such a profane people for their profaneness and wickedness by suffering the Devils to destroy their Swine Observ Observ Here then we learn That the Lord sometimes for just causes doth suffer the Devill to have his will in doing such hurt as he desireth He suffered him here to destroy the Gadarens Swine He suffered him to afflict Job in his body goods and Children most grievously He suffered him to possess the bodies of many in our Saviour's time He suffered him to bow the body of a believing woman for 18. years together Luke 13. 16. So also the Lord suffers him often to hurt men not only in their bodies or goods but also in their souls and consciences by his wicked suggestions and temptations drawing them to sin as we see in the examples not only of Judas and of Ananias and Sapphira but of David himself 1 Chron. 21. 1. Quest Quest What are the causes for which God doth thus suffer the Devil to have his will in doing so much hurt Answ Answ The causes are two especially 1. To shew his Wrath and Justice against the wicked punishing them justly for their sins by this means and using the Devil as an instrument to execute vengeance on them This might be one reason why many were possessed in our Saviour's time 2. He doth this for the good of his Children partly chastising them by this means for their sins and so humbling them and causing them to renew their repentance partly exercising and trying their faith patience and other graces which are in them and so causing these graces to shine forth the more clearly in them as we see in the example of Job Use When Satan is permitted of God to hurt or afflict our selves or others any way we must not look only at him who is the instrument but chiefly at the providence of God by whose permission Satan hath such power to do hurt and in this case we must acknowledg and magnifie either the just Judgment of God on the wicked or else his goodness and mercy to his Children in turning all the malice and power of Satan to their good and to the furtherance of their salvation Thus did Job Chap. 1. When his Goods and Children were taken away by the Devil's means he said The Lord had taken them c. Mark 5. 13 14. Then the unclean spirit went out c. Octob. 8. 1620. HItheirto of the Circumstances of the Miracle and of certain Antecedents which went immediately before it
lawfull outward Calling are not good and Holy persons but there are some profane and wicked whom the Lord tolerateth and suffreth in the Church among the good Pastors as he did Judas the Traytor among the Apostles Joh. 6. 70. Have not I chosen you Twelve and one of you is a Devill So that they may be wicked men yea very Devills Incarnate which the Lord may suffer to have place in the Church and to have an outward Calling to bear Office in it Such were the Scribes and Pharisees who sate in Moses Chair in our Saviour's time Matth. 23. 2. and yet they were in their lives most wicked and vicious as our Saviour sheweth in the same Chapter See also Act. 20. 29. Quest Quest Why doth the Lord suffer such wicked men to bear office in the Church Answ Answ 1. To shew that the efficacy of the Ministry doth not depend upon the worthiness of the persons but upon the Ordinance of God and upon the power of his Spirit accompanying the same 2. For the Tryall of the Church for such wicked men are as Wolves not sparing the flock 3. For the just punishment of such as contemn good Pastours Vse 1 Use 1. It must teach us not to marvail or be offended though we sometimes see wicked men fill up the rooms of good Pastors in the Church The Lord suffereth this for just causes And let none from hence take occasion to contemn the Ministery it self because of the vicious and wicked lives of some that live in that Calling The wickedness of some persons sought to be no prejudice to the Calling it self Use 2 Use 2. This also teacheth us That it is not alway safe for the people to follow the example of such as have an outward calling to be Teachers in the Church for so may lend and wicked men have whose life and practise is no way to be imitated but to be abhorred and detested If therefore there be any in the place of Ministers who teach well and profitably and yet are wicked in their lives the precept of our Saviour is to be remembred and practised who bids his Disciples to do as the Scribes and Pharisees taught so far as their teaching was good and sound but not to do after their works because they said and did not Matth. 23. 3. So much of the Persons sent Now followeth the manner of Christ's sending them By two and two That is two in a company Therefore also they are nominated by pairs or couples Matth. 10. Luke 6. So also Luke 10. 1. The 70 Disciples were sent two and two together Quest Quest Why did our Saviour thus send them by couples Answ Answ 1. That they might one be helpfull to another in the duties of their Calling strengthening comforting and encouraging each other therein 2. That they might testifie and shew their mutual consent in the Doctrine which they taught and so this might procure and win credit and authority to their Doctrine Observ 1 Observ 1. Hence gather That Ministers of the Word have need of mutual help comfort and encouragement one from another in the duties of their Calling Therefore Paul often mentioneth his fellow-labourers and helpers in the Ministery as Col. 4. 11. he saith of Aristarchus Marcus and Jesus called Justus that they were his fellow-workers or helpers and a comfort to him And for this cause it is likely the Apostles after Christ's Ascension had companions for the most part in their Travels when they preached in sundry places Thus Peter and John were companions Act. 3. Paul and Barnabas Act. 13. Judas and Silas Act. 15. 32. Paul and Timotheus and Paul and Silas Act. 16. Moses and Aaron joyned together c. Reas 1 Reason 1. The Work of the Ministery is a great and difficult Work and therefore such as are called to labour in it had need to be helpful one to another in it it is a weighty and burdensome Calling Onus ipsis angelis formidandum as Bernard sayes of it therefore they had need help one another in bearing it Reas 2 Reas 2. There are many discouragements and hinderances which Ministers must look to meet with in their Callings and therefore they have great need of comfort and encouragement from one another Use Use To move all Ministers to be ready to help comfort and encourage their fellow Ministers in the duties of their Calling and to be ready also to receive comfort and encouragement from others as occasion is offered As Reapers in a Harvest field encourage one another so should such as labour in the Lord's Harvest Observ 2 Observ 2. In that our Saviour sends the Apostles by two and two in a company that so their consent in the Doctrine which they should preach might win credit unto it We may learn That the unity consent and agreement of Ministers of the Church in one and the same substance of Christian doctrine is of great force to procure credit and authority to that Doctrine and to cause it to be the more readily imbraced of the hearers This is the reason why Paul in his Epistles to the Churches doth often joyn other faithful Ministers with him as joynt-Witnesses of the same Truth and Doctrine which he delivereth to the Churches in writing as 1 Thess 1. 1. he joyneth Sylvanus and Timotheus with him and so in other of his Epistles Therefore also it was That the Church of Hierusalem writing to the Church of Antioch about that Question touching the Jewish Ceremonies did joyn all the Apostles and Elders together in the forefront of those Letters Act. 15. 23. See Joh. 8. 17. and 2 Cor. 13. 1. Vse 1 Use 1. This must move all Ministers of the Church to labour much to maintain this unity and consent in true and sound Doctrine between themselves and other Ministers in the Church that so their doctrine may be of the more authority and credit with the people and be the more readily imbraced and obeyed For although the Doctrine and Truth of God be in it self of sufficient authority and so hath no need of mans testimony Joh. 5. 34. yet the consent of the Teachers of it is a forcible motive to move the hearers the sooner to imbrace it Use 2 Use 2. This also shews That it is profitable for the people of God sometimes when opportunity is offered to hear not only their own Pastors but also other Ministers of the Church that so seeing an unity and consent between the Pastors of the Church in the same substance of doctrine they may by this means be more confirmed in the Truth and make the more conscience to imbrace and follow what is taught them Though they may not have itching ears as the Apostle speaketh nor of vain curiosity or for novelty sake get unto themselves a heap of Teachers yet sometimes upon just and good occasion and opportunity it is profitable for them to hear others beside their own Pastors that by the consent of sundry godly leamed Teachers
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
Devil sets them awork c. Use Use Pray unto God to restrain the rage and malice of the wicked and to deliver us from evill and unreasonable men 2 Thess 3. 2. It followeth But she could not Here is shewed the cause which hindred Herodias from accomplishing her bloody purpose against John namely her unability to do that she desired One reason whereof is shewed in the next Verse because Herod kept John from her c. But the main and principal reason was this That God himself did by his power and special providence so restrain the power and malice of this wicked woman that she could not as yet have her will against John though afterward she had as we shall hear Observ Observ Though the wicked bear deadly malice oftentimes against God's Saints and Servants yet the Lord doth by his power and special providence restrain their malice and power that they cannot alwayes do that hurt and mischief unto Gods Servants which they desire to do Sometimes indeed he permitteth them to annoy and hurt his servants in their bodies goods and outward estate for the greater and more through tryal of his servants and for other just causes but he doth not alwayes suffer them so to do but often restraineth and bridleth their power and malice so as they cannot have their wills against his servants Thus the Lord restrained the power and malice of Saul that he could not take away the life of David though he sought to do it Thus he bridled the malice of Haman against the Nation of the Jews that he could not root them out though he laboured to do it Thus he bridled the rage and malice of Sennacherib King of Assyria against God and his people 2 King 19. 27. I know thy rage against me Therefore I will put my hock into thy nose and my bridle in thy lips c. Use 1 Use 1. Comfort to the faithful Servants of God against the fury and rage of their most malicious and deadly enemies They cannot do what they list against them but that only which the Lord suffereth them to do and he will suffer them to do nothing but that which shall in the end turn to the good and salvation of his servants Though they may hate and persecute them even unto death yet not a hair of their head shall perish without the Will of God See Matth. 10. 29. Use 2 Use 2. Be thankful unto God for his goodness and mercy to his Church and People so restraining the malice of the wicked that they cannot do them so much hurt and mischief as they would If they might have their will the Devil and wicked men would root out all the faithful servants of God from the earth It is therefore the Lord 's infinite mercy and goodness to us that we are not consumed and cut off from the Land of the living by such wicked instruments of Satan Mark 6. 20. For Herod feared John c. July 15. 1621. IN the former verse is shewed that Herodias bearing inward grudg against John would have killed him but could not effect her bloudy purpose Now the Evangelist in this verse mentioneth a special reason why she could not kill him and what hindered her namely this that Herod himself who had cast John in Prison yet did so fear and reverence his person because he was a Holy and Just man that he would not suffer Herodias to put him to death but kept him alive for a time notwithstanding all her rage and malice against him And withall the Evangelist mentioneth not onely this speciall favour and kindness shewed by Herod unto the person of John in keeping him safe from Herodias for a time but also the good respect and liking which he shews to his Doctrine in that he heard it gladly and obeyed it also in part This is the sum of the verse More particularly and distinctly consider in it three things 1. Herod's fearing or reverencing of John's person 2. The ground or motive of it Because he knew him to be a just and holy man 3. The manifestation of it by the effects 1. Toward his person keeping him from Herodias 2. Toward his Doctrine or Ministry 1. In hearing him 2. Hearing him gladly 3. Doing many things General Doctrine from the whole Verse In that Herod did so many good things and yet was but a wicked man we may hence gather That one may go very far in Religion and Christianity and yet not be truely Religious nor a sound Christian but remain an Hypocrite and wicked man Herod had many good things in him and he did many good things and yet neither had enough nor did enough to prove him a good Christian He bare a kind of love and liking and reverence to Johns person and Doctrine being willing and desirous to hear him and ready to obey him in many things and not onely so but he shewed him special kindness and mercy in keeping him alive and safe when Herodias would have killed him and yet all this while Herod remained but an Hypocrite and wicked man which shews that one may go very far in a shew of true Religion and Grace and yet be void of it See also for proof of this Hebr. 6. 4. and Luke 8. 13. See also what hath bin said before of this point upon Mark 4. 16. But more particularly to open this point here There are three sorts of good things which may be found in a wicked man or Hypocrite which yet are not sufficient to prove him a sound Christian The first respecteth the mind and understanding The second the Heart and affections The third the outward life and Conversation Touching the first the mind and understanding a wicked man may be enlightened with a good measure of knowledg in the Word of God and the Doctrine of it so as to be able to speak and discourse readily of it to others yea to Preach it to others as Judas did Hebr. 6. 4. such as commit the sin against the Holy Ghost are enlightened with knowledg So Hebr. 10. 26. and 2 Pet. 2. 21. Some know the way of Righteousness and yet fall away c. Touching the second which is the Heart and affections a wicked man may have his heart moved and stirred with some good affections as a kind of love and desire to the Word of God and a kind of joy and delight in it for a time See for this Hebr. 6. and Luke 8. 13. and here in the example of Herod So also a wicked man may be affected with a kind of love and reverence to Gods Ministers and to other good men as we see also in Herod here He may also have some other good affections as a kind of love and desire after Heaven and Salvation such as was in wicked Balaam wishing to dye the death of the Righteous c. and Hebr. 6. 5. They are said to taste of the powers of the World to come Again a wicked man may be affected
the Word and from their joy in it who have for a time rejoyced in it no Marvail seeing their joy was never sound it was but the joy of Hypocrites and such as may be in the wicked and Reprobates such as that of the Jews Joh. 5. 35. So much of the second point of Instruction The third and last followeth viz. That wicked men and Hypocrites may in part yield obedience to the Word of God in some things they may obey the Word and the Ministry of it yea in many things as Herod did and yet still be wicked as he was they may refrain some sins forbidden and practise some good duties commanded in the Word of God and yet be wicked still Saul a wicked man yet did some good works agreeable to the Word of God for he destroyed Witches and Wizzards out of the Land of Israel 1 Sam. 28. and he fought the Lords Battels against the Philistims and he did in some part obey the Word of God in destroying the Amalekites though not fully and wholly as he should have done 1 Sam. 15. So Jehu was obedient to the Word of God in destroying Ahab and his house together with Baal and his Priests 2 King 9. and 10. chap. The Pharisees were conformable to the Law of God in many outward duties as Fasting Prayer giving Alms paying Tythes c. Though they failed in the manner of performance and therefore were Hypocrites So that young man which came unto Christ to know what he should do to be saved Matth. 19. 20. He professeth that he had kept all the Commandments of the second Table from his youth up that is to say he had kept them in some sort outwardly by doing some duties required and by refraining the outward act of some sins forbidden and yet he was but an Hypocrite Use 1 Use 1. See how some do deceive themselves in thinking that they are good Christians because in some things they conform themselves in outward obedience to the Word of God doing some good duties required and refraining some sins forbidden but this is not sufficient for thus far may a wicked man and an Hypocrite go Use 2 Vse 2. Rest not in this that we obey the Word and conform to it in some things or in many things as Herod and other Hypocrites and wicked men have done but look that our obedience be universall and entire to all and every part of the Word of God so far as it hath bin made known unto us in the publick Ministery or otherwise This onely is true and sincere obedience when we make Conscience of obeying God in all his Word as David Psal 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments And Josiah 2 King 23. 25. Turned to the Lord with all his heart according to all the Law of Moses So must we every one turn to God according to all and every part of his Word making Conscience of all good duties required and refraining and forsaking all sins forbidden Use 3 Use 3. Marvail not though we see some fall away who for a time have made shew of obedience and conformity in some things or many things unto the Word of God for so may Hypocrites and wicked men do as we have heard Mark 6. 21 unto the 24. And when a convenient day was come c. Aug. 12. 1621. HItherto from the 17 Verse to this place we have heard of the more remote Antecedent and Occasion of the beheading of John Baptist viz. his imprisonment by Herod We have also heard the cause of his Imprisonment which was his plain reproving of Herod for his incestuous marriage with Herodias his brother's Wife We have also heard that for the same reproof Herodias did bear grudg against John and would have killed him but that Herod himself fearing and reverencing John's person and liking well of his Ministery did hinder Herodias from effecting her bloody purpose and kept John alive in Prison for a time Now the Evangelist having thus mentioned John's Imprisonment as a remote occasion of his death and beheading he proceedeth from the 21. Verse unto the 27 in setting down some other more near Occasions and Antecedents which went before his death and made way unto it And these Occasions may be reduced unto three Heads 1. Herod's making of a Supper or Feast upon his Birth-day to all the chief Persons and States under his Government Verse 21. 2. The Dancing of the Daughter of Herodias before Herod and those that sate at Table with him at that Feast or Banquet 3. The Effects or Consequents which followed upon that Dancing Verse 22 c. unto the 27. Of which we shall hear afterward Touching the first Occasion viz. Herod's Supper or Banquet consider two things 1. The opportunity or fitness of time when that occasion was offered When a convenient day was come 2. The Occasion it self The making of the Banquet on his Birth-day c. First of the opportunity of time When a convenient day was come These words have relation unto the malicious and bloody purpose of Herodias which she carried against John implying thus much That although she could not have her will of him at first in putting him to death as she would have done because Herod kept John alive as we have heard before yet she still bare an inward grudg against John and therefore watched and took this fit occasion and opportunity to seek his blood when Herod was to make this solemn Feast upon his Birth-day for his Nobles and chief Estates of Galilee Observ Observ The diligence and forwardnesse of the wicked in committing sin watching and taking the best opportunities and occasions for the accomplishing of their sinfull lusts and wicked purposes Prov. 1. 11. The wicked say Come let us lay wait for blood let us lurk privily for the innocent without cause Rom. 3. 15. Feet swift to shed blood Job 24. 14. The murderer rising with the light killeth the poor and needy c. The eye also of the adulterer waiteth for the twilight saying No eye shall see me c. Esay 5. 11. Drunkards rise up early in the morning c. See Mich. 2. 1. Use Vse How much more should we be wise and watchful to take all occasions of doing good and of glorifying God otherwise the children of this world will appear to be wiser in their generation than we who professe to be children of light and that is a shame for us to be lesse circumspect and diligent to do well and to glorifie God and to work out our own salvation then the wicked are to commit sin and to dishonour God by accomplishing their sinful lusts They are wise and watchful and diligent to go to Hell and shall not we be much more wise and diligent to get heaven and salvation Therefore let their diligence stir us up As they watch all fit and convenient times to commit sin so let us watch and take all opportunities of time
their own Parents in such weighty and serious matters as do concern them as in the matter of Marriage and in choice of their Calling c. They will be their own guides and counsellors despising the counsell of their Parents c. These sin not onely against the Word of God but even against the light of Nature It was the sin of wicked and profane Esau that he would not be ruled by his Parents in the choice of his Wife but he took Wives of the Hittites which were a grief of mind to his Parents Gen. 26. 34. Let all children take heed of this sin lest God punish it in them as he often doth by sending his curse upon such Marriages as are made without Parents consent or advice So much of the Damsells asking counsell of her Mother touching the Petition which she was to make unto Herod Now followeth the advice which was given her by her Mother She willed her to ask the head of John Baptist That is to desire of Herod that John might be beheaded and that his head might be brought and presented unto her in a Charger for so much may be gathered by comparing the words following in the next verse with Matth. 14. 8. where it is said that she was instructed of her Mother to ask John's head in a Charger She might have counselled her daughter to ask some rich gift or great matter of wealth and preferment either for her daughter or for herself but such was her Malice and grudg against John that having this opportunity offered to have him put to death she rather adviseth her daughter to ask this then any other favour gift or preferment whatsoever Observ 1 Observ 1. Here first we may observe that wicked and ungodly Parents are apt to give wicked and lend counsell to their Children and to teach them wickedness In stead of giving them good Counsell and Instruction they give them such as is evil and wicked In stead of bringing up their Children in Instruction and Information of the Lord as good Parents ought to do Ephes 6. 4. they train them up and teach them to serve the Devill and to commit sin This no doubt was one cause that the Children and Posterity of Cain proved so wicked and ungodly because they were so ill taught of their Father And this also was the cause that those 42. young children were so graceless as to mock the good Prophet Elisha by calling him bald-pate because they were so taught and instructed by their Parents 2 King 2. 23. Reason Reas Wicked Parents have a desire that their Children should be like them and resemble them in qualities and properties therefore they use means by lend counsell and evill Instruction to make them like unto themselves Vse 1 Use 1. See one cause why the Children of wicked Parents do for the most part prove wicked and ungodly like their Parents even because such Parents are usually so ready to infect and Poyson their Children with lend and wicked counsell and instruction As they hurt and infect them by ill example so also by wicked counsell and advice See then that it is a great Judgment of God upon Children to be born of wicked Parents and to be trayned up under them such Children are in great danger to learn wickedness and lendness of their Parents For although Religion and Grace commeth not by Inheritance yet sin and wickedness doth come by Inheritance from Parents to Children And though God do sometimes call some Children of wicked Parents to be partakers of his Grace yet most often and usually the Children of such lend Parents do prove wicked like themselves and it is Gods special and extraordinary mercy to such Children if they prove good and Gracious Vse 2 Use 2. Seeing it is the property of wicked Parents to hurt and infect their children with contagion of sin by their wicked counsel and instruction let all Christian Parents take heed of this giving ill counsel and instruction to children Beware of teaching them or counselling them to commit sin This they will do too soon without any teaching for it is natural to them take heed therefore of thrusting them forward to it by counsel or instruction It is a most wicked thing in Parents to teach their children to lye to swear to speak filthily c. or to encourage or counsel them to these or the like sins Yet such Parents are to be found But let them take heed For if it be a sin in Parents not to teach their children good things not to give them good counsel then how much greater sin to poyson them with wicked counsel And if it be a sin not to restrain and keep them back from sin by all good means then how much greater sin to thrust them forward to sin Therefore let all Parents professing the fear of God take heed of this fearful and dangerous sin of giving wicked counsel to their children And on the contrary let them be careful to give them good and religious counsel and instruction especially to teach them the true knowledg and fear of God and to counsel and encourage them to the service of God and to the practise of all holy and good duties So did David and Bathsheba to Solomon as we see 1 Chron. 28. 9. Prov. 31. Observ 2 Observ 2. It is the Property of the malicious eagerly to thirst after revenge So Lamech Gen. 4. 24. Esau Gen. 27. 41. Jezabel 1 King 19. 2. Scribes and Pharisees thirst after revenge against Christ So Herodias here Use Use Take heed of harbouring malice in heart c. An eye for an eye c. Observ 3 Observ 3. See the cruell and deadly hatred of the wicked against Gods Servants never resting till it seek their blood See also afterward upon Chap. 11. Verse 18. This was before handled Verse 19. So much therefore shall serve touching the preparation going before the Suit or Petition made by Herodiasses Daughter unto Herod in that she took advice of her Mother who counselled her to ask the head of John Baptist Now we proceed to the 25. Verse in which is laid down her sute unto Herod And first to speak of the manner of putting up her Petition She came in straightway with great haste c. Quest Quest Why did she make such haste Answ Answ No doubt but she was advised and stirred up by her Mother so to do lest if she delayed time Herod's mind should change or grow cold in the matter which he had promised and so she should be disappointed of her hope and desire Therefore also it is said in the words following That she desired John's head to be given her by and by Observ Observ Here we learn That the wicked are very forward and diligent in practising sin delaying no time but hastening the matter with all speed that may be c. See this handled before Chap. 3. Verse 6. I proceed from the manner of her coming to put up her sute
unto the matter of her Petition which is that Herod would give her the head of John Baptist in a charger A most wicked cruel and bloody request which yet she is not ashamed to make by the devilish advice and instigation of her mother Quest Quest Why was not Herodias content to have John beheaded but desires further to have his head brought in presently in a platter or charger to the banquet Answ Answ 1. For the greater certainty of the matter that the head of John being brought to her daughter and so to her she might have sight of it and so be sure that he was put to death 2. That so she might have occasion to insult openly over John being dead whom she so much hated being alive 3. She would have his head brought in and presented as a dish at Herod's Feast that it might be exposed to the derision of those that were present at the banquet Observ 1 Observ 1. See here how apt Children are by Nature to follow wicked counsel and advice given them by their Parents There is no sin so haynous and foul but they are ready to put in practise if their own Parents counsel and stirr them up unto it This wanton Minion is not ashamed to ask of Herod the cruell murdering of John Baptist at the motion and instigation of her Mother Use Use Admonition to all Parents to beware therefore how they give wicked and lend counsel to their Children lest they quickly and easily be perswaded to put it in practice But of this before sufficiently Observ 2 Observ 2. Further we learn here That the wicked make but a leight matter of sin yea of great and grievous sins as murdering the innocent Servants of God and such other sins Herodias and her Daughter make but a leight matter of the beheading of John Baptist even a matter of sport and delight Therefore they would not onely have him beheaded but his head being cut off to be brought in a platter as a dish to help furnish Herod's Banquet that so being presented at the banquet in this manner it might be matter of sport and delight to Herodias and her daughter and matter of derision to all that were present at the banquet Thus they make but a mockery and sport of this fearful sin of murdering the Innocent and of insulting over him in cruel manner being murdered Prov. 10. 23. It is a sport to a fool to do mischief And Prov. 14. 9. Fools make a mock at sin An example of this we have in Abner and Joab who accounted it but a play or sport for their Souldiers to skirmish before them and to murder each other cruelly 2 Sam. 2. 14. Thus some now adayes make but a leight matter of some sins as drunkenness fornication swearing filthy communication c. Use Use Let this be far from us to make leight of sin especially of such haynous sins That which deserves hell-fire and cannot be purged by any means but by the blood of Christ Jesus the Son of God is not to be accounted a leight matter or a matter of sport or delight We should even tremble at the thought of sin It is matter of mourning not of delight and sporting Mark 6. 26. And the King was exceeding sorry c. Sept. 9. 1621. IN this Verse is laid down the fourth and last Effect or Consequent which followed upon the dancing of Herodiasses Daughter before Herod at the Feast which he made on his Birth-day viz. His yielding to grant her sute made unto him for the head of John Baptist to be given her in a charger Though this were a most wicked and bloody sute yet Herod is so wicked as to yield to it and to grant her Petition In the words consider 1. The manner of his yielding to her sute It was very unwillingly as appeareth in that it is said He was exceeding sorry that he must yield to it 2. The causes moving him to yield unto it 1. The respect he had to his Oath 2. The respect he had to those that were at Table with him The King was exceeding sorry So the word ãâã ãâã ãâã ãâã ãâã doth signifie So Matth. 26. 38. My soul is exceeding sorrowfull to death Quest Quest What moved Herod to be so sorry Answ Answ For that he had made so rash a Promise and sealed it by Oath whereby he thought himself bound to put to death so innocent and holy a man as John and one whom he so much reverenced for his holiness as we heard before Verse 20. Now this sorrow shews that Herod felt a combate in himself c. Yet for his Oaths sake Because he had not only promised but taken a solemn oath therefore he pretended a kind of religious care to keep his oath and not to break it And for their sakes which sate with him That is to please and satisfie them that they might think well of him and might not judge him either leight and inconstant or profane and irreligious in breaking his oath and promise So much of the sense of the words The Instructions follow First of the manner of granting her sute It was very unwillingly with much sorrow conceived in mind for that he thought himself so far tyed to grant so wicked a request that he could not deny it Observ Observ Hence gather That the wicked do sometimes feel in themselves an inward combat and strife and a reluctation against the sins they are tempted unto before they yield unto them They are inwardly troubled and perplexed in mind and conscience about the sins they are tempted unto and much grieved for that they are tempted and sollicited to them So was Herod here And the like combat did Pilate feel before he yielded to condemn Christ to death as may appear Matth. 7. 21. c. He shews himself exceeding loath to give sentence on him using all the means he could to shun it and at length before he yields to do it he first washeth his hands before the multitude to testifie himself to be clear from the blood of Christ c. which shews how greatly he was troubled about the shedding of it We may see the like also in Pilate's Wife though a profane heathenish woman yet Verse 19. it is said she suffered many things in a dream because of Christ c. Use 1 Vse 1. Hence gather That though it be a good thing in it self for us to feel an inward combat and strife against sin when we are tempted unto it yet this is no sure or infallible sign of a regenerate person or of true sanctifying grace for there is such a combat and reluctation against sin even in the wicked sometimes before the committing of sin Therefore rest not in this That we feel some such combat and reluctation and some inward trouble and perplexity of mind and conscience when we are tempted to sin but examine what kind of combat it is whether such as may be in the wicked or such as
is only in the regenerate and true Children of God For there is a kind of inward combat in them both before they yield to sin Quest Quest How to know the combat that is in the regenerate before they yield to sin from that which is in the wicked Answ Answ By the special differences between them 1. They differ in the Original cause and ground from which they arise For the conflict that is in the Regenerate ariseth from the sanctifying Grace of Gods Spirit in them which maketh resistance against sinfull temptations causing them to be troubled and grieved at them c. See Gal. 5. 17. But the combat and strife in the wicked ariseth from the light of naturall reason and of a naturall Conscience opposing against sinfull Temptations This light of reason and of the natural Conscience which is in the wicked doth discover unto them the unlawfullness and hainousness of some sins unto which they are tempted and doth check and reprove them for the same And hence doth arise the combat which they feel in themselves before the committing of sin 2. They differ in the moving cause For that which moveth the Regenerate or rather the Spirit of God in them to make resistance against sinfull Temptations and to be troubled and grieved for them is the true love and fear of God and a true hatred of sin as it is offensive to God and a breach of his holy Law as in Joseph Gen. 39. But that which moveth the wicked and unregenerate Conscience to resist sinfull motions and to check and reprove for them is onely or chiefly the servile fear of Gods wrath and of the punishments following sin as horrour of Conscience shame before men Hell-fire c. As for the love of God and the true hatred of sin these do not move or trouble them when they are tempted to sin Nay rather on the contrary they do love the sins unto which they are tempted and for which their naturall Conscience checks and troubles them and they hate the Law of God in their heart wishing that there were no such Law that so they might sin freely and without danger of punishment whereas the Regenerate on the other side do love the Law of God and hate the sins forbidden by it not wishing that there were no Law of God but that they had no corruption of sin rebelling against that Law By these marks of difference let us examine and try what manner of combat it is which we feel when we are tempted to sin And rest not in such a strife and conflict as may be in the wicked but look it be a true Spiritual combat between flesh and Spirit such as is in the Regenerate Vse 2 Vse 2. See what to think of such as feel no combat or strife at all in themselves when they are tempted unto sin no reluctation or resistance against sinfull motions and suggestions of Satan and of their own flesh but they easily and quickly yield and give consent to such sins without any resistance without any inward trouble grief fear c. They feel not these when they are tempted to sin they can yield to sin without any trouble or check of Conscience yea to great and grievous sins they can swallow such sins without any trouble or touch of Conscience they feel not so much as the check or sting of a naturall Conscience to trouble and vex them for sin much less the check of a renewed and sanctified Conscience These have dead Consciences so hardned in sin that they are even past all feeling of sin and therefore commit sin with greediness Ephes 4. 19. so far from being troubled or grieved when they are tempted to sin that they rejoyce and delight in sin and are glad when they are tempted to it and have occasion offered to practise it and to fulfill their wicked lusts c. Fearfull is the state of such worse then Herod Pilate c. Observ 2 Observ 2. Though the wicked do sometimes feel an inward combat and reluctation against sin in their Conscience when they are tempted to it yet they oftentimes yield to those sins unto which they are tempted contrary to the light of their Conscience and notwithstanding all the checks of it felt within them So did Herod as we see here So also Pilate So Judas though his Conscience told him that Christ was Innocent yet he yields to Satan tempting him to betray him even against his Conscience Reason Reas They are servants to sin and Satan c. Quest Quest Do not Gods Children also sometimes yield to the committing of some sins against their Conscience checking them Answ Answ Yes but not so as the wicked for the wicked do yield full consent of heart to the sins unto which they are tempted with love and delight notwithstanding the inward gripes and checks of Conscience But the godly do not so they do not give full consent of heart to any sin unto which they are tempted but onely in part and with some reluctation of Heart and Conscience against the sin yea with some hatred of it even then when they yield to it So it was with Paul Rom. 7. and with Peter denying Christ c. Quest Quest May not the wicked also feel some reluctation against sin in yielding to it or in committing of it Answ Answ Yes their naturall Conscience may check them for it and cause them to be troubled and grieved but yet there is no true hatred of the sin in their hearts but rather a love and liking to it and a desire to commit it Use Vse Beware of this yielding to sin against our Conscience after it hath checked and troubled us when we are tempted to it Take heed how we stop our ears against the voice and cry of our Conscience when it telleth us and cryeth aloud to us that this or that is a sin which we are about to commit or are tempted unto For this is a fearfull thing and the high way to great and fearfull hardness of Heart for no sins do so wound the Conscience and harden the Heart as those that are yielded to against our own knowledg and Conscience Take heed therefore of yielding to the temptations of sin or Satan against thy Conscience especially of giving full consent with love and delight in such sins as thy Conscience doth condemn c. So much of the manner of Herod's yielding to the Damsels sute In that he was much grieved for it Now it followes to speak of the Motives moving him to yield The first is his Oath For his Oaths sake Observ 1. It is the property of hypocrites under shew and pretence of Religion to practise sin and wickedness Herod under pretence of a Religious care to keep his Oath yields to the beheading of John For though there could be no true Religion in the keeping of an unlawfull oath yet in Herod's foolish and ignorant opinion this was a matter of Religion and so under colour hereof
the Living but even against the Dead So did Herod and Herodias here against John So did the Papists in Queen Marie's Raign in taking up the Dead bones of Bucer and Fagius at Cambridge and burning them to ashes after they had been burned in their Graves for certain years So also they took up the bones of Peter Martyr's wife and buryed them in a Dunghill Use Learn we to detest such savage and inhumane cruelty which even the light of nature condemneth and let it move us to abhorr the Religion of the Papists which maintaineth and practiseth such Barbarous cruelty Object Object 2 King 23. 16. Josiah burned the bones of the Idolatrous Priests upon the Altar c. Answ Answ He had a speciall Warrant from God for the Man of God had foretold that he should do it 1 King 13. 2. otherwise it had not bin warrantable for him to do it Observ 3 Observ 3. See here the wonderfull patience and long-suffering of God towards the Wicked suffering them sometimes to proceed so far in their rage and malice against his Faithfull Servants and so to exercise the extreamest cruelty that may be against them The Lord doth not alwayes presently thunder against such cruell Enemies of his Saints as he might do but for a time lets them alone and patiently endureth their extream cruelty against his Servants Thus he suffered wicked Cain cruelly to murder his Brother Abel He suffered the Egyptians cruelly to oppresse his People He suffered the Prophets Apostles and Martyrs to be cruelly put to Death yea Christ himself c. Vse 1 Vse 1. To admire this patience of the Lord towards the Wicked c. See Rom. 9. 22. Use 2 Use 2. Hence gather That he will much more shew patience and long-suffering toward his own Servants and Children bearing much with them and not presently proceed to chastise them sharply for their sins though they provoke him daily by manifold sins of ignorance infirmity and presumption Seeing he beareth with such horrible sins in the Wicked much more c. Vse 3 Use 3. Be not Dismayed though we see wicked Men exercise great cruelty against God's Servants Here remember the patience of God which he sheweth even toward the Wicked and let it move the Saints of God with patience to possesse their Souls knowing this that though the Lord suffer them a while yet he will not alwayes suffer them but will at length proceed in wrath and Judgment against them to revenge the Cause of the Saints The rod of the ungodly shall not rest on the lot of the righteous c. Psal 125. Though Herod and Herodias prevailed thus against John by God's sufferance yet at length God punished them for they both Dyed miserably in Banishment Joseph Antiq. Lib. 18. Cap. 9 Euseb l. 9. c. 11. So much of the first Consequent of the beheading of John which was the ignominy and reproach offered unto him being Dead Now followeth the second Consequent Ver. 29. The honour done to his dead Corps by his Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Now by this they testified and approved their love and thankfulness to their Master And this is the more commendable because it is likely they did it not without some Danger to themselves for if it should have been known to Herodias no doubt but she would have stirred up the wrath and fury of Herod against them How they obtained the dead Corps whether by intreaty from Herod or whether they took it up where it was cast forth out of the Prison is not expressed neither is the place of his bury all mentioned c. Observ 1 Observ 1. Here first we learn That such as have reaped Spirituall good and profit by others do owe speciall thankfulness unto them and this thankfulness they ought to shew towards such by the Fruits of it in doing Duties of love to them and that not onely in their Life-time but even after they are Dead John's Disciples having profited by his Ministery do think themselves bound to shew all love and thankfulnesse to him both Living and Dead and therefore as they loved him being alive so now being dead they forsake him not but continue their love and shew it even to his dead Corps by giving it an honourable buryall In like manner all that have received Spirituall good by others do owe speciall love and all fruits of love and mercy to such in way of thankfull recompence This every People oweth to their Pastors by whom they have profited in Knowledge Faith Repentance c. So also Children to their Parents Servants to their Masters Wife to Husband c. 2 King 2. Elisha testified his thankfulness to Eliah his Master both by his constant cleaving to him and following him while he was on Earth and also by rending his Clothes in token of mourning for him and by bewayling the loss of him when he saw him taken up into Heaven from him by a fiery Chariot Acts 16. Lydia and the Jaylor being converted by the Ministery of Paul shewed their thankfulness to him for the same by entertaining him in their Houses In like manner did Martha shew her thankfulness to Christ Luke 10. Gal. 6. 6. Let him that is taught in the Word c. Philem. Ver. 19. Paul gives Philemon to understand that he owed himself to him in way of thankfulness for the Spirituall good he had reaped by his Ministery Vse Use This reproveth such as are unthankfull to those by whom they have reaped Spirituall profit Such People as are unthankfull to their Ministers by whom they have been instructed shewing little or no love at all to them either Living or Dead making no conscience to yield them their due Maintenance and to recompence them with carnall things of this Life for the Spirituall things which they reap by their means So also Children are here reproved who are unthankfull to Parents for bringing them up in Instruction c. Servants unthankfull to Religious Masters c. Of all unthankfulnesse this is the worst to be unthankfull for the Spirituall good we reap by others Therefore if it be a shame to be unthankfull for Worldly kindnesses how much more c. Observ 2 Observ 2. It is a Duty of love and mercy which we owe to our Christian Friends departed this Life to be carefull to bury them in good and decent manner and with such honour and respect as is fitting to their persons John's Disciples do not only bury the dead Trunks or Corps of their Master but they lay it in a Tomb or Monument as the word ãâã ãâã ãâã ãâã ãâã signifieth which was an honourable and respectfull Buryall So the holy Patriarchs were very carefull both of their own decent Buriall and of the Buriall of their Friends Abraham buryed Sarah Gen. 23. 19. Jacob's sons buryed their Father Gen. 50. 13. and Joseph took speciall order for his Bones to be carryed out
Constraint Quest Quest Why did our Saviour urge his Disciples thus to leave him and to go over by Ship alone to Bethsaida Answ Answ 1. That this departure by Ship without Christ might make way to the Miracles which he now intended to work for he foresaw as he was God and appointed also what should happen to them in this their passage by Sea viz. that when they were in the midst of the Sea a Storm should arise which should greatly trouble and hinder them in Rowing and also prove dangerous to them if he did not by his Divine Power help them This I say our Saviour did foresee and ordain before hand that it should be so and therefore of purpose causeth them to take Ship alone by themselves without him that so being by the way brought into such trouble and danger he might have fit occasion to shew his Divine Power by walking to them on the Sea and stilling the Tempest of Wind. 2. He sent them away alone that so being upon the Sea brought into great trouble and danger their Faith might be tryed and exercised and so they might learn more and more to depend and rest on Christ's Power and Providence in all troubles and dangers Observ Observ In that Christ sends his Disciples away by Ship over the Sea where he knew they would be in trouble and danger by reason of a Storm arising in the Night c. Hence gather That the troubles and afflictions of the Faithfull do come unto them and upon them by the speciall Will and Providence of God They come not on them by Chance or Fortune but by the Providence of God directing them unto them and leading them as it were by the hand into troubles Matth. 10. 29. A Sparrow cannot light on the ground without your Father How much less can any trouble befall God's Children without his Will Therefore Ver. 30. it is said That all the hairs of their head are numbred 1 Thess 3. 3. Ordained to afflictions 1 Pet. 4. ult said to suffer according to the will of God Whatsoever the means and instruments of afflicting God's Children be yet still the Author and efficient cause of their troubles is God who appointeth and directeth those troubles unto them by his own Will and Providence permitting and ordering the means c. Therefore though Joseph's Brethren were the means of his troubles in selling him into Aegypt yet he saith That God had brought him thither Gen. 45. 5. And though Satan and the Caldeans and Sabeans c. were the instruments and means of afflicting Job yet he acknowledgeth that all was from God Job 1. The Lord hath given and the Lord hath taken c. Object Object The afflictions of the Wicked are also from God Answ Answ True but yet with great difference For 1. The afflictions of the Wicked come from him as from an angry Judge punishing them in his wrath but the troubles of the Faithfull come from God as from a loving and mercifull Father in Christ 2. The afflictions of the Wicked are properly punishments of sin for satisfaction of God's Justice not so the afflictions of the Godly but onely Chastisements and Tryalls for their good for Christ hath payed the price of their sins c. 3. The Lord doth moderate the afflictions of his Children and temper this bitter Cup according to their strength not suffering them to be tryed beyond that they are able c. Not so the afflictions of the Wicked 4. The afflictions of the Godly come usually from a more speciall and immediate providence of God than the afflictions of the Wicked Though he sometimes use means in afflicting both sorts yet he doth in more speciall manner appoint order and dispose of the means of afflicting his own Servants than he doth the means of punishing the Wicked He gives over the Wicked to the Hands and Power of Satan not so his Children c. Use 1 Use 1. To teach us patience in all troubles quietly and obediently to submit our selves to bear every Crosse which befalls us yea willingly and chearfully to take up our Crosse seeing it is the Lord's hand that imposeth it on us Say as our Saviour himself doth Joh. 18. 11. Shall I not drink of the Cup which my Father hath given me This is a part of the obedience we owe to God our Maker in whose hands we are as the Clay in the hands of the Potter Therefore there is no resistance to be made against his hand no not so much as in word or thought I was dumb saies David because thou O Lord diddest it c. As the Clay saith Chrysostom followes the hands of the Potter and suffers it self to be shaped and formed how he will so Man must follow God wheresoever and whithersoever he will have him go and whatsoever Crosse he layeth on him he must take it with thankfulness not once speaking against it c. Chrysost Serm. 1. ad Stagiriam Monach. Yea whatsoever kind of Crosse or trouble it be which we feel we must patiently submit to God not to be our own Carvers to choose our Crosse but take that which is imposed c. Vse 2 Use 2. Fret not against the means and instruments of our troubles as Satan or wicked and unreasonable men c. when we meet with such as if these were the chief Causes but remember who it is that permitteth these to afflict us c. It is God that sends such Shimei's to curse us c. And though they wrong and abuse us yet God doth us no wrong in Chastising us for our sins therefore humble our selves under his hand and be patient Bite not at the stone as the Dogg doth Say not as some use to do if such a one had not bin or if this or that had not bin I had missed this Crosse c. but look to God's providence who disposed and determined all c. Use 3 Use 3. Singular comfort to the Godly in all troubles remember they come not by Chance nor by the will of Satan or of wicked Men c. but we suffer according to the Will of God who hath appointed all that we suffer with the time manner meanes and end of it not the least trouble but is ordained of God not the least pang c. Therefore be not moved or discouraged See 1 Thess 3. We are not left of God to the Power and Will of Satan or of wicked Men they cannot do to us what they list but what God permitteth and hath appointed and that for our good c. This moved Job to take all so patiently c. And so it will Comfort us in every trouble if we can see God imposing it on us and leading us by the hand into it Contrarily if we bring troubles upon our selves by our rashness folly and indiscretion no such comfort to be felt in them c. So much of our Saviour's sending away his Disciples by Ship over to Bethsaida Now to speak
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
Devil's service and in practise of sin How much more pains should we willingly take in God's service and practise of good Duties If they travell and ride and run so far for evil pruposes as to be at profane Meetings or to follow unjust Suits in Law against others c. How much more should we be content to travell far to good Meetings especially to the Publick Assemblies to hear the Word c. Queen of Sheba c. Shall the Wicked labour more in working out their own condemnation and in increasing the measure of it than we in working out our own Salvation Shall they take more pains to go to Hell then we to come to Heaven what a shame is this c. They came together c. Observ See here the unity and consent that is among the Wicked joyning together in practise of sin c. See before Chap. 3. Ver. 6. Psal 2. 2. The Kings and Rulers take Counsell together c. Prov. 1. 11. The Wicked combine together and say Come let us lay wait for blood c. So much of the persons which cavilled at Christ's Disciples Now followes the occasion and matter of their cavill and exception When they saw some of his Disciples eat bread with defiled hands c. Eat bread By the figure Synechdoche Bread is put for all other kinds of food and means of nourishment So Luke 14. 1. He went into the House of a chief Pharisee to eat bread c. With defiled hands In the Originall it is with common hands which signifies as much as defiled or polluted So Acts 10. 14. I have never eaten anything common or unclean which manner of Speech was proper to the Jews being taken from those meats which were not in use among them For inasmuch as they were not permitted to eat of all sorts of meats but by the Law of God were restrained and limited to some kinds onely Levit. 11. therefore such meats as were permitted they accompted after a sort Holy and Sanctified in a peculiar manner and the other they called and accompted common and unclean because they were common to all Nations and such as did eat of them were Legally unclean that is in the accompt of the Law Common hands That is not sanctified by washing before meat after they had bin imployed about common matters c. They found fault Or reproved them as Offenders against the Tradition of the Elders And it seems they did first blame the Disciples to their faces directly and afterward accuse them to Christ their Master as appeareth Ver. 5. Quest Quest Whether the Disciples did well or ill in eating with hands unwashed in presence of the Scribes and Pharisees Answ Answ They did well for they herein followed their Master who did so in like case at another time as appeareth Luke 11. 38. where being invited to Dine with a Pharisee he sat down without washing his hands Quest Quest Are we not to forbear our Liberty in use of things indifferent rather than give offence Answ Answ Yes if it be in the presence or with the knowledge of weak Christians who out of ignorance or weakness of Judgment and Conscience are otherwise perswaded than our selves but not before such as do obstinately err in Judgment Now such as these were the Scribes and Pharisees therefore before them it was better for the Disciples of Christ to use their Liberty than to forbear it that so by the lawfull use of it they might convince and reprove their obstinacy and superstition and not confirm them in it therefore here was an offence unjustly taken not justly given So much in way of opening the sense of the words Observ 1 Observ 1. In that these Scribes and Pharisees coming from Hierusalem into Galilee to cavill and find fault with Christ and his Disciples could find no matter of reproof against them for any manifest sin as for prophaning the Sabbath or for Swearing Covetousness Idleness c. but are fain to cavill at them onely for not washing their hands before meat a thing indifferent and lawfull This argues the uprightness and innocency of Life which was both in Christ himself and in his Disciples that they walked so uprightly and unblamably that their greatest enemies could find no just matter of reproof against them Which must teach us in like manner to endeavour to walk so unblamably before men that the Wicked may have no just cause of opening their mouths against us for any manifest or known sin Phil. 2. 15. That ye may be blamless and harmeless or sincere without rebuke in the midst of a crooked and perverse Nation c. 1 Pet. 2. 15. So is the will of God that with well-doing ye may put to silence the ignorance of foolish men David carryed himself so uprightly that Saul his deadly enemy could find no just matter of accusation against him but was forced to acknowledge him to be more righteous than himself as appeareth 1 Sam. 24. 17. Daniel also carryed himself so as the Babylonian Princes could find no just matter to accuse him of though they sought it onely they were forced having nothing else against him to accuse him for praying three times a Day to his God See Dan. 6. The Christians in Tertullians time lived so holily and uprightly that though they were falsly accused of grosse Crimes as Murder Incest Treason against the Roman Emperour c. Yet upon diligent enquiry and examination of them the worst they could prove against them was that they used in the morning before Day to meet together to sing Psalms of praise to the honour of Christ and to bind themselves by solemn Oath or Vow not to committ sin c. Vide Tertull. Apologet. 2. Plin. Epist Lib. 10. Epist 97. Thus let us after the examples of these be carefull to walk so uprightly and unblamably in our whole Life that we may stop the mouths of the prophane who desire to speak evil of us and that our very enemies may have nothing or at least no just matter to accuse us of and that if they will needs speak evil of us yet they may be forced to do it unjustly that is to say for well-doing Then shall we have comfort in our own consciences though we be evil spoken of c. Observ 2 Observ 2. See here the property of malice which is to make faults in others where none are charging and accusing them wrongfully as guilty of sin when it is not so Thus did these Scribes and Pharisees charge Christ's Disciples and blame them as prophane Persons because they are with unwashen hands when they were indeed never the more prophane or irreligious for this So before Chap. 2. 24. they accused them as Breakers of the Sabbath c. And so they often laid grievous Crimes to our Saviour himself whereof he was not guilty sometime charging him as a Blasphemer sometime as a Drunkard and Glutton sometime as a Friend of Publicans and Sinners sometime
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 misery of the Gentiles before their Calling That they were aliens from the Common-wealth of Israel Reas 1 Reas 1. Such as are excluded from fellowship with God and with Christ Himself Eph. 2. they have no Spirituall Communion with God nor Union with Christ by Faith and so no Right or Interest in God's speciall Favour or Mercy which He communicateth to His Church onely nor any title to the saving Benefits of Christ which also belongs to the Church only Reas 2 Reas 2. They are excluded from the true Worship of God and all ordinary means of Salvation which are to be had only in the Church See Psal 147. 19. Reas 3 Reas 3. They can have no assurance of God's Protection and Defence of them against bodily and spiritual evils and dangers for this Protection is promised onely to the Church See Isa 4. 5 6. Reas 4 Reas 4. They can have no benefit by the society of God's People nor reap any spirituall Good or Comfort by their good Example Prayers Admonition Counsell and other fruits of Christian Love Use 1 Vse 1. Learn to pity such as live out of the Church as Turks Jews Infidels Papists c. and pray for their Conversion that they may be joyned to the Church of God especially for the Jews the ancient People of God of whose Conversion and Restauration to the Church we have a plain Prediction Rom. 11. Use 2 Use 2. This reproveth the folly of such as care not for the society of God's People but despise the Communion of Saints willingly separating themselves from the Church of God making choice rather to live amongst the prophane and wicked c. These bring misery upon themselves They excommunicate themselvs c. Use 3 Use 3. To accompt it on the contrary our great happiness that we are not born nor constrained to live in the Tents of Kedar or Mesech but in the bosom of the Church where God is known and worshipped aright where we enjoy the means of Salvation and the benefit and comfort of the Communion of Saints c. whereas the Lord might have suffered us to be born and live amongst Turks Heathens Infidels c. Oh that we could so value this priviledge and happiness as it deserveth and be so thankful for it as we should If the Philosopher was thankful for that he was born in Greece where Philosophy and Learning flourished and not among the rude Barbarians How much more should we be thankful for this that we are born and live in the true Church of God and in the Common-wealth of Israel where we may have fellowship with God and his People Let this move us to love and delight in the society of God's People as David did Psal 16. 3. especially in the publick Assemblies of them as he also did Psal 84. Moses forsook Pharoah's Court and all the honours and pleasures of Aegypt that he might live amongst the afflicted and despised People of God Hebr. 11. 24. But take heed that we content not our selves only with an outward Communion with God's Church and People which a number of Hypocrites and wicked ones have rest not onely in coming to Church receiving the Sacraments with them c. but labour above all to have true spiritual Union with the faithful Members of Christ See thou be a lively Member of that Body whereof Christ is Head and that thou receive spiritual life from him that thou be a living Branch of him the true Vine that thou do not onely live amongst God's People but that thou be one of them in deed and truth a Child of the same heavenly Father led by one and the same Spirit with them c. else thy outward fellowship with the Church shall do thee no good at all Observ 3 Observ 3. In that our Saviour gives so base and vile a Name to the profane and wicked Gentiles calling them Dogs Hence observe that all profane and wicked Persons are vile and base in God's accompt and so to be esteemed of us 1 Sam. 17. 36. David likeneth Goliah the uncircumcised Philistine to the Lion and Bear which he had formerly slain and it is usuall with the Holy Ghost in Scripture to resemble the wicked unto base and vile Creatures as to Dogs Swine Wolves Foxes Vipers c. thereby to note out their vile base and abject Condition before God Therefore also Job compareth such base wicked men with the Dogs of his Flock Job 30. 1. Psal 15. 4. The wicked is called A vile Person Dan. 11. 11. Antiochus a vile man Use 1 Use 1. To beat down the Pride of all such wicked ones and to move them to repent of their Sins and to humble themselves before God in the sense of their own Vilenesse and Basenesse Yea though they be never so great Persons in the World yet if they be profane and wicked God accounts them as Dogs Swine c. Vse 2 Vse 2. See the vileness and odiousness of Sin making the wicked which live in it so vile and base in God's accompt like Dogs Swine c. Nothing in the World makes men so vile and contemptible before God yea so odious to God and Man as Sin doth Let this make all Sin odious to us Vse 3 Use 3. Learn to contemn and set light by such profane and wicked ones so far forth as they are wicked living in open gross and manifest sins without Repentance Seeing God esteems basely of them as of Dogs c. so may and ought the Children and Servants of God Psal 15. In whose eyes a vile Person is contemned Prov. 29. 27. The wicked man is an abomination to the just 2 King 3. 14. Elisha would not so much as look toward wicked Jehoram for his own sake though he were a King Quest Quest May we contemn such as are in Authority as Magistrates Ministers c. Answ Answ So far as they are wicked they are to be contemned though in respect of their Calling and Authority which is from God due Honour and Reverence is to be yielded to them Let us then despise the Wicked whom God abhorreth and shew our contempt of them by separating from the society of such base and abject Persons no better in God's accompt than Dogs c. How unfit is it for such as profess to be God's Children to associate themselves with such When a man seeth a Serpent or Snake his heart riseth against it So should we shun the wicked Psal 6. Depart from me ye Workers of Iniquity c. Vse 4 Use 4. See how little cause there is for God's Children to regard any contempt or reproach cast upon them by the wicked Who regards the snarling of a Dogg or grunting of a Swine against him Observ 4 Observ 4. We see here that although our Saviour had a full purpose speedily to give comfort and deliverance to this Woman yet he doth a little before her deliverance more and more augment her Affliction It was a great triall 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
contrary to âheir own Knowledge and Conscience Hence gather that obstinate and wilful persisting and going on in sin against Knowledge and Light of Conscience is a very heinous and grievous sin before God such a sin as is greatly to be lamented and grieved for in such as are guilty of it Therefore our Saviour here so deeply sighed c. And Chap. 3. 5. he mourned for the hardness of their Hearts that is to say because they wilfully hardned their own hearts in opposing him maliciously against the light of their own Conscience Num. 15. 30. this is said to be sinning with a high hand Reas 1 Reas 1. This sin comes very near unto the sin against the Holy Ghost one degree whereof is a wilfull sinning against the light of Knowledge received Heb. 10. 26. Reas 2 Reas 2. It is for the most part the sin of such as are incurable and incorrigible in their sins of whose Repentance there is little or no hope Rom. 2. 5. Reas 3 Reas 3. Fearful Judgments are threatned against this sin as Deut. 29. 19. God will not spare such Rom. 2. 5. They treasure up wrath c. Heb. 10. 27. Fearful looking for Judgment c. Vse 1 Use 1. See the fearful and dangerous estate of such obstinate and wilfull Offenders which wittingly and wilfully against their own Knowledge and Conscience go on in sin and harden themselves in a wicked course Their case is to be greatly lamented and pityed as being very dangerous and almost desperate unless God shew special and extraordinary Mercy in turning their hearts and calling them to Repentance In the mean time they come near to that unpardonable Sin and so are near to the very brink of the pit of Hell and ready to fall into it except God in great Mercy keep them from it Let such as have been guilty take it to Heart and speedily be humbled and repent if it be possible c. Use 2 Use 2. Of all Sins beware of this obstinate and wilfull sinning agâinst conscience and especially of persisting and going on in such a wilfull Course This is that which will bring heavy and swift Damnation upon such as are guilty of it and so continue without Repentance Remedies against it 1. Pray unto God to keep us from this fearfull and high degree of Sinning wilfully against Conscience Psal 19. 13. David prayes to God to keep him from presumptuous sins c. So should we to be kept from obstinate Sinning against light of Conscience with a high degâee of presumptuous Sins 2. Consider the hainous Nature of this Sin and God's heavy Judgments c. 3. Take heed of custom in Sin which hardneth the Heart and at length brings to wilfull sinning and going on against Conscience 4. Beware of smoothering the light of thy Conscience or going against it in the smallest matters but in all things follow the light of thy Conscience directed by the Word of God So much of the preparation unto our Saviour's Answer to the Pharisees Petition seeking of him a Sign from Heaven Now followeth the Answer it self consisting of two parts 1. A Reproof of them for seeking a Sign 2. A flat denyall of their Request telling them That no such Sign should be given no such new Miracle be wrought as they would have And this denyall is confirmed by a vehement asseveration Verely I say c. Why doth this Generation seek c. These words are a sharp reproof of them for coming to him in such a sort as they did to tempt him by seeking of him a Sign from Heaven q. d. There is no reason why you should come to me and demand a new Miracle for confirmation of my Calling and Ministry seeing I have already wrought so many Miracles which are sufficient to prove my Calling that I am come from God c. And therefore you are greatly to blame and it is a great and hainous sin in you thus maliciously and wickedly to tempt me contrary to the light of your own Conscience c. This Generation i. e. These wicked hypocritical Pharisees Sadduces which are the Of-spring and Posterity of wicked Parents and Ancestors being like unto them and resembling them in Wickedness So much this kind of Speech implyeth when he doth not say why do these Men but why doth this Generation c implying that they were not onely wicked themselves but came of sinfull Parents and Ancestors which he mentioneth the more to aggravate their wickednesse and to shew one cause of it viz. the wickedness of their Ancestors See Matth. 16. 4. Note that though his purpose be to speak to the Pharisees and to reprove them yet he speaketh not directly in the first person to them but indirectly as it were in the third person He saith not why do You seek a Sign But why doth this Generation c And this he doth to shew the more contempt of them in regard of their Hypocrisy and Wickednesse therefore as if they were unworthy to be answered or spoken to he seemeth to turn himself from them and to direct his Speech to his Disciples or to some others present Observ 1 Observ 1. Not enough to be grieved for others sins but we ought also to shew our dislike and hatred of them by reproving them as occasion is offered and so far as our Calling requireth So did our Saviour here not onely sigh for the Pharisees but reprove their Wickednesse plainly So Lot living in Sodom did not onely vex his Soul with grief for their filâhy Conversation but no doubt he did also reprove it as occasion was offered as may âppear Gen. 19. 7. where he prayes the wicked Sodomites not to do so wickedly as to abuse those which were in his House which was a secret and indirect reproof So Jeremy was not onely much grieved for the Sins of his time but he also reproved them So Eliah in his time c. Reasons Reasons 1. It is a testimony of our true love to God and zeal for his Glory to shew our hatred of Sin by reproving it as our Calling requireth 2. It is a Fruit and Testimony of love to the Soul of our Brother or Neighbour offending to admonish and reprove him for sin Levit. 19. 17. Thou shalt not hate thy Brother in heart but in any wise rebuke him and not suffer sin upon him 3. It is a speciall means to bring the Offender to the sight of his sin and to strike him with remorse and so to gain him to Repentance Matth. 18. 15. or if not a means to gain him yet at least to convince him and leave him without excuse Quest Quest When have we a Calling to reprove sin in others Answ Answ Whensoever there is hope or likelihood of doing good by such reproof And this is especially in two Cases 1. When the Offenders are of our speciall Charge being under our Authority and Government And therefore all that are set in place of Authority over others have in
the Faithfull and their Seed c. Let such therefore be truly thankfull c. Use 3 Use 3. Admonition to all Parents to repent of their Sins and to beware of giving ill example to their Children considering how apt they are to follow them How soon do they learn of Parents to swear to lye to speak filthily to pilfer and steal to be touchy froward c. Take heed then of giving such wicked Example Endanger not thine own Soul and the Souls of thy Children together lest hereafter they have cause to curse the day in which they were begotten or born of thee Leave not the cursed Inheritance and Patrimony of Sin to thy Child but on the contrary labour for the true fear of God in thy heart and shew it by giving a holy and religious Example to thy Children that they may be Heirs of thy Graces not of thy sins So much of the first part of Christ's Answer to the Pharisees Now followeth the second His denial of their sute Where 1. Consider the manner of denying with an Asseveration c. 2. The matter or denial it self There shall no Sign be given c. Verily I say unto you Observ It is lawful sometimes to use more than bare and naked assertions or denials in our Speech to others adding some such earnest Asseveration as Verily truly or in truth c. Provided that it be not commonly or ordinarily but in serious matters and of much weight and moment which we deny or affirm Otherwise in common matters Yea and Nay must suffice Mat. 5. 37. See before Chap. 3. ver 28. There shall be no Sign given c. Quest 1 Quest How is it said no Sign should be given them seeing Mat. 16. it is said No Sign but that of the Prophet Jonas that is to say The great Miracle of Christ's Resurrection from the dead upon the third day figured in the rising of Jonas out of the Whale's Belly Answ Answ The meaning here is this Not that no Sign at all should be given but 1. That no such Sign or Miracle as they would have 2. No Miracle at all should be wrought at their motion and sute or to gratify them or to do them good because they were not fit to receive good by any c. As for that Miracle of Christ's Resurrection figured in Jonas it was not given at their sute or for their sakes or to do them any good but to convince them of Christ's God-head and so to condemn them and leave them without excuse for not believing in him Quest 2 Quest 2. Why is it said No Sign should be given but that of Jonas seeing our Saviour did after this Conference with the Pharisees work many other Miracles Answ Answ They were not wrought at their motion or sute nor yet for their good who being wilful Contemners were not likely to profit by them neither did they but they were wrought by our Saviour of his own accord and Will by vertue of his Calling and for the good of them who were fit to make use of them Quest 3 Quest 3. Why would not our Saviour work such a new Miracle as they would have at their Request seeing he might by that means have shewed his Power for the convincing of those Pharisees and for confirmation of his Disciples Faith Answ Answ 1. Because it was needless at this time for him to work any such Miracle seeing he had before wrought so many and some of them but newly which were sufficient both to convince the Pharisees and to confirm his own Disciples 2. Because they sought such a Miracle for an evill end viz. to tempt Him c. as we have heard before Therefore he would not grant their sute lest he should by yielding to them seem to favour them and so harden and confirm them in their Hypocrisy and Unbelief 3. Because He saw they were wilful Contemners of his Doctrine and Miracles and therefore not likely to profit by such a Miracle but rather to abuse it to the dishonour of God by cavilling or taking exception at it c. Observ Observ That the Ordinances of God and means of Grace and Salvation ought not wittingly and willingly to be given or tendred to such as are not likely to profit by them but rather to profane and abuse them to the dishonour of God and their own greater damnation For example not to obstinate and open Contemners nor to profane scoffers at holy things c. To such as these we ought not willingly and wittingly to offer or tender the holy Ordinances of God as the Word Sacraments or other holy Rights and Priviledges of the Church and means of Salvation Matth. 7. 6. Give not that which is holy unto Dogs neither cast your Pearls before Swine c. Our Saviour would not give a Miracle which was ordained for confirmation of the Faith of God's Elect to these obstinate Pharisees c. No more should the Word or Sacraments be given or offered to such as openly and wilfully contemn them or scoff at them so long as they remain such Reasons Reasons 1. These Ordinances are the peculiar Rights of the Church therefore not to be made common to such open and wilful Contemners who either are or ought to be shut out of the Church by Excommunication They are the Childrens Bread therefore not to be given to Doggs c. See before on the 27th Verse of the 7th Chapter 2. It is a high dishonour to God and disgrace to his holy Ordinances to be tendered to such as are more likely to abuse them by further contempt than to profit by them Use Vse Admonition to all Christians to take heed of giving holy things to such profane Dogs and wilfull Contemners This chiefly concerneth Ministers of the Word to whom is committed the dispensation of the Word and Sacraments Yet in some sort also it concerns other Christians to beware of profaning holy things by offering them rashly to such open wilful Contemners as holy Instructions holy Exhortations Admonitions out of the Word c. Ver. 13. And He left them c. Here is shewed what followed upon our Saviour's Answer to the Pharisees He perceiving their Obstinacy that they wilfully blinded and hardned themselves in Unbelief doth leave them to their own hardness of Heart not using any further means of Admonition or Instruction or the like to do them good He departed to the other side that is To thher side of the Se a of Galilee opposite to the parts of Dalmanutha where he was before Observ Observ The just Judgment of God upon obstinate wicked men which do willingly and wilfully go on in sin hardning themselves therein against the light of their own Conscience The Lord doth usually give over such and leave them to their own hardness of heart and to finall Impenitency Isa 6. 9 10. Go and tell this People Hear ye indeed but understand not See ye indeed but perceive not Make the Heart of this
from that eternall Wrath to come and from the Power of the second Death And not onely so but from all Temporall Afflictions as they are punishments properly or penall satisfactions for sin so as now they are but fatherly Chastisements and Tryalls sent upon us for our good c. 2. Against the Power and Tyranny of Satan which he doth exercise over us in our naturall estate as we are out of Christ and that by reason of the guilt of our Sins For so long as we are in the guilt of our Sins we are lyable to the Wrath and Justice of God and consequently we are under the Power of Satan as the Executioner of God's Justice But now Christ having by his Death taken away our Sins and made satisfaction to God's Justice by the same means he hath also delivered us from the Power of the Devil so that now he hath no longer any such Power over us to execute God's Wrath upon us as before he had He hath no such Power to execute God's Wrath and Justice upon us for our Sins as he hath over the wicked God may use him as an Instrument to afflict us for Tryall as he did Job but not to execute his Wrath and Justice upon us for Sin Before he had Power of Death Temporall and eternall and to infflict it as a Curse not so now 3. Against the fear of bodily Death in that Christ by his Death hath taken away the guilt and punishment of our Sins and so pulled out the sting of Death and abolished the Curse that did before cleave unto it So that now we need not fear Death as the wicked and such as are out of Christ have cause to do but willingly imbrace it as a Blessing and passage to Life eternall Revel 14. 13. We know that an Adder or Snake so long as the sting remains in it is to be feared but if we be sure the sting be once pulled out it is no longer to be feared c. So it is here Christ having by his Death taken away the guilt of our Sins and reconciled us to God he hath by this means plucked out the sting of Death for us that we may now no longer fear it as a Curse but entertain it joyfully and comfortably as the Saints of God have done as Simeon Paul and the holy Martyrs c. See then here one main ground and comfort in Death and against the terrour of it even the consideration of Christ's Death who dyed for this very end to deliver us from the guilt of our Sins and so from all slavish fear of Death Hebr. 2. 15. Vse 4 Use 4. Seeing Christ was killed or put to Death for our Sins This ought to teach and move us to labour daily to dye unto Sin and to have the Power of it crucified and killed in us by vertue of his Death applyed to our Consciences by Faith and by his Divine Spirit Rom. 6. The Apostle urgeth this at large and many wayes upon us Ver. 3. Know ye not that we are baptized into the Death of Christ c And Ver. 6. Our old man is crucified with him that the body of Sin might be destroyed c. and ver 10 11. This is one end of Christ's Death That by the Power and Vertue of it sin might be killed in us Labour therefore more and more to feel this Divine Power of his Death as a strong corrasive to eat out and consume the corruption of sin and all sinfull Lusts in us daily c. Mark 8. 31. And he began to teach them c. Aug. 14. 1625. OF our Saviour's prediction or foretelling of his Passion ye have heard Now followeth the foretelling of his Resurrction That after three Dayes he must rise again Quest Quest Why did he foretell his Disciples of his Resurrection as well as of his Passion Answ Answ 1. To prevent that offence which otherwise they might have taken at the hearing of his Death and Sufferings lest the hearing of it should make them begin to doubt of the Truth of his âod-head which they had before confessed therefore to strengthen their Faith he tells them that though he should Dye and Suffer yet he should rise again by the power of his God-head within three dayes 2. To comfort them also against that sorrow and heavinesse which he knew they would conceive at the hearing of his Death c. Observ Observe the order of Christ's two-fold estate of humiliation and exaltation that was to go before this He was first to be abased by Dying and Suffering and then to be exalted by rising again Luke 24. 26. Ought not Christ first to Suffer and so to enter into his Glory Phil. 2. 8. He humbled himself and became obedient unto Death c. wherefore God also highly exalted him c. See also 1 Pet. 1. 11. Use 1 Vse 1. See how it must be with all the Faithfull members of Christ even as it was with Christ the Head They must be conformable to Him As he was first to be abased in the World by suffering Reproach and Contempt and Death it self at the hands of Men so must every Believer in Christ first be abased by manifold Sufferings by great Contempt by many Troubles and Afflictions yea by Death it self before he can be advanced to the Glory of the Life to come As Christ our Head was consecrated through Affliction Hebr. 2. 10. so must we through many Tribulations enter into the Kingdom of Heaven Acts 14. 12. Therefore Revel 1. 9. St. John writeth thus I John your Companion in Tribulation and in the Kingdom c. First in Tribulation then in the Kingdom of Christ This therefore we must make sure Accompt of before hand to suffer Afflictions and Abasement in the World yea Death it self if we will attain to heavenly Life and Glory Therefore let us prepare our selves before hand for it if we desire to be Glorified with Christ we must first Suffer with Him If we will be advanced with Him we must first be abased with Him in this World If we will rise again to Life and Glory with Him we must first be content to Dye with Him c. We must first wear a Crown of Thorns c. See Rom. 8. 17. Vse 2 Vse 2. To comfort the Godly and Faithfull against all Abasement which they meet with in this World against all Afflictions and Reproaches which they Suffer and against Death it self These are the way by which Christ himself passed and entred into Glory yea all the Saints of God have gone thiâ way before us to heavenly Glory Therefore no cause to be discouraged but to rejoyce being assured that after humiliation God will exalt us c. Now followeth to speak more particularly of the words In which two things are contained 1. The Resurrection of our Saviour which he foretelleth He must rise again 2. The Time when AfterAfter three Dayes He must rise again Viz. From the Dead And this is
which our Saviour had uttered touching his own Passion and Resurrection viz. That thereupon Peter being yet ignorant of the mystery of Christ's Passion and Death and dreaming of an earthly Kingdom of Christ which he thought could not stand with such ignominious and base Sufferings did not onely go about to petswade our Saviour not to go up to Jerusalem to dy and suffer there but also did so far persume is to reprove and blame Christ for affirming as he had done that he must go up to Jerusalem and there dy and suffer Now in this Verse the Evangelist setteth down the carriage of our Saviour on the other side both toward Peter and the other Disciples in this case Which carriage of our Saviour stands in two things 1. That he turned about and looked on his Disciples 2. That he rebuked Peter c. Of the first Quest Quest. Why did He use this gesture of turning about and looking on his Disciples Answ Answ To shew that they were all faulty as well as Peter in being so hard to understand and believe the Doctrine of his Passion and so loth to hear it and desirous to disswade him from his purpose of dying and suffering and therefore that he would have them all to think themselves reproved in Peter and to make good use of this Reproof though directed to Peter in special Observ 1 Observ 1. That it is our duty to make good use of such Reproofs and Admonitions as are given and directed to others in our hearing especially if we be guilty of the same fault which is reproved in others we are then to think our selves reproved in others and to lay it to heart as if the Reproof had been directly given to us 1 Tim. 5. 20. Them that sin rebuke before all that others also may fear that is such whose sins are open and publick rebuke openly that others being present may make use thereof So in the publick Ministry though some Reproof or Admonitions may be intended peculiarly against some special Persons yet all others that are present ought to make use thereof so far forth as they are guilty of the same or the like Sins they are to think themselves reproved in others and as well as any other in the Congregation For whatsoever is thus spoken by the Minister publickly in way of Reproof of any Sin though it may sometimes be intended chiefly against some special Persons known or suspected to be guilty of that Sin yet it is to be accompted as spoken to all and to be made use of by all So in more private Admonitions and Reproofs when any one Person is reproved in the presence of others as sometimes it is requisite and that either by a Pastor or Minister of the Church or by a Parent or Master of a Family or other Christian having a Calling to reprove all that are present should make use of it especially if they know themselves guilty of the same or like Offence Observ 2 Observ 2. Further we may here learn that private Admonition or Reproof may be given not onely in words but sometimes also by the outward gesture or countenance of him that is called to reprove This is a real Reproof and ought to be made use of by the Persons reproved as well as that Reproof which is given in express words Our Saviour here reproved his Disciples by his very gesture of turning about and looking on them and he would have them make use of this secret real Reproof as well as of that which he gave to Peter in plain words So when Peter had sinned in denying Christ our Saviour turned and looked upon him Luke 22. 61. and so by his gesture and countenance gave him a real Admonition and Peter made use of it for thereupon he remembred the Word of Christ c. and so went out and wept bitterly for his Sin So Mark 3. 5. he rebuked the Pharisees by looking round about on them with anger It is not alwayes necessary in private Admonition or Reproof to give it in direct and plain words but sometimes it may perhaps be as well or better done covertly and indirectly by some gesture as by an angry or sad countenance testifying our dislike of the Sin to be reproved And even such a Reproof is not to be contemned but a good use to be made of it by the party reproved Now followeth the second thing in the carriage of our Saviour toward Peter viz. That he rebuked or sharply reproved him Where are two things set down by the Evangelist 1. The Reproof it self Herebuked Peter saying Get thee behind me Satan 2. The special cause and reason of the Reproof alledged by our Saviour to Peter in these words For thou savourest not the things of God Get thee behind me or avoid or get thee from me These are words of detestation arguing the greatness of Peter's sin and our Saviour's utter dislike and detestation of the same The very same words which he used to the Devil himself tempting him to fall down and worship him Luke 4. 8. Get thee behind me Satan whereby appeareth how sharp and severe a Reproof our Saviour now gave unto Peter by these words more sharp than ever he had done before for any fault Quest Quest Why did he now so sharply reprove him and shew his detestation Answ Answ Because the Sin of Peter was very great not onely in presuming so rashly to blame or rebuke Christ himself as faulty but also in going about to disswade and hinder him from dying and suffering and consequently from fulfilling the purpose and Will of God in the Work of our Redemption Therefore Peter's sin being heinous and tending so greatly to the dishonour of God and to the hinderance of the Work of our Redemption our Saviour doth thus sharply reprove him for it thereby to discover to him the Greatnesse of his Sin and to strike him with greater remorse of Conscience that he might truly and seriously repent of it Satan This is an Hebrew word which signifieth an Adversary or Enemy And it is one of the proper Names of the Devil which is often in Scripture given unto him to set forth his wicked nature and property viz. That he is the most malicious Adversary and Enemy of God and of Christ and of Man's Salvation See before Chap. 1. ver 13. Now our Saviour here gives this title to Peter for two causes 1. To shew that in this Action of disswading and going about to hinder Christ from suffering he did oppose himself as an Enemy against God against Christ and against the Salvation of Mankind and therefore herein did play the part of Satan and do the Office of the Devil 2. It is also probable that although Peter was tempted and drawn by the Corruption of his own heart to this Sin of presuming so rashly to blame Christ himself and to disswade him from suffering yet the Devil withal did insinuate himself in this Action by some means stirring
to recompence tribulation to them that trouble you and to you who are troubled Rest with us when the Lord Jesus shall be revealed from Heaven c. What a comfort is this to us in the midst of all the troubles of this life in the midst of all wrongs and abuses offered us by wicked men That Christ our Saviour is shortly coming to right our cause and give us final and perfect deliverance Therefore Jam. 5. 8. Be patient stablish your hearts for the coming of the Lord draweth nigh Though Christ's second coming shall be dreadful to the wicked yet it will be most comfortable to the godly Luke 21. 28. Look up and lift up your heads for your Redemption draweth nigh Act. 3. 19. it is called a time of refreshing from the presence of the Lord. Use 4 Use 4. To teach us certainly to expect and look for this second coming of Christ to Judgment As we profess to believe it as an Article of our Faith so shew our Faith by living in continuall expectation of the day and time of Christ's coming making it present oftentimes to us before it cometh as that ancient Father who whatsoever he was doing still thought he heard the last Trumpet sounding in his Ears and these words Arise ye dead and come to Judgment Luke 12. 35. Let your loins be girded And your selves like men that wait for the Lord when he will return from the Wedding Phil. 3. 20. Our Conversation is in Heaven from whence we look for the Saviour c. If all Creatures do earnestly expect and wait for this coming of Christ as appeareth Rom. 8. 19. much more ought we especially seeing it is said Hebr. 9. in the last Ver. that to such as look for him He shall appear the second time unto Salvation And so much the rather must we live in expectation of Christ's second coming because the time of his coming is uncertain and yet is not like to be far off Mark 13. 36. Watch for ye know not when the Master of the House cometh c. Great good comes of this continual expecting of Christ's coming to Judgment For this will cause us to shake off security and to be the more watchful and careful to prepare our selves unto the coming of Christ On the contrary Mat. 24. 48. Because the evill Servant said in his heart My Lord delaieth his coming he begins to smite his fellow Servants c. Use 5. To move us to prepare our selves unto this second coming of Christ to Judgment that we may be ready to meet him and able to stand before him with comfort at that day 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless Quest Quest How shall we prepare our selves to Christ's coming Answ Answ 1. Get Faith in Christ that we may be found in him not having our own Righteousness but his imputed to us whereby we may stand before God at that day Phil. 3. 9. Get this Oyl in our Lamps to meet our Bridegroom 2. See that we repent of our sins so many as have not done it to do it speedily without delay judging themselves that they be not judged of the Lord at his coming 1 Cor. 11. 31. and such as have repented already to renew their Repentance daily Act. 17. 30. Now God commandeth all men every where to repent Because he hath appointed a day c. So Act. 3. 19. 3. Walk conscionably before God in the duties of our general and particular Callings that the Lord may find us well imployed at his coming Mat. 24. 46. Blessed is that Servant whom his Lord when he cometh shall find so doing Act. 24. 15. Paul looking for the general Resurrection endeavoured alwaies to have a Conscience void of offence toward God and Man Mark 8. 38. When he cometh in the Glory of his Father with the holy Angels Mar. 12. 1625. NOW followeth the Description of Christ's second coming by the manner of it In two things 1. In the Glory of his Father 2. With the holy Angels In the Glory of his Father that is with the same Glory or Divine Majesty which is originally and primarily in God the Father as the Fountain of the God-head and which Christ as he is the Son and as he is the Mediator doth receive from the Father He is called the Father of Christ in regard of eternal Generation by which He was begotten of the Substance of the Father and received the beginning of his Person from Him Object Object Luke 9. 26. it is called his own Glory Answ Answ The Reason of that is because as he is God or in respect of his God-head simply considered He hath this Glory and Majesty from himself See Joh. 17. 5. With the holy Angels that is Being accompanied with the good Angels as his Ministers Servants or Attendants They are called Holy to set forth the excellency of their Nature and to distinguish them from evil Angels or Devils which are unholy and therefore are called Unclean Spirits There is a two-fold Holiness 1. Increated and infinite which is in God onely One of his essential Attributes 2. Created which is in elect Angels and Men which they receive from God and he worketh it in them Now this created Holiness is also two-fold 1. Imperfect which is in some measure begun to be wrought in the Saints in this life The Grace of Sanctification whereby God's Image lost in Adam is in part restored in them 2. Perfect Holiness and purity both in regard of the parts and degrees of it without all imperfection or mixture of Sin which is the elect Angels by Creation and with which Man also was at first created and which shall be in all the Saints after this life in Heaven And this is here meant when the Angels are called holy Doct. General Doctrine That the second coming of Christ to Judgment shall be in most glorious manner full of divine Glory and Majesty It is here said He shall come in the Glory of his Father and with the Holy Angels So elsewhere the glorious manner of his coming is set forth Matth. 24. 30. They shall see the Son of Man coming in the Clouds of Heaven with Power and great Glory Mat. 25. 31. When the Son of Man shall come in his Glory and all the holy Angels with him c. More particularly That the second coming of Christ shall be glorious in these respects 1. In respect of that infinite Glory and Majesty of Christ himself which he shall then manifest in his own Person being the same Glory which is in God the Father as is here said And if at the time of his transfiguration on Mount Tabor his face did shine as the Sun Mat. 17. 2. then how glorious shall he be in his second coming from Heaven 2. In respect of his glorious Attendants which shall then accompany him and wait on him viz. the good Angels being most excellent and glorious Creatures
be men of Knowledge and Judgment able not only to teach the Truth but to discover and confute contrary Errours by the Word of God They had need to be like Apollos Acts 18. 24. mighty in the Scriptures and to be furnished also with necessary helps of Humane learning c. It followeth And they have done unto him c. They That is his wicked Enemies especially Herod and Herodias his Wife together with the wicked Jews who no doubt were also consenting to those things which were done unto John Baptist Have done unto him whatsoever they listed They have offered such Abuses Wrongs and Indignities unto him as themselves pleased following herein the sway and swing of their own malicious Wills and outragious Lusts and desiring to satisfie and fulfill the same Quest 1 Quest 1. What things in particular were those which John Baptist's Enemies did unto him for the satisfying of their own wicked Lusts Answ Answ They hated and persecuted him yea Herod caused him to be apprehended and imprisoned as a Malefactor and at last to be beheaded in the Prison on a sudden without being brought to any publike Hearing which was contrary to all equity and justice and all this they did unto him for his faithfull discharge of his Ministery especially for his plain and bold reproving of Herod for his sin of incest in marrying with his Brother's Wife as we have before heard Chap. 6. Quest 2 Quest 2. How is it said They did unto him what they listed seeing all they did was before decreed and appointed of God Answ Answ Because they herein had no respect at all to the Counsell and Will of God but onely to the satisfying of their own wicked Lusts Observ 1 Observ 1. See here what reward the faithfull Ministers of God have usually received in the World and at the hands of Men for their diligence and faithfulnesse in their Ministery even this That they have been hated abused and persecuted even unto Death for the same See before Chap. 6. 17. Observ 2 Observ 2. That the Lord doth sometimes permit the Wicked and Ungodly to have their Wills and to satisfie their own wicked Lusts in abusing his faithfull Servants So here he Suffered Herod and Herodias to do what they listed unto John Bapist not onely in Imprisoning him wongfully but also in putting him to Death being innocent So he Suffered the Idolatrous and wicked Israelites to have their Wills of the Prophets which were sent unto them in putting them to the Sword as Elias complaineth 1 King 19. 14 The Children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the Sword c. So he Suffered the wicked Jews also to abuse persecute the Prophets which were sent unto them even unto Death 2 Chron. 36. 16. They mocked the Messengers of God and misused the Prophets c. And Matth. 23. 37. our Saviour reproveth Hierusalem for killing the Prophets and stoning them which were sent unto Her c. All this the Lord suffered them to do unto his holy Prophets So also he permitted the wicked Jews and Gentiles to have their Wills in abusing and persecuting the Apostles yea and Christ himself even unto Death So Hebr. 11. 36. the Lord suffered the wicked Enemies of his Church to have their Will of those Saints and faithfull Servants of his there mentioned in mocking scourging and imprisoning them as also in putting them to sundry kinds of cruell Deaths Some were stoned some sawed asunder some slain with the Sword c. This also we may see in the examples of the blessed Martyrs in all Ages how the Lord suffered their wicked Enemies to have their Wills in abusing and putting them to Death yea to sundry kinds of most cruell Deaths So in the first ten persecutions under the Heathenish Emperours of Rome so of latter years as here in England in the reign of Queen Mary c. Quest Quest Why doth the Lord suffer the Wicked thus to have their Wills on his Servants in abusing and putting them to Death Answ Answ 1. For the greater tryall and exercise of the Faith and Patience of his Saints by this means So Hebr. 11. 36. They had tryall of cruell mockings scourgings and of bonds and imprisonments c. 2. That by this means the sins of the wicked Enemies of the Church being increased and come to their full measure the justice of God may be the more manifested in their deserved condemnation Matth. 23. 32. Fill ye the measure of your Fathers And ver 34. I send unto you Prophets wise Men and Scribes and some of them ye shall kill and crucify and some ye shall scourge c. That upon you may come all the righteous blood shed upon Earth from the blood of Abel to the blood of Zacharias c. Here note and remember two Cautions 1. That although the Lord do suffer the Wicked to have their Wills of his faithfull Servants yet not absolutely and simply to do what they list unto them but so far onely as he seeth it to be good and necessary for manifestation of his own Glory and tryall of his Saints and no further 2. That it is to be understood only of the bodies and outward estate of God's Saints in this Life that in this respect the Wicked are permitted to have their Wills of them but not in respect of their Souls or their spirituall estate They cannot touch them here Vse 1 Use 1. To teach us not to think strange or be offended if at this day we see it to be thus that the Lord do suffer Wicked and Ungodly men to have their Wills in abusing disgracing persecuting his Saints and faithfull Servants even unto Death This is no new thing but that which hath been in former Ages Therefore we must not think strange of it nor be at all dismayed therewith but rest in the Will of God who permitteth this for just causes both in respect of his Glory and the good of his Church Yea though this be our own case at any time though the Lord suffer Wicked and Ungodly men at any time to have their Wills of us in abusing mocking slandering persecuting us by Word or Deed yea though he should suffer such to persecute us even unto Death as the Martyrs yet have we no cause to be dismayed but to be of good comfort when we consider that the Lord herein dealeth with us no otherwise then he hath done formerly with others of his most excellent Saints and Servants as the Prophets Apostles Martyrs yea Christ himself Therefore in this case submit to God's Will with patience and contentedness and remember withall for our comfort that though God may suffer the Wicked in some sort to have their Will of us yet not absolutely to do what they list to us but so much only as the Lord thinketh fit to suffer and no more and though they may have some Power over our bodies or outward estate by God's
permission yet none at all over our Souls c. Vse 2 Use 2. See that we are not to judge any to be rejected or forsaken of God though they be much abused disgraced and persecuted by the Wicked in this Life For God often permitteth the Wicked thus to have their Wills of his dearest Saints and Servants in respect of their bodies and outward estate c. And if we should so judge we should condemn the holy Prophets Apostles Martyrs yea Christ himself Observ 3. See here the extream rage and malice of the Wicked against the true Saints and Servants of God in that they do not onely hate them and set themselves against them as Enemies but also do desire and seek to have their Wills of them that is to satisfy their own malicious Minds and Wills in abusing and wronging them all manner of wayes so far as God permitteth them They do not desire or care to do what is just and equall to them but what is pleasing to their own malicious Wills to do even what they list unto them that is to spend the utmost of their malice upon them and against them Thus Herod and Herodias did even what they listed to John Baptist they even fulfilled their own malicious Wills against him and upon him in imprisoning and putting him to Death Psal 12. 4. David's Enemies resolve with themselves that with their Tongues they will prevail against him c. So the wicked Jews though they could all edge no just cause unto Pilate why our Saviour should be condemned and crucified yet to satisfie their own malicious Wills against him they would needs have it done that by this means they might wreck their malice and envy upon him to the full So the persecutors of the Church c. And such is the malice and outrage of the wicked often against the Saints of God that they desire nothing more than to satisfie their own malicious Minds and Wills by offering unto them the greatest wrongs and abuses which they are any way able Vse Vse This should move us to acknowledge and magnify the goodness of God in curbing and restraining this extream rage and malice of the Wicked against his Saints and not suffering it so far to break out as otherwise it would It is God's great mercy to set bounds and limits to this malice of the Wicked which of it self is boundless having no measure For although the Lord do suffer the Wicked sometimes to satisfie their own Wills and malicious Desires and Purposes against his faithfull Servants yet he doth not alwayes suffer this neither doth he at any time absolutely give up his Servants unto the malicious Will of their Enemies but he so limiteth and restraineth the malice of the Wicked that they go no further in shewing the same against his Saints than he doth think good to permit and suffer them Were it not for this mercy of God in restraining the outragious malice of the Wicked they would soon devour and utterly root out the true Church of God from the face of the Earth Let us therefore bless God and be truly thankfull for this his goodnesse and mercy Now followeth the Ground or Reason of John Baptist's coming viz. The testimony of the Scriptures which fore-told it As it is written of him That is As it was fore-told or testifyed before of him in the writings of the Prophets in the old Testament Now these words seem to have relation chiefly to the coming of Elias or John Baptist mentioned by our Saviour in the first words of this verse and not so much unto those things which he had suffered at the hands of his wicked Enemies For we do not read in the Prophets of any expresse mention made of the Sufferings of John Baptist which he should suffer at his coming but his coming we find to be expresly foretold by the Prophet Malachi Chap. 4. 5. Behold I will send you Elijah the Prophet c. that is John Baptist in the Spirit and Power of Elias c. Observ Observ In that our Saviour here affirmeth that the Prophecy of Malachi touching the coming of Elias or John Baptist was already fulfilled and accomplished that John Baptist was indeed come and had fulfilled his Ministery as was written of him c. Hence gather That the Scriptures are the true and undoubted Word of God and not Men's writings only Inasmuch as the Prophesies contained in them concerning things to come have been truly and certainly fulfilled in their due time though many hundred years after as here the Prophecy of John Baptist his coming before Christ c. So also the Prophecy of Christ's coming in the Flesh and of his Sufferings The Prophecy of calling the Gentiles by the preaching of the Gospel The Prophecy of the Jews Captivity in Babylon and of their Deliverance by means of Cyrus King of Persia after seventy years The Prophecy also of the Destruction of Hierusalem and the Temple by the Romans fore-told by our Saviour Matth. 24. All these and many other have been already fulfilled in their due time though long after they were fore-told which is one speciall evidence to prove the Scriptures to be the true and undoubted Word of God indited by his Spirit for none but God himself could fore-tell those things which are fore-told in Scripture and which have been hitherto fulfilled so certainly in their due time This therefore must strengthen our Faith in this main Point touching the truth of the Scriptures to be the very Word of God himself and cause us undoubtedly to believe all things contained in them And in particular it serves to strengthen our Faith touching the fulfilling of those Prophesies of Scripture which are yet unfulââlled as namely touching the calling of the Jews the destruction of Antichrist the generall Resurrection of Bodies and coming of Christ at the last Day to Judgment c. Mark 9. 14 15. And when He came to his Disciples c. Janu. 28. 1626. HEre followeth the second general part of this Chapter containing the History of a great Miracle wrought by our Saviour in curing a lunatick Child and in casting the Devil out of the same Child being possessed therewith This History is laid down from the 14. to the 30. verse of this Chapter In which we have to consider three things 1. The Antecedents or Occasions of this great Miracle which went before and made way unto it ver 25. 2. The manner of our Saviour's proceeding in the working of the Miracle ver 26 27. 3. The Event or Consequent which followed ver 28 29. Of the first The occasions of the Miracle are sundry 1. Our Saviour's returning or coming back to his Disciples after his Transfiguration in the Mount together with some speciall Events or Accidents which happened at his return as that he found a great Multitude with his Disciples and the Scribes questioning with them c. ver 14 15. 2. His questioning with the Scribes touching the
betray the Truth and professors of it into the hands of wicked Enemies and Adversaries What is this but to betray the cause of God yea what is it else in effect and upon the matter but secretly and indirectly at the least to deny the Truth of God when being called to profess it and to speak in defence of it and of the Professors of it they are silent and hold their peace See 2 Tim. 4. 16. Let every one take heed of such untimely silence in the cause of God and of his Truth remember that fearfull threatning of our Saviour Matth. 20. 33. Whosoever shall deny me before men c. Now this is one kind of denyall of Christ when we see his Truth and Gospel and the Professors of it opposed and disgraced by the Wicked and do not open our mouths in the just defence both of them and the Truth Take heed of being guilty herein and on the contrary pray for zeal and courage to stand for the Truth of God and to open our mouths in defence of it when we shall be called to do it Observ 2 Observ 2. In that our Saviour did thus expostulate with the Scribes not onely in way of defending his Disciples and the Gospel it self which the Scribes went about to disgrace but also for the better convincing and reproving of the Scribes and to stop their mouths Hence we may learn That it is our duty not onely to maintain and defend the Truth of God but also to use the best means we can for the convincing and stopping of the mouths of such as are Enemies to the Truth Especially this concerneth Ministers of the Word But of this see before upon ver 13. Mark 9. 17 18 And one of the Multitude answered and said Master I have brought unto thee my Son which Febr. 18. 1626. hath a dumb Spirit c. OF the two first occasions of the Miracle we have heard before viz. 1. Of our Saviour Christ's returning back and coming again to those nine Disciples of his whom he left behind him when he went into the Mount to be transfigured 2. Of his Question or Demand put unto the Scribes touching the matter or cause about which he found them disputing with his Disciples Now followeth the third occasion of the Miracle viz. The sure or supplication made unto Christ by the Father of the Child that was possessed with the Devil in behalf of his Child which sute and request he put up unto Christ in way of Answer to that Question moved by our Saviour unto the Scribes in the former Verse For he asking the Scribes what was the matter about which they were then reasoning or debating with his Disciples and both the Scribes and the Disciples being hereupon silent and answering nothing as it seemeth presently the Father of the possessed Child being much affected with his Child's case makes haste to speak and to make sute to our Saviour in behalf of his Child and withal by way of Answer unto Chriât's Question moved to the Scribes doth imply what the matter was about which they disputed with the Disciples namely about the casting of the Devil out of his Child which he saith he had sought to the Disciples to do and they could not effect it Now in this sute or supplication put up here unto Christ by this party in the behalf of his afflicted Child two things are to be considered 1. The manner of his speaking In humble and reverent manner expressed by this honourable title which he gives to Christ calling him Master 2. The matter of his Speech or Supplication which consisteth of two parts 1. He doth acquaint our Saviour that he had brought unto Him his Son 2. He useth a two-fold Motive unto Christ to shew mercy on his Child 1. From the grievous Misery and Affliction of his Child which he layeth open unto Christ certifying him that he had a Devil and relating the pitiful manner of the Devil 's taking and tormenting him 2. From the unability of the Disciples to cast out the Devil in that he had sought to them to do it and they were not able Of the first The manner of his speaking Master or Lord Matth. 17. 15. A title of honour and reverence by which he testifieth his Humility and Reverence toward the Person of Christ Matth. 17. 14. it is said he fell upon his Knees before Christ which it is likely he did not onely in way of civil reverence but as a Token of some religious honour and worship which he shewed toward the Person of Christ For although it is probable that he was not yet throughly instructed in the God-head of Christ yet it is likely that he did in part believe it being perswaded that he was more than a meer man and that he had a Divine Power and Ability to work Miracles for otherwise he would not have thus made sute to Him for his Child Observ Observ In that the Father of this possessed Child though not as yet throughly instructed in the God-head of Christ but in part onely believing it and being perswaded of his Divine Power did nevertheless behave himself in such humble and reverent manner before Christ when he made sute to him for his Child Hence we may learn that we ought much more to carry our selves in all humble and reverent manner in time of Prayer whensoever we put up our sutes and supplications unto God and unto Christ being now in Heaven c. Our hearts must be inwardly affected with due reverence of the Majesty of God and of Christ in time of Prayer and we are also to expresse it by outward reverence in our words and gestureâ c. But of this I spake lately upon the Preface of the Lord's Prayer See also before in Ver. 40. of Chap. 1. and Chap. 7. Ver. 25. Now followeth the matter or substance of the Speech and Supplication of this party unto Christ for his afflicted Child Wherein he acquainteth our Saviour that he had brought unto Him his Son I have brought unto thee my Son His meaning is that he had brought him to some place near to or not far off from the place where Christ now was for he had not yet brought him before Christ or into his sight and presence as may aappear by that which followeth Ver. 19 20. Luke 9. 38. he calls him his onely Child whereby he doth amplify the matter aggravating his own sorrow the more to move our Saviour to shew mercy to the Child being not only his Son but his onely Son yea his onely Child as is probable Matth. 17. 15. Lord have mercy upon my Son c. Observ Observ Parents ought not only to be affected with the outward bodily Afflictions and Miseries of their Children but also to take special care of them using the best means for their help and relief as in sickness pain necessity c. So did the Father of this possessed Child as he was much affected with grief
Miracle and his private Passage with them through the Country of Galilee Ver. 30. 2. The Prediction it self Ver. 31. 3. The Effect or Consequent in the Disciples They understood not that saying c. Ver. 32. Of the first They departed thence that is From the place where he wrought the former Miracle What place in particular it was is not expressed but by the Circumstances of the Story it seems probable that it was in or about the Coasts of Caesarea Philippi whither Christ and his Disciples came Chap. 8. Ver. 27. The Reason of his departure thence now was that he might withdraw himself from the Multitude and be private with this Disciples to instruct them Passed through Galilee This lay between Caesarea Philppi and Capernaum whither our Saviour now went as appeareth in the 33d Verse which was the cause that in going to Capernaum they passed through Galilee And he would not that any man should know it Not that he could or did go so privately that none at all did know or take any notice of his passing that way with his Disciples for that is not likely but that they went as privately as might be at least so as they were not commonly or openly taken notice of Quest Quest Why did he go thus privately with his Disciples through Galilee Answ Answ 1. Lest the concourse and flocking of the People about him for Miracles especially in Galilee where he was so much known should bâ a hinderance to him in his intended journey to Capernaum whither he was now going and from thence toward Jerusalem where he was not long after to suffer Death 2. That going thus privately with his Disciples He might be the more free and at liberty to conferâ with them and to instruct them privately in those things which were needful for him to teach them and particularly in the Doctrine of his Passion and Resurrection which he took occasion now to teach and fore-tell unto them in the following Verse Quest Quest Why did he not rather teach this Doctrine of his Passion and Resurrection publickly before all the People Answ Answ Because the due time for publishing of this Doctrine was not yet come for this was not to be done till after the fulfilling of his Passion and Resurrection In the words consider two things 1. Our Saviour's departure with his Disciples from the Coasts of Cesarea Philippi as is probable and their passage or journeying through Galilee 2. Their private manner of going so as he would not have it known Of the first Observ That our Saviour was not alwayes employed in the publick duties of his Ministry in Preaching and confirming his Doctrine by Miracles but sometimes he did with-draw himself from the Multitude that he might do good in private by instructing his Disciples comforting and admonishing them as occasion served So here Which must teach Ministers of the Word their duty viz. to be careful not only to do good by their publick Ministry by Preaching the Word and administring the Sacraments duly but also by private Prayer taken in instructing the ignorant as occasion serveth in admonishing the disorderly comforting the distressed c. herein imitating Paul Act. 20. 20. Observ Of the second Observ The wisdom and care of our Saviour to prevent such impediments as might now hinder him either in his intended journey to Capernaum or in the private duty of instructing his Disciples in that to this end he doth not onely withdraw himself from the Multitude and throng of People which was about him before but also is careful to depart and go very privately so as none should know it through Galilee Which should teach us the like Wisdom and care to prevent as much as may be all occasions which may hinder us at any time in the performance of good duties either of our general Callings as we are Christians viz. in duties of Religion towards God or duties of Charity and Mercy to our Neighbour c. See Chap. 5. 37. For this cause we are bid to remember the Sabbath day before it comes so as to prevent all things that may hinder us in sanctifying the day So in all other Christian duties we should be careful before-hand to prevent hinderances In matters which concern our own worldly profit or pleasure we are very careful this way If at any time we do set apart some day or time for the doing of something which is for our profit or pleasure if it be but to go a Journey upon pleasure how careful are we before-hand so to order our business that nothing may hinder or frustrate our purpose when the time cometh How much more careful should we be thus to prevent hinderances when we are to perform any religious or Christian Duties which God requireth of us Now followeth the Prediction it self Ver. 31. in which our Saviour fore-telleth unto his Disciples his future Passion and Resurrection Of this I will here speak but briefly because we had occasion to handle the same more at large before Chap. 8. 31. 1. Of the Prediction of his Passion 2. Then of his Resurrection Of the first He taught his Disciples and said c. Why He did fore-tell his Passion see in Ver. 31. of Chap. 8. Quest Quest Why doth he now again teach them the Doctrine of his Passion and fore-tell it unto them seeing he had done it so plainly not long before as we heard Chap. 8. 31. Answ Answ Because they were so hard to conceive and believe this Doctrine of his Sufferings partly by reason of their naturall aversness from the Cross and partly by reason of that Errour and prejudicate Opinion which they held and was so rooted in them touching the temporal Kingdom of Christ Therefore to wean them from this erroneous conceipt by degrees he doth again and again put them in mind of his Death and Sufferings before-hand Now from this that our Saviour did thus fore-tell his Passion before-hand some general Instructions may be gathered See before Chap. 8. 31. More particularly in this Prediction of his Sufferings consider two things in the words 1. The Person whose Sufferings he fore-telleth viz. Himself described by this usual Title The Son of Man 2. The Passion or Sufferings themselves which he fore-telleth set down in two parts or kinds of them 1. His delivering up into the hands of men 2. His Death That they should kill him c. Of the first The Person The Son of Man See Chap. 8. 31. Of the second The Sufferings themselves He is delivered c. that is He shall certainly be delivered or given up shortly to be falsly accused condemned and put to death as a Malefactor Into the hands of men that is Into the power of wicked men such as the Enemies of Christ were who were the causes and instruments of his Death So the word Men is sometimes taken in Scripture to signify evill or wicked men 1 Cor. 3. 3. Where as there is among you Envying c. are
ye not carnall and walk as men Quest Quest By whom and into whose hands or power was Christ to be delivered or given up as a Malefactor c. Answ Answ 1. By Judas one of his own Disciples betraying him into the hands of the Jews for thirty pieces of Silver Matth. 26. 14. Judas went and covenanted with the Chief Priests to betray him for thirty pieces of Silver 2. By the Jewish Officers and Rulers who having him in their hands delivered him up unto the Gentiles that is to the Power and Authority of the Romans to be crucified Matth. 20. 18. The Son of Man shall be betrayed unto the Chief Priests and Scribes c. And they shall deliver him to the Gentiles to mock scourge and crucify him And Mat. 27. 2. They having bound him led him away and delivered him to Pontius Pilare the Roman Governour Observ 1 Observ 1. In that Christ Jesus the Son of God was thus to be delivered into the hands of men as a Malefactor to be condemned and put to death and all for our sakes and in our room and stead This teacheth us what our estate is by Nature and in our selves in regard of our sins viz. That we are all Malefactors guilty of such Crimes and Offences as do deserve death yea eternal death of Soul and Body and therefore that we are worthy to be given up and delivered as Malefactors not into the hands of men but into the power of the Devil himself the Executioner of God's Wrath and Justice to be for ever punished and tormented in Hell Ephes 2. 3. by Nature we are said to be Children of Wrath that is such as have by our sins deserved the Wrath and Curse of God and to be delivered up into the hands of Satan as the Executioner of God's Wrath. If it were not so Christ should never have been given up as a Malefactor into the hands of men to be condemned and punished with death This he suffered not for himself for he was guiltless and innocent but for us and in our room and stead In all this he was our Surety or Pledge taking upon him by God's Appointment and his own free Will the Guilt of our sins and so bearing our sorrows and the whole Punishment due to our sins Therefore when we hear that he was thus delivered as a Malefactor to be punished c. we are in him to consider and behold our selves and the desert of our sins and in the sight and feeling hereof to be truly humbled before God mourning for our sins which were the cause of Christ's being delivered into the hands of men c. Observ 2 Observ 2. In that it is mentioned here as one special part of the Sufferings of Christ our Saviour that he was to be delivered into the hands and power of wicked men his enemies to be abused by them at their pleasure that is to be unjustly accused condemned punished as a Malefactor And we may learn That it is a great affliction and tryall to be delivered or given up into the hands of wicked men to be abused at their will and pleasure For this cause David desired That he might not fall into the hand of man that is into the power of wicked men his enemies to be vanquished and put to the sword by them 2 Sam. 24. 14. And our Saviour Matth. 10. 17. warneth his Disciples To beware of men because they would deliver them up to the Councills and they would scourge them in their Synagogues c. And 2 Thess 3. 2. Paul desires them to pray for him That he might be delivered from unreasonable and wicked men Better it is in some respects to be given up to the teeth of wild Beasts as Daniel and Ignatius were and as the antient custom was to deal with some Malefactors than to be given up into the power of wicked men For wild Beasts are less malicious and cruell in their kind than wicked men are Prov. 12. 10. The tender mercies of the Wicked are cruell Homo homini lupus Vse Vse See what cause for us to pray unto God if it be his will to keep from us this grievous affliction and tryall and not to bring it upon us not to give us up or to suffer us to be given up into the hands of wicked men to be abused or to be unjustly and cruelly dealt withall by them at least not to leave us absolutely to their will and pleasure but to curb and restrain their power and malice against us The more cause have we thus to pray at this time considering that our sins and the sins of this Land do justly deserve this heavy punishment and affliction to be delivered into the hands of wicked men our enemies and the enemies of God and of his Church and the Lord seemeth to threaten us at this time with this Judgment c. Observ 3 Observ 3. See what we may look for if we be Christ's true Disciples even to be thus dealt with as he was to suffer this which he suffered before us viz. To be betrayed and delivered up into the hands of our malicious and wicked enemies if God see it good thus to exercise us yea not onely so but to be betrayed and perfidiously dealt withall even by such as are near or dear unto us and do professe love and friendship to us If this were done to Christ our Head then may it be done to us his members yea much more to us and we may look for it The Disciple is not herein above his Master Luke 21. 16. Ye shall be betrayed both by Parents and Brethren and Kins-folks and Friends and some of you shall they cause to be put to Death And this was verified in sundry of the blessed Martyrs both of antient and latter times who were thus betrayed and delivered into the hands of their cruell and malicious Persecutors and that by their own Friends Kindred and near Acquaintance The like may be our case if the Lord see good thus to try us which therefore must move us before hand to prepare and arm our selves with faith patience and Christian courage to bear this grievous Tryall as we shall find it to be no doubt if ever it happen unto us as it hath done to Christ and to many of the Saints and Faithful that have lived before us Pray therefore unto the Lord to furnish us with such Graces whereby we may be inabled to bear this Tryall that we may not be dismayed by it in our Christian profession Observ 4 Observ 4. Here is also matter of comfort for Us and all the Faithful if at any time this do befall us that we be betrayed or delivered up into the hands of men yea of wicked men and our malicious enemies and that by such as profess outward friendship to us In this case let us remember the example of Christ himself our Head and Saviour not thinking much to be so perfidiously dealt withall in this kind as
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
needs continue for ever Esay 30. 33. The breath of the Lord like a stâeam of brimstone doth kindle the fire of Tophet Reas 2 Reason 2. The sins of the wicked and damned in hell do never cease but continue for ever 1. In regard of the guilt of those sins which they committed in this life and did not repent of them The guilt of those sins remaineth for ever because they never repented of them in this life neither do they or can they ever repent of them in hell Vide Thom. in Supplem 3. Part. q. 99. Artic. 1. 2. They do also live and continue in the practice of actual sins against God even in hell as in perpetual malice against God in despair of his mercy in envy against the glorified Saints c. Now therefore seeing they continue for ever in their sins it is just with God to continue their torment and punishment for ever Puniuntur in Dei aeterno quià peccant in suo aeteâno Gregor vide Pic. Mirand Apolog. pag. 154. Use 1 Use 1. For terrour unto all wicked men living and going on in sin without repentance for if they continne still in this course they are sure hereafter to feel and have experience of those fearful and grievous torments of hell If they be so terrible now to think and speak of how much more grievous shall they be to those that shall feel them as all impenitent persons must needs do who live and dye in their sins without true repentance Is the pain of a Tooth so grievous or burning of the little finger c Oh how should this strike terrour into the hearts of all pâofane and wicked livers as swearers drunkards fornicators covetous worldlings c And how should it perswade and move them to turn unto God from their sins by speedy repentance that so they may escape and be delivered from those easeless and endless torments of hell This is the onely way Matth. 3. 7. O generation of Vipers who hath warned you to flee from the wrath to come âring forth therefore fruits mâat for repentance Vide historiam de Celeiae Comite apud Aeâeam Sylvium pag. 473. Use 2 Vse 2. See by this that there is no cause for the Saints of God to envy the outward prosperity of wicked men in this world forasmuch as they are but fatted up for the slaughter and reserved for the Judgment to come even to be cast into those unspeakable torments of hell after this life Which being so we have more cause to pity and ââment their case than to fret at their prosperity Use 3 Use 3. By the grievousnesse of those pains and torments of hell prepared for the wicked and reprobates we may see and take notice of the haynousnesse of sin how offensive and odious it is unto God in that he hath prepared such unspeakable torments in hell for the punishing of all such as commit sin and live in it without repentance This shews the profaness of such as make leight of sin as of swearing drunkenness whoredom Prov. 14. 9. Fools make a mock of sin Let it not be so with us but on the contrary learn here to fear and tremble at sin as most offensive and odious to God provoking him to punish the wicked with unspeakable and endlesse torment in hell Oh then let us fear sin and hate and detest it even as we do hell it it self Rom. 12. 9. ãâã ãâã ãâã ãâã ãâã c. Vse 4 Use 4. See the extream folly and madness of all those who for the enjoying of the temporal profits or pleasures of this life do adventure to commit sin and to live in it without repentance and so bring on themselves that easelesie and endlesse torment and punishment in hell How truly are all wicked men in Scripture termed fools and mad-men as in the Proverbs of Solomon often c. And yet many such go for great wise men in the world See how contrary the judgment of the world is to the judgment of God in his Word Such must remember what is said Matth. 16. What shall it profit a man to win the whole world c. Use 5 Use 5. The consideration of that terrible and grievous punishment and torment of hell prepared for the wicked ought to serve as a curb or bridle to restrain us from sin and to keep us from yielding to the temptations of it lest by committing ân we endanger our souls and bodies to be cast into hell-torments Therefore when we are tempted to any sin and when the profit or pleasure of sin doth represent and offer it self to us then remember the danger that will follow that sin being sinished will bring forth death Jam. 1. 15. even eternal death and destruction Withall consider and think of the terriblenesse and grievousnesse of the torments of hell being without ease or end and let this curb and restrain us from sin and make us afraid to yield to the temptations of it or to the committing of any sin lest we bring our selves in danger of those unspeakable and endless torments Though we ought not to refrain sin only for fear of hell torments but chiefly out of love to God and fear of offending him yet we ought also to be moved hereunto by the fear of those hellish torments prepared for all such as commit sin and live in it without repentance See Mr. Perk. Tom. 1. pag. 463. Object Object But I purpose to repent hereafter Answ Answ Presume not upon this for it is not in thy power but the special gift of God 2 Tim. 2. 25. And it will be just with God to give thee up to final impenitency and hardnesse of heart if thou sin presumptuously Therefore if thou wouldst not be in danger of being cast into hell torments learn to fear and make conscience of all sin and beware of yielding to the temptarioâs of it though it promise never so much profit delight c. Against all this oppose those unspeakable and endless torments of hell And to this end often meditate and think of them It is Chrysostom's counsel unto Christians often to meditate and think of hell torments and to conser and talk hereof even at their Tables c. See Chrysost in 2 Thess 1. Homil. 2. Descendamus in infernum viventes ne descendamus morientes Bernard pag. 1719. ãâã ãâã ãâã ãâã ãâã Chrysost hom 5. ad Pop. Antioch Vse 6 Use 6. This should make us willing to suffer any labour or pains in this life in the practice of repentance that we may escape those unspeakable and endless pains of hell So also to be at pains in other Christian duties as denying of our selves and taking up the crosse c. Use 7 Use 7. To stir up the Saints and Children of God unto true thankfulness to God for his unspeakable mercy in redeeming and delivering them from that unspeakable torment and misery of the damned in hell and for giving them assurance hereof by faith in Christ
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
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
to suffer at the hands of the Gentiles that is to say at the hands of Pilate and the Romane Souldiers These are of two sorts 1. The vile and shamefull abuses and indignities which they should offer and shew to him a little before his death They should mock him scourge him and spit upon him 2. Death it self which they should inflict upon him Of the first They shall mock him and scourge him c. They That is the Gentiles Pilate and his Romane Souldiers c. The fulfilling of these things we may see afterward in the History of this and the other Evangelists how he was scourged by Pilate and mocked and spit upon by the Souldiers See Matth. 27. Mark 15. and the other Evangelists They shall mock him and spit upon him This was to be done by the Souldiers Scourge him This was to be done by Pilate Observ 1 Observ 1. See what is the reward due to every one of us for our sins viz. shame and reproach yea the greatest shame and ignominy that may be in this life and eternal shame and confusion in Hell This appears in that our Saviour Christ taking our sins upon him was to endure and did endure so great shame and reproach as to be mocked scourged c. All this was for our sins to shew that shame and confusion before God and men is due to us for our sins Dan. 9. 8. To us belongeth confusion of face c. because we have sinned against thee Hence it is that shame and reproach hath used to follow sin as an unseperable fruit and consequent of it So in our first Parents so soon as they had sinned against God they were stricken with shame c. Jer. 3. 25. We lye down in our shame and our confusion covereth us for we have sinned against the Lord our God c. Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed But especially this shall appear at the last day Dan. 12. 2. The wicked and Reprobate shall rise to everlasting shame and contempt Use 1 Use 1. To humble us before God and men in the sight of our sins deserving so great shame and reproach as Christ the Son of God suffered for us First and principally it should humble us before God striking our hearts with godly sorrow as in Ezra 9. 6. O my God I am ashamed and blush to lift up my face to thee my God for our iniquities are increased c. Then also it should humble us before men causing us to testify our grief and shame for our sins so far forth as there is cause and in case that we have by our sins given offence to men c. Vse 2 Use 2. See the profaneness of such as glory in their sins by which they deserve the greatest shame and reproach before God and men c. Their glory is in their shame Phil. 3. 19. The property of wicked reprobates whose end is destruction as the Apostle there sheweth For the terrour of such as glory in swearing drunkenness c. Observ 2 Observ 2. Hainousness of sin the cause of all these vile abuses and indignities which Christ the Son of God was to suffer and did suffer c. Observ 3 Observ 3. The great and unspeakable love of Christ to us in being content so far to be abased as to suffer such vile and shamefull abuses and indignities for us As his love to us appeared in all his sufferings so in this part of them after a special manner For this was not the least part of his sufferings but one of the greatest rather that he was thus vilified and abased for us that he was content to empty himself of all glory as it is Phil. 2. 7. and to be thus vilified and abased not onely to suffer death but the shamefull death of the Cross that is to suffer that death together with all the shame reproach and indignities which did accompany that kind of death Hebr. 12. 2. He endured the Cross despising the shame c. Vse 1 Use 1. To draw our hearts to love him truely again who hath so loved us and shewed his love by enduring so much shame and ignominy for us at the hands of men yea of wicked men c. Now the true love of Christ is to love him above all things Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. This love we must shew by our obedience to his will and preferring and seeking his glory before all things though never so dear to us c. Vse 2 Use 2. To stir us up unto true thankfulness to Christ our Saviour for this his unspeakable love shewed in abasing himself so far for us c. Observ 4 Observ 4. Seeing our Saviour Christ was to suffer and did suffer for us so great shame and such vile indignities and abuses at the hands of men yea of the profane Gentiles such as Pilate and his Souldiers c. this teacheth us to be content and willing if need be and if we be called to it to suffer any shame and disgrace in the World or any vile and base usage at the hands of men for the name of Christ and profession of the Gospell As he was thus abased for us so must we be willing to be abased for him c. As we must take up the Cross so also the shame of the Cross and follow him if we will be his true Disciples Thus was it with the Apostles 1 Cor. 4. 13. They were defamed and made as the filth of the World and off-scouring of all things c. Thus was it also with the blessed Martyrs And so must we be willing it should be with us if the Lord call us to it No shame or abuse so great which we should refuse for Christ yea we should count it our honour to be abased for him c. Observ 5 Observ 5. Lastly see how to comfort our selves against all reproach and contempt cast upon us in the World and against all abuses and indignities offered us by men for the name of Christ and for well-doing In this case we are to comfort our selves with the example of Christ himself who suffered so great shame and so many and vile abuses at the hands of men as to be mocked scourged spit upon c. and all for us Remember this when thou art reproached or abused for the name of Christ or for well-doing look then at Jesus the Author and finisher of our Faith who for the joy set before him despised the shame of the Cross c. It followeth And they shall kill him c. Here I should speak of the second part of Christ's sufferings which he was to suffer at the hands of the Gentiles that is of Pilate and the Romane Souldiers viz. his death that they should kill him And then also I should speak of his Resurrection from death upon the third day which he foretelleth
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
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
to depend on him for things of this life without greedy coveting and seeking after them On the contrary seek first the Kingdom of God covet spiritual and heavenly things riches of grace faith more pretious than gold c. Especially such as are Rulers and Governours of the Church as Magistrates and Ministers A Magistrate must be one that hateth covetousness Exod. 18. 21. So a Minister of the Church Else if these be given to this sin how much hurt do they in the Church as we see in Judas c. Now followeth our Saviour's fact in purging the Temple from these abuses He cast out the buyers and sellers c. Observ 1 Observ 1. Though these buyers and sellers had a fair pretence for this their practice that by this means the people might have sacrifices at hand to offer c. yet for all this our Saviour cast them out of the Temple c. Hence we learn That fair pretences of good ends or of good intentions are not sufficient to justifie evil and unlawful actions for which there is no ground or warrant from the Word of God 1 Sam. 13. Saul pretended a good end for his offering sacrifices So Chap. 15. for his sparing of Agag and the best of the Cattle for sacrifice c. yet is he sharply reproved for both c. See Col. 2. 25. Joh. 12. 6. Judas pretended charity to the poor yet this was no excuse for his covetousness Use 1 Vse 1. See what to think of all Will-worship brought into the Church by Papists though under never so fair pretence of good ends and intentions c. It is never the less odious to God c. whatsoever ends be pretended as to further devotion to adorn or grace the worship of God The Lord himself doth best know what doth serve to these ends And he will have nothing brought into his Worship but what he hath in his Word prescribed Vse 2 Vse 2. See the folly of such who think it a sufficient excuse for their unlawful practises if they can plead that they intended well or aymed at a good end But this is not enough unlesse there be also a good ground and Warrant from the Word of God for that they do God will not be served with good intentions but by the Rule of his own Word And hence is that true speech which hath been commonly used by some That Heaven is full of good actions and Hell of good intentions Mark 11. 15 16. And began to cast out them that sold and bought in the Temyle c. Janu. 3. 1629. Observ 2 Observ 2. IN that our Saviour having power and authority in and over the Temple did now use his power in purging it from these profane abuses hence gather That it is the duty of such as have power and authority in the Church to use their authority in the diligent reforming of abuses in the Church Now there are two sorts especially which have authority in the Church 1. Magistrates which have a temporal or civil power and authority in and over the Church 2. Pastors and Ministers of the Church which have a spiritual or Ministerial power c. Both these are to use their power in purging the Church from abuseâ 1. Magistrates as may appear by the practice of the best and most religious Magistrates which have ruled over the Church in all Ages as Moses and the religious Kings of Judah Asa Jehosaphat Hezekiah Josiah So also Nehemiah 2. Pastors and Ministers of the Church ought also to use their Ministerial power and authority in purging and reforming the Church viz. by taxing and reproving abuses in their publick Ministery as also by teaching and directing the Civil Magistrate in the true and right way of reforming abuses and exhorting him thereunto Thus Ministers of the Word ought to be assistants to the Magistrate in reforming abuses in the Church as Azariah was to Asa 2 Chron. 15. Esay to Hezekiah Hilkiah the Priest unto Josiah Vse Use See by this the great fault and sin of such Magistrates and Ministers who use not the power committed to them for the purging of abuses out of the Church but are careless and negligent in this matter Many Magistrates now adayes are like Gallio Act. 18. 17. who cared not for matters of Religion And many Ministers are as negligent also in doing their duties towards the reforming of abuses in the Church not opposing such abuses by their doctrine and practice as they should do but winking at them yea countenancing them by their own practice No marvail if gross abuses raign in such places Observ 3 Observ 3. In that our Saviour purged these abuses out of the Temple which was his House whereof he was Lord and Master as he implyeth afterward Verse 17. hence all Masters of Families are put in mind to be careful of purging their Families from abuses and disorders by casting out if need be such as are the causes of such abuses as profane and wicked servants Also by reproving the faults of children and servants c. and ministring due correction where there is cause Thus David Psal 101. A Master of a Family is a King and Priest in his house See also Gen. 35. 2. Jacob's example Here followeth the manner of our Saviour's purging the Temple from abuses 1. With extraordinary power and authority so as none durst to resist him when he cast out the buyers and sellers and overthrew their Tables and Seats 2. With great zeal and indignation Which he shewed 1. By his sharp and severe proceedings which he used Driving them out and overthrowing their Tables c. 2. By his strict and unpartial dealing in that he reformed all and would not suffer the least abuse not so much as the carrying of a common Vessel c. Observ 1 Of the first Observ 1. An evidence of the Godhead of Christ in that he so declared his Divine Power and Majesty at this time in driving out these profaners of the Temple c. that though he were in shew but a poor and mean man and having none to assist him but his Disciples being few in number yet neither any of these profane Merchants and money-changers nor yet any of the Priests Scribes or Pharisees which took their part did once dare to resist him This was a strange and miraculous thing Hence it is that Crigen thinks that this was a greater Miracle then that of turning water into Wine Joh. 2. And Hierom makes it the greatest Miracle that ever Christ did work and he thinks there was a certain Divine or Celestial majesty which at this time appeared in the face of Christ which so daunted them that they durst not make resistance Which seems not unlikely Howsoever it was a manifest proof of his Godhead as his other Miracles were and serves to confirm our faith therein c. Observ 2 Observ 2. If the Power of Christ was so terrible to these profaners of the Temple while he lived on
hatred and enmity of the wicked against the Saints and Servants of God being such as nothing will satisfie but the death and destruction of those whom they hate therefore they seek to destroy and root them out from the Earth if they can by any means Such was the malice and enmity of these wicked Scribes and chief Priests against our Saviour And such hath been the deadly malice of wicked men against the Saints of God in all Ages Such was Cain's hatred against Abel Esau's against Jacob. Saul's against David The malice of Herodias against John Mark 6. 16. Psal 83. 4. Come let us cut them off from being a Nation c. Reas 1 Reason 1. They hate the Saints of God even for their Religion and Piety which of all other is the greatest and most deadly enmity 1 Joh. 3. 12. Cain slew his brother because his own works were evill and his brothers righteous Reas 2 Reas 2. The Saints of God are commanded not only to separate from wicked men in life and practice but to reprove their sins Ephes 5. 11. Have no fellowship with the unfruitful works of darkness but reprove them rather Now this they cannot but do And therefore the wicked bear such deadly hatred against them seeking to destroy and root them out from the earth Reas 3 Reas 3. The Devill stirs them up to this hatred who is a murderer c. Use 1 Use 1. See what cause for us to pray unto God to curb and restrain the malice and power of wicked men that they may not be able to do that hurt and mischief they desire to do to the true Saints and Servants of God That they may not have their will in destroying and rooting such out of the Earth Especially we had need thus to pray in these evil and dangerous times in which the true Church hath so many and deadly enemies Use 2 Vse 2. See the power and goodness of God manifested in restraining the deadly hatred of the wicked and in the continual protection of his Church and faithful Servants against the malice of such wicked ones who otherwise would soon destroy and root out God's Church and people from the face of the earth But God doth put his hook into their noses and his bridle in their lips as he did to Sennacherib 2 King 19. 28. For this we are to bless God and be truly thankful Vide suprà Chap. 3. 6. and Chap. 6. 19. Observ 2 Observ 2. In that they sought means how they might put him to death c. See the diligence earnestness and forwardness of wicked men to practise sin In that they do not only commit sin but diligently seek and enquire after the means how to compasse their wicked desires Matth. 26. 16. Judas sought opportunity to betray him Mich. 2. 1. They devise iniquity upon their beds when the morning is light they practise it Esay 59. 7. Their feet run to evill and they make haste to shed innocent blood their thoughts are thoughts of iniquity c. Prov. 4. 16. They sleep not except they have done mischief c. yea they will take great pains to practise sin Matth. 23. 15. Use 1 Vse 1. See the folly and madness of all wicked men being so diligent and forward in practise of that which will be their destruction For sin being finished brings forth death Jam. 1. 15. So they study and devise yea take pains to go to Hell and to damn their own Souls Therefore wicked men are justly called Fools in Scripture as in the Proverbs of Solomon often Vse 2 Use 2. Teacheth us to be much more diligent industrious and forward to do well to glorifie God by obedience and by practice of all holy duties and to work out our own salvation with fear and trembling Phil. 2. 2 Pet. 1. 10. Give all dilgence to make your Calling and Election sure c. If the wicked be so diligent in seeking c. much more should we diligently enquire and seek how to glorifie God and do good in our places and Callings Prov. 14. 22. Observ 3 Observ 3. The wicked are very wise and politick in the practise of sin and in compassing their wicked desires See before chap. 3. ver 6. Observ 4 Observ 4. In that one cause why these Scribes and chief Priests sought to destroy our Saviour was because they heard that he went about to reform those abuses of buying and selling in the Temple which they allowed and maintained see by this what all such may look for who have a Calling and do go about to reform abuses and corruptions in the Church viz. to stir up the hatred and enmity of wicked men against themselves Thus it hath bin in all ages with such as have sought reformation of the Church They have bin hated and persecuted by wicked men for so doing this is the reward they have had As we may see in the examples of Elias Jeremy John Baptist our Saviour Christ himself c. So in the ages since Christ those who have sought reformation of the Church as Athanasius Chrysostome John Hus Luther c. have bin hated and persecuted by wicked men So in these times such as have a Calling to reform abuses in the Church as Christian Magistrates and Ministers c. if they will seriously set themselves to this work must look for opposition at the hands of wicked men and prepared for it yea to be hated and persecuted by such for going about to reform abuses and disorders reigning in the Church For wicked men being the chief Authors and maintainers of abuses the very name of Reformation is odious to them and so they cannot but hate and oppose such as do labour and seek for Reformation Use 1 Use 1. Such as have a Calling to reform abuses in the Church to prepare and arm themselves against hatred and persecution of wicked men Pray for courage and constancy c. Use 2 Vse 2. Comfort to such as meet with hatred and opposition from wicked men for seeking Reformation of abuses c. so far forth as they sincerely seek it c. Mark 11. 18. For they feared him because all the people was astonished at his Doctrine Febr. 28. 1629. OF the fourth The cause or reason why these Scribes and chief Priests sought by all secret means to destroy our Saviour Because they feared him viz. in respect of the favour of the people to him They were afraid that if they should openly put him to death the common people being addicted to him would move sedition or make some Insurrection against them See before in opening the meaning So this was a slavish fear of hurt or danger which might come upon them by means of our Saviour if the people should for his sake move sedition Observ 1 Observ 1. Wicked men are apt to be timerous and fearful upon all occasions especially when they are to practise sin Psal 14. 5. Job 24. 15 16 17. yea if there be but
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.
1121. 944 God 's Covenant first made with them 977. 448 Their priviledg 906. 909 They were ignorant of the divinity of Christ 823 The corruptions amongst them in our Saviour 's time 1453. 1456 Ignorance 103. 703. 1549 It is a cause of Errour 128. 786 It is a Judgment of God 195 It is not alwayes cured by the Word 196 It scoffs at good things 192 It is natural to us 385. 485 We should not be ashamed to acknowledg it 420. 645 Wise men are ignorant in spiritual things 491 Christ is able to cure it 499. 809. 850 We should not let others alone in it 730 How to convince the ignorant 931 John Baptist The excellency of his Ministery 879 Journeys They are not to be undertaken without God 's Call 469 Joy When it is sincere 342 Joy of Heaven 1283. 577 Joy at Ordinances 341. 342 Incest 332. 333. Indifferent Indifferent things are lawful 425 In things indifferent we should conform to the Church 184 Infamy It is an effect of Sin 157 Infants Infants in the Church belong to God 's Kingdom 721 They have a right to Baptism 722 Infidelity Fear proceeds from it 248 The danger of it 892 Infirmities 777 Christ is privy to them 1287 It is profitable for Christians to know them 1287 Christ covers the infirmities of his Servants 797 They are in the best 1421 Injuries 925 We should forgive them before we pray 866 Motives to forgive them 867 Forgiving of them is the way to obtain pardon of God 870. 872 How they are offered to Christ. 1254 The Doer of them is more miserable then the Receiver 1262 How we should bear them 1450 Innocence It is not free from false accusation 781 Innocence of Christ 1398 Intentions Good intentions excuse not unlawful actions 528. 837 Intercession Intercession of Christ 1659 Instruction It should be sought 1060. 527. 528 Christ is ready to instruct us 713 Irony Ironical Speeches are lawful 1354 Judas His Hypocrisy 1250 He fell away by degrees 1234 Judge An unjust Judge 1414 Judgment The last Judgment 1371 A day appointed for it 319 Judgment of God differs from the Judgment of Men. 1052 The Devils dread the Day of it 67 Judgments Persecution is a fore-runner of them 1084 Judgments of God are secret 625 God the cause of them 927 God hath many of them 1075 God sends them for Sin 1119 K. Kindred SPiritual Kindred are to be preferred before Natural 179 It is lawful to love them 302 Kingdom Kingdom of Christ 47. 818. 825. 1564 Eternity of Christ 's Kingdom 1027 Kingdom of God is two-fold 191. 1014 Kings They are Servants of Christ. 1194 Knowledg 1019 We should seek it 190 It is the ground of Faith 276. 387 Knowledg of Christ 812 Believers sometimes sin against it 1422 The Devil is an Enemy to the Knowledg of of Christ 329 Difference between the Godly and the Wicked in their sinning against it 1422 Knowledg of God 's Word 191 It is a priviledg 192 L. Laciviousness IT is shewen three wayes 435 Remedies against it 435 Law The judicial Law is in part abrogated 960 What obedience it requires 794 We cannot fulfil it ibid. The duties of the first Table are of greater weight then the duties of the second 996. 997 The duties of the second Table are weighty 999 Duties of moral Obedience are better then Duties of outward Worship 1008 The knowledg of it is a preparation to Faith 1016 Obedience is due to it 735 It brings men to a sight of Sin ibid. Christians should not be ignorant of them ibid. Why Christ mentioned the second Table only 736 Necessity of outward Obedience to it 738 It ought to be preacht 44. 45 Christ conformed to it 1249 Lawful things Lawful things become sometimes sinful 343 Rules concerning them 344 Learning It is not alwayes joyned with the knowledg of Christ 163 Liberality 1559 It is a good Work 747 It is pleasing to God 1219. 1220 Liberty Hereticks teach Doctrines of Liberty 414 Life 1258 The uncertainty of it 961. 1164 It is hard to lay it down for Christ. 542 The danger of preferring it before Christ. 543 It is our Duty to be willing to part with it for Christ 544 The benefit of loosing it for Christ. 545. 546 Christians should be careful of it 1111 We should preferr it before our Goods 1112 Christ is Lord of it 294 Long-suffering Long-suffering of God 350 Long-suffering of Christ 833 Lord's-Supper It is a token of Christ 's Love 1266 Excellency of it ibid. It s outward signs 1267. 1268 Sacramental actions 1269 Administration of it must be joyned with prayer 1270 We must come to it with a remembrance of Christ 's Death 1271 In it Christ is sealed to us ibid. Necessity of it 1273 It must be administred in both kinds ibid. The Recivers must have Faith 1273. 1280 The end of it 1275. 1276 In some sense it may be call'd a Sacrifice 1276 In it our Covenant with God is renewed 1279 Why Christ received it 1282 It should be administred with Thanksgiving 1284 Lots Abuse of them 1500 Love A visit is an expression of it 176 The wicked sometimes love God 's Servants 339 Love of Christ 531. 636. 656. 756. 782. 1311. 1332. 1575. 1576. 1600 Love of God 585. 1229. 1242. 1280 Love of Children 725. 407 We may love the Wicked 741 Mercy of God a motive to it 984 Zeal is an effect of Love 1226 Love of God is a ground of Faith 1327 Where it is truly there will be diligence 96 Love of our Neighbour 744 It is due to Christ 823 It will be fruitful 1211. 1212 It will cause sorrow for injuries done to Christ 1254 The misery of wanting the sense of God 's Love 1313 Means to obtain God 's Love ibid. Following Christ in trouble is an evidence of trouble to him 1387 No love without knowledg 984 It is due to God 986 Motives to love God ibid. Marks of it 987 It is not natural to love God 989 The manner of loving God 990 Degree of it 990. 991. 993 Sincerity of it 991 Vehemency of it 993 Effects of it ibid. None can love his Neighbour that loves not God 695 Excellency of it 995. 928. 1008 What it is to love our Neighbour 1000 Necessity of it ibid. Properties of it 1001 Extent of it 1003 Sincerity of it 1004 Love to Christians 660. 669 It shall be rewarded 670. 671 Love to sin blinds us 1262 Lying Lyes 883. 1400 Lyers 1449 M. Magistracy THe light of Nature convinces of the usefulness of it 794 It is a Sin to desire it ambitiously 765 Magistrates They ought to take care of the Church 827. 952 Their Power is lawful 948 Obedience is due to them 949. 951 Duty to them should not be separated from our Duty to God 951 Malefactors It is unlawful to exempt them from due punishment 1455. 1456 Malice It wrongfully accuses 392. 114. 125 Malice of the wicked 335. 1429. 1430. 1449 It tends to murder 336. 143
God restrains it 336 It will not see the gifts of others 876 Danger of it 923 It hides its purposes 942 It is the cause of persecution 1096 It censures others 103 Man No man is absolutely good 731 He is naturally a Slave 798 By nature he is miserable 586. 457 By nature he is sinful 643. 1370 His frailty and infirmity 1421 Marriage 707 708 709 It will cease after the Resurrection 969 Ends of it ibid. The power of Parents concerning it 409. 709 Incestuous marriage is unlawful 332. 333 It is not free from Troubles 1113. 961 Antiquity of it 704 The Ordainer of it 705. 711 How man and wife are one Flesh 710 Man and Wife should not separate ibid. It ought to be between two persons only ibid. It makes a great change in our outward condition 711 Man cannot dissolve it 712 It is lawful to Ministers 74 It is unlawful after divorce 715 B. V. Mary She was not without Sin 177 Means They ought not to be neglected 85 We should not limit God 's power to them 389 Meats Meats and Drinks do not pollute the Body 423 They are not holy 425 Meditation 1147. 1160. 1060 Meekness Meekness of Christ 1251. 1451. 1452. Mercy Mercy of Christ 76. 100. 247. 356. 384. 461. 489. 496 Believers prize the smallest mercies of God 453 Prayer is a means to obtain it 460 We should be merciful 622. 659. 668 We should acquaint others with it 265 Mercy of God is a motive to Love 984 Mercy of God 1550 Mind An earthly mind is a hinderance to spiritual things 533 Ministers 695. 1106. 757. 1621. 1622 Whether they should now use Parables 186 They should be prepared for Christ 's coming 1196 They should reprove others 1253. 617. 333. 386. It is a Judgment when they are smitten 1293 The malice of the wicked against them 876 They should be careful of the Church 903 392. 357. 753. 1051 They are God 's Servants 707 They must give an account of their Flock 913 They are not alwayes successeful 915. 761 It is a sin to disobey them 915. 916 Who appoints them 930 They should be Builders 933 Their Properties 943 They should confute Errours 604. 483 The People should love them 609. 660 The People should reverence them 609. 304. 307. 728 They are in danger of pride 652 The necessity of them 690. 691. 356 They sometimes decline 691 They must continue faithful 692 They must preserve peace 693 The unthankfulnss of the People should not discourage them 493 They should teach plainly 426. 195 Their Call 152. 5. Christ only sends them 1620 They should be lawfully called 152 They should be prepared for the work 152 Wherein they differ from the Apostles 153 They should be zealous 156 They are like Husbandmen 199 They ought to respect their Peoples capacity 237 They ought not to regard contempt 296 They are subject to contempt 303 All that have a lawful outward Call are not holy 307 They need mutual help 308 Their consent in Doctrines propagates it 308 They should not be cumbred with worldly affairs 312 They should have a maintainance ibid. They should avoid lightness 313 Contempt of them is an odious Sin 314. 317 They are often persecuted their for faithfulness 232. 43 The wicked sometimes affect them 338 They should avoid hinderances 465 Their sins are infectious 1034 They should love their Flock 756 They should not be ambitious 795 796. 23. 90 Their Function is a Service not a Dominion 796 Their Dignity and Authority 6 Their Office is to prepare men to receive Christ 7 Their Qualifications 8 9 They should be contented 14. 44. 83 They must preach 14 They must be humble 25 They should endeavour to win Souls 57. 59. 95 Christ fitteth them 57 They must teach in a right manner 62 They must be unblamable 63 They may Marry 74 Itinerants are unwarrantable 82 They must not respect persons 83 They must be diligent 95. 904 How Ministers are said to forgive Sins 98 Ministry It s efficacy 17. 26. 58 We must attend upon it 18. 27. 93. 95 Its excellency 44. 57. 320. 909 It cannot be vanquisht 325 It is a great work 153 Christ 's pains in it 338. 501. 694. 1379 It is an Ordinance of God 1229. 878. 882. 903 The excellency of the Ministry of John Baptist 879 Miracles Miracles of Christ 280 Truth of Christ 's Miracles 135. 106. 294 Gift of working them 309. 1645. 1646. 1647. 1648. 1649. 1666. Why Christ sometimes forbad the publishing of them 281 The Apostles could not alwayes work them 615 The Apostles had the gift of them 857 How the Apostles obtained the gift of Miracles ibid. Two sorts of them 1129 False Miracles deceive much 1131 Miracles are not a note of the true Church 1130 They are to confirm the Word of Ged 153 Miracles of Christ were done that they might be manifested 282 Why they were wrought at Christ 's Death 1546 Mortification The difficulty of it 680 What lusts must be mortified 833 Moses Why God appeared unto him in the Bush 975 Why God revealed his Covenant to him 977 Mothers They should Nurse their own Children 1115 Multitude The example of it is no rule 1360 Murther Kinds of it 431 Remedies against it 432 It lies heavy on the conscience 328 Malice tends to it 336 The hainousness of it 1458 N. Nature THe corruption of it 1300 Neighbour Love of our Neighbour 1000. 1001. 1003. 1004 O. Oaths UNlawful Oaths 413. 415 It is sinful to swear unlawful things 346 It is sinful to perform unlawful Vows 348 Obedience 221 Outward obedience to the Law is necessary 738 Covetousness is an hinderance of it 751 What obedience the Law requireth 994 Obedience of Christ 1382. 1662 It is due to Christ 1248. 589. 239. 814. 815. 58. 92. 594. 363 Impediments of it 590 Helps to it 591 It must be sound 218 Properties of it 222 Motives to it 223 It is two-fold 181 True Obedience ibid. It is due to Parents 408 Obstinacy Obstinacy in Sin 475 Occasions Occasions of sin should be avoided 679 1393. 1394 It is hard to withdraw from the occasions of Sin 1425 Offences Vide Scandal Offices They should be undertaken in a fit time 27 They should not be undertaken without a Call 83 Opportunities It is dangerous to omit them 1224. 183 We should watch for them 189 Oppression 1396. 1397 The kinds of it 1040 Remedies against it ibid. It is a wasting Sin 1041 Ordinances 341. 342 Hypocrites contemn them 472 They should not be tendred to the scornful 478 It is dangerous to be unfruitful under them 832. 833. 620. 361 How we may become fruitful 832 Their efficacy is from Christ 26 Usefulness of them 901. 263 Want of them 267 Reverence due to them 269 Diligence at them 335 Zeal for them 358. 468 They are not alwayes successeful 439 Ordination Prayer should be used before it 151 P. Parables PArable is several wayes understood 185 Why did Christ use them 185. 194 It
the cause of so many other sins Think also how unbeseeming it is for Christians who should shew all meeknesse and patience toward others c. 4. Lastly Such as find themselves given to rash anger let them daily pray against it desiring God to mortify in them this sinfull passion c. So much of the case of Conscience supposed by the Scribes and Pharisees touching such Children as had in their rage and anger sworn that their Parents should have no profit by them Now to speak of their Resolution given of this Case and Question which was this that in this Case a Child was not tyed to Honour his Parents by doing them Good but was free from sin though he refused so to Honour them That this was their resolution of the Case may appear by these last words of the Verse He is free or shall be free And the same is further declared in the next Verse as we shall hear when we come unto it Now the ground of this their corrupt Doctrine was a grosse error holden by them touching an Oath for they held that an Oath once solemnly taken did absolutely bind the party that had taken it to the performance of what he had sworn though it were a thing in it self unlawfull yea they put great Religion in the keeping of a Oath though it were taken to do that which was evil and sinfull See Matth. 5. 33. where our Saviour sheweth That it was the Doctrine of the Jewish Teachers that men were very strictly bound to keep their Oaths which indeed is true of all lawfull Oaths but not of unlawfull Observ 1 Observ 1. Here we see that the Scribes and Pharisees under colour of religious keeping of an Oath once taken did excuse and allow of the sin of Children in dishonouring Parents which shews us That it is the property of Hypocrits and wicked Persons such as these Pharisees were to maintain and defend sin in themselves and others under pretence and shew of Religion and Conscience See before Chap. 6. 26. Observ 2 Observ 2. In that these Scribes and Pharisees did by their Doctrine free Children from Duty to Parents in case they had sworn not to help or profit them We may learn That it is the property of corrupt Teachers in the Church to teach Doctrines of Liberty and Freedom for practise of sin which God hath forbidden and for omission of Duties commanded They give Liberty for practise of sin where God hath given none letting loose the Rains and Bridle to sin where God would have it held in strait Thus did the Scribes and Pharisees they taught many licentious Doctrines opening a wide Gap unto sin as we may see Matth. 5. For example they taught that it was lawfull for a Man to put away his Wife by divorce for small matters That it was lawfull to swear in ordinary Communication if a Man did not forswear That it was lawfull to seek private revenge requiring an eye for an eye That it was lawfull for a Man to hate his Enemies so that he loved his Friends c. Use Use See then a Rule or Touch-stone by which to try and know the corrupt Doctrine of false Teachers Look whether their Doctrine tend to liberty in sin and unlawfull practises or to the omission of necessary Duties commanded of God If it do it is corrupt and unsound Doctrine and to be rejected and taken heed of such are many Doctrines of the Church of Rome as their Doctrine of tolerating Fornication under penalty of money their Doctrine of Pope's pardons granted for money to forgive sins not onely past but for many years to come Their Doctrine of Equivocation of exempting their Clergy-Men from Subjection to the Civil Power of Magistrates Such also is the Doctrine of those which deny the morality of the Sabbath On the contrary that Doctrine which tends to the restraint and beating down of sin is good and sound and to be imbraced Observ 3 Observ 3. If the Scribes and Pharisees made such accompt of an unlawfull Oath that they would by no means have it broken by Children no not if they had sworn against their own Parents much more accompt should be made of a lawfull Oath taken to do things lawfull and good How great care should every one have to keep such an Oath Psal 15. 4. It is said to be one mark of him that shall be saved that having taken an Oath he keeps it though it be to his hinderance Therefore great and fearfull is the sin of those who having taken lawfull Oaths make no conscience to keep them such little think how fearfull the sin of perjury is by which they lay themselves open to the Curse of God unto which every one binds over himself by taking an Oath if he do not conscionably perform what he hath sworn unto being a matter in it self lawfull to be done Mark 7. 12 13. And ye suffer him no more to do ought for his Father and Mother Making the Word of Mar. 31. 1622. God of none effect through your tradition which ye have delivered and many such like things do ye IN the former Verse our Saviour alledged the corrupt Tradition or Doctrine of the Scribes and Pharisees concerning the Duty of Children to Parents in helping them in their necessities viz. That in case a Child had sworn or rashly vowed that his Father or Mother should have no profit by them then he was not tyed in conscience to relieve them but was free from guilt of sinne though he refused to do them Good Now in these two Verses he further sheweth the hurtfull and dangerous Effects and Consequents of this their corrupt and wicked Doctrine Which Effects are two 1. That by this Doctrine they hindred the Child from doing good or affording help to his Parents when he had thus sworn the contrary Ver. 12. 2. That by this Tradition they made Voyd the Word of God Ver. 13. Then in the end of that Verse he briefly chargeth them with sundry other corrupt Traditions which they maintained besides the former of exempting Children from Duty to Parents Ye suffer him no more c. It may be they did not plainly or flatly forbid the Child in this Case to do Good to his Parents but because by their corrupt Doctrine they gave liberty to a Child to refuse to relieve his Parents when he had sworn the contrary therefore they are said Not to suffer him to do ought for them To do ought That is to do any good or afford any help or profit to his Parents or any relief in their necessities Where note that our Saviour imputeth the sin of such an undutisull Child to the Scribes and Pharisees as the causes of it by their Licentious Doctrine c. Observ 1 Observ 1. Here first we may gather That corrupt Doctrine is the cause of corruption and wickedness in Life and Practise The Scribes and Pharisees by their wicked Doctrine exempting Children from helping Parents were the
cause of Childrens neglecting that Duty to their Parents But of this see before Ver. 7. Observ 2 Observ 2. Such as give liberty in sin to others may be truly said to be the Causes of all those sins in which they give such liberty whether it be in omission of Good or in commission of that which is Evil and Unlawful Thus the Scribes and Pharisees by their corrupt Doctrine and wicked Life giving liberty to others in sin are said to hinder them from entring into the Kingdom of Heaven Matth. 23. 13. See Isa 9. 16. Jer. 50. 6. Thus it is often said in the Book of Kings That Jeroboam the son of Nebat made Israel to sin because by setting up two Golden Calves in Dan and Bethel he gave them liberty to commit Idolatry in sacrificing to those Calves See 1 Kings 12. 28. Reason Reason Such as give liberty in sin to others do thereby encourage and hearten them unto those sins in which they allow them Liberty yea they do upon the matter provoke and stirr them up unto such sins Jer. 23. 14. The Prophets of Jerusalem by their wicked Life and corrupt Doctrine giving liberty in sin are said To strengthen the hands of evil Doers c. Now liberty in sin is given to others two wayes 1. By word when any do in plain and expresse words allow sin in others or teach them to sin or perswade them to it c. 2. By example when any living loosely or wickedly do by their ill example encourage others to sin c. Use 1 Use 1. See how great is the sin of those that any way give liberty in sin to others by this means they encourage them to sin and strengthen their hands in wickedness and so they are the causes of sin in others and guilty of the same sins unto which they so encourage them and so they have not onely their own sins to answer unto God for but also the sins of others c. Use 2 Use 2. Admonition to all of us to beware how we at any time give the least liberty to others in sin either for practise of evil or omission of good Duties commanded lest we become causes of others sins and so become accessary to them and guilty of the same sins unto which we encourage others by giving them the least liberty in such or such sins For such is our corrupt Nature so prone and forward and eagerly carryed after sin of it self that we are apt to take liberty even where none is given and therefore much more if liberty be given by others Beware therefore of opening the least âap unto others to let in sin if we do it will quickly make entrance Especially such as are in place of Government and Preheminence over others must look to do this as Magistrates Ministers Parents c. Magistrates to beware of giving liberty in sin to their Subjects either by ordaining such Laws as give liberty in sin or by not executing such Laws as are made for restraint of sin Ministers to beware of giving liberty in sin either by preaching Doctrines of liberty or by loose and wicked Life So Parents and Masters of Families are to take heed of giving liberty to Children and Servants in practise of any sin as Lying Swearing Sabbath-breaking c. or in omission of good Duties as Prayer Reading coming to Church duly c. Think well of it how apt every one is to take unlawfull liberty and how dangerous therefore for us to give it As thou must beware of taking such liberty thy self so also of giving it to others especially to those under thy Government If thou give them liberty to sin thou art the cause of their sin and becomest accessary and guilty of their Blood if they perish in their sin c. Observ 3 Observ 3. Further in that our Saviour here reproveth the Scribes and Pharisees for that they hindred Children from doing good to Parents that is from helping them with the things of this Life in their necessity Hence gather That it is the Duty of all Children thus to do good and to afford help and succour to their own Parents being in necessity according to their utmost ability This is a part of that honour which they owe to their Parents See this before spoken of upon Ver. 10. It followeth Ver. 13. Making the Word of God of none effect c. This is a second evil and mischievous effect of the former corrupt Doctrine and Tradition of the Pharisees that by it they made voyd the Word of God And the effect followeth necessarily upon the former for by hindring Children from doing good to Parents they made voyd the Word of God which commandeth Children to honour Parents by doing good to them The Word of God Our Saviour meaneth that part of the Word of God which requireth Children's Duty to Parents especially the words of the fifth Commandement before alledged Ver. 10. Of none effect The word ãâã ãâã ãâã ãâã ãâã in the Original doth signifie to make void or of no Force or Authority as Laws which are abrogated by the Power of Princes and Magistrates do no longer bind the Subjects to Obedience Not that these Scribes and Pharisees by their Tradition could simply take away Authority from the Word for the Authority thereof in it self cannot be made voyd by any Man or Angel but because so far as lay in them they did make it voyd by drawing it into contempt and giving liberty to others to sin against it Observ Observ Learn here the hurtfull and dangerous effect that follows upon the bringing in of corrupt Doctrines and Traditions in the Church devised by Men without warrant from the Word of God Such Traditions and Doctrines of Men do greatly derogate from the Authority of the Word of God and make it void after a sort though not in it self yet in respect of men who take occasion from such corrupt Doctrines and Traditions of men to contemn the Word of God and to take liberty in sinning against it Thus the Traditions of the Scribes and Pharisees in our Saviour's time brought the Word of God into contempt and neglect as we may see here And Matth. 5. and Matth. 23. where our Saviour sheweth how by their corrupt Doctrines and Traditions they made void the Word of God perverting the true sense thereof and so giving liberty to sin against it See before Ver. 8 9. Thus the Popish Traditions and corrupt Doctrines at this Day maintained in the Church of Rome do derogate from the Authority of the written Word of God and make it void The Pope's Decrees and Canons what do they else but make void the Canon of the Scriptures Their unwritten Traditions what do they but abrogate the written Word of God in sundry things This may be shewed in many Instances The Word of God teacheth Marriage to be honourable in all c. and that to avoid Fornication every one should have his Wife This Doctrine of
is there in many now adayes Some being so far from shewing speciall and singular love to their own Pastor that they scarce shew him ordinary or common love will scarce do him an ordinary kindness without grudging they carry themselves as strangers to him scarce vouchsafing to speak to him c. others shew love for a time but not constantly so long as they may gain by their Ministery no longer Others instead of love bear hatred and grudge against their Minister because he admonisheth them of their sins So for the other duty of reverence and due respect to God's Ministers how many also fail in this Do not many contemn and set leight by their Ministers even by such as labour amongst them in the Word and Doctrine whom they ought to esteem highly of and to accompt them worthy of all honour c. yet they stick not to think and speak sleightly of them as of ordinary persons yea to despise and reproach them to their faces quite forgetting that of our Saviour Christ Luke 10. 15. He that despiseth you despiseth me c. Let such as are guilty of this sin take notice of it and be truly humbled and repent of it lest otherwise the contempt of the Minister's person do at length and by degree bring them to a contempt and lothing of his Doctrine and Ministery and then little hope will there be of their profiting by the same Observ 2 Observ 2. See here also in Christ's example the duty of all Pastors and Ministers of the Church viz. to endeavour so to carry themselves both in their Doctrine and Ministery as also in their Life and Conversation that they may procure truel love and reverence from their People Thus did our Saviour while he lived on Earth so carry himself both in his publike Ministery and in his whole Life and Conversation that he was both loved and reverenced of the People as here we see So likewise ought all God's Ministers And to this end they must not onely be diligent and faithfull in their Ministery but withall labour to go before their People by the holy example of their own Life and Practice This is the best and onely way to procure both love and reverence from their People and to maintain the authority and credit both of their Persons and of their Ministery which every Minister of God ought most carefully to do 1 Tim. 4. 12. Let no man despise thy youth but be thou an example of the Believers in Word in Conversation in Charity in Spirit in Faith in Purity Thus did John Baptist maintain the credit of his Ministery and procure both love and reverence even from Herod himself Mark 6. 20. Herod feared John knowing that he was a just man and an holy c. and heard him gladly It followeth Ver. 16. And he asked the Scribes c. The second speciall or principall occasion of the Miracle following is Our Saviour's questioning with the Scribes about the matter or cause of the disputation between them and his Disciples For he finding the Scribes disputing or reasoning with his Disciples turned himself to them expostulating thus with them What question ye with them That is what is the matter that ye are disputing or debating with my Disciples Some read the words thus What question ye among your selves And if we so read them they are to be understood a spoken both to the Scribes and to the Disciples though chiefly to the Scribes But the former reading seemeth best and fittest and therefore I follow that Now our Saviour did not ask this Question of the Scribes as if he were ignorant of the matter for he knew well enough before he asked what it was which they were debating with his Disciples but for other cause and ends As 1. That he might hereby shew that he took upon him the defence of his Disciples and of their just cause and of the Truth and Gospel it self against the cavils of the Scribes 2. That he might by this Question convince and reprove the Scribes and put them to silence 3. That he might give occasion to the Father of the possessed Child to make suit to him for his Child as he doth verse following and so make way unto the working of the Miracle Observ 1 Observ 1. That we ought to be ready on all good occasions to speak in defence of the truth of God and of his faithfull Servants which profess and maintain the Truth against the Enemies thereof Thus our Saviour Christ at this time was ready and forward to speak in defence of his Disciples and of the Truth it self which the Scribes laboured to oppose and disgrace So at other times when the Scribes and Pharisees cavilled and took exceptions wongfully against his Disciples labouring to disgrace both them and the Gospel it self which they professed our Saviour took upon him their defence and was forward to speak in their just cause So before we heard Chap. 2. 25. when they cavilled at them for plucking ears of Corn on the Sabbath to quench their present hunger Christ spake in their defence c. So in the same Chapter ver 19 c. when they took exceptions at his Disciples for not fasting as John's Disciples did he answers for them In like manner ought we to be ready on all occasions to speak in defence of the Truth and of such as professe the same when we see them and the Truth it self to be opposed by the adversaâies thereof as by false Teachers Hereticks Papists Anabaptists c. Thus did the blessed Martyrs By this we shew zeal for God's Glory Especially this Duty is required of such as are in publike Place and Authority in the Church as of Magistrates and Ministers of the Church These above all other should be forward to speak in defence of the Truth and of the true faithfull Servants of God which professe it when they see them to be opposed by the wicked Enemies of the Truth 2 Cor. 13. 8. Paul saies We can do nothing against the Truth but for the Truth which shews what is the duty of all Pastors and Ministers of the Church viz. To stand for maintenance of the Truth and therefore to be ready and forward to speak in defence of it when occasion is offered This was coââendable in Gamaliel though a Pharisee and as yet no true friend to the Gospel when the Apostles and their Doctrine was opposed and persecuted by the High-Priest and Council of the Jew insomuch that they conspired together to put the Apostles to Death for preaching then did Gamaliel stand up and speak in defence of the Apostles although he did not so thoroughly defend their cause as he should have done Acts 5. 34. Use Use For reproof of such as are slack and backward to speak in defence of God's Truth and of his faithfull Servants professing the same when they see them opposed or like to be disgraced by wicked men and in steâd hereof do by their silence