for good Christians to labour more and more to see and feel their own hardness of Heart that is so say their Naturall deadness and dulness of Heart which makes them so insensible of their sins and corruptions that they cannot be touched with such a feeling of them as is fit nor be humbled for them in such a measure and degree as they ought to be nor so affected with the means used of God to humble them as his Judgments Mercies Ministery of the Word c. Thus it is sometimes even with good Christians yea with the best which therefore the best must labour to see and bewail in themselves and daily to mourn for this Naturall hardness of Heart which remaineth in them even after their effectual Calling If our Saviour Mark 3. 5. were grieved for the hardness of heart which he perceived in the wicked Scribes and Pharisees How much more are we to mourn for the hardness of our own To this end consider the danger of this sin in that it is such a hinderance to the practice of Repentance Rom. 2. 5. and to the daily renewing of our Repentance and to our profiting by the means of Grace Use 3 Use 3. This must move all good Christians daily to labour and strive against this natural hardness of heart which is so apt to be in them using all good means to resist and subdue it in themselvs by degrees that it may not reign in them as in the wicked Remedies to cure this hardness of heart in us by degrees 1. Pray unto God to cure it in us by the work of his Spirit more and more to soften our hearts working in them more and more feeling of our sins and godly sorrow for them and to make our hearts pliable to the means c. He hath promised to take away our stony hearts Ezek. 36. 26. and he onely can and will do it more and more if we unfeignedly seek to him 2. Diligently and conscionably attend on the publick Ministry of the Word This is a Hammer to break and bruise the stoniness of our hearts more and more Jer. 23. 29. Josiah's heart melted at the reading of the Law 2 King 22. How much more powerful shall we find the Word preached to melt our hearts with godly sorrow for our sins 3. Be diligent and constant in all other religious Exercises publick and private which tend to the softning of our hearts as in receiving the Lord's Supper in private Reading and Meditation of the Word Conference c. Hebr. 3. 13. Now followeth the fourth and last particular fault or infirmity reproved here by our Saviour in his Disciples viz. their forgetfulness of the two great Miracles of the Loaves which he had lately wrought to strengthen their Faith in God's Providence for things of this life Ver. 18 19 20. And therefore he doth blame and reprove this their forgetfulness of those two Miracles as a main cause of that infidelity and distrust of God's providence which now they had discovered by their private reasoning together in their want of Bread withal he now puts them in mind again of those Miracles and of some particular Circumstances c. Observ Observ Here then we learn that it is a natural fault and corruption in us to be too forgetful of the great works which God hath wrought for our good and benefit whether for our temporal or spiritual good whether works of Justice or of Mercy we are by Nature very apt to forget such great and wonderful works of his wrought for us Christ's Disciples were faulty in too soon forgetting his Miracles lately wrought which should yet have been fresh in their memories but it was not so with them and this was the cause that they reaped so little fruit by these Miracles and that their Faith was not so strengthned by them as it should have been Now if it were so with Christ's Disciples much more are we apt to forget the Works of God wrought for our good and to passe them over without making that good Use we should of them This was the Sin of the Israelites Psal 78. 11. They forgat the Works of God and Wonders which he had shewed them Use 1 Use 1. See one cause why we make so little use of God's great Works This hindered the Disciples of Christ here from profiting by his Miracles because they so soon forgot them Use 2 Use 2. For admonition to us to take heed of this fault and corruption which is so natural even to the best namely That we do not too soon forget the great Works of God which he hath wrought for us as his Work of Creation his Work of our Redemption by Christ the Work of his Providence in ordering and disposing all things for our good his Works of Justice and Mercy shewed upon our selves and others c. These Works of God we must beware we do not too soon let slip out of our minds but on the contrary we must be very careful to keep them in mind for otherwise how shall we make use and profit by them as we ought if we do not carefully treasure them up in our minds and memories Deut. 4. 9. Take heed to thy self and keep thy Soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life c. The more natural it is unto us to be forgetful of God's great and excellent Works wrought for us the more careful must we be to keep them in remembrance and not onely so but to make a holy and right use of them all Especially such works as he hath done lately for us these should be most fresh in our memory The Lord hath of late years wrought many great Works for us in this Land he hath bestowed many Blessings spiritual and temporal on us wrought many deliverances for us c. These we must not too soon forget as we are apt to do but carefully remember and make a right use of them Mark 8. 22 c. And he cometh to Bethsaida and they bring a blind man unto him and besought him to touch March 6. 1624. him c. HAving finished the 3d. principal part of this Chapter containing Christ's admonition to his Disciples to shun the Leaven of the Pharisees and Herod together with his sharp Reproof of them for misconceiving the same Now we are come to the fourth part of the Chapter In which the Evangelist recordeth a special Miracle wrought by our Saviour neer unto the Town of Bethsaida in curing a Blind man who was brought unto him This Miracle is recorded onely by Mark and not by any other Evangelist Where consider 1. The Occasions of the Miracle Ver. 22. Our Saviour's coming to Bethsaida c. and the bringing of the blind man c. 2. A special Antecedent or Preparative which went before the working of it viz. our Saviour's taking the blind man by the hand and leading him out
hurtful and dangerous to them yea it proves oftentimes the ruine and overthrow of them Thus in the Church Factions and Divisions among such as profess Religion are the cause of much mischief yea they tend to the ruine and desolation of those Churches where they bear sway So the Strife and Discord which Arrius the Heretick caused in the Church of Alexandria it was the cause of the desolation and wasting not onely of that Church but of many other in the Eastern part of the World Thus also it is in Kingdoms and Common-wealths and Citie◠civil Dissentions in them do often bring them to ruine and desolation Isa 3. 4. The Prophet foretelling the Destruction of Hierusalem maketh mention of the civil Dissentions that should be among that People They should oppress each other and the Child should behave himself proudly against the Ancient and the base against the honourable and then Ver. 8. the Ruine of Judah and Hierusalem is mentioned So the Faction and Division between Rehoboam and Jeroboam turned to the Ruine and Desolation of the ten Tribes of Israel So the Strife between Abimelech and the Shechemites as we heard before proved the ruine of them all Thus Josephus mentioneth the Factions and Dissentions among the Jews as one cause of the last and final Destruction of Hierusalem for a little before that Destruction he reporteth that there were three great Factions among them which had their several Heads or Leaders which were Simon John and Eleazer See Joseph de bello Judaic lib. 6. cap. 1. 4. And if we look into the causes of the ruine of the greatest Monarchies that ever were especially the Grecian and Romane we shall find by Histories that civil Dissentions and Warrs among themselves was one great cause thereof So also in private Families Discord and Strife hath often been the Ruine and Desolation of them The Strife between Cain and Abel caused great Desolation in Adam's Family for by this means he was bereft of both his Sons and so for a time left destitute of Children So in David's Family the Strife between him and his Son Absolon and between Absolon and Ammon as also between Solomon and Adonijah his other Sons was the cause of the ruine of a great part of his Family Thus then we see how Discord and Dissention in humane societies tendeth to the ruine of them The Reason hereof Jam. 3. 16. Where strife is there is confusion and all manner of evil works This sin of strife contention and discord is the cause of great disorders and confusions amongst men yea it is the cause and occasion of all kind of sins and evill works that is of all sins that are against the peace and good of humane society as Seditions Treasons Murders Slanders Railing c. No mervail therefore if discord and strife do often bring ruine to humane societies seeing it is the breeder of so many and great mischiefs and the occasion of so many grievous sins amongst men which must need provoke God and pull down his wrath upon those societies in which such discord raigneth Vse 1 Vse 1. See how great cause there is to take heed of this sin of discord strife and division and to keep it out of all societies lest it prove the utter ruine and overthrow of them if it be not timely prevented Governours of the Church must be carefull to prevent it in the Church Civil Magistrates and Princes to prevent it in the Common-wealth and in their Kingdoms Masters of Families to keep it out of their Families by all means yea every Christian in his place to take heed of this sin of Strife and Discord Think how dangerous it is in all societies Remember this that a Kingdom or Church or Family divided against it self cannot stand c. Remedies to prevent such Discord and Divisions 1. Take away the cause of them which is Pride Prov. 13. 10. Onely by Pride doth man make contention c. See Phil. 2. 3. 2. Avoid the occasion of discord and variance with others as Anger hot words c. Prov. 15. 1. Grievous words stir up Anger Be careful neither to give occasion of Strife nor to take the occasions offered by others 3. Be content to tolerate and bear with one anothers Infirmities in love Ephes 4. 2. Forbear one another in love A great means to prevent strife Yet this must so be done that we do not flatter or sooth up others in sin It is one thing to bear with sinful Infirmities in others another thing to approve of them or to countenance gross or scandalous sins in them This latter we may not do but the former we ought to do in love and for peace sake 4. Let every one keep within the bounds of his own Calling and not curiously intermeddle with those things which concern him not 1 Thes 4. 11. Study to be quiet and to meddle with your own business and to work with your own hands c. 5. Have nothing to do with factious and contentious Persons which hate Peace and love Jarrs and Contentions Use 2 Use 2. Seeing discord is so dangerous to all humane societies be careful every one to keep the unity of the Spirit in the bond of Peace Ephes 4. 3. This is a special means to procure the good and prosperity of all humane societies as of Churches Common-wealths and Families Psal 133. 1. Behold how good and pleasant it is for Brethren to dwell together in unity It is the Speech of an Heathen Writer Salust Concordia res parvae crescunt discordiâ magnae dilabuntur Of all other men especially Governours of Churches Common-wealths and Families must be careful to keep Unity and Concord among those under their Government Now the onely way to preserve Unity in all societies is by taking care to plant and establish Religion and the true Knowledge and Worship of God in them This therefore all Governours of societies must look unto for without this there will be no Unity Quomodo potest congruere Charitas si discrepet fides Ambros de Abraham Patriarch Lib. 1. cap. 9. Use 3 Use 3. See by this how dangerous it is for two contrary Religions to be tolerated or allowed in one and the same Kingdom A Kingdom divided against it self cannot stand Now there can be no Unity between Christ and Belial c. 2 Cor. 6. 15. Ver 27. No man can enter c. The second part of the Confutation of the slander of the Scribes In which our Saviour proveth that he cast out Devils by a greater Power than is the Devil 's viz. by the Power of his own God-head And this he proveth by a comparison taken from one that forcibly entreth into the House of a strong man and maketh spoil of it by violent taking away of his goods and weapons which he hath in his House Such a one must be stronger than the strong man else he cannot do it Even so saith our Saviour seeing that I have forcibly entred
tribulation even as it came to passe c. So Act. 20. 23. when he was to go to Jerusalem he made sure accompt before-hand to meet with bonds and afflictions there See Joh. 16. 1. 2. Consider the necessity of suffering affliction for all that will profess Christ and the Gospel 1 Thess 3. 3. That no man should be moved with these afflictions for your selves know that we were appointed thereunto Act. 14. 22. We must through much tribulation enter into the Kingdom of God Luke 9 23. 3. It is matter of much comfort to a Christian to suffer for well-doing and for the name and profession of Christ 1 Pet. 3. 14. and 4. 16. If any suffer as a Christian let him not be ashamed but glorifie God in this behalf And Verse 14. If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God rests on you c. It is an evidence of Gods Spirit of grace and adoption dwelling in thee if thou be content to suffer for the Name of Christ yea it may be an evidence of salvation to thee Phil. 1. 28. In nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God Quest Quest May not an Hypocrite or Reprobate and one that shall never be saved suffer much for the profession of the Gospel Answ Answ He may as appeareth 1 Cor. 13. 3. Though I give my body to be burned c. and Gal. 3. 4. Have ye suffered so many things in vain c But an hypocrite or Reprobate cannot in due and right manner suffer for the Truth not with sincere affection of heart not in way of true obedience to Gods Will not ayming at Gods glory as the chief end of his suffering but for sinister respects as for vain-glory or the like end Therefore to suffer for the Word with an upright affection ayming at Gods glory and out of true love to the Word is an evidence of grace and salvation to all that do thus suffer 4. Consider That much good is wrought in us by the trouble which we suffer for the Gospel if they be sanctified to us and that we have grace to bear them in due manner and to make a holy use of them They serve to humble us to try and exercise our faith hope and patience to stirr us up to prayer with more fervency to wean us from the world c. No cause therefore why we should so stumble at them as to be discouraged in our Christian course Lastly Consider that we have a promise that God will not suffer us in such cases to be tryed or Afflicted above our strength but will make away to escape that we may be able to bear it 1 Cor. 10. 13. So much of the Apostacy of these temporary hearers Now follows the Circumstance of time when they are offended and fall away Immediately That is so soon as Affliction and Persecution for the Word ariseth Observ Observ Hence we may observe that such as are hasty and forward at first in the Profession of Religion and in making some shew of Grace if they be not sound and sincere in Religion and Grace do oftentimes fall away as hastily and suddenly from their first Profession These temporary hearers did at first hearing of the Word immediately receive it with joy but having not the Word truly rooted in them by found Faith we see here they fall away as suddenly when troubles come upon them for the Words sake Mark 10. 17. The young man being a Ruler came running to Christ c. and asked what he should do to inherit eternal life But so soon as our Saviour put him to a through tryall by bidding him Sell all c. he went away as soon very sad c. The reason was because he was not sound and sincere in that profession which he made He had good things in him and shewed himself teachable therefore it is said our Saviour loved him but his heart was not truly touched with an unfeyned desire of salvation and of the means of it And thus it is with many hypocritical professors of Religion as they are at first for a time very hasty and suddain in their profession and in shewing some kind of love and desire to the Word and some sudden â—oy in it and some hasty zeal c. So many times they do as hastily and suddenly fall from their first love and zeal c. Their Religion is like Jonas his gourd springing up in a night and withering the next morning Vse Use This being so it should move us much more to labour for soundness of Religion and Grace that we may be constant in it than to be over-hasty and sudden in taking up the profession of Religion and in making shews of grace without due and serious consideration first had of the good grounds upon which we take up our profession Better to begin and enter more leisurely and advisedly into a Christian course upon good grounds and reasons well weighed and so to proceed therein with constancy than to begin over-hastily and unadvisedly and then as hastily to give over and fall away for want of soundness and sincerity Mark 4. 18 19. And these are they which are sowen among thorns such as hear the Word And the May 21. 1620. cares of this world and the deceitfulness of riches c. OF the second sort of unprofitable hearers signified by the stony ground we have spoken Now we are come to the third sort resembled by the thorny-ground Whose description is laid down in these two Verses These are such who hear the Word but they suffer the fruit of it to be choked and hindred in them by the cares of this world by the inordinate love of riches and by other sinful lusts so that these may be called the Worldly-minded hearers And although they are not in express words commended so much as the former sort yet it seemeth that in some respects they go beyond them 1. Because they are compared unto thorny ground which is softer and hath more depth of earth than the stony ground whereby it seems to be implyed That the Word taketh deeper root in these than in the former 2. It is said Luke 8. 14. that these bring forth no fruit unto perfection whereby seems to be implyed That although they bring not forth good and ripe fruit yet they bring forth some fruit which is more than is said of the former sort Now in the words consider two things 1. What is commendable in these hearers They hear the Word 2. What is discommendable wherein they fail namely in this That they suffer the Word afterward to be choked in them that is the fruit of it to be hindred Where 1. Consider the causes or means of choaking it which are three Cares of this world deceitfulness of riches and lusts of other things 2. The effect or consequent It becometh
set upon it as they should Therefore Psal 119. 36. David prayes God to incline his Heart to his Testimonies and not to covetousness to shew that if the Heart be inclined to covetousness it cannot be inclined as it should be to the Word of God 2. It hinders men from yielding true obedience to the Word Preached Ezek. 33. 31. My people hear thy Words but they will not do them for their Heart goeth after their covetousness What was it but covetousness or love of Riches that kept that young Ruler from obeying the Word of Christ bidding him sell all and give to the poor and follow him Matth. 19. 22. He went away sorrowfull for he had great Possessions He had them so as that he was too much in love with them and not willing to part with them when he was called to it Hence is that Matth. 11. 5. The poor have the Gospell Preached to them to shew that they were most fit and ready to yield obedience to it whereas covetousness hindered the great Rich men for the most part from yielding obedience to it Now the reason why the love of Riches must needs hinder men from obedience to the Word is alledged by our Saviour Matth. 6. 24. No man can serve two Masters for either he will hate the one c. Ye cannot serve God and Mammon Use 1 Use 1. See another main cause of so little fruit of the Word Preached in many hearers their Hearts are overgrown with the thorns of covetousness and inordinate desire of this Worlds goods and these choak all good affections to the Word in them yea they choak and hinder in them all care and Conscience of obedience to the Word Their hearts are so exercised with covetousness that they cannot exercise themselves in obedience to the Word of God or in performance of good duties required in it What hindred Judas from profiting by the Doctrine of Christ but covetousness Use 2 Use 2. See how dangerous a sin covetousness is hindring and choaking all true and saving fruit of the Word in those that hear it stealing away their Hearts from loving it and keeping them from all conscionable obedience to it Hence it is that we see so few covetous rich men that reap true fruit by the Word Preached few or none that do so hear the Word as truly to imbrace it in heart and yield obedience to it in their life Where shall we find such a one It is a rare thing to hear of a covetous rich man brought to true Faith and Repentance by the Word Preached Such a one cannot be a good hearer he may come to hear the Word and make some shew of love and liking to it but will he yield any true and sincere obedience to it in reforming his special sins and corruptions or in practising such holy duties conscionably as are required of him No this he will never do so long as his heart goeth after covetousness He may make shew of reforming some sins and of practising some good Duties outwardly but he will never reform all known sins in himself he will never forsake his beloved sins especially his covetous practises he will never leave these without Gods special and extraordinary Grace Hence is that fearful censure of our Saviour passed upon the covetous Rich man Matth. 19. Easier for a Camell to go through the eye of a Needle c. He never gives the like peremptory censure of any other sin except the sin against the Holy Ghost Let this move all covetous worldlings to bethink themselves in time and to desire special Grace from God that they may truly Repent of this sin Object Object Poor and mean men may here think with themselves that this point toucheth not them because they have not abundance of wealth as some have Answ Answ Though thou have not Riches yet thou mayest be covetous It is not Riches but the inordinate love of them which choaketh the Word and hinders men from Salvation look to thy self therefore though thou possess not great Wealth yet if thy heart go after it and be in love with it thinking it the best good and those to be the onely happy men that have it take heed this covetous mind and affection in thee be not as thorns to choak the Word in thee or as a snare to intangle and hinder thee in the way to Gods Kingdome Use 3 Use 3. Admonition to all and especially to Rich men to take heed these thorns of covetousness grow not in their hearts to choak the seed of the Word of God in them Remember that Psal 62. 10. If Riches increase set not your heart upon them Remedies against this sin of covetousness that it choak not the Word in us 1. Consider the vanity of all worldly wealth how unable of it self to help or do us good when we have most need of help as in time of danger or Affliction or death It cannot give us ease when we are in pain nor health in sickness nor comfort and joy in time of heaviness it cannot prolong our life Luke 12. 15. Though a man had abundance his life stands not in Riches The Richest men live not longest But least of all can Riches help a man in the day of the Lord's wrath Prov. 11. 4. and Ezek. 7. 19. Silver and Gold cannot deliver in the day of the Lords wrath nay in time of war saith the Prophet they shall cast them in the Streets 2. Consider Riches often provesnares and hinderances in the way of Salvation 1 Tim. 6. 9. They that will be Rich fall into Temptation and snares and into foolish and noysome lusts which drown men in Perdition c. They are often made the Instruments of unjustice oppression usury and of other grievous sins They are very apt to steal the heart from God and from the love of his Word Why then should we set our love upon them seeing they may and are like without Gods speciall Grace to prove so hurtfull and dangerous to us 3. Labour to be well contented with thy present condition Hebr. 13. 5. Let your conversation be without covetousness and be content with those things which ye have Though thy estate be never so mean rest in it as in that which is allotted to thee of God 1 Tim. 6. 8. If we have food and rayment be therewith content Learn that excellent Lesson which Paul had so well learned Phil. 4. 11. I have learned in whatsoever estate I am to be content 4. Set our chiefest love and desire upon Spiritual and heavenly Riches Col. 3. 2. Covet the best gifts desire and seek to be Rich unto God to be rich in Knowledg Faith Repentance and other saving Graces Set our hearts upon these and this will cause us to love the Word of God which is a means to work and increase these in us and then we shall be kept from setting our Hearts on worldly Wealth and so the Word of God shall not be choaked in
their hearts are so affected with love and desire of worldly profits pleasures honours c. that they cannot be affected as they should with love to the Word of God 2. They hinder men from believing the Word and from applying it effectually by faith Joh. 5. 44. How can ye believe which receive honour one of another c Ambitious desires hindered them from believing Vse 1 3. These worldly desires keep men from yielding sincere obedience to the Word Thus Herod's carnal and incestuous lust hindered him from yielding obedience to John Baptist's doctrine And hence is that 1 Cor. 1. 26. Not many mighty or noble are called c. The reason is because for the most part such great persons are addicted to these worldly lusts after Honours Pleasures c. which do keep them from yielding sincere obedience to the Word as they ought So Demas Vse 2 Use 1. See one cause more of little profiting by the Word Many have their hearts so overgrown with thorns of worldly lusts after profits preferments carnall pleasures and delights c. that the fruit of the Word is choked in them by these their affections carried so eagerly after things of the world that they cannot be affected to the Word of God nor profit by hearing Some are so affected with carnal pleasures and vain Sports that they can hardly forbear them on the Lords Sabbath when they should either be hearing the Word or else meditating on it after they have heard it Others though they hear the Word with outward ears yet are never the better for it because their hearts are so carried away with worldly lusts that they cannot be affected with the Word much less yield obedience to it Use 2. If we would profit by the Word see that these thorns of carnal and worldly lusts overgrow not our hearts but pluck them up by the roots Use all good means to flee the corruption that is in the world through lust 2 Pet. 1. 4. Lay them aside before we come to hear the Word 1. Pray earnestly to God to kill and crucifie these worldly and carnal affections in us by the power of his Spirit that so we may be dead to the world and crucified to it and that to us as it was to Paul 2. Consider That in our Baptism we renounced the world and the lusts of it promising not to give our selves to the same but to addict our selves wholly to the service of Christ 3. The Gospel teacheth us to deny worldly lusts Tit. 2. 12. Rom. 13. 12. 4. We are here as Pilgrims and strangers therefore use this world and the things in it as if we used them not not setting our affections on them but raising them to heaven which is our Country whither we are now travelling let our love desire and all our affections run chiefly after that Col. 3. 2. and 1 Pet. 2. 11. I beseech you as Pilgrims and strangers abstain from fleshly lusts c. So much of the several causes of choking the Word Now to speak briefly of the effect or consequent Doctr. It becometh unfruitfull It brings forth some fruit but not to perfection as is said Luke 8. 14. that is no good or sound fruit they yield no true and sincere obedience to the Word Doctr. Hence observe That although we yield some fruit of obedience to the Word yet if it be not good and sound fruit that is sincere obedience it is all one in effect as if we yielded none at all we are still to be accounted unfruitful hearers The Reason is because no fruit of obedience to the Word is acceptable to God if it be not sincere and unfeyned Now what this sincere obedience is we shall see upon the next Verse Use Vse Rest not in this that we yield some obedience to the Word in some things or for a time for so did Herod but see that we bring forth good fruit Mark 4. 20. And these are they which are sowen on good ground c. June 4. 1620. HItherto of the three first sorts of hearers of the Word which are unprofitable Now it followeth to speak of the fourth sort which are good and profitable hearers resembled by the good and fruitfull ground mentioned in the Parable Now before I come to the particular handling of the words we may here observe one or two Points generally from the comparing of this fourth sort of good hearers with the 3. former sorts of unprofitable hearers Observ 1 1. Observ In that our Saviour mentioneth 3. sorts of bad hearers and but one of four good We may hence gather That usually the greater part of those that are hearers of the Word in the visible Church are fruitless hearers Our Saviour implyeth so much by mentioning 3. sorts of bad hearers and but one good Here note That this is true for the most part though not alwayes nor of every particular visible Church or Congregation for there is nothing against it but that in some particular Congregations the number of good hearers may be as great or greater than of bad hearers But if we speak generally and for the most part it is otherwise Esay 53 1. The Prophet complaineth of the small number of those that believed and imbraced his doctrine in comparison of those that rejected it Who saith he hath believed our report and to whom is the arm of the Lord revealed And this he speaks not onely of the Jews in his own time but prophetically also foretelling how it should be in the times of Christ at his coming and afterwards That very few should imbrace his doctrine and the doctrine of the Apostles in comparison of others that should reject it And so it came to passe as we may see Joh. 12. 37. Though he preached and wrought many miracles before the Jews yet they believed not on him that is very few in comparison of those that believed not for ver 42. Among the thief Rulers many believed on him c. They were many in themselves but few in comparison of those that Believed not Joh. 3. 32. So Act 17. when Paul preached at Athens a great and populous City yet but few in comparison imbraced his doctrine as may be gathered out of the last Verse of the Chapter Reason Reason Matth. 22. 14. Many are called but few are chosen This is spoken of those that have the outward Calling by the Word preached yet even amongst them there are but few chosen to eternal life now the Word is effectual only in them that are ordained to life Act. 13. 48. Use 1 Use 1. Think not that all are good Christians and must needs be saved that come to Church and lend their outward ears to the Word It is nothing so There are many of those that are outward hearers yea the greater part who yet reap no true saving fruit by hearing Luke 13. 26. Christ at the last day shall say to some of those in whose streets himself hath taught Depart from me
such grievous trouble in Asia and to be so pressed out of measure and above strength that he even despaired of life and received in himself the sentence of death c. 2 Cor. 1. 8. And as this is true of outward distress so also of inward distress of conscience by reason of sin In this the Lord sometimes seemeth to forget his Children suffering them to be almost swallowed up of despair c. as David Hezekiah c. Reasons why the Lord thus dealeth with his faithfull servants 1. That by this means he may make through tryall and proof of their faith whether they will in the greatest and most imminentest dangers put their trust in him and depend on him for deliverance without using unlawful means c. 2. That he may the more clearly manifest his power and mercy in their wonderful deliverance out of so great dangers 3. That he may give them cause of so much the greater thankfulness for such deliverances Use Use This must teach the faithful not to be dismayed or to cast away their confidence in God in the greatest troubles and distresses bodily or spiritual no not in midst of present and imminent dangers ready to fall on them but even at such times to look unto God with the eyes of faith as Jehosaphat did 2 Chron. 20. 12. and to wait on him for deliverance trusting assuredly in his power and mercy for the same And to this end they must remember this That the Lord many times thus seemeth to forget his servants in their troubles and his providence seems to be asleep in their greatest distresses suffering the danger almost to seize on them before he deliver them and yet at length he delivers them Know therefore and remember this for our comfort to stay our minds and sustain our hearts from fainting and despairing in the greatest distresses that though the Lord seem in such cases to forget and not to regard us in the midst of our greatest storms of troubles which we are in yet the truth is he doth not forget us he is not asleep Psal 121. 4. He that keepeth Israel shall neither slumber nor sleep but he continually waketh and watcheth over his faithfull ones by his speciall providence taking speciall notice of them and of all their troubles and dangers and he will at length shew that he is awake and mindfull of them by his powerful and merciful deliverance of them In the mean time therefore though the trouble and danger in which thou art be never so great and though the Lord seem to have forgotten thee in it yet think not strange nor be dismayed at it but remember That this is the Lords usual dealing with his faithfull servants thus to bring them into extremity of troubles before he deliver them therefore whatsoever the distress be in which thou art though never so great yet do not conclude that God hath forgotten thee neither cast away thy confidence in him but trust in him still and wait on him for deliverance and thou shalt find that in due time he will help and deliver thee In the mean time while he defers his help do thou rest and rely upon his Word and promise by which he hath promised not utterly to fail or forsake his children in their troubles but to help and deliver them in due time Build upon this promise and trust God upon his bare Word without a pawn as Luther speaketh in thy greatest extremity of trouble or danger and he will in time give an issue and make a way for thee to come out of it He is able to do above all that thou canst ask or think It followeth And they awake him c. Here is laid down the last occasion of the miracle which went immediately before the working of it namely the great fear with which the Disciples were taken when the storm arose and Christ was asleep Which fear they discover 1. By their awaking of our Saviour 2. By their words used to him being awaked in that they call out to him in this manner Master carest thou not c. which shews That they were afraid of drowning yet in the midst of this fear they do also discover some measure of faith in Christ and in his protection of them in that they do thus seek unto him by prayer for help for so much also the words do imply And St. Matthew saith plainly that they prayed to Christ to save them So then here is some thing discommendable in them and something that is commendable and to be imitated of us That which is discommendable is 1. Their immoderate fear of the danger in which they were 2. Their doubting and distrustfulness of our Saviour Christs care over them to protect them in this danger and to deliver them which distrust they do discover by their manner of speaking when they thus expostulate with him Dost thou not care that we perish implying that they were in some doubt and distrust of his care over them in this danger That which is commendable in them is their sâ—eking unto Christ in this distress by prayer for his help First to speak of those things which are discommendable in them Observ 1 Observ 1. In that these Disciples of Christ shew such infirmities here as immoderate fear in time of danger and weakness of faith and some distrust of Christs help and care of them We learn That good Christians though they have excellent graces in them yet they are not free from infirmities and sinfull corruptions but are in some measure tainted with them See this Point handled before on Chap. 3. Verse 31. Observ 1 Observ 2. Among other infirmities which good Christians are subject unto this is one That they are apt to be troubled with immoderate fear in times of great distress and danger So the Disciples here So also at other times as Mark 14. 50. when they saw Christ taken and themselves to be in great danger they all fled from him for fear See this also in Peter who being in the High-Priests Hall and being there brought into question whether he were Christs Disciple and perceiving his life to be in danger if he should confess it was so taken with fear that he denyed and forsware Christ The like we see in him at another time Matth. 14. 30. when our Saviour bade him come to him upon the water he began at first to walk upon the water boldly and confidently but when he saw the wind boysterous he was afraid and beginning to sink cryed out Lord save me The Reason of this immoderate fear in good Christians in times of danger is 1. Weakness of faith in them yea even in the best Christians But more of this upon Vers 40. 2. The guilt of some sin or sins lying on their conscience not throughly repented of This causeth excessive fears in time of danger As a good conscience maketh a Christian bold and couragious so a guilty conscience maketh one timorous and fearfull in dangers
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
employment in building a City could quiet his Conscience So in Judas Though he brought back and restored the 30 pieces of silver and withall acknowledged his sin in betraying innocent blood Matth. 27. 3. yet all this would not free his guilty Conscience from terrours but they pursued him till he hanged himself Isai 57. 20. The wicked are like the troubled Sea which cannot rest There is no peace to them No means or way to pacifie or quiet their troubled Consciences and to free them from tormenting fears so long as the guilt of sin lyeth upon them Use 1 Use 1. See the folly of the wicked thinking to ease their Consciences of the terrours which sin hath bred in them by outward earthly means as by carnal mirth recreations company following the world c. But alas all these are Physitians of no value to cure a guilty Conscience of fears and terrours caused in it by sin Nothing in the world will do this but true repentance and Christ's blood applyed by faith to purge the Conscience from guilt of sin Let them therefore speedily use these remedies if they desire to have their Conscience eased and cured Vse 2 Use 2. See how dangerous it is to commit sin and so to bring the guilt of it upon our Conscience seeing it breedeth such terrours as are so hardly shaken off leaveth such a sting as is so hardly pulled out and maketh such a wound as is so hard to cure How wary are we of such bodily diseases as are hard to cure as the Pestilence Dropsie c. Mark 6. 17 18 19 For Herod himself had sent forth and laid hold upon John c. July 1. 1621. IN the three former Verses we have heard of the false and erroneous Opinion of Herod concerning our Saviour Christ That he thought him to be John Baptist risen from the dead whom he had formerly beheaded Now from this mention made of Herod's beheading of John the Evangelist takes occasion to digress to set down the history thereof more fully and largely Where 1. He relateth the Antecedents Occasions or Preparatives going before it 2. The fact it sef Verse 27. 3. The Events or Consequents Verse 28 29. The Occasions or Preparatives are of two sorts 1. Remote or further off 2. More near which went but a little before John's beheading The more remote Occasion or Antecedent was his Imprisonment laid down Verse 17 18 19 20. The more near Occasions are set down afterward Verse 21 c. Touching John's Imprisonment the Evangelist relateth two things principally 1. The fact or sin of Herod in sending forth and taking and binding John in prison 2. The impulsive cause moving thereunto which was John's plain reproof of him for the sin of Incest commited Where 1. Is shewed the sin it self which was Herod's incestuous Marriage with Herodias his brother Philip's Wife Verse 17. 2. John's Reproof of this sin in him Verse 18. 3. The Effect of that Reproof in Herodias Verse 19. Which was twofold 1. That she thereupon had a quarrel against him 2. That she was desirous to kill him Which her malicious and bloody desire and purpose is amplified by the hindering cause which was her unability to accomplish it she could not kill him The reason whereof is shewed Verse 20. Observ First of Herod's fact in imprisoning John Observ See here what reward the faithful Ministers of God have usually at the hands of the unthankfull world for their faithfulness in their Ministery even this That they are for the same often wrongfully abused persecuted and cruelly dealt withall So was John Baptist imprisoned and afterward put to death by Herod for his faithfulness in reproving his incestuous Marriage And so it hath been with other faithful Ministers Matth. 5. 12. So persecuted they the Prophets which were before you Matth. 23. 34. Behold I send unto you Prophets and wise men and Scribes and of them ye shall kill and crucifie and of them shall ye scourge in your Synagogues and persecute from City to City 2 Chron. 36. 16. The wicked Jews mocked the Messengers of God and despised his words and misused his Prophets c. Examples we have in Elijah Michaiah Jeremy Daniel Amos c. So also in the Apostles and in Christ himself This is the old enmity which hath been from the beginning between the seed of the woman and of the Serpent See also Joh. 3. 20. another main Reason of it Use 1 Use 1. Think it no new or strange thing if in our times we see good faithful Ministers unjustly troubled persecuted imprisoned c. by such as are in authority and that even for the faithful discharge of their Ministery Be not offended hereat nor think the worse of such for being thus troubled and persecuted so long as they suffer not as evil-doers but for discharge of their duties Remember it hath been thus usually in all Ages with the faithful Messengers of God Therefore if we see it so with any now be not offended at them nor condemn them as evil-doers but rather think the better of them and reverence and esteem them the more for their faithfulness in their Ministery for which they suffer such troubles And let this move us also to pray for them and to use all good means to help them out of their troubles Use 2 Use 2. Teacheth all faithful Ministers to prepare and arm themselves for troubles and persecutions in the world and at the hands of the wicked not looking to escape better than the Prophets Apostles and Christ himself have done before them If every Christian which resolves to live godly in Christ Jesus must suffer persecution as the Apostle saith 2 Tim. 3. 12. how much more every Minister of God resolving to be faithful in his Ministery Matth. 10. 24. The disciple is not above his Master c. If they have called the Master of the house Belzebub c. Use 3 Use 3. Again it should comfort and encourage faithful Ministers to bear such troubles patiently and not to be dismayed at them seeing they suffer no other but what the most excellent Prophets and Ministers of God have gone through before them only we must look to this that we suffer not as evil-doers but for well-doing and for the faithful discharge of our Calling Then have we cause to rejoyce not to be discouraged c. Use 4 Use 4. See the wretched blindness and corruption of our nature causing us to hate and persecute such as are called and sent of God to do us good yea the greatest good c. Vide Conc. in Jacob. 5. 10. So much of the Fact of Herod Imprisoning John Now followeth the Impulsive cause which was John's Reproof of his incestuous Marriage And first of the sin it self which was the marrying of Herodias his brother Philip's Wife The unlawfulness of this marriage is plainly shewed Levit. 18. 16. where the uncovering of the nakedness of the brother's wife is expresly condemned Levit. 20.
with men and that they may be well accounted of in the world if they come in company they will do as others do though it be never so unlawful or wicked which they do that so they may be well spoken of and accounted good fellowes kind men c Such forget what is said Luke 16. 26. Wo to you when all men shall speak well of you Well let us look to it that we do not so hunt after mens favour and commendation as to purchase it with shipwrack of conscience Such credit with men is dearly bought which is purchased with the loss of God's favour and wounding of our own Conscience Mark 6. 27. 28 29. And immediately the King sent an Executioner and commanded his Head to be brought and Sept. 16. 1621. he went and beheaded him in the Prison And brought his head in a Charger and gave it to the Damsell and the Damsell gave it to her Mother And when his Disciples heard of it they came and took up his Corps and laid it in a Tomb. HItherto we have heard the Occasions and Preparatives going before the beheading of John Baptist Now the Evangelist setteth down the Fact it self Ver. 27. And the Consequents of it Ver. 28 29. Touching the beheading of John the Evangelist mentioneth three things especially 1. The time when Herod caused him to be beheaded Immediately 2. The manner and means of effecting it He sent an Executioner and commanded his Head to be brought and he went and beheaded him 3. The place where In Prison From the Circumstance of time Observe The diligence and forwardness of the Wicked in committing sin c. Of this before Ver. 25. Touching the manner of executing this Cruell murder of John He sent an Executioner The word in the Originall signifieth one that was of the King's Guard which was near about him one of his ordinary Followers whereby it seems that it was the custom of Kings and great Rulers in those times to imploy some one of their Guard or ordinary Followers and Servants in doing such executions of Death upon Malefactors In Prison This shews how cruelly and unjustly Herod dealt with John in Commanding him to be put to Death presently and that in the Prison it self where he lay bound so that he neither came to his answer in any publick place of Justice nor was suffered to plead his own Cause or speak for his innocency neither had he in the Prison any of his Disciples or others present with him to Minister any comfort to him at his Death Observ 1 Observ 1. See here how the Faithfull Ministers of God are often rewarded in the World for their Faithfulness in their Ministery they are for this Cause not onely hated of the Wicked but most unjustly and cruelly used yea persecuted even unto Death Of this before Ver. 17. Observ 2 Observ 2. From the joynt consideration both of the manner of John's beheading and of the place where he suffered in that he was beheaded as a Malefactor by one of the Kings Guard and that in the Prison after a most vile base and ignominious sort Hence observe That God doth sometimes permit his dear Servants not onely to be put to Death by the Wicked but even to base and ignominious kinds of Death Thus Stephen was stoned to Death And Hebr. 11. 37. some were stoned some sawed asunder some slain with the Sword So we read in the Histories of the Church of sundry kinds of reproachfull Deaths suffered by the Martyrs both in the Primitive Church and afterward in latter times And our Saviour Christ himself suffered the most ignominious and accursed Death on the Crosse Use 1 Use 1. See then that we are not to judge any to be wicked or out of favour with God because they dye some base and ignominious kind of Death Such as have lived well and in the fear of God cannot but dye in the favour of God and be happy after Death whatsoever kind of Death they dye Psal 116. 15. Pretious in the sight of the Lord is the Death of his Saints Though the World and wicked Men think basely of such when they dye because somtimes they are put to base and reproachful kinds of Death as to be Stoned Beheaded Burned c. yet the Lord doth not so think of them but hath them in precious accompt Vse 2 Use 2. Comfort to the Faithfull if God Call them to suffer any vile or opprobrious kind of Death Let them know they are never the lesse in favour with him never the more miserable never the further from Salvation because they dye in such a base manner but they are most blessed and happy if they live well and dye in the Lord what kind of Death soever they dye though never so ignominious or contemptible in it self Revel 14. 13. Many of God's dear Children have dyed such kinds of Death The basest Death that is to a good Christian is no other but a passage to Heaven to a better and eternall Life So much of the beheading of John Now follow the Consequents of it which are two especially 1. The Ignominy and Disgrace offered unto his Head being taken off The Executioner brought it in a Charger and gave it to the Damsell and the Damsell to her Mother Ver. 28. 2. The honour done to the Corps of John by his own Disciples When they heard of his Death they came and took up his Corps and laid it in a Tomb. Touching the former of these It is said The Executioner brought his Head in a Charger This was a most cruell and bloody Fact not onely to cut off the Head of John but also to bring it in a Platter as a Dish to help to furnish Herod's Feast and that presently after it was cut off even before it had done bleeding as is likely This I say was a most cruell and unmercifull Fact and it was a bloody and ruefull Spectacle to behold And he gave it to the Damsell and the Damsell c. This also shews the cruell minds and hard hearts of Herodias and her Daughter in that they are so far from being moved with any pity towards John after he is Beheaded that they delight themselves with the beholding of his Head yet bleeding afresh in the Platter yea they make a scorn and derision of his Head being thus brought in at the Feast and given from one to another Observ 1 Observ 1. See here how fearfull a thing it is for any to be hardned in fin and to be given over of God unto it as Herodias and her Daughter were such are so far from being touched with the feeling of sin or with any remorse for it that they can even delight themselves with sin yea with the fowlest and most hainous sins making but a sport of them But of this I spake before Ver. 25. Observ 2 Observ 2. Further we may here observe that it is the property of the Wicked to exercise cruelty not onely against
we can be good and sound Christians and yet to scape troubles to feel no Storms c. or to feel but few It cannot be Through many tribulations we must enter into God's Kingdom it must be so If we will Raign with Christ we must first suffer with him in this Life and be consecrated through affliction as He our Head was This life-time is not the time of rest but of labour and pains not the time to be Crowned but the time to fight and strive for the Crown of Glory to come Our life here is a warfare yea a continuall warfare in which no rest or quietness is to be looked for no peace or truce but daily fightings and skirmishings with many enemies and troubles the end of one conflict is but the beginning of another Though there be much comfort in the life of a Christian yet many troubles also and discouragements must we meet withall in our Christian Course Oh therefore let us every one daily strengthen and arm our selves to bear and overcome them else we shall soon be danted when we meet with them as many have been c. Use 3 Use 3. Comfort to such good Christians as do meet with many storms of troubles raised against them by Satan the World c. no cause to be discouraged for so it is and must be with all Christ's true Disciples God hath so ordained and it is for our good that we are in this Life exercised with many troubles no cause then to be discouraged or to mislike our estate because we meet with many such Storms c. But rather on the contrary there is much more cause to suspect our estate not to be good before God if we feel no troubles or oppositions against us by the World and Satan c. Mark 6. 48. And about the fourth watch of the Night he cometh unto them walking upon the Sea and would have Decem. 9. 1621. passed by them OF the Antecedents and Occasions of the two Miracles of Christ wrought on the Sea of Galilee we have heard before Next we are to speak of the Miracles themselves and of the Consequents or Effects which followed upon them And first of the first Miracle and the Consequents of it Ver. 48 49 50. Afterward of the second Miracle and the Consequents Ver. 51 52. Touching the first Miracle which was Christ's walking on the Sea to his Disciples Consider three things 1. The Circumstance of Time About the fourth watch of the Night 2. The Miraculous Act it Self He came to them walking c. 3. The Manner of his walking towards them which was in such sort That he made shew of passing by them About the fourth watch c. In antient times they divided the Night into four equall parts or quarters as they did the Day-time which they called Watches because it was their usuall Custom to appoint severall Watchmen for every one of those four parts of the Night to succeed one another in keeping Watch for the safety of their Towns and Cities The first and second Watch lasted from the Evening to Mid-night and the third and fourth Watch from Mid-night to the Morning or break of Day Vide Bezam in Matth. 14. 25. See also Luke 12. 38. So then the Evangelist here affirming that it was the fourth Warch of the Night when Christ came to his Disciples doth imply that it was very long before he came to help and save them in this trouble and danger that he let them alone in it very long For it appears by that which went before that the Storm began to arise and they to be troubled with rowing the Ship even in the Evening and from that time till the fourth Watch of the Night which must needs be toward the Morning Christ deferred his coming so that it seems they were troubled and in danger the greatest part of the Night Observ Observ Hence observe That the Lord doth often deferr a long time to help and deliver his faithfull Servants in their troubles So our Saviour before Chap. 4. 37. did let the Disciples alone and deferred long to save them from drowning for he slept till they waked him and that was so long till the Ship was almost sunk with the Waves beating into it Thus the Lord suffered the Israelites to be long in bondage under Pharoah before he delivered them And Act. 7. 6. it is said The seed of Abraham was to so journ in a strange Land and to be in bondage and to be evil-intreated for the space of four hundred years before the Lord would deliver them and give them Possession of the promised Land of Canaan See Gen. 15. 13. So the deliverance of the Jews out of Babylon was long deferred even seventy years So the Lord suffered David to be a long time persecuted by Saul before he delivered him And Psal 69. 3. he saith his eyes fayled with waiting on God to be delivered out of his great troubles Thus Jonah was three Days and three Nights in the Whale's belly before God caused the Fish to cast him up again And as this is true of outward troubles so also of inward distress of conscience and of the inner man that the Lord often suffers his Servants to be long exercised with it before he deliver them Gen. 32. 24. Jacob wrestled with the Angel that is with Christ himself till break of Day And Paul buffetted by Satan prayed thrice before he could be delivered 2 Cor. 12. 8. Reasons Reasons Why the Lord so long deferreth to help his Servants in trouble 1. That he may make thorough proof and tryall of their Faith and Patience how they will depend on him and how willingly and obediently they will submit to his hand afflicting them though very long 2. That his Power and Goodness may be the more manifested by delivering them at length in their greatest extremity and when their case seems most desperate 3. That deliverance being so long deferred may be the more welcome to them when it cometh and so may stirr up to the more thankfulness for it Use 1 Vse 1. See what need of Faith for God's Children yea of strong Faith whereby to rest on God for deliverance out of troubles though it be long deferred Therefore Hab. 2. 3. the Prophet having said That the Vision of the Judgment of God on the Caldeans and of the deliverance of God's People was for an appointed time and that it was to tarry a while before it was to be fulfilled he thereupon addeth Ver. 4. That the just shall live by Faith that is in the mean time till they were delivered c. A very hard thing it is to live by Faith and to rest on God in trouble when it is very long ere he deliver us Labour then and pray for Faith yea for more and more strength of Faith to rest on God in long troubles and not to cast away our confidence and hope of deliverance though it be deferred never so long Esay
sin we may so judge of their practise as there is apparant cause So much of the place whither the Meat which is eaten goeth not viz. That it entreth not into the Heart Now to speak of the place whither it goeth 1. Into the Belly Which is as we know that part of the Body which contains the Bowels and Entralls of Man which are the Receptacles or Vessels receiving the gross superfluous and impure part of Meats which being there turned into Excrements are from thence purged into the Draught Observ 1 Observ 1. The wisdom of God shewed in the frame of Man's Body ordaining every part for necessary ends and uses as the Belly to receive the Meats which are eaten and to purge away the superfluities of them into the Draught 1 Cor. 6. 13. Meats for the Belly and the Belly for Meats There is not the meanest or basest part of the Body but is created for necessary use and such as tends to the good of the whole 1 Cor. 12. 21. The Eye cannot say to the Hand I have no need of thee nor again the Head to the Feet c. Nay much more those members which seem more feeble are necessary c. Use 1 Vse 1. Admire and magnifie this wisdom of God shewed in the very naturall frame of our Bodies and in the necessary ends and uses for which every part and member serveth Vse 2 Use 2. See how it should be in the body of the Church there should be no unprofitable Member but even the meanest should so live as to further the good of the whole See 1 Cor. 12. 25. Observ 2 Observ 2. See here that howsoever the Belly serveth for necessary use in Man's body yet it is for such use as is base and vile in comparison of most of the other parts of the body for the Belly is as it were the Sink of the body which receiveth the impure and gross superfluities of our Meat and turneth that to Excrements and so purgeth them away into the draught Therefore in this respect it is one of the basest and most contemptible parts of the body which I note to shew the vile and base sin of such as serve their own bellies as all intemperate Gluttons and Drunkards do whose chief care and study is to please and satisfy their bellies with Meats and Drinks and for this end will spare no time cost or pains Phil. 3. 19. Whose End is Damnation whose God is their Belly c. See also Rom. 16. 18. These serve and worship as their God one of the basest and vilest parts of their own bodies as if they were born for no other end but to eat and drink c. which is a most brutish kind of life Use Use Learn to detest such swinish Intemperance Gluttony Drunkenness Remember how base a thing it is to serve the belly and to make it our God which of it self is the sink and puddle of the whole body c. It was a base kind of Idolatry in the Aegyptians to worship brute Beasts as Oxen Goats Crocodiles yea Cats and Doggs as it is reported of them by learned Writers So for a man to make his Belly his God c. So much of the first and immediate place within the body whither the Meat which is eaten goeth viz. To the belly Now to speak somewhat also of the more remote place without the body to which the Meat goeth From the belly into the draught Observ Observ See here the end and issue of all Meats and Drinks received into the body As they pass to the Belly first so they stay not there but are from thence expelled into the Draught or place of Excrements This is the end and issue of all Meats and Drinks though never so delicate and costly c. yet they come to the Belly and from thence are sent out into the Draught though not the whole substance of Meats and Drinks for some part turns to Nourishment and is united with the Substance of the whole body yet a great part of all Meats and Drinks have this end Joh. 6. 27. Meat that perisheth Vse 1 Use 1. This discovers the folly of Papists putting Holiness in some kind of Meats above other as in Fish above Flesh and putting difference in Meats in regard of Religion and Holiness as if one kind were more holy than another whereas all Meats though never so different in kind or nature when they enter into the body yet in their issue go to the same place even to the Draught Vse 2 Use 2. See also how foolish and base a thing it is for any to set their heart upon Meats and Drinks taking thought what to eat what to drink c. Mat. 6. making this their chief care or one of the chiefest how to please and content their intemperate appetites with delicate Fare costly Wine c. All which though not wholly yet in a great part must go out into the Draught and Dunghill Let this move us to moderate our selves in the use of Meats and Drinks putting the Knife to our throat c. as Solomon adviseth Prov. 23. 2. and take heed of setting our heart upon such perishing things Though we may use them as good Creatures of God in themselves for our Nourishment and moderate refreshing yet if we consider the base and loathsom end and issue of them as they come from our bodies how great madness is it to be in love with them c. It followeth Purging all Meats In the original Text this is directly spoken of the Meat it self which entreth into the body but it is to be understood with relation to the passage or conveyance of Meat out of the Belly into the Draught and so the sense is that this is a means serving to purge the Meats themselves and consequently the body also into which they are received from that impure and gross part of them which is turned into Corruption and Excrements that so this foul Corruption may not be a burden or annoyance to the whole body Observ Observ See here the natural Impurity and Uncleanness of our bodies being not onely impure in themselves but also turning part of the Meat we eat into Corruption and filthiness which must be purged into the Draught or else the health and life of the body cannot be maintained The cause of this natural Uncleanness of Man's body is Sin the Corruption whereof being in every one by Nature is such and so foul that it doth pollute and infect not onely the Soul but the Body as we shall see afterward more plainly For before that sin entred into the World by Adam's Fall there was no such foulness or corruption in Man's body c. Vse 1 Vse 1. This may teach us how unfit it is to pamper and make too much of our bodies being so impure and loathsom within as they are turning the very Meat we eat into filthiness and corruption c. Vse 2 Use 2. This should pull down all
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
Quest 1 Quest 1. How could he be killed or put to death being the Son of God Answ Answ He was put to death according to his Humane Nature as He was Man 1 Pet. 3. 18. Put to death in the Flesh Yet he that dyed was God and that at the very time of his death for the personal Union betwixt the God-head and Man-hood of Christ was not dissolved but continued still even in the instant of his Death and after it Quest 2 Quest 2. What kind of Death was our Saviour to be put unto Answ Answ To the death of the Cross that is to be crucified or nailed alive to the Cross and there to hang until He was dead This appeareth by the History of the Evangelists who do particularly declare the manner of his crucifying Joh. 3. 14. As Moses lift up the Serpent in the Wilderness so must the Son of Man be lifted up that is upon the Cross at the time of his Death Now the reason why He was to suffer this kind of death was this that it might appear that he was made a Curse for us by imputation in taking upon him the guilt and punishment of our sins Therefore he was to dy the death of the Cross which was an accursed kind of death not only in the Opinion and accompt of men but even by the Law of God as appeareth Deut. 21. 23. and Gal. 3. 13. where it is said that Christ was made a Curse for us for it is written Cursed is every one that hangeth on a Tree Quest 3 Quest 3. Was our Saviour to suffer nothing but bodily pains at the time of his Death Answ Answ Yes He was withal to suffer the wrath and curse of God due to our sins in his Soul yea the pangs of the second death such as were answerable and equivalent to the very pains of Hell which was the cause that He so cried out upon the Cross My God My God Why hast thou forsaken me Matth. 27. 46. Quest 4 Quest 4. Wherefore or to what end was He to be slain or put to death and to suffer withal the Curse of God in his Soul Answ Answ 1. That by this means He might make satisfaction to God for our sins and the sins of all God's Elect People and so might free us from the Guilt and Punishment of our Sins both temporal and eternal Rom. 4. 25. He was delivered to death for our Offences c. 1 Cor. 15. 3. He dyed for our Sins according to the Scriptures 2. That by death He might destroy the Devill that is vanquish his Power and Tyranny which He had over us by reason of our sins and so deliver us from the same Heb. 2. 14. 3. That He might take away the Sting and Curse of bodily death and free us from the same 1 Cor. 15. 55. Quest 1 Quest 5. How could Christ's bodily Death and his Suffering of God's Wrath for a short time satisfie God's Justice for the eternall punishment due to our Sins Answ Answ Because it was the Death and Sufferings of him that was not onely Man but God Acts 20. 28. This dignity of the Person Dying and Suffering gave infinite vertue and efficacy to his Death and Suffering For it was a greater matter for the Son of God to Dye and Suffer God's Wrath though but for a little time than for all Men and Angels to have suffered it for ever Now follow the Uses of this Doctrine touching Christ's Death Vse 1 Vse 1. In that Christ must be killed or put to Death even ro the Cursed Death of the Crosse and that for our sins to satisfie God's Justice for them Hence we are taught the cursed nature and effect of sin in it self in that it is the meritorious and procuring cause of Death it brings forth Death as the proper fruit and effect of it Rom. 6. 23. The wages of Sin is Death And Jam. 1. 15. Sin being finished bringeth forth Death Therefore also Sins are in Scripture called dead Works because they do of themselves naturally bring forth Death This we see in Christ who though he had no sin of his own yet because he took on him the guilt of our sins by imputation he became subject to Death and was of necessity to be killed or put to Death and not an ordinary Death but to the cursed Death of the Crosse yea he must also Suffer the very pangs of the second Death in his Soul and all for Sin See what a deadly thing sin is being the Originall Cause and Fountain of Death even of Temporall and Eternal Death both which it doth necessary bring either upon us or upon Christ for us Learn by this to fear and talk of sin as the most deadly and dangerous evil in the World as we naturally fear and shun Death so much more sin the cause and Fountain of Death And to this end labour more and more for true hatred of all sin in our hearts that we may detest it as we do Death yea as we hate and detest Hell it self Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hate it like Hell How do we hate and abhorr poyson because it is deadly How do we fear and shun deadly Diseases as the Pestilence c Much more cause is there to hate and avoid sin which is more deadly to the Soul than any poyson or disease to the Body Think of this when thou art tempted to any Sin that it will bring Death of Soul and Body c. Prov. 14. 12. There is a way which seemeth right unto a man but the end thereof are the wayes of Death Use 2 Vse 2. See the unspeakable love of Christ to us manifested in this That he was content and willing to suffer Death for our Redemption yea the shameful Death of the Crosse together with the infinite Wrath and Curse of God accompanying the same Joh. 15. 13. Greater love than this hath no man that a man lay down his Life for his Friends Rom. 5. 7. Scarcely for a Righteous man will one dye c. But God commendeth his love to us in that while we were yet Sinners Christ dyed for us This must draw our love to Christ again c. Of this see before where I spake of Christ's willingnesse to Dye and Suffer for us Use 3 Use 3. The Death of Christ doth afford matter of unspeakable comfort to all true Believers and that three wayes 1. Against guilt of our Sins and the fear of God's Wrath and Curse due to them all which being fully satisfied for and taken away by the merit of Christ's Death there is now no condemnation to us being in Christ Rom. 8. 1. We may now say with the Apostle ver 33. of the same Chapter Who shall Condemn It is Christ that Dyed c. Christ by his Death hath paid a Counter-price to God's Justice for all our Sins and so freâ—d us from the guilt and punishment due to them He hath freed and delivered us
and patiently to submit to God's Hand afflicting us therefore it must needs be a matter of great necessity for every one of us to learn and practise that excellent Duty of renouncing and forsaking our selves and our own corrupt Nature This must we do if ever we desire to be fit or able to bear Crosses and Troubles willingly contentedly patiently we shall never do this till we first deny and renounce our Naturall Reason Will Affections then shall we submit to God's Will in suffering all that He layeth upon us and not otherwise Yea not only must we deny the corruption of our Nature but Nature it self in some sort we must despise yea hate our own Life c. Doctr. 2 Doctr. 2. That all such as will be Christ's true Disciples and Followers must suffer the Cross that is undergo many and great Troubles and Afflictions in this Life This our Saviour here takes for granted when he enjoyneth all that will follow him to take up their Cross that is willingly to submit to the bearing of it by this he presupposeth that every one must bear it and that this cannot be avoided Joh. 16. 33. Luke 14. 27. Whosoever doth not bear his Cross and come after me cannot be my Disciple 2 Tim. 3. 12. All that will live godlily in Christ Jesus shall suffer persecution Phil. 1. 29. Unto you it is given in the behalf of Christ not onely to believe on him but also to suffer for his sake Now these Afflictions are of two sorts 1. Outward in Body Goods good Name c. Sickness Pain Losses Reproaches Slanders c. 2. Inward in Soul and Conscience caused by sense of God's Wrath and Satans Temptations c. Reas 1 Reas 1. God hath so ordained That all good Christians shall in this Life be exercised with the Crosse and Afflictions 1 Thess 3. 3. We are appointed thereunto c. Reas 2 Reas 2. Christ our Head hath gone before us by his example in Suffering many and grievous Afflictions for our sakes and therefore we must follow herein Esay 53. 3. He was a Man of sorrows And ver 7. He was Oppressed and Afflicted c. Now the members must be herein conformable to the Head Rom. 8. 29. So here it is said We must take up our Cross and follow him Reas 3 Reas 3. Afflictions of this Life are the way to the heavenly Kingdom Ergo all that will follow Christ and be partakers with him of that Kingdom must follow him by this way Acts 14. 22. We must through much Tribulation enter into the Kingdom of God Reas 4 Reas 4. The Life of a good Christian in this World is a Warfare that is a continuall fighting with many and powerfull enemies of our Salvation as Satan the World and our own flesh all which do stirr up continuall Troubles against us Ergo we cannot in this Life be without many Troubles and Afflictions As the Life of a Souldier in Wars c. 2 Tim. 2. 3. Suffer hardness or affliction as a good Souldier c. Vse 1 Use 1. To confute such as think they may be good Christians and yet live a Life of ease and peace free from Troubles and Affliction But this is impossible As the Sea cannot be at rest without Waves so neither can the Life of a good Christian be without Troubles It is a Warfare and therefore must needs be full of Troubles c. Therefore if thou wilt be a Follower of Christ never promise thy self a peaceable quiet or easy Life for in so doing thou shalt but deceive thy self This is all one as if a Souldier going to the Wars should promise himself Peace and continuall Truce with the Enemy c. Or as if a Marriner committing himself to the Sea for a long Journey should promise himself nothing but fair Weather and a Calm Sea and that he should meet with no Waves or Storms to beat against his Ship c. what folly were this Much more for a good Christian to promise himself a Life of ease and rest here on Earth c. This is to promise our selves that which God hath not promised us and that is but to deceive our selves Use 2 Vse 2. See what is to be done of us if we professe to be in the number of Christ's true Disciples Make accompt before hand to meet with many and great Troubles in this Life and withall prepare and arm our selves to undergo the same Cast thy Accompts before hand what the profession of Christ will cost thee like a wise Builder c. as it is Luke 14. 28. It is good wisdom to prepare before hand for that which must come If we will be good Christians the Cross must come to us and we must come to it yea we must come under it and bear it every one of us in our time and measure yea we must endure not one or few but many and grievous troubles both outward and inward c. Fightings without terrours within Without bearing the cross we cannot be Christ's Disciples we cannot follow him nor be like unto him or conformable to him our Head If we follow him we must go the same way which he is gone before us which is the way of the cross He first suffered and so entred into Glory so must we through many tribulations enter into God's Kingdom If we will live godly in Christ Jesus we shall be sure to suffer many and great troubles in one kind or other yea in many and sundry kinds in our bodies goods and outward estate in our good Name in our Conscience c. we must look for troubles to be stirred up against us by Satan by the World by Enemies by Friends c. we must look for publick calamities and troubles and for private Afflictions in our Families in our own Persons c. Christianus Crucianus as Luther saith Therefore let us every one make accompt of the cross and of many troubles in this life yea let us daily prepare and arm our selves for the bearing of them when they come even now in time of prosperity Quest Quest How should we prepare our selves for the bearing of Afflictions Answ Answ 1. By often and serious meditation of the Cross and of troubles before they come thinking with our selves before-hand and fore-casting what troubles may come upon us and making them present to us in meditation before they be present By this means we shall come to be the better acquainted with the Cross and so to bear it the more patiently When we have often thought upon it before-hand it will seem the lesse new and strange to us when it cometh upon us For this cause our Saviour Joh. 18. ult telleth his Disciples before-hand that in the World they shall have tribulation that so they might meditate and think of it before-hand and so be the better prepared to suffer it when it should come One cause why many are so unfit to bear Crosses when they come is because they
Life c. Remember that if we will be Christ's Disciples we must hate our Lives c. No cause to be in love with this Life being so vain and transitory yea so wretched and miserable full of Troubles c. Use 3 Use 3. To examine our selves whether we be truly willing and content to part with our Life for Christ c. Are we content to part with all things of this Life c Use 4 Use 4. To move us every one to prepare and arm our selves before hand for the practise of this Duty viz. to part with our own bodily Lives for the profession of Christ and his Gospel if we shall at any time be called so to do as we know not but we may Though now we enjoy our Lives in peace together with the free profession of Christ and the Gospel yet Times may alter and God may call us to hazzard our Lives yea to lose them for the Name of Christ as the Martyrs did c. Therefore good wisdom it is to provide for the worst that may come and to fit and stirr up our selves before hand to lay down our Lives for Christ's sake and the Gospel's if we be called to it And so much the rather we had need thus to prepare forasmuch as this is so hard and difficult a matter to put in practise c. Vide supra the second use of the general Doctrine from this Verse Therefore labour daily to fit and prepare our selves to take up our Crosse in Death and by Death as well as in our Life time for the Name of Christ c. That we may be the better prepared use these Helps 1. Pray unto God daily to fit and prepare us to this great and difficult work if he shall call us to perform it Seek to him for spirituall strength to enable us for Christian courage and resolution of Heart that we may not be dismayed with fear of Death but that we may be able to vanquish this fear which is so natural to us and willingly to lay down our Lives for the Name of Christ c. 2. Labour for true Faith to be assured of the pardon of our Sins and of God's love and favour in Christ Then the sting of Death being taken away we shall not fear it but willingly Suffer it for Christ c. 3. Get true love of Christ in our Hearts This will constrain us to professe his Name and Gospel even with losse of our Lives To this end labour for true feeling of his infinite Love shewed to us in laying down his Life for us c. 4. Labour to be well grounded in the certain hope of the Resurrection of our bodies unto Life at the last Day 5. Lastly Look at the Reward of eternal Life promised But of this afterward in the next Observation Use 5 Use 5. If it be our Duty to lose and part with our bodily Lives for the profession of Christ and the Gospel how then much more to part with all other things of this Life which are but accessaries to it as Goods Lands Houses Liberty Country Friends Children c. See Luke 14. 26. And ver 33. Whosoever he be of you thâ—t for sakes not all he hath he cannot be my Disciple Mark 8. 35. For whosoever will save his Life c. Dec. 4. 1625. Observ 2. SUch as are content to lose and part with their Temporal Life for the profession of Christ and of the Gospel shall receive the Reward of eternall Life after this Matth. 10. 39. He that loseth his Life for my sake shall find it Joh. 12. 25. He that loseth his Life in this World shall keep it unto life Eternall Revel 2. 10. To the Church of Smyrna Be thou faithfull unto Death and I will give thee the Crown of Life If such as forsake House or Lands or Friends for Christ's Name shall hereafter receive the Inheritance of Eternal Life Matth. 19. 29. much more such as forsake Life c. Caution Caution Though they shall receive the Reward of Eternal Life yet they do not merit or deserve the same at the Hands of God by suffering Death for Christ's sake and the Gospels as Papists teach that the Martyrs do but this Reward shall be freely given them by vertue of God's Promise in Christ It shall not be given for the Dignity of Martyrdom or for the merit of Suffering but because the Martyrs are in Christ shewing their Faith in Him by suffering for his Name and Gospel Reason Reason Such as lay down their Lives for Christ do thereby honour Him and his Truth Therefore He will honour and reward them not onely in this Life but especially after this life with Eternal Life and Glory hereafter Vse 1 Use 1. See the happy and blessed estate of such as Suffer Death for the Cause of Religion that is for the Name of Christ or for profession of the Gospel That which is spoken in generall of such as suffer Persecution in this World for the Name of Christ Matth. 5. 12. the same is true of such as Suffer Death for the Name of Christ or the Gospel That great is their Reward in Heaven They are sure to be partakers after this Life of that eternall Life and Glory of God's heavenly Kingdom If they be blessed and happy who suffer smaller Afflictions and Trialls in this Life for the profession of Christ and the Gospel As 1 Pet. 4. 14. If ye be reproached for the Name of Christ happy are ye c. Then much more blessed are they who suffer Death it self the greatest of all outward Trialls for Christ's sake and the Gospels If they be blessed which dye in the Lord Rev. 14. 13. because their Works that is the Reward of their Works doth follow them then much more happy are those which dye not onely in the Lord but for the Lord. The World doth use to judge them miserable who suffer Death of the Body though it be for Christ's sake c. because such are deprived of the benefit of this present Life and of all Earthly things here enjoyed but the Word of God doth call and accompt such to be most happy and blessed because in stead of this Temporal Life they are made partakers of a heavenly and eternal Life in God's Kingdom Therefore let us so esteem and accompt of all the holy Martyrs who have thus suffered Death for Christ's Name and Gospel that they are most happy and blessed in their Life and Death yea whatsoever kind of Death they dyed though never so painfull c. This hinders not their happinesse but they are now Crowned with eternal Life and Glory as the Reward of their Suffering Therefore great cause have we to bless God for the Faith constancy and patience which he gave to the Martyrs in suffering Death for the Name of Christ and for Testimony of his Truth in that they are by this means translated out of this wretched Life and made partakers of so blessed
of Life that as they have been Instruments of their Natural Birth so they may be also of their Regeneration They must remember That though themselves be religious yet they do not convey Religion or Grace to their Children by Natural Generation but must use other means sanctified of God to this end as hath been said Observ 5 Observ 5. In that he calls them a sinful Generation implying that not only themselves but their next and immediate Parents and Ancestors were wicked and that they followed the wickedness of those Ancestors Hence we may learn That sin and wickedness is apt to be conveyed or propagated from Parents to Children and Posterity by Natural Birth See before ver 12. of this Chapter Mark 8. 38. Of him also shall the Son of Man be ashamed c. Febr. 26. 1625. NOW followeth the commination or threatening it self denounced here by our Saviour against such as are ashamed to confess Him and his Word before Men viz. That he will be ashamed of such when he shall come in his Glory c. In these words consider 1. The Person denouncing this threatening who also shall execute the Judgment threatned The Son of Man Christ himself who uttered these words 2. The Judgment threatned by Him That he will be ashamed at his coming of all such as are ashamed of him and his Word in this World 3. A description of his coming by the glorious and excellent manner of it set forth in two things 1. The kind of Glory in which He shall come In the Glory of his Father 2. By the company that shall attend on him The Angels Of the first The Son of Man Of this Title which our Saviour here gives to himself see before ver 31. Hujus Capitis Quest Quest Why did He in this Place so call himself Answ Answ The more to set forth the Glory of his God-head which should be manifested at his second comming by opposing it against that mean and base estate wherein He now lived on Earth as Man and consequently to shew That there was no cause for any to be ashamed of him though he were the Son of Man and lived as yet in so mean a condition Now followeth the Judgment denounced by our Saviour against such as are ashamed of Him and his Word before Men in this World That he will be ashamed of him at his coming Shall be ashamed That is He shall not acknowledge or take him for one of his Elect Saints or Servants but shall utterly refuse reject and cast him off among the Wicked and Reprobate A figurative Speech spoken of Christ after the manner of men for our Capacity Not that Christ shall then be subject to any shame or be affected with it but that he shall so carry himself towards such as have been ashamed of him as men are wont to do towards those of whose company or acquaintance they are ashamed that is to say that he will not acknowledge them as his but utterly refuse and reject them Note that this threatning is to be understood with exception of Repentance When he cometh That is when he shall come praesens pro futuro To shew the certainty of it There is a twofold coming of Christ mentioned in Scripture 1. His first coming in Humility that is in a low base and mean estate when he was incarnate taking our Nature upon him and coming to live here upon Earth for a time in a poor and mean estate Joh. 1. 11. He came to his own c. And ver 14. The Word was made Flesh and dwelt among us c. 2. His second coming in Glory and Majesty at the last Day to Judge the Word The manner of this Judgment is set down Matth. 25. 31 c. Hebr. 9. ult To them that look for him shall he appear the second time without sin unto Salvation And this second appearance or coming is meant in this place Observ 1 Observ 1. See how fearfull and dangerous a sin it is for any to be ashamed of the outward profession of Christ or of his Word and Doctrine before Men that is for fear of worldly shame or reproach to forbear or refuse to confesse Christ or his Truth before Men when they have a Calling so to do This is a fearfull and dangerous sin in that our Saviour here threatneth to be ashamed of such that is utterly to reject and renounce them at his second coming and that before all Men and Angels in the World Matth. 10. 33. Whosoever shall deny me before Men him will I deny before my Father which is in Heaven Now to be ashamed to confess Christ is upon the matter to deny him by one kind of denial See also 2 Tim. 2. 12. If such as have professed Christ in Hypocrisy shall be rejected of him at the last Day as appeareth Matth. 7. 23. then much more such as have made no profession at all of his Name and Truth but have been ashamed to professe it Use 1 Use 1. Terrour to such as are guilty of this sin of being ashamed of professing Christ or his Word in any kind or degree Not a small or leight matter as some accompt it but most fearfull and dangerous This sin alone without Repentance enough to condemn such at the day of Judgment If it be a small matter to be denyed and rejected of Christ Jesus the Son of God at that great and fearfull Day of Judgment then is it a small matter to be ashamed in this World of professing Christ or his Truth Contra if it be a fearful thing to be renounced of Christ at his Glorious coming then c. Think of this all such as are or have been ashamed to make outward profession of Christ and his Word before Men lest they should be mocked or reproached with the Name of Puritans c. Such also of the younger sort who are ashamed to come to Catechising in the Afternoon and to give accompt of their Faith by answering the Questions of Catechism demanded of them But of these I spake something before Let all such as have been guilty of this Sin repent of it and take heed for time to come of being ashamed of professing Christ or his Word before Men whensoever they are called so to do Vse 2 Use 2. See here what need for us to arm our selves against the fear of worldly shame and reproach before Men in the cause of Christ and of the Gospel that we be not dismayed with this fear nor hindred by it from making profession of Christ and his Word lest if we be Christ himself be hereafter ashamed of us at his second coming in Glory We must therefore pray and labour for spirituall courage and zeal for the Glory of Christ that we may freely and boldly make profession of his Name and Truth before Men not fearing any shame or reproach that can be brought upon them for the same Remember 1 Pet. 4. 14. If ye be reproached for the
full of Brightness and Majesty And not onely some of those glorious Angels shall then attend on him but all his Angels being an innumerable Company and Troop Matth. 25. 31. All the holy Angels shall come with him Jude 14. ver Behold the Lord cometh with ten thousands of his Saints that is of holy Angels Dan. 7. 10. Now if the face and presence of one Angel be so glorious that the best of the Saints on Earth have been astonished at the sight thereof then how much more glorious shall the presence of all those innumerable Angels be which shall attend upon Christ at his coming See Mat. 28. 3. 3. In respect of that glorious throne or seat of Majesty upon which Christ shall sit at his coming Mat. 25. 31. He shall sit upon the Throne of his Glory Now although it is uncertain what the matter or form of this Throne shall be yet this is certain that it shall be such as is answerable to the Glory and Majesty of Christ himself who shall sit upon it 4. In respect of those glorious and powerful effects which his coming shall bring forth immediately and suddenly and wherewith it shall be accompanied As 1. The consuming and purging of the World by fire 2 Pet. 3. 10. The Heavens shall pass away with great noise and the Elements shall melt with fervent heat the Earth also with Works therein shall be burnt up 2. The raising of the dead and summoning them to Judgment by that mighty Voice of Christ or Trumpet of God which shall be founded by the Arch-angel 1 Thes 4. 16. 3. The administration or execution of general Judgment upon the whole World which shall be by Christ himself See Mat. 25. 31 c. Use 1 Use 1. See the great and wonderful difference between the first and second coming of Christ That was in poor humble and base manner being born in a Stable and laid in the Manger c. But his second coming shall be with unspeakable Glory and Majesty c. This difference is to be the rather observed because it sets forth to us the unspeakable love of Christ in abasing himself so far for us in his first coming As also the wonderful Glory and Majesty of his second coming Vse 2 Use 2. See that Christ's coming at the last day must needs be most terrible and fearful to the wicked who shall then be found in their sins and out of Christ in as much as it shall be so full of Glory and Majesty 2 Cor. 5. 11. The last Judgment is called The terrour of the Lord because Christ's coming to execute that Judgment shall be so dreadfull to the Wicked Luke 21. 26. Mens hearts shall fail them for fear of those things which shall come on the Earth that is the hearts of the wicked especially Therefore also Revel 6. 15. Even the Kings of the Earth and Great men and Rich men and chief Captains and Mighty men c. shall hide themselves in Dens and Rocks and shall say to the Mountains and Rocks Fall on us and hide us from the face of him that sitteth on the Throne c. If the appearing of Christ upon Mount Sinai at the giving of the Law was so terrible to God's People that they were not able to endure the sight of that Glory how much more terrible shall his Glorious coming at the last Day be unto the Wicked when he cometh to condemn them and to cast them to Hell for breach of his Law How terrible a sight shall it be unto such at that Day to see Christ suddenly breaking forth of the Heavens and coming in the Clouds with innumerable Angels c. To see him sit on his fiery Throne to Judge them to see Heaven and Earth on a light fire round about them c. To hear the dreadful sound of the last Trumpet Let all that now live in their sins think seriously hereof and be moved speedily to turn from their sins unto the Lord that they may be forgiven and that they may not with terrour and amazement but with comfort behold that unspeakable Glory of Christ at his comming Vse 3 Vse 3. Matter of comfort to the Godly and Faithfull For they shall partake with Christ in that wonderfull and unspeakable Glory wherein he shall come at the last Day Col. 3. 4. We shall appear with him in Glory He shall not onely be very Glorious in himself but shall impart his Glory to the Saints 2 Thess 1. 10. He shall come to be Glorified in his Saints and to be admired in all them that believe 1 Joh. 3. 2. We know that when he shall appear we shall be like him c. Phil. 3. 21. He shall change our vile Body that it may be fashioned like unto his Glorious Body c. The more Glorious and full of Majesty Christ our Head and Saviour shall be at that Day the more Glory and Honour shall we then receive with him and from him and the more excellent and blessed shall our estate and condition be 1 Pet. 1. 7. The Faith of the Saints being tryed by Afflictions in this Life shall be found to their Praise Honour and Glory at the appearing of Jesus Christ Even as when a Prince or Noble man doth vouchsafe to espouse or betroth himself to a Wife of some meaner rank or place when the Marriage-Day cometh the more glorious and excellent the Bridgroom is in himself or in his Apparrel and Attendants c. the more honour it is for the Bride also So here c. How should this comfort us against all contempt and disgrace cast upon us in this World for the Name of Christ when we consider that unspeakable Glory and Honour which Christ shall put upon us at the last Day he will not then be ashamed of us but will acknowledge and honour us before his heavenly Father and all his Angels Use 4 Use 4. See how little cause for us to be ashamed of the profession of Christ or his Truth before Men in this World yea though before the greatest Monarchs c. Seeing Christ whom we now professe shall come at the last Day in such wonderful Glory and that to this end to reward all those with eternal Life and Glory in his Kingdom who have in this Life sincerely professed his Name Think of this and let it arm us against all fear of shame and disgrace in this World for the profession of Christ and cause us to despise it that so we may be honoured of Christ in the day of his Glorious coming Now follow the particular Instructions from the words In the Glory of his Father Observ 1. That Christ is true God and of one and the same Divine Nature and Essence with God the Father For if he have the same Glory then also is he partaker of the same Nature and Beeing Phil. 2. 6. Being in the form of God he thought it no robbery to be equal with God But of this often before Observ
c. Hereby our Saviour implyeth that after they had seen this Transfiguration they should taste of Death in the time appointed of God This he presupposeth whence we may learn that even the faithful Saints and Servants of God are subject to bodily death and shall at length in their due time taste and have experience of it As they cannot by before the time appointed of God so when that time cometh they must and shall certainly taste of Death This is true of all the Saints and faithful even of the best and most excellent Christ's own Disciples yea the most eminent and chief of them for Grace as Peter James and John who are here particularly meant must at length come unto Death Joh. 21. 19. Our Saviour foretells Peter of his Death and the manner of it And 2 Pet. 1. 14. he prophesies of his own Death Shortly I must put off this my Tabernacle even as our Lord Jesus hath shewed me Touching the Death of James we read Acts 12. 2. that Herod put him to Death And touching John although some have erroneously imagined that he should not dye at all but remain alive till Christ's second coming grounding this their errour upon those words of our Saviour Joh. 21. 22. yet that the contrary is true may appear not onely by the words of John himself ver 23. of the same Chapter and by our Saviour's words in this place but also by the testimony of sundry antient Writers of the Church who report that he dyed and was buried at Ephesus about a hundred years after the Birth of Christ Now as it is true of these three Disciples of Christ here spoken of that in their due times they tasted of Death So is it also true of the rest of Christ's Disciples and of all the Saints of God mentioned in Scripture that as they lived unto the time appointed of God so when that time was come they dyed or tasted of Death So all the holy Patriarchs Prophets religious Kings of Israel and Judah lived and dyed c. So all the Saints in the new Testament Esay 57. 1. The Righteous perisheth and mercifull men are taken away c. viz. By Death they are taken away from the Earth Reas 1 Reas 1. Bodily Death is the common condition appointed of God for all men to pass thorough Hebr. 9. 27. It is appointed unto men that is unto all men once to dye Therefore it is appointed for the Saints of God as well as others Job 30. 23. I know that thou wilt bring me to Death and to the House appointed for all living Reas 2 Reas 2. The Saints of God are tainted with the corruption of sin as well as others Therefore they as well as others are lyable to Death as the wages of sin Rom. 5. 12. Death passed upon all men for that all have sinned Object 1 Object 1. Joh. 8. 51. If a man keep my saying he shall never see Death Answ Answ It is to be understood of eternal Death not of Temporall Object 2 Object 2. Henoch and Eliah dyed not but were taken away from Earth to Heaven extraordinarily Hebr. 11. 5. Henoch was translated that he should not see Death Eliah taken up to Heaven in a fiery Chariot c. 2 King 2. 11. Answ Answ These were extraordinary and speciall Examples to whom the Lord for speciall causes did vouchsafe this Priviledge which therefore makes nothing against the general and ordinary course which God doth take with all other his Saints viz. To bring them unto Death and to cause them to taste of it every one in their time Object 3 Object 3. 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Answ Answ That change of the Saints found alive at Christ's second coming shall be in stead of Death unto them Quest Quest why doth not the Lord abolish Temporal Death as well as eternal unto his Saints and wholly free them from the former as well as from the latter seeing he hath Power so to do Answ Answ The Lord will have Temporal Death to remain and that his Saints and Children shall taste of it as well as others for these Reasons 1. That they may be conformable to Christ their Head who first tasted of Death and so was Crowned with Glory Hebr. 2. 9. 2. To humble them the more in the sense of their sins which are the meritorious and procuring cause of Death in them 3. The Lord hath thought it fit that as Sin brought Death into the World so Death should carry Sin out of the World That his Saints should be freed from all remnants of sinful corruption by means of Death Use 1 Use 1. For admonition to the Saints and Faithful as well as others to make accompt of Death and to prepare and fit themselves to undergo and taste of it make a vertue of necessity Seeing they must dye therefore daily prepare to do this great and last work of a Christian Job 14. 14. All the Dayes of my appointed Time will I wait till my change come Object Object The Saints and Faithful cannot but be fit and well prepared for Death Therefore this admonition is needless c. Answ Answ There are Degrees of fitness and preparedness for Death And though all true Believers are in some measure prepared for it yet because this their preparation is mingled with much weaknesse and imperfection therefore they have need daily to fit and prepare themselves for Death in a farther degree and measure Quest Quest How is this to be done Answ Answ 1. By frequent and often meditation of Death and of the necessity of it by God's Ordinance c. Deut. 32. 29. Oh that they were wise that they would consider their latter end This is called numbring of our Dayes Psal 90. 12. So teach us to number our Dayes c. make Death present to us by meditation before it come 2. By often meditation of those Grounds of comfort which the Word of God affordeth to the Saints against Death As 1. The Death of Christ whereby he hath satisfied for their sins and so taken away the sting and curse of their Death so as now it is not hurtful to them nor to be feared at all 1 Cor. 15. 55. O Death where is thy sting c 2. The blessed estate and condition of the Saints immediately after Death resting from their Labours c. Rev. 14. 13. Their Souls carryed by the Angels into Abraham bosom c. 3. The Resurrection of our Bodies which we hope and certainly look for at the last Day c. 3. By daily renewing their Faith and Repentance that so they may be more and more assured of the pardon of their sins and peace with God in Christ and so that they shall dye in the Lord c. Use 2 Use 2. A motive to us to be willing to dye and to encourage us thereunto whensoever the Lord shall call us to it seeing Death is such a condition and
at his Crosse that is at this Death and Sufferings whereof he had a little foretold them as we heard Chap. 8. ver 31. lest they should think he dyed of weakness or willingly and not rather because it was the Will of his Father that he should suffer for man's Redemption therefore he now manifested his divine Power and Glory of his God-head to shew that he was as well able if he would and if it might stand with the Will of God his Father to save himself from Death as he was to manifest his heavenly Glory at this time in this wonderfull manner Therefore no cause for them to take offence at his Sufferings or thereupon to doubt of his Person whether he were the Son of God and true Messiah but that they ought undoubtedly to believe him so to be notwithstanding his Death and Sufferings which must after be fulfilled For though he should dye and Suffer yet not unwillingly or of weaknesse but to fulfill the Counsell and Will of God his Father touching man's Redemption And besides though he dyed yet should he not remain in Death but raise himself by the Power of his God-head c. 3. To confirm their Faith touching the certainty of his glorious coming to Judgment at the last Day and of that heavenly reward which he would then give them for all their sufferings for his Name and so to comfort them against the Cross c. 4. To comfort them with hope and assurance of that blessed state of the Saints in Heaven after this Life in which they should more perfectly see his Glory Observ 1 Observ 1. In that this Glory of Christ in his Transfiguration was revealed to him and to the three Disciples while they were at prayer in the Mount as we have heard we may observe and learn The excellent Fruit and Benefit to be reaped by being conversant in the duty of prayer This is a speciall means whereby God doth reveal himself and his Glory to his Saints and a speciall means whereby the Saints of God do usually attain to a more clear sight and knowledge of divine and heavenly things Hence it is That we read in Scripture that the Lord hath so often revealed himself and his Will in speciall and extraordinary manner to such as have been exercised in prayer as to Damel Chap. 9. ver 21. while he was speaking to God in prayer the Angel Gabriel is sent to him to touch him and to inform him both of the deliverance of the Jews out of Captivity and of the Coming and Death of the Messiah c. So Acts 10. 3. Cornelius being in prayer had an Angel sent to him c. So ver 9 10. Peter at prayer fell into a Trance and saw Heaven opened c. So Acts 9. 12. while Paul was at prayer Ananias was sent to him to put his hands on him and to open his eyes and to baptize him And experience may teach this unto the Saints of God that prayer is a speciall means to obtain from God the sight and knowldge of his Glory and of his heavenly Will and that the Lord doth never so clearly and comfortably reveal himself and his glory to them nor the knowledge and experience of things spirituall and heavenly as he doth by means of prayer and oftentimes in the very time of their prayers Use Vse To encourage us to be frequent and diligent in this excellent duty of prayer upon all occasions not onely in publick or in company with others but also in private Ephes 6. 18. Pray alwayes with all manner of prayer c. that so by this means the Lord may be pleased to reveal himself and his glory and his heavenly Will to us more and more that by frequency and constancy in this holy exercise we may come to have nearer communion with God and to see his Glory yea to partake in it after a sort in this Life As Christ by prayer received this heavenly Glory from his Father which made his face to shine as the Sun So by this holy and heavenly exercise we shall be in some sort tranfigured or changed into that glorious Image of God by it we shall obtain more and more heavenly Wisdom and Knowledge of God which will make our faces to shine as the face of Stephen did like the face of an Angel Acts 6. 15. or as the face of Moses after he had been with God in Mount Sinai Exod. 34. Eccles 8. 1. The wisdom of a man maketh his face to shine c. True of heavenly Wisdom which is obtained by prayer Jam. 1. 5. Not that we are now to expect such extraordinary Visions or Revelations from God in prayer or that Angels should be sent in visible shapes to us as they have been to many heretofore in the beginning of the Church but because the Lord doth still reveal Himself and his Will and his heavenly Glory to his Saints in and by this holy exercise of prayer To quicken and stirr us up unto it Observ 2 Observ 2. From this brightness and glory of Christ's Face and Garments which appeared in his Transfiguration we may have a manifest proof and evidence of his God-head or divine Nature that he was not onely true Man but true God in one and the same Person For this outward Glory of his humane Body was nothing but an effect and sensible Sign and Token of the divine Essence of his God-head nothing but a little beam issuing or proceeding from the body or sustance of that uncreated Sun viz. the God-head of Christ Therefore as the created Sun in the firmament is known and discerned by the beams of it So here c. As this God-head of Christ was proved by all his Miracles as we have often heard before so also by this his Glorious Transfiguration which may likewise be reckoned amongst his Miracles But having often spoken of this point before I will not here insist on it Mark 9. 3. And his Raiment became shining c. May 7. 1626. Observ 3 Observ 3. FRom this Glory of Christ which appeared in his Transfiguration we may gather the greatness and excellency of that Glory and Majesty which now he hath and enjoyeth in Heaven at the Right hand of God which also he shall manifest in his second coming at the last Day If the Glory which he shewed in the Earthly Mount were so great that it made his Face shine as the Sun and his Garments to become as perfectly white as the Snow and as the Light how much more Glorious is he now being in heaven not onely as he is God but in humane Nature c His face doth now far exceed the brightness of the Sun and of all the Starrs joyned together in one See this Point further opened ver 6. Infra Note here that the Glory of Christ's which was manifested in his Transfiguration is the same in nature and substance with that Glory and Majesty which he hath now in Heaven even
because he was begotten of God the Father from Eternity Therefore Joh. 5. 18. he called God his own Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 8. 32. Quest Quest How was Christ the Son of God begotten of God the Father from everlasting Answ Answ This is a high mystery of Faith impossible to be fully conceived or uttered yet that we may in some measure conceive of it aright we must know that Christ is said to be begotten of God the Father because he did from everlasting receive the beginning of his Person from the Father after an unspeakable manner I say he received the beginning of his Person from the Father not the beginning of his Essence or Divine Nature for that he hath of himself and from himself as well as the Father He is God of himself but he hath the beginning of his Person from the Father so that he is begotten of the Father not as he is God simply but as he is the Son Observ 1 Observ 1. The truth of Christ's God-head that he is not onely true Man but true and very God in one and the same Person yea equal with God the Father in respect of his Divine Nature and Essence See this Point proved Chap. 1. ver 1. Use 1 Use 1. To strengthen our Faith in this main Point of Doctrine and Article of Christian Faith touching Christ's God-head and to move us to hold and maintain the same against all Hereticks who have denied or opposed it either in ancient or latter times In the ancient times of the Church near unto the Age of the Apostles this Doctrine was greatly opposed by sundry wicked and blasphemous Hereticks as Ebion Cerinthus Arrius c. who stirred up great troubles and bloody persecutions against the true Church for maintaining this truth of Christ's God-head and eternal Generation from the Father And it is God's great mercy to us in these times that the Church is not troubled with such dangerous Hereticks as heretofore for which it behoveth us to be thankful Vse 2 Use 2. Hence gather That he is that true Messiah foretold by the Prophets and appointed of God to be our Saviour in that he is both God and Man in one and the same Person For such a one was the true Messiah to be and so was he described by the Prophets as Isa 9. 6. To us a Child is born c. His Name called Wonderfull Counsellor the mighty God c. And Isa 7. 14. He must be Immanuel God with us that is God incarnate c. Now then this Jesus the Son of the Virgin Mary being such a person as is both God and Man this proves him to be the true and onely Messiah or Christ ordained of God to be our Saviour and Redeemer The sum of the Gospel is that Jesus is the Christ Joh. 20. ult These are written that ye might believe that Jesus is the Christ the Son of God c. We must therefore imbrace him alone as our onely Saviour seeking Salvation in him alone c. Use 3 Use 3. See the cause why the Death and Sufferings of Christ though but short yet have sufficient Power and Vertue in them to satisfie God's Justice for the eternall punishment of our Sins and to procure and purchase God's favour and eternall Life for us namely because of the dignity of his Person that Dyed and Suffered for us being the Son of God and God himself c. See Hebr. 9. 14. called precious Blood The Blood of God Acts 20. 28. Use 4 Use 4. Teacheth us further That Christ is a most powerfull and sufficient Saviour c. See Chap. 1. ver 1. Mark 9. 7 8. And there was a Cloud c. Aug. 6. 1626. Observ 2 Observ 2. CHrist being the Naturall Son of God by eternall Generation by this we may see how such as are by Nature Children of Wrath do come to be Adopted and made the Children of God namely by believing in Christ the Naturall Son of God This is the way and there is none other Joh. 1. 12. As many as received him to them gave he power to become the Sons of God even to them that believe on his Name And Ephes 1. 5. we are said To be predestinated unto the Adoption of Children by Jesus Christ c. Gal. 3. 26. Ye are all Children of God by Faith in Jesus Christ. Reas 1 Reas 1. By Faith in Christ true Believers are most nearly united and joyned to Christ in a spirituall manner They become one with him and he with them They become Members of his Body Flesh and Bones Ephes 5. 30. Therefore they cannot but have one and the same heavenly Father with him they cannot but be his Brethren Rom. 8. 29. He is said To be the first-born among many Brethren Reas 2 Reas 2. By Faith Believers do apprehend and apply Christ's Righteousness whereby they are justified before God and being justified they are also adopted as Children c. Use 1 Vse 1. See what is to be done of all such as are yet in their Naturall estate and out of Christ Labour for true Faith whereby to believe in Christ and so to become one with him that in him thou mayst be accepted and as righteous adopted as the Child of God Thou must first be joyned by Faith to him that is the Natural Son before thou caust be an adopted Child of God by Grace Labour then for some measure of this Faith in Christ the Son of God that in him thou mayest also be accepted as the Child of God by Adoption To this end thou must have a true feeling of thy Naturall misery without Christ that in thy self thou art a Child of Wrath and not to only feel this but to be truly humbled for it c. Then thou must hunger and thirst after Christ and his Righteousnesse and God hath promised to satisfie thee therewith Matth. 5. 6. This very hungring and thirsting after Christ is accepted of God as a degree of Faith and upon this Faith he will accept thee in Christ as his Child Then being the Child of God thou art also sure to be an Heir of his heavenly Kingdom Rom. 8. 17. If we be Children then Heirs Heirs of God and Joynt-Heirs with Christ c. Use 2 Use 2. Comfort to true Believers being by Faith joyned to Christ the Naturall Son they must needs be Children by Grace and Adoption As certainly as Christ is the Naturall Son of God so certainly art thou his adopted Child c. no cause to doubt our Adoption built on a sure Foundation Now how great a priviledge is this to be a Child of God the greatest in the World 1 Joh. 3. 1. Observ 3 Observ 3. In that Christ our Saviour is the true and naturall Son of God we may hence take notice of the unspeakable love of God shewed to us and to the rest of his true Church and faithfull People and the great desire and care he had of our
own shame and filthiness Use 2 Use 2. This should cause in us a true hatred loathing and detestation of all sin being so foul odious and filthy a thing as it is in the sight of God even the most loathsom thing in the World polluting and defiling the Devil and making him so foul a Spirit and not onely him but Mankind and all the Creatures of God since Man's Fall c. How ought we to loath and detest that which is so foul and unclean and the cause of so much Uncleanness and Filthiness in the Creatures of God This should cause us to hate and loath Sin with the greatest hatred above all things in the World and to shew our true hatred by our careful avoiding it and all occasions of it Jude ver 23. Hate the very Garment spotted with the Flesh Ephes 5. 3. As for Fornication Covetousness c. let them not be once named Shewing how far we should hate and shun sin so far as not to name or mention it without detestation We naturally loath and abhor all outward Filthinesse and Uncleanness whatsoever as stinking Myre or Dirt noysom Carrion loathsom Diseases in Man or Beast how much more shoul we loath and abhor sin which is more foul and odious before God than any outward filthiness in the World How careful should we be to keep our selves from the defilements of all sin in our thoughts words and actions of our life We are very careful to keep our bodies clean and pure yea our very Germents and the Cups and Platters we drink and eat our meat in and the smallest defilement in these is offensive to us Oh how much more shoul we keep our Souls and Conscience from being defiled with guilt and contagion of sin which is much more hurtful and dangerous and harder to be purged away than any outward defilement of the Body or Garments or of the Cup and Platter c. Use 3 Use 3. This should also teach us to refrain and shun the company and society of such as love and delight in Sin lest we be defiled and infected with the contagion of their sins and wickedness 2 Cor. 6. 17. Come out from among them and touch not the unclean thing c. If we know one to be infected with the Plague or some other noysom Disease how careful are we to shun his company Much more should we be to shun the society of profane Persons c. Prov. 23. 20. Be not amongst Wine-bibbers or riotous Eaters of Flesh c. Eph. 5. Have no fellowship with unfruitful works of darkness c. Observ 2 Observ 2. See that such as do defile themselves with practice of sin living and continuing in it without Repentance do resemble the Devil himself and are like unto him who is in Scripture called a foul and unclean Spirit for this very Reason because he doth continually practise sin and defile himself therewith Therefore such as do thus live in sin defling their Souls and Bodies therewith do hereby make themselves like unto Satan that unclean and foul Spirit expressing his Image as Children do of their Parents Joh. 8. 44. Ye are of your Father the Devil c. Zach. 13. 2. the false Prophet is called an unclean Spirit because he doth resemble the Devil in wickedness Vse Use To admonish every one of us to take heed of defiling our selvs with sin and especially of living and continuing in it lest we discover and shew our selves to be like unto Satan that foul Spirit and lest we shew our selves to be his Children by expressing his Image in our life and practice Contra labour and strive unto holiness and purity in all our carriage and conversation that we may shew forth the Image of God and so approve our selve to be his Children Observ 3 Observ 3. Seeing the Devil is such an unclean and foul Spirit this teacheth us That we should abhor all Communion and Fellowship with him having nothing to do with him lest â—e do pollute and defile us with the contagion of his own filthiness Especially this should cause us to abhor and detest all his wicked suggestions and temptations which he doth at any time offer to our minds and by which he laboureth to entise us to sin All such wicked motions we are to abhor as coming from Satan the unclean Spirit and to shew our detestation of them by resisting them at first and labouring to repel them and cast them out of our minds not reasoning or parlying with the Devil as Eve did lest we be deceived by him as she was Jam. 4. 7. Resist the Devil and he shall flee from you And Ephes 4. 27. Give not place to the Devill viz. by yielding to his suggestions c. Remember who is the Author of such sinful motions arising in our minds even Satan that soul and unclean Spirit Now such as the cause is such must the effects needs be Satan being so â—oul a Spirit his suggestions and temptations must needs be foul and unclean and therefore as we profess hatred against the Devil himself so shew it by abhorring and resisting his suggestions and temptations and not yielding to the same Some say they hate the Devil and think they have nothing to do with him because he doth not appear to them in bodily shape but the Truth is if thou love and embrace his sinful motions which he suggesteth to thee and givest entertainment to them thou dost not truly hate him but rather lovest and likest well of him and thou hast to do with him though he appear not to thee in a bodily shape Therefore take heed and beware of loving or being delighted at any time with such evil motions and suggestions of this foul Spirit and on the contrary labour by all means to resist them as by Faith Prayer and by the Word of God And do this betimes even at the very first offering and suggesting of such evil motions before they settle in they heart and mind for then will it be much harder to cast them out Now followeth the Rebuke it self with which our Saviour rebuked the Devil which was sharp and severe as the original Word here used doth imply and as hath been shewed before And by this sharp rebuke our Saviour shewed his indignation and displeasure against the foul Spirit Observ Observ The love and goodness of Christ Jesus toward Mankind in that he doth for our sakes so sharply rebuke or reprove the Devil which is the main Enemy of Mankind and shew himself offended at him for his malice and rage against us So here by this sharp rebuking of the foul Spirit in this Child he shewed his indignation and displeasure against him for his malice and cruelty shewed hitherto against the Child This shews how much Christ is grieved for the miseries of Mankind and how much he desireth our good and happiness in that he doth shew himself so much grieved and offended at the Devil for seeking our hurt
many such Observ 2 Observ 2. See the special care and Providence of the Lord over his true Saints and Servants in that he takes notice of every one of them in particular and of the particular wrongs and abuses offered unto them threatning to punish such severely who offer wrong or give offence but to one of them which shews how dear and pretious they are unto him in that he takes care of every one of them in particular and not onely of them all in generall that they may not be wronged or abused but that every one of them may be loved and honoured He is carefull of the good of every one of his Saints and to preserve and keep them from evill See Joh. 17. 12. Luke 15. 4. compared to one that having a hundred sheep if he lose but one c. As he knoweth them every one severally and that by name and where they dwell and abide at any time as we see Act. 10. 5 6. so he takes particular notice of their estate and condition of all their Afflictions Miseries and necessities being ready to help and comfort them therein and to deliver them in due time Psal 56. 8. Thou tellest my wandrings c. yea the very hairs of their heads are numbred by him Matth. 10. 30. He takes notice of all abuses and wrongs offered to any of them and will right their causes and punish their enemies Use Use Great comfort to the godly at all times and in all estates to consider this special and Fatherly care which the Lord hath of every one of them in particular taking notice of them and of their estate of all their miseries and necessities and ready to help and comfort them Of all wrongs and abuses offered to them being ready to right their cause and to punish such as wrong or offend them any way Think of this at all times if thou fearest God and art his true servant Especially in time of trouble and distress and when thou dost meet with wrongs and abuses in the World and at the hands of the wicked Observ 3 Observ 3. In that our Saviour calleth his true Disciples by the name of little ones in regard of the Grace of true Humility in which they resemble little Children Hence we learn that it is one special property of good Christians and of true Saints of God to resemble and be like unto little Children in the Grace of true Humility and lowliness of mind Therefore our Saviour calls them here by this title of little ones So Matth. 18. 10. to shew that they are such as do resemble little Children in humility Such a little one was David Psal 131. 1. Lord My heart is not haughty c. I have behaved my self as a Child that is weaned from his Mother And thus it is with all true Christians more or less they have this property in them to resemble and be like to little Children in respect of the Grace of true Humility That even as little Children though they be not perfect in Humility nor yet wholly free from all corruption and stain of Pride yet they are much more humble and lowly in mind and in their carriage and more free from Pride than elder persons are for the most part Even so it is with all true Christians they do resemble little Children in the Grace of Humility and in being free from that degree of Pride which so much reigneth in others Reas 1 Reas 1. All true Christians have in them the sanctifying Spirit of Christ which doth mortify in them the power of all sinfull lusts and in particular the sin of Pride that it reign not in them and on the contrary worketh in them the Grace of Humility and so maketh them like little Children Gal. 5. 24. They that are Christs have crucified the flesh c. Reas 2 Reas 2. True Christians do in some measure resemble Christ in those Graces which shined forth in him when he lived on earth Now he was most humble and lowly in mind and in his carriage even as a Child in Humility yea more perfect in humility then any child can be Therefore every good Christian being like unto him must needs be as a child in humility Use 1 Use 1. To convince many not to be good Christians whatsoever they profess or think of themselves because they are not like unto little children in humility not truly humble and lowly in heart as little children neither do they express this humility in their outward carriage looks gestures behaviour they do not by their carriage shew themselves to be in the number of Christ's little ones that is of his true Disciples who resemble little Children in humility but on the contrary are full of Pride haughtiness of Spirit and Self-conceipt of themselves and their own gifts shewing it in their proud and lofty carriage of themselves before God and towards men These are not small ones or little ones but rather great ones in their own conceit and opinion Use 2 Use 2. For examination to try and know whether we be indeed good Christians and in the number of Christ's true Disciples and Servants as we profess to be Look whether we have this property in us to be like unto little Children in true humility whether we be humble in heart and mind and whether we shew it in outward behaviour resembling little children in lowly carriage If it be thus with us this shews us to be good Christians and not otherwise Therefore let us every one try our selves by this property of good Christians whether we do truely resemble little children in humility More particularly consider some special marks or propertâ—es of humility which are in little Children by which we may the better try and know whether we do resemble them herein or not 1. Little Children are sensible of their own weakness and unability to go of themselves or to help themselves when they are very small and young and therefore they seek to their Parents and depend on them for help Examine whether it be so with us whether we be touched in heart with feeling of our own Spiritual weakness and unability of our selves to walk in the wayes of God and to do any good duty and whether we be sensible of our sins and corruptions the cause of our Spiritual weakness c. and whether this feeling of our sins and infirmities do drive us out of our selves unto God for help and assistance in all our wayes 2. Little Children are not puffed up with high conceipts of themselves or of their own gifts or good parts as Beauty Comeliness of body c. they think not the better of themselves for these but are low in their own conceits Examine whether it be so with us Do we think meanly of our selves notwithstanding the gifts of God bestowed on us either gifts of nature or Grace yea the more gifts we have received the more humble are we and low in our eyes This shews humility
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 â—uch 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 tâ—rrifie 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 stâ—eam 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 aeteâ—no 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 pâ—ofane 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 â—ring forth therefore fruits mâ—at for repentance Vide historiam de Celeiae Comite apud Aeâ—eam 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 â—â—ment 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—n 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 temptarioâ—s 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
doth reprove and condemn the profanesse of such as do speak evil of the sex of Women calling them necessary evils or by the like unfit and reproachful names which is nothing else but to speak evil of Gods work of Creation who made them both male and female and consequently to controll his wisdom shewed in the Creation which is no better than a degree of blasphemy Observ 3 Observ 3. Seeing God is the Creator of both Sexes of Mankind both male and female hence we learn That both sexes ought to glorifie and serve God their Creator in this life by the conscionable practice of all such duties of obedience as he requireth of them not only men but women must do this and not only women but men both sexes alike As God hath created both male and female of Mankind so he will be obeyed and served by both this being the end of their creation Therefore Psal 148. 12. both young men and maidens are exhorted to praise the Lord their Creator and Deut. 31. 12. The Lord commands by Moses that when the Law should be read both men and women should be gathered together to hear it and to learn to obey it See 1 Cor. 11. This shews that neither sex must think themselves exempted from the duties of Gods true worship and service in this life neither the male nor female sex neither men nor women under any colour or pretence whatsoever but both alike and equally are bound in conscience to glorifie God their Creator by those duties of obedience and service which he requireth of them And for either of them to deny this obedience and service to God is in effect to deny him to be their Creator and themselves to be his creatures which is wicked Atheism Observ 4 Observ 4. Seeing God in the first creation of Mankind did make two distinct sexes that is to say the male and female sex distinguished one from the other hence we may further learn That it is a great sin for any to go about to confound these two sexes which God would have distinguished and which himself did distinguish in the first Creation of them Now these Sexes may be confounded sundry wayes As for example By the practice of that unnatural sin of Sodomy practised by the wicked Sodomites from whom it took the name and by other of the profane Gentiles as appeareth Rom. 1. 26. Also by confounding the outward habit and apparel of both sexes as when men do puton and wear womens apparel or women mens apparel which is abomination to the Lord Deut. 22. 5. Or when men and women do so disguise themselves with strange fashions of apparel that it is hard to know and discern men and women asunder by their apparel and habit Now as the creation and distinction of both sexes was the work of God from the beginning so this confusion of them is the invention and practice of the devil which hath been the cause and fountain of manifold grosse sins and abominations committed in the world Which must therefore teach us to abhor and detest this practice of Satan and all occasions and means which tend to the bringing in or maintaining of this confusion of sexes which God will have to be distinguished Mark 10. 6 7 8. But from the beginning of the Creation God made them male and female c. Febr. 24. 1627. THese words do contain the second part of our Saviour's last and full answer which he made to the Pharisees Question touching divorcement In which he proveth the unlawfulnesse of such divorces as were permitted by Moses by the near Union which is betwixt man and wife by Gods Ordinance from the beginning for the shewing whereof he layeth down the first Institution of Marriage Concerning which he sheweth four things 1. The Time when Marriage was â—nstituted From the beginning of the Creation 2. The Author of it God himself 3. The means of instituting it which was by creating Mankind both male and female 4. The speciall Decree of God which he set down and pronounced immediately upon the creation touching the near Union that should be between man and wife in the married estate That a man should leave his father c. Of the three first I have formerly spoken Now followeth the fourth which is the Decree or Sanction of God touching the near Union between married persons For this cause c. These words our Saviour alledgeth out of Gen. 2. 24. where we find them uttered by Adam immediately after that the Lord had created the woman and brought her unto him to be his Wife Now our Saviour here alledgeth them as spoken or uttered by God himself as appeareth Matth. 19. 5. the reason whereof is because Adam in uttering them did speak prophetically and by speciall instinct and motion from God So then the words contain in them God's own Decree and Ordinance set down and pronounced by Adam in the Name of God touching the near Union that should be between married persons c. Of which Decree or Sanction of God there are three parts The first is touching the ground or cause of that near Union that should be between Man and Wife implyed in the first words For this cause The second is Touching the duty of married persons which they owe one to another in respect of that near union betwixt them implyed in these words A man shall forsake his father c. The third is Touching the union it self which should be between man and wife in the married estate They should be two in one flesh c. Of the first For this cause These words as they are uttered by Adam through the immediate instinct of God himself Gen. 2. 24. have relation unto that which goes before in that place namely to that near union or conjunction which Adam affirmeth to be between him and Eve his wife in regard of the manner of her creation being made of his own body even of a rib taken out of him in which respect he saith she was bone of his bone and flesh of his flesh c. Verse 23. whereupon he inferreth the words here alledged by our Saviour Therefore or for this cause q. d. seeing this woman which the Lord hath given to be my Wife is taken out of my own body and so in regard of this manner of her creation is so near unto me that she is even a part of my self therefore it is the Ordinance of God that from henceforth there shall be a most near and strait union between every man and his wife in the married estate Observ Observ That the Union betwixt man and Wife in the Married estate is grounded upon that union which was between man and woman in their first Creation in that the Woman was first created and made out of the body of the man in respect whereof she was as a part of him and so most nearly united unto him And this is one reason why it is said afterward that man
many oppressions under the Sun c. It is because the World is full of men and there is not one of all these perfectly good or free from corruption of sin but all are naught though not in the same degree and have much evil and corruption of sin in them which is the cause of such oppression wrongs and abuses offered by one to another No marvail if one Wolf bite another Homo homini lupus c. See Matth. 10. 17. Paul fought with beasts at Ephesus Therefore let us so long as we live in this World make account of wrongs and abuses to be offered us by men in word and deed remembring amongst whom we live amongst men who are not perfectly good no not one of them but full of naughtiness and corruption and therefore by nature apt to wrong and abuse others See then the folly of such as say They will not be wronged c. Such may go out of this world and seek to live in another world if they could where there are no men but such as are perfectly good and so no wrongs and injuries to be suffered They had need to live in a world of Angells not of men c. Vse 6 Vse 6. Lastly Seeing there is no man perfectly good but all are tainted with much evill and corruption of sin see what need we have of Patience Meekness and long-suffering to bear with the evill and corrupt manners and disposition of those with whom we live lest otherwise we be moved to impatiency or provoked to inordinate passions unbeseeming us c. Haud minima portio patientiae et crucis est experiri et ferre proximi molestos mores c. Luther postill Major fol. 17. A. Therefore Hebr. 10. Ye have need of Patience c. So have we of meekness and long-suffering Pray therefore and labour for them else is there no living for us in the World or amongst men Mark 10. 18. And Jesus said unto him Why callest thou me good c. July 6. 1628. OUr Saviour's answer to the question moved to him by the young Ruler consisting of two parts 1. An expostulation with him for calling him good with a reason thereof Because no man is good but one c. 2. A prescription or direction what to do if he look to be saved by his good works He must keep the Commandments of the Moral Law c. Of the first The meaning was shewed before and some matter of Instruction also handled partly from the words in general and partly from the latter words of the verse which contain the reason of our Saviour's expostulation In which words are two propositions or points of Doctrine contained 1. That no meer man is absolutely or perfectly good of himself 2. That God onely is absolutely and perfectly good of himself Of the first I have spoken before Now followeth the second where first I will speak something of the goodness of God in general and then come to the particular Doctrine gathered from the words That God is good may appear by sundry places of Scripture in which goodness is ascribed to him as Psal 34. 8. Taste and see that the Lord is good c. Exod. 33. 19. The Lord himself promiseth to make all his goodness pass before Moses c. aâ—d chap. 34. ver 6. Abundant in goodness Now God is good two wayes or in two respects 1. Essentially in himself in respect of his own Nature and Essence yea thus he is not onelâ— good but in the highest degree yea goodness it self And this goodnesse doth imply and include in it â—â—ree things especially 1. The absolute perfection of Gods Nature and Essence or Beeing which is such as nothinâ— is wanting unto it or defective in it nothing can be added unto it to make it better Now the Esseâ—â—ial goodness of any thing doth consist in the perfection of the Nature and beeing of it Therefore when â—od is said to be Essentially good this implyes the absolute perfection of his Nature which maketh â—â—m to be good 2. It implies further the amiableness of his Nature that he is of such a Nature and disposiâ—â—on as â—s most amiable that is exceedingly to be loved and desired For thus the Philosophers do truely define thâ— goodness of a thing to be that which maketh it amiable and desireable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. 1. So when God is said to be good yea goodness it self this implyes that he is of such a nature and Essence as is most amiable and desireable 3. It implies the kind and gracious Nature of God Exod. 34. 6. and Tit. 3. 4. After that the kindnesse and love of God c. 2. God is good effectually towards his Creatures and particularly to Mankind in that he â—oth communicate his goodness that is the perfection and amiableness of his Nature to them in some degee Psal 33. 5. And this goodness of God is twofold 1. Common and general toward all Creatures and consequently toward all man-kind even to â—he wicked and reprobate whereby he doth bestow many common blessings upon them as natural life and beeing heâ—lth wealth c. Psal 145. 9. The Lord is good to all Psal 104. 27. The eyes of all Creatures â—ait upon him c. He openeth his hand and they are filled with good 2. His more special and peculiar goodness which he sheweth toward his true Church and Faithâ—â—ll people whom he blesseth with spiritual and saving blessings in Christ enlightning them with saving knowledg of his Will forgiving their sins c. Psal 73. 1. Truly God is good to Israel even to such as are of a clean heart And Lam. 3. 25. The Lord is good unto them that wait for him and to the soul that seeketh him Now followeth the particular doctrine contained in the words That God alone is absolutely and perfectly good of himself Here are three things to be shewed 1. That God is good of himself 2. That he is absolutely and perfectly good 3. That God alone and none besides him is absolutely and perfectly good Of the first He hath his whole Nature and Being from himself in which respect he is called Jehovah and Ehjeh or I am Exod. 3. 14. Now if he have his whole Nature and Essence from himself then also all his essential Properties as his goodness c. Of the second That he is absolutely and perfectly good may appear 1. In that he is essentially good yea goodnesse it self in the abstract as we have heard 2. In that there is no mixture of any evill at all in him Psal 5. 5. Evill shall not dwell with him He is light and in him is no darkness at all 1 Joh. 1. 5. 3. In that he is also unchangeably good Jam. 1. 17. Every good gift cometh from the Father of lights with whom is no variableness c. Of the third That God alone and none besides him is thus perfectly and absolutely good of himself 1. He onely is good
up daily to praise and magnifie his Name for this goodnesse Psal 106. 1. Praise ye the Lord for he is good c. So Psal 107. 1. and in other places of the Psalms See Psal 145. 7 9. Use 3 Use 3. Seeing God is absolutely and perfectly good without all mixture of evil c. hence we may gather That he is not the author or cause of any evil in the world simply considered as it is evil but all evils in the world whether of sin or punishment are either from the devil that evil One as the Scripture calleth him or else from man's corruption Touching the evil of sin God is far from being any cause of it Jam. 1. 13. God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawn away by his own lust and entised c. See also Eccles 7. 29. Neither is God the cause of any evil of punishment simply considered as it is evil but with respect unto some good which he intendeth by it and bringeth out of it so understand that Amos 3. 6. Shall there be evill in a City c. not that the Calamities or Judgments which the Lord inflicteth on Men or Cities are simply evil as they come from God but because in some respect they are evil viz. as they are the fruit and effects of sin being procured and deserved thereby Now this being so it must teach us when any evil of punishment judgment or chastisement doth happen unto us not to impute the cause to God nor to murmur against him as if any thing simply evil could come from him but to clear Gods Justice and to accuse our selves and our sins as the only procuring and deserving cause of all such evils and miseries which befall us c. Use 4 Use 4. Seeing God only is good of himself and all goodnesse of men and other creatures is from him this teacheth us not to ascribe any goodnesse to men whether it be to others or to our selves simply considered of our selves but to acknowledg all the goodnesse that is in us or others to be from God alone and to yield unto him the glory thereof But of this before in handling the former Point of Doctrine Use 5 Use 5. See what to do when we reap any benefit good or comfort by men or by any of the creatures we are to blesse God and be thankful to him especially from whom all that good cometh If men be kind and good to us though we are not to be unthankful to them yet we ought especially to blesse God for the kindnesse they shew to us So 1 Sam. 25. 32. David blesseth God for the good he reaped by the good counsel of Abigail So when we receive good and comfort by the use of any of Gods creatures we are to blesse God and be thankful to him remembring that he alone is good of himself and that the goodnesse of the creatures is not from themselves but from Him the Creator See 1 Tim. 4. 4. Mark 10. 19 Thou knowest the Commandements Do not commit adultery c. July 13. 1628. HEre followeth the second part of Christ's Answer to the young man's Question touching eternal life which is a Direction or Prescription what he must do if he look to obtain â—eternal life by his own good works he must then keep the Commandements of the Moral Law unto which he therefore referreth him for further direction appealing to his own knowledg of the Law and instancing withall in the particular Commandements of the second Table In the words consider two things 1. Our Saviour's directing or sending of him to the Commandements of the Law Thou knowest the Commandements 2. His instancing in the particular Commandements of the second Table Do not commit adultery Do not kill c. Of the first Thou knowest c. He appealeth to his own knowledg as one that was not ignorant of the Law but rather skilful in it at least in the letter or literal knowledg of it and having also as is probable some understanding in the sense and meaning of the Commandements though not so truly or thoroughly conceiving the same as he should as will afterward appear Which by the way makes it the more probable which some do suppose that this young Ruler was of the sect of the Pharisees for they were very skilful in the letter of the Law though they greatly corrupted the sense of it by their false glosses and unwritten Traditions added thereunto Now the scope and purpose of our Saviour in these words is to intimate unto him what he must do and what is required of him if he desire or seek to obtain eternal life by his good works viz. that then he must keep the Commandements of the Moral Law and that fully and perfectly for so he meaneth So Matth. 19. 17. If thou wouldst enter into life keep the Commandements that is perfectly Therefore Verse 21. If thou wilt be perfect c. Now further by this place the Papists would prove their Doctrine of the merit of good works That good works done in state of grace do merit eternal life by the worthinesse of them because our Saviour referreth this young man to the keeping of the Commandements for the obtaining of eternal life See Rhemists on this place But the truth is here is no ground at all for this doctrine of merits For our Saviour doth not tell him that by keeping the Commandements he might or should merit or deserve eternal life to be given unto him neither is that his meaning but because he saw him to be tainted with the common errour of the Pharisees and other Jews in those times who sought to be justified before God and saved by keeping the Law of Moses therefore he sends him to the Commandements of the Law telling him That if he look to be saved by keeping them then he must keep them perfectly that so he might by this means convince him of his unability to keep them perfectly and consequently humble him in sight of his sins causing him to go out of himself and to seek salvation in Christ if it might be or otherwise to leave him the more without excuse Observ 1 Observ 1. What is required of all such as desire or seek salvation by the merit of their own good works they must yield perfect obedience to the Moral Law of God and to every Commandement of it or else they cannot by this means obtain eternal life This young man demanding by what good works of his own he might obtain eternal life our Saviour enjoyns him perfect obedience to the Law intimating that he could not be saved by his own works or obedience to the Law unlesse he perform such obedience to it as is perfect in every respect and degree So Luke 10. 28. when a certain Scribe or Lawyer came to our Saviour with the like question and our Saviour referred him to the Law asking him How he read
to such covetous rich men as trust in their riches hence gather That rich men are naturally prone and apt to put trust and confidence of heart in their worldly wealth to rest and rely on it as the only or chief means of their happiness welfare and safety especially covetous rich men of which our Saviour here speaks Prov. 10. 15. A rich man's wealth is his strong City Psal 49. 6. They that trust in wealth and boast in the multitude of their riches So are rich men for the most part apt to do Therefore 1 Tim. 6. 17. Charge rich men not to trust in uncertain riches c. What need this charge if they were not very apt thus to offend Example Luke 12. in that rich fool who when his barns were full and he had much goods laid up thought himself safe Hence is covetousness called Idolatry because rich men who for most part are covetous are apt to withdraw the confidence of their hearts from God and to place it in their wealth Reason Reason This reposing of trust in Riches is the ground and cause of covetousness c. Therefore these go together in rich men as the cause and the effect Use 1 Use 1. See again the truth of that we heard before Verse 22. that it is dangerous to be rich in this world without the special grace of God inabling a man to use his riches to Gods glory c. otherwise rich men are in danger to have their hearts drawn away not onely to covetousness but to put trust in their wealth and riches and so to become guilty of the sin of Idolatry This is one dangerous sin unto which rich men are apt to be tempted viz. carnal confidence in the creatures instead of the Creator Besides many other dangerous sins unto which rich men do lye open as we have heard before which shews the danger of worldly riches Therefore Luke 6. 24. Woe to you that are rich c. It is not said any where in Scripture Woe to the poor c. Use 2 Use 2. For admonition to rich men to take heed of this sin of trusting in worldly wealth watching over their own hearts to this end The more natural it is to them and the more prone they are unto it the more must they watch against this sin Especially then when riches increase Then they must take heed of setting their heart upon them by putting confidence in them Psal 62. 10. Then are they in most danger to be tempted to this sin as we see in the example of him Luke 12. Neither doth this concern only rich men but all sorts of Christians even the poorer and meaner sort forasmuch as this is a common corruption which is natural to all and every one of us to be apt to put trustâ— and confidence in these outward things of the world as in worldly wealth and substance which we enjoy thinking our selves safe and happy in them be it more or less All of us are Idolaters in this kind c. Therefore have we every one need to watch against this sin and to take heed of it Remedies against this carnal confidence in wordly goods 1. To pray unto God to keep us from this sin 2. Labour by faith to make God our trust and confidence to rest and rely upon his power mercy and goodness for all good things we stand in need of and for deliverance out of evils Then we shall not trust in these earthly things Confidence in the Creator will not stand with confidence in the creature 1 Tim 6. 17. Trust not in riches but in the living God c. 3. Consider the vanity and uncertainty of worldly wealth 1 Tim. 6. 17. Trust not in uncertain riches like a broken reed or Spiders web like a fugitive servant Chrysost Who would trust in that which will deceive him and cannot help him or do him good of it self Luke 12. 15. A man's life consisteth not in abundance c. Riches avail not in the day of wrath Prov. 11. 4. Psal 49. 6. They that trust in wealth c. yet none of them can redeem his brother c. 4. Consider the greatness of this sin of putting trust in worldly goods no less than Idolatry highly offensive and dishonourable to God The sin of wicked and ungodly men Psal 49. They trust in their wealth c. and Psal 52. 7. Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickednesse 5. Lastly Consider the danger of this sin being threatned with the Judgment of God Prov. 11. 28. He that trusteth in his riches shall fall And in this place our Saviour shewâ— the great danger of it when he sayes How hardly shall they that trust in Riches enter into the Kingdom of God Verse 25. Now followeth a further confirmation of the former doctrine of our Saviour touching the danger of riches and the difficulty of the salvation of rich men especially of covetous rich men who trust in riches of which he spake in the former Verse This doctrine he now confirmeth by a proverbial speech or sentence containing an Argument from the less to the greater It is easier for a Camel c. Some think it should be translated rather a Cable-rope So Theâ—phylact Stella Calvin c. but the other Translation may well enough stand and it comes to one and the same effect in regard of the sense being a proverbial speech such as is likely to have been then in use among the Jews used to express a thing either impossible or very hard to be done As if one should say in like case It is easier to remove a Mountain So our Saviour useth this kind of speech here though not to express an impossibility Vide Bezam in locum et Drus Observ lib. 1. c. 11. yet a great difficulty in the matter See Luke 18. 24 25. For a rich man That is a covetous rich man and such a one as trusteth in his wealth as in the foregoing Verse But our Saviour speaks of a rich man in general and simply to shew thereby the danger of riches by reason of man's corruption being so apt to be abused to covetousness and carnal confidence in them Observ Observ In that our Saviour here again repeateth and urgeth the third time that doctrine before taught touching the danger of worldly riches hence Ministers of the Word may learn That it is necessary and profitable for them sometimes not only to propound briefly the doctrines which they teach but also to repeat and urge them further unto the people yea again and again to press them that so they may the more affect the hearers and leave the deeper impression in them Especially such Points of Instruction as are of great moment and very useful and necessary to be known and practised and such also as are contrary to man's corrupt Nature and to natural reason as this doctrine taught
by our Saviour touching the danger of riches c. Such Points have need to be urged again and again in teaching Eccles 12. 11. The words of the wise are as goads and nails fastened by the Masters of the Assemblies c. Mark 10. 26. And they were astonished out of measure c. Octob. 26. 1628. HItherto of the Doctrine it self which our Saviour Christ taught his Disciples touching the difficulty of the Salvation of rich men especially of the covetous rich Now followeth the effect which this Doctrine wrought in the Disciples which is twofold 1. That they were hereat astonished that is affected with great admiration and wonder This is mentioned in the beginning of ver 24. and again repeated and amplified by the greatness of it ver 26. They were astonished out of measure 2. They hereupon moved this doubt or question among themselves privately and apart from Christ Who then could be saved Of the first Their astonishment or admiration at Christ's words and Doctrine Ver. 26. They were astonished at his words That is at the very propounding of that Doctrine touching the great difficulty of rich mens being saved which he implyed by saying How hardly c. Then our Saviour repeating and further urging this Doctrine ver 25. and that more peremptorily then before affirming it to be easier for a Camell c. whereby the Disciples conceived him to teach not onely a difficulty but an impossibility of the Salvation of rich men especially of covetous rich men hereupon it is said they grew much more astonished then before ver 26. Quest Quest What was the cause of all this their astonishment and admiration at Christ's words Answ Answ The newness and strangeness of the Doctrine being such as they had not heard him teach before at least not in this plain and peremptory manner and besides it being a Doctrine which seemed contrary to carnal reason and contrary to the common opinion of the World and of carnal men who are apt to think rich men to be the onely happy men and most in favour with God because they enjoy much wealth and prosperity in this World Now our Saviour teaching the quite contrary hereat the Disciples themselves being in part carnal and as yet ignorant in this matter and being herein led too much by carnal reason and affection they are thus astonished with admiration and wonder at the matter Observ 1 Observ 1. The Doctrine of Christ touching the danger of riches and the difficulty of the Salvation of rich men is a Doctrine strange and incredible to carnal reason and so it seemeth to all that are led by natural reason Thus it seemed here to Christ's own Disciples so far forth as they judged according to carnall reason and so it seemeth to all others so judging Natural reason is apt to esteem highly of riches and of such as possess them as the onely happy men and most in favour with God and consequently most likely to go to heaven therefore on the contrary it must needs seem strange and incredible to natural men and to such as judg according to carnal reason that it should be so hard for rich men to be partakers of the Kingdome of Heaven As there are many truths and Doctrines of the Word of God which are contrary to natural reason and therefore seem strange to it so this is one of them c. Use Use See the cause why this Doctrine and truth touching the danger of riches and difficulty of the Salvation of rich men is so hardly believed and entertained in the World especially by carnal men It is because it is a Doctrine contrary to natural reason and seemeth strange unto it If it so seemed to Christ's Discipleâ— so far as they were led by reason and if they were so hard to believe it much more others who are wholly led by natural reason or at least have not such a measure of the Spirit to enlighten them as the Apostles had Hence it is that although men do give us the hearing when we Preach this Doctrine touching the dâ—nger of riches c. yet they still retain a good opinion and high estimation of riches and of such as possess them as appears plainly in their practise by their greedy seeking after the wealth of this World and toyling for it which shews how hardly men are perswaded of the danger of riches or of the difficulty of rich mens going to heaven Here we may complain with the Prophet Who hath heard our report Esay 53. When we Preach this Doctrine now adayes some are ready to say as the Philosophers at Athens did when Paul Preached to them Jesus and the Resurrection Act. 17. 19. May we not know what this new Doctrine is For thou bringest certain strange things to our ears c. Observ 2 Observ 2. Though they were much astonished at the strangeness of this Doctrine of Christ yet they do not reject or refuse to believe it but rather yield to the truth of it without contradiction onely hereupon they move a doubt among themselves touching the small number of those who then are like to be saved they do not depart from Christ as the young man did c. Now this teacheth us in like manner not to deny or reject any truth or Doctrine taught us out of the Word of God though it seem never so strange or incredible in natural reason yea contrary to reason but on the contrary to believe and imbrace it as the truth of God and to yield obedience to it We must here deny our reason and captivate it to the Word of God 1 Cor. 3. 18. If any among you seemeth Wise c. let him become a fool that he may be Wise We must here as Luther sayes clausis oculis ingredi tenebras fidei that is shut up the eyes of our reason and so enter into the dark mysteries of Faith Hebr. 11. 1. Faith is the evidence of things not seen that is not discerned either with bodily eyes or with the eye of reason or natural understanding There are many truths taught in the Word of God which are strange and incredible to natural reason as being above natural reason and contrary to it as that there are three persons in one God-head that Christ being the Son of God became true man and yet remained true God still as before in one person that he was born of a Virgin that we are justified before God by the Righteousness of Christ imputed to us that our bodies should be raised to life at the last day c. These and such like truths we must by Faith absolutely believe and imbrace upon the bare word and testimony of God though they seem never so strange and incredible to natural reason This is the obedience of Faith as it is called Rom. 16. 26. which must be yielded to the Word of God absolutely even in those things which are against reason Now followeth the second effect which the Doctrine of
11. 8. By Faith he did all this Elisha 1 King 19. 20. being called of God by the means of Eliah left his twelve yoke of Oxen with which he was plowing and ran after Eliah c. Zacheus Luke 19. being effectually called by the word of Christ this calling wrought so in him that it made him not onely give over his forâ—er courâ—e of life in which he practised oppression and extortion but also to give half his goods to the poor and to restore fourfold to such as had bin wronged by him So Saul being effectually called by the voice of Christ from heaven Act. 9. this calling so wrought in him that of a cruel persecutor he became a zealous Preacher of the Gospell Reas The effectual calling of God is alwayes accompanâ—ed with the Divine power of his Spirit which worketh those great and extraordinary effects which follow in such as are so called Use By this we are to examine our selves whether we be effectually called of God and separated out of the World and out of our natural estate Look how powerfull this Calling is in us to work a true change in us and to cause and enable us to yield obedience to God and to his Word even in such things as are most hard and difficult in such as are contrary to nature c. as in denying our selves and taking up our Cross to follow Christ in renouncing the World and love of earthly things in forsaking all we have in heart and affection for Christ's sake and the Gospells so also in forgiving our enemies and loving them c. If we can do these things in some measure it is a sign that the effectual Calling of God is wrought in us otherwise not For it is a powerful Calling which is wrought not onely by his Word and the Ministry of it but chiefly by his Divine Spirit which doth powerfully change the heart yea create a new heart in us and giveth us a new life and new Spiritual strength enabling us to do those things which before we could not do Observ 2 Observ 2. From the example and practise of the Disciples of Christ in forsaking all they had to follow Christ upon his calling and command We learn that it is our duty also in like case to forsake and part with our worldly goods yea with all we have in the world for Christ's sake and when he calls us to it For although this fact of the Apostles was in some respects extraordinary yet thus far it is to be imitated by us that as they upon the word of Christ did part with all so are we to do whensoever he shall call or require us so to do There is a necessity of doing this when we are called to it Luke 14. 33. Whosoever he be of you that forsaketh not all he hath he cannot be my Disciple Quest Quest When doth Christ call us to part with our worldly goods for his sake Answ Answ 1. When it makes for his glory and honour and for the good and edification of his Church 2. When the case so stands that we cannot with a good Conscience keep and retain our worldly goods but must either part with them or else yield to the committing of some sin to the dishonour of Christ and of the Gospel Thus the blessed Martyrs when they were urged either to yield to Idolatry Popery oâ— else to part with their worldly goods yea and with their lives too they rather chose to do this latter then the former Hebr. 10. 34. They took joyfully the spoiling of their goods rather then they would forsake their Christian Profession or deny the truth Vse 1 Use 1. See that it is not an easy matter to be a good Christian in practice but hard and difficult in that it is in some cases required of such a one to part with all he hath in this world for Christ's sake which is not easily done but is a matter very hard to flesh and bloud yea impossible to nature c. Vse 2 Use 2. Seeing we are to forsake our worldly goods yea all that we have for Christ if he shall call us to it at any time this should teach us in the mean time not to set our hearts upon these earthly things or upon any worldly substance which we enjoy but to use them so as if we used them not and possessing them as if we possessed them not remembring what was taught us before ver 21. of this chap. that we possesse all our worldly goods with this condition to be content to part with them whensoever God shall call or require us so to do Therefore no cause is there in the mean time to set our hearts upon them or too much to affect them for if we do it will be but so much the more hard and grievous unto us to part with them when the time shall come that we must so do Vse 3 Vse 3. This must teach us daily to prepare and arm our selves to part with our worldly goods and substance yea with all we have if the Lord shall call us to it for the advancement of his glory or edification of his Church or for the keeping of a good Conscience or for all these together Seeing we may be called thus to part with all for Christ's sake and the Gospels though as yet we have not Let us prepare before-hand to do it viz. in affection and disposition of heart to be ready willing and firmly resolved to part with house Lands Goods all we have for the name of Christ and for keeping of a good Conscience as the Apostles and blessed Martyrs have done before us We must first forsake all in heart and affection before we can do it actually Therefore labour daily to do the former to renounce the World in heart and affection and pray unto the Lord to crucify our affections to it that we may be dead to the World and to the things in it even while we live that so we may be willing and content if need be actually to forsake all in this World for Christ's sake when he shall call us to it either in our life time or at the hour of death We know not how soon we may be put to it though as yet we enjoy our goods in peace Do we not hear of our brethren in other Churches beyond the Seas who have bin already put to it c Mark 10. 28. Lo we have left all and have followed thee Nov. 30. 1628. Observ 3 Observ 3. ANd have followed thee One priviledg of the Twelve Apostles of Christ above all other Ministers of the Gospel was That they were the ordinary companions and followers of Christ while he lived upon earth accompanying him in his travells and journeyings to Preach and work Miracles and conversing with him ordinarily To this end he called them at first bidding them to follow him as Matth. 4. and Matth. 9. Mark 3. 14. He ordained them to be with him Matth.
such as are lawfull and our liberty yea our life c. All or any of these must be forsaken if God call us to it Reas 1 Reas 1. We are to love God above all things even with our whole Soul and strength Deut. 6. 5. and Matth. 10. 37. He that loveth Father or Mother more then me is not worthy of me c. Therefore we are to part with things most dear to us when God calleth us so to do Reas 2 Reas 2. The Saints of God have done this before us upon the calling of God as Abraham left his Countrey and his kindred when God required him so to do Gen. 12. and went out he knew not whither Hebr. 11. 8. Job was content to part with all he had though never so dear to him in this World not onely with his goods and substance but with his children when God took them away Onely his Wife and some other friends were left unto him who yet were rather crosses than comforts to him in his misery The Apostles being called of Christ to follow him forsook their former friends and goods c. as we heard in the former verse Matth. 4. 22. The sons of Zebedee left not onely their Ship and Nets but their Father in the Ship The blessed Martyrs of ancient and latter times being called of God to suffer for Christs cause and the Gospells were content to part with the things most dear to them in this World as their Goods Friends Parents Children Liberty Lives The same must every Christian do in like case Reas 3 Reas 3. With this condition we possess and enjoy those things which are dear to us in this World viz. to part with them when God doth call us hereunto We are not absolute owners of our Goods Friends c. but Tenants at will c. Therefore we must be content to part with them when God calls us to it Quest Quest. When doth God call us to forsake the things that are most dear to us in this World Answ Answ There are two times in which he calls us to it 1. In our life time 2. At the hour of death Of the first In our life time God calls us to do this in these cases 1. When he takes from us such things as are dear to us as our Goods Friends c. either immediately by his own hand or else by means For example when he takes from us our worldly goods and substance or any part of it either by his own immediate hand or otherwise by means as by Thieves and Robbers or by fire or water c. or other casualties happening to us in our outward estate as he did to Job Then it is our duty willingly to forsake and part with those things which the Lord doth thus take from us as Job did Heb. 11. 34. So when God takes from us our friends by death as Parents Children Wife c. or otherwise doth separate them from us we ought willingly to part with them It is reported of Luther that when a daughter of his was sick c. he should say thus Lord thou knowest that I love this Child yet if thou wilt take her I am ready to give her thee with both arms 2. Whensoever the glory of God or good of our brethren and of the Church of God requireth us to forsake or part with any of those things which are dear to us in this world Then God calls us to part with them and that willingly For example when there is occasion for us to give of our goods to holy uses as to the poor or to the Church and maintainance of Gods worship In this case God calls us to part with so much of our wealth as is necessary for the present occasion and according to our ability and means c. And this is to honour God with our substance as we are commanded Prov. 3. 9. 3. When we cannot with a good Conscience retain and keep the things that are dear to us in the World as our Goods Friends Children c. but we must either part with them or else make ship-wrack of Conscience as it was with the Martyrs being urged to deny the truth or to yield to Idolatry and Superstition c. In this case God calls us to forsake that is most dear to us Of the second The second time in which God calls us to forsake the things that are dear to us in this World is at the time of our death when we are to leave and go out of this World and consequently to forsake all things in it for as we brought nothing into the World so we can carry nothing with us out of it as the Apostle sayes 1 Tim. 6. 7. The Uses of this Doctrine being the same in effect with those of the second Doctrine or Observations gathered from the former verse See them there set down Mark 10. 29. There is no man that hath left House or Brethren c. Dec. 14. 1628. NOw follow the grounds or motives which moved them to forsake their goods friends c. being for Christ's sake and the Gospells Observ 1 Observ 1. That it is not every forsaking of things dear to us in this World which hath the promise of reward from Christ but onely that which is practised upon the right grounds or motives moving us thereunto Now the principal grounds and motives are such as are here either expressed or implyed by our Saviour As 1. The will and command of God and of Christ calling us to forsake our goods friends c. and requiring us so to do This moved the Apostles to forsake their Nets and Ship and their Father c. Matth. 4. 2. The love we bear to Christ and desire of advancing his glory by this means Matth. 10. 39. He that loseth his life for my sake shall find it As the Apostle sayes in another case 2 Cor. 5. 14. The love of Christ constraineth us c. So here 3. The love we bear to the Gospel of Christ and desire of maintaining the truth and credit thereof Mark 8. 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Use 1 Use 1. See what to judg of such as forsake things dear to them in the World as Goods Friends Liberty Life upon other false grounds and motives These are to look for no reward from Christ As 1. Popish Monks who renounce all propriety in worldly goods and vow voluntary Poverty upon Opinion of meriting thereby and of attaining to a state of perfection in this life These have their reward as our Saviour saith of the Pharisees in another case 2. Such as riotously mispend their goods and substance to satisfy their lusts and so bring poverty upon themselves and upon such as depend on them Worse than unbelievers 1 Tim. 5. 8. 3. Such as are content to part with goods friends liberty or life in defence of errors and heretical opinions as Donatists Papists
Anabaptists or the like 1 Cor. 13. 3. If I give my body to be burned and have not Charity it profiteth me nothing 4. Such as are moved by desire of vain-glory and praise of men to forsake things dear to them in the World as goods friends or life it self As some of the Heathen who upon this ground and motive did renounce their goods and possessions yea their lives So some are content to part with their goods by giving to the poor and other good uses but it is more out of desire of vain glory and praise of men than out of love to Christ or the Gospel The sin of the Pharisees and many Christians These have all the reward already which they are like to have from God which is none at all Use 2 Use 2. If we desire the reward here promised by Christ see that we do not onely resolve to part with things most dear to us in this World if we shall be called of God to it but look that we take up this resolution upon the true and right grounds and motives viz. upon the calling and command of Christ and out of true love to Christ and the Gospel and not for sinister ends or respects c. Observ 2 Observ 2. See how dear and pretious Christ and the Gospell should be unto us how much we should love and esteem them so dear that we should for their sakes be content to forsake and part with things most dear to us in this World as goods friends liberty life it self Therefore our Saviour here promiseth a great reward to such as have done this for his sake and the Gospells Thus dear was Christ and the Gospel to the Apostles as to Paul Phil. 3. 8. I count all things but loss for knowledg of Christ c. for whom I have suffered the loss of all things and do count them but dung c. Act. 20. 24. Neither count I my life dear to me c. Thus dear was Christ and the Gospel to the Martyrs also Revel 12. 11. They loved not their lives unto the death but were content to part with them for testimony of the truth Matth. 13. 44. The Kingdome of heaven is like to a treasure hid in the field which when a man hath found he hideth c. and for joy goeth and selleth all he hath and buyeth that field By Kingdome of Heaven understand there not onely the â—aving Grace of Christ but also the means of attaining this Grace viz. the Ministry of the Gospel Use 1 Use 1. See what to think of such as profess love to Christ and to the Gospel and yet are not willing to part with any thing that is dear to them in this World for Christ or the Gospel loath to part with their goods friends liberty life for Christ's sake c. yea loath to part with a small matter with a little profit or pleasure c. with a little of their wealth for the enjoying of the Gospel c. They would have a cheap Gospel but will rather part with Christ and the Gospel than with these earthly things Like the Gadarens who had rather part with Christ than with their Swine Like Esau who for a mess of pottage sold his birthright So long as they may enjoy Christ and the Gospell together with their worldly profits pleasures outward peace liberty c. they are willing to enjoy them and are forward in professing Christ and the Gospel but if it come once to forsaking of wealth pleasures friends life c. then they draw back and will rather lose Christ and the Gospel then the things that are dear to them in this World No true love in such either to Christ or to the Gospell for then they would forsake all that is in the World for love of these Vse 2 Use 2. Labour for this true love to Christ and the Gospell which may make us willing and content to forsake and part with things most dear to us in the World for the Profession of Christ and of the Gospell and rather then to forsake and part with these Then shall we have true comfort by profession of Christ and the Gospel To this end Pray unto God to work in us this true love to Christ and to his Word and Gospel that we may highly esteem and prefer these above all things in this World that are most dear to us remembring that Matth. 10. 37. He that loveth Father or Mother c. more then me is not worthy of me Observ 3 Observ 3. In that our Saviour joyneth himself and the Gospel together Hence gather that it is all one in effect to do or suffer any thing for Christ's sake and to do or suffer it for the Gospells sake Therefore our Saviour joyns himself and the Gospell in setting down the grounds and causes that should move Christians to forsake or suffer loss of things dear to them in this World So before chap. 8. ver 35. Whosoever shall lose his life for my sake and the Gospells the same shall save it Reason Reas There is a mutual relation and near affinity betwixt Christ and the Gospel For 1. Christ is the Author of the Doctrine of the Gospell as also the first publisher and revealer of this Doctrine from the bosome of his Father Joh. 1. 17 18. 2. He is also the chief and principal matter of the Gospel 1 Cor. 1. 23. We Preach Christ Crucified c. So that in these respects it is truely called the Doctrine of Christ Vse Use This should encourage us to be ready and willing to do or suffer any thing which God shall call us to for profession of the Gospell of Christ and in defence of the truth thereof as the Apostles Martyrs and other faithfull Christians have done forasmuch as in doing or suffering any thing for the Gospell we do and suffer it for Christ himself whose Word and Doctrine it is and he will reward us for it Look what we would be willing to do or suffer for Christ's sake if he were now on earth the same be willing to do and suffer in defence and maintainance of the Word and Doctrine of Christ Mark 10. 30. But he shall receive an hundredfold c. Dec. 28. 1628. NOw followeth the generality of the persons to whom this promise of reward is made by our Saviour viz. To all and every one that hath forsaken any thing that is dear to him in this World There is no man that hath left house c. but he shall receive c. Observ Observ That God is no respecter of persons in rewarding the good works and obedience of his Saints and servants but he rewardeth all and every one that doth conscionably perform any good work in way of obedience to his will Our Saviour here promiseth a reward to every one that hath in obedience to his will and command forsaken any thing in this World that is dear unto him c. So Mark 8. 35. Whosoever
May 3. 1629. Observ 2 Observ 2. THat Ambition or the inordinate desire of Worldly Honour and Dignity unfit for us is a sin very natural unto all men even to the Saints of God and if to them much more to others Now that it is natural to the Saints of God so far forth as they are carnal we may see in Christ's Disciples They were tainted with this sin as we see here in these sons of Zebedee and both in them and the rest of the Disciples at other times See before Chap. 9. 34. So Aaron and Miriam Numb 12. 2. they shewed their ambition in seeking to be equal in dignity with Moses Yea our first Parents c. Examples of it in wicked Absalom Haman the Pharisees Diotrephes 3 Ep. Joh. 9. verse That which the Apostle sayes of Diotrephes is true of us all by Nature who are all Diotrepheses The causes of this natural sin and corruption in us are these 1. Pride and high-mindedness c. 2. Self-love seeking our selves without respect to the good of others Vse Use See how needful for us every one to resist and strive against this corruption and sin in our selves seeing it is so natural and cleaveth so close even to the best c. The more natural this lust of ambition is to all the more must every one of us labour to resist it in our selves Hebr. 12. 1. we are bid to cast off or lay aside the sin that hangeth so fast on c. such a sin is this of ambition and desire of worldly honour and advancement above others Labour we then to shake off this sin Remedies against it 1. Resist and take away the causes of this sin as pride self-love which are also so natural and stick so close to every one of us c. On the contrary labour for true humility and self-denyal shewing this humility by preferring others before our selves and being more forward to give honour than to receive it Rom. 12. 10. In giving honour prefer one another See Psal 131. 2. Consider the danger of this sin of Ambition being an enemy and hinderance to faith yea such a sin as cannot stand with faith Joh. 5. 44. How can ye believe c. It is also the cause of other hurtful and dangerous sins as of wrath strife and envy Gal. 5. 26. Let us not be desirous of vain-glory provoking one another and envying one another Besides many other sins which are occasioned by this sin as covetousness unjustice fraud lying dissembling flattery c. For these are the common practises of such as are ambitious and seek to climb to high honour c. 3. Consider what our Saviour Christ saith Matth. 23. 12. Whosoever shall exalt himself shall be brought low and he that shall humble hemself shall be exalted 4. Consider the vanity of all worldly honour how unprofitable and uncertain c. 1 Joh. 2. 17. The world pâ—sseth away and the lust of it Examples in Haman Nebuchadnezzar and Herod Mark 10. 38 c. But Jesus said unto them Ye know not what ye ask c. May 10. 1629. NOw followeth our Saviour's answer to the Petition of the two Disciples together with further conference between them His answer is twofold 1. More brief and obscure ver 38. 2. More full and plain ver 39 40. Of the first His more brief and obscure answer consisteth of two parts 1. An Admonition or reproof of them for their ignorance shewed in preferring that suite to him in these words Ye know not what ye ask 2. A Question which he demands of them the better to convince them of their ignorance and rashness in making that suite unto him in these words Can ye drink of the Cup c. The Question is touching their partaking with him in his sufferings Whether they were able and fit to suffer the same or the like c Ye know not what ye ask These words are uttered by our Saviour in way of Admonition and Reproof of the two Disciples and their Mother for their fault and sin which they were guilty of in preferring such an unfit Petition to Christ as they did And by these words our Saviour doth discover to them the cause or ground of their offence viz. their ignorance folly and rashness in that they did not know or not duly consider either the nature and quality of Christ's Kingdom and Glory that it was wholly spiritual and heavenly and not earthly or temporal such as the Kingdoms of this World are neither did they know or consider duly their own estate and condition which they were called unto in this this World which was rather to be abased by suffering much affliction than to be advanced to worldly honour c. Therefore they asked they knew not what that which was unfit for them to desire and for him to grant And this he urgeth as one reason of his denying their suite Observ 1 Observ 1. The Duty of such as have charge of others Souls carefully to admonish and reprove those of their charge when they do offend and are faulty c. Observ 2 Observ 2. In that our Saviour here reproveth two of his best beloved Disciples c. Learn that such as have a calling to reprove sin in others must not herein spare their nearest or dearest friends c. See both these points before chap. 8. 32. Observ 3 Observ 3. Ignorance of the will of God in those things which we ought to know is one great and usual cause of errour and sin in practise The ignorance of these two Disciples touching the nature of Christ's Kingdome c. was the cause of their errour and sin committed in putting up this ambitious sute to Christ Matth. 22. 29. Our Saviour sayes to the Sadduces Ye do err not knowing the Scriptures c. Hence it is that where ignorance reigneth there usually other gross sins do reign Hos 4. 1 2. No knowledg of God in the Land Therefore by swearing and lying and killing c. they break out c. Ephes 4. 18. The Gentiles having their cogitations darkned and blinded with ignorance gave themselves over to commit sin with greediness Use 1 Use 1. See the dangerous estate of ignorant persons which have no competent knowledg or understanding of the will of God revealed in his Word Their lives must needs be profane and tainted with gross sins and experience shews it to be so usually c. Use 2 Use 2. To stir up all sorts to labour for sound knowledg of the will of God revealed in his Word that by this means we may be the better preserved from erronious and sinfull practices To this end search the Scriptures c. Joh. 5. 39. and let the Word of God dwell in us richly c. Col. 3. 16. Observ 4 Observ 4. In that our Saviour urgeth this as one reason why he denyed their sute because they asked they knew not what viz. that which was unfit for them c. Hence gather
Crucianus as Luther sayes Observ 3 Observ 3. That in suffering the Cross we are partners with Christ in that we suffer the same or the like which he suffered before us Our Saviour tells these two Disciples that they should drink of the same cup and be Baptized with the same Baptism with him Revel 1. 9. I John your companion in the Kingdome and in the patience of Christ It is called the Patience of Christ because he suffered the like afflictions and so was a partner with them Therefore Paul mentions the fellowship of Christs sufferings desiring to know and have experience thereof Phil. 3. 10. And hence it is that the afflictions of the Saints and faithfull are said to be Christs afflictions c. Use 1 Use 1. See what an honour and dignity it is to suffer the Cross and Afflictions of this life for Christ and the Gospell in that herein we partake with Christ we suffer with him and he with us we drink of the same cup c. Therefore as it is a great honour to drink of the same cup in which the King or some other great man hath drank so much more c. Vse 2 Vse 2. To comfort and encourage us to the patient bearing of all afflictions for Christ and for the keeping of a good Conscience considering that herein we are companions and partners with Christ himself the Son of God drinking of the same cup c. Therefore though it be a bitter cup be content to drink of it seeing Christ Jesus the Son of God himself hath begun to us c. 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryall c. But rejoyce inasmuch as ye are partakers of Christ's sufferings c. So did Paul Col. 1. 24. By suffering the Cross we are made conformable to Christ our head which we must be and should earnestly desire to be as Paul did Phil. 3. 10. The more troubles the better because the more like to Christ And Rom. 8. 17. If we suffer with him we shall be glorified with him Mark 10. 40. But to sit on my right hand c. June 14. 1629. THe second part of our Saviours reply to his two Disciples answer unto that question which he demanded of them ver 38. Whether they could drink of the cup and be baptized with the baptism of the Cross with him To this they answered affirmatively We can whereupon he replyeth to them again in this verse and the former And his reply consisteth of two parts 1. A concession or granting that they should indeed hereafter drink of that cup and be baptized with that Baptism c. 2. A plain rejecting or denying of their ambitious sute before made to him for the highest places next to him in his Kingdome by way of rendring a reason why he could not grant that their Petition The reason is twofold alledged by him 1. From his own power Authority or Office In that to â—it at his right and left hand was not his to give 2. From the persons to whom that preferment did belong being such onely for whom it was prepared To â—it at my right hand c. That is to be advanced to the highest places or degrees of glory in my Kingdome as before ver 37. Is not mine to give This is not to be understood simply and absolutely as if our Saviour denyed that he had any power or authority at all to give or bestow that preferment to the chief places in his Kingdome but it is to be understood in some respects and with some limitations 1. That it was not his to give in that sense and meaning as the two Disciples desired it who imagined and fancied to themselves a temporal earthly and worldly kind of honour and preferment above their fellow Disciples in Christs Kingdome Such a kind of preferment or honour was not his to give because his Kingdome was not earthly or temporal but Spiritual and heavenly neither was he called or sent of God to give unto men such worldly honour or dignity above others 2. It was not in his power absolutely and of himself as he was man and as he was Mediator to bestow those high degrees of glory in his heavenly Kingdome but he was to do it by appointment from God his Father and by authority received from him So Luke 22. 29. I appoint you a Kingdome as my Father hath appointed unto me 3. It was not in his power as to give it to whomsoever he would but to those persons onely for whom it was ordained of God the Father as the words following shew But it shall be given to them for whom it is prepared That is to those special and eminent persons amongst the elect of God for whom it is ordained in the eternal decree and purpose of God Observ 1 Observ 1. It is no part of Christ's Office as he is Mediator to confer or bestow worldly honour dignities or preferments upon men He was not called or sent of God his Father to this end neither came he to this end into the World As his Kingdome is not of this World Joh. 18. 36. so neither is it his Office or Calling as Mediator to bestow worldly honours or dignities upon his subjects or followers This he implyeth here when the two Disciples suing to him for such kind of preferment in his Kingdome as the Kings of this World use to advance their subjects and favourites unto he tells them it is not his to give On the contrary the office of Christ is to bestow Spiritual and heavenly dignities and preferments upon his subjects and servants as the Grace of Regeneration and Adoption in this life and after this life eternal glory in his heavenly Kingdome Joh. 1. 12. As many as received him to them gave he power or priviledg to be the sons of God c. And Joh. 10. 28. I give unto them eternall life Use 1 Use 1. See one cause why good Christians are for the most part so little honoured and preferred in this World It is because they are not of this World but are subjects of Christs Kingdome which is Spiritual and heavenly not temporal or earthly neither is it the Office of this heavenly King and Mediator of the Church to give worldly honours to his subjects but spiritual dignities Vse 2 Use 2. Teacheth us not to imbrace Christ or the profession of the Gospel in hope of worldly honour or preferment thereby but rather with this condition to suffer contempt and disgrace in this World and to be in little or no accompt in it remembring that Christs Kingdome is not of this World neither is it his Calling or Office as he is Mediator to advance his subjects to worldly honours but to Spiritual and heavenly preferments therefore seek these by the profession of Christ and let the other go c. As he is God he can give worldly honour to his Saints and so doth sometimes but as Mediator it is not
it is the cause and fountain of all blessings so of deliverance in trouble Phil. 2. 27. Epaphroditus being sick God had mercy on him c. Use Use To stir us up to desire and seek this mercy of God in all our necessities and miseries yea in the first place and above all other things as the only remedy to help and cure us of all and without which we can never be truly helped or delivered Therefore first and principally pray and labour for God's mercy in Christ who is the ground of it to have part in it that so this may move him to hear us in our prayers and to help and deliver us out of our troubles or at least to sanctifie them to us Seek God's mercy more than outward ease or deliverance that being the cause of this c. And to this end labour for a true sense of our misery and wretchedness in our selves especially of our spiritual misery in regard of our sins c. that this may move the Lord to shew mercy and to help and deliver us Deny our selves and all our own merits and worthiness and fly to Gods mercy alone as the ground of all our comfort and hope of deliverance in time of affliction and misery Observ 2 Observ 2. See whereupon we are to ground our faith and confidence to be heard in prayer viz. upon God's free mercy and grace who is ready to hear and help us in our necessities not upon our own merits or worthiness Dan. 9. 18. Not for our own righteousness but for thy great mercies So David Psal 51. 1. and the Publican Luke 18. God be merciful to me a sinner Use 1 Use 1. To condemn Popish prayers made with opinion of Merit like that proud Pharisee Luke 18. Vse 2 Vse 2. Labour for the feeling and apprehension of God's free mercy toward us that upon this we may build our faith and confidence in our prayers c. not upon any merit or worthiness in our selves c. Mark 10. 48 49 50. And many charged him that he should hold his peace c. Aug. 16. 1629. OF the first Antecedent or Preparative going before this Miracle of Christ wrought upon the blind man I have spoken viz. of the means used by the blind man for recovery of his sight viz. his Supplication to Christ for mercy Now followeth the second Preparative to the Miracle viz. the outward impediment by which his faith was opposed in that the multitude charged him to hold his peace Many charged him c. Luke 18. 39. it is said They which went before rebuked him c. This may seem strange that such as followed Christ and were desirous to partake in his Doctrine and Miracles should go about to hinder this poor blind man from making sute to Christ for mercy And there is no doubt but it was ignorantly and rashly done by them although it is probable that they might do it for a good end viz. lest the clamour or crying out of the poor man should be some trouble or hinderance to Christ being hasty in his journey Now this was a great tryall to the blind man and a great means to hinder and discourage him in his sute to Christ if he would have been discouraged especially seeing our Saviour was also silent and gave him no answer at first to his Petition which was another great discouragement to him c. Observ Observ The Lord suffers the faith of his Saints to be opposed with great discouragements and hinderances in this life which are means to hinder and discourage them from believing in Christ and from shewing their faith in prayer by seeking and suing to him for help in their necessities and miseries Thus the Lord suffered the faith of this poor blind man to be opposed with great difficulties and discouragements partly from the multitude forbidding him to cry after our Saviour and partly from Christ himself being silent at first and seeming not to hear or regard his cry and supplication to him Thus was it also with the faith of divers others that came to Christ for help and relief in their necessities when he was on Earth as the Woman of Canaan Matth. 15. who coming to Christ for her Daughter found no small discouragements to hinder her faith but many and great as that our Saviour at first answered her not a word that he called her dogg and told her It was not fit to give the childrens bread to such and the Disciples also desired Christ to send her away c. So the faith of those that brought the sick of the Palsie to Christ to be cured was opposed with a great difficulty and discouragement for the preasse was so great that they could not come near to Christ c. as we heard Chap. 2. 4. So the faith of those that brought their children to Christ to be blessed by him was also opposed with a great discouragement in that Christ's own Disciples did rebuke them for so doing as we heard Verse 13. of this Chapter So the faith of Zacheus Luke 19. Reason Reason The Lord suffers the faith of Believers to be thus opposed to the end it may by this means be throughly tryed and exercised and so the strength and vertue of it may the more evidently appear More particularly the Discouragements with which the Lord suffers the faith of his Saints to be opposed are of two sorts First Inward arising from the inward corruption of their nature which is a main enemy and hinderance to the work of faith in them Secondly Outward from outward causes and occasions As 1. From Satan who useth all the means he can to discourage and hinder us from believing in Christ Luke 22. 31. Satan hath desired to winnow you c. 2. From the World and from Men who are oftentimes a means to hinder and discourage us in the practice of faith as here we see in the multitude forbidding this blind man to cry unto Christ for mercy c. So Psal 3. 2. David's Enemies said There was no help for him in his God 3. From God or from Christ himself after a sort in that the Lord doth sometimes hide his face and favour for a time from his Children and seems not to regard them or their prayers but rather to be angry and offended at that time which is the greatest difficulty and discouragement of all other with which the faith of true Believers is or can be at any time opposed Thus was the faith of Jacob opposed when he wrestled with God himself c. So the faith of Job David c. Use 1 Use 1. This teacheth us and all Believers in Christ to make accompt to have our faith opposed with many and great discouragements and hinderances and to prepare and arm our selves before-hand to meet with such discouragements Praying daily for more strength of faith to overcome and break through all difficulties and impediments that we be not dismayed by them or hindered in