Heart was far from God being drawn away with the sin of Covetousnesse See Joh. 13. 27. So Simon Magus drew neer to God outwardly by receiving the Sacrament of Baptism and by making some outward profession of Religion but his heart was not right in the sight of God but in the gall of bitterness c. See Acts 8. 12 21. See Matth. 21. 28. the Parable of the two sons one whereof said he would go work in the Vineyard but went not Reas 1 Reas 1. The chief care of Hypocrites is to please Men and to win credit and praise from Men not to please God or to approve themselves to Him therefore they are carefull to seem Religious in the outward Duties of God's worship but no conscience do they make of the inward and spirituall worship of the heart whereof God alone taketh notice Thus the Pharisees did all religious Duties to be seen and approved of Men as our Saviour sheweth Matth. 6. which made them to rest onely in outward Duties never giving their hearts to God Luke 16. 15. Ye are they which justifie your Selves before men but God knoweth your hearts q. d. He knoweth that your hearts are not upright before him but Hypocriticall and Wicked Reas 2 Reas 2. They think God is pleased with outward Service of it self therefore they rest in that alone Use 1 Use 1. See then that outward conformity in religious Duties of God's worship is not enough to make one a good Christian or to prove him to be such a one for gross Hypocrites such as the Scribes and Pharisees were may be forward in outward Duties of God's Worship they may draw near to God with their bodies and outward man they may come to the Church hear the Word receive the Sacraments pray sing Psalms c. and yet be gross Hypocrites having hearts far removed from God Yea which is more many that have been forward in outward duties of God's Worship shall at the last day be shut out of God's Kingdom See Mat. 7. 22. Vse 2 Use 2. See by this how many Hypocriticall Pharisaicall Worshippers of God there are in these our times 1. Papists whose Religion and Worshipping of God is meerly external consisting onely in outward Rites Ceremonies and Gestures performed with the Body as in crossing themselves in outward Numbring of Prayers upon Beads in Kneeling before Images in Hearing the Masse c. In Praying in an unknown Tongue But as for the inward spirituall Worship of God they regard it not c. 2. Many formal Protestants who content themselves with outward performance of religious duties of God's Worship as outward hearing Prayer receiving Sacraments c. in the mean time making no Conscience of giving God the spiritual Worship of the heart 3. Many ignorant People who think they serve God very well if they do but say over the words of2 the Lord's Prayer the Creed c. though without all Understanding and Affection What are all these but Pharisaical Worshippers drawing near to God with their bodies when their Souls and Spirits are far removed from him Use 3 Vse 3. This admonisheth us all to take heed we be not like Hypocrites and Pharisees contenting our selves with bare outward performance of Duties of God's Worship with-holding the inward Service of our Hearts and Spirits from him Rest not in outward formal Devotion and serving of God with the body as if this were enough or as much as God requireth and looketh for but look we joyn therewith the inward spiritual Worship of our Hearts and Souls Hebr. 10. 22. Let us draw neer with a true heart in full assurance of Faith having our hearts sprinkled from an evill Conscience c. Rom. 1. 9. Whom I serve with my Spirit c. 1 Cor. 14. 15. I will pray and sing with spirit c. Ephes 5. 19. Make melody in hearts c. So David Psal 103. 1. and Mary Luke 1. Motives hereunto 1. God is a Spirit and therefore requireth such spiritual Worship as is suitable to his Nature Joh. 4. 24. and Ver. 23. The Father seeketh such to worship him Prov. 23. 26. My Son give me thy Heart Though the Lord require the Service of the whole Man yet principally that of the Heart 2. The Law of God in which his Worship is commanded is a spiritual Law binding the inner man as well as the outward to obey and serve God Rom. 7. 14. 3. God hath created and Christ hath redeemed our whole Man our Souls as well as bodies therefore serve him in both 1 Cor. 6. 4. All outward Worship without inward and spiritual is so far from pleasing God that it is hateful and abominable unto him It is loathsom and stinking in his Nostrils like Cain's Sacrifice and those of the Jews Isa 1. As in time of the Law if any offered for Sacrifice any Beast that was lame or blind it was odious to God so now if any offer this lame Service of the outward man without inward it is loathsom to God Mark 7. 7. But they worship me in vain c. Feb. 24. 1621. VVEE have heard that our Saviour in his Answer to the malicious Cavil of the Scribes and Pharisees against his Disciples doth reprove and convince them by the Authority and Testimony of the Prophet Esay where we have three things to consider 1. The manner of alledging that Testimony with a Preface commending it as a fit Testimony to convince them Well hath Esaias c. 2. The Testimony it self or matter and substance of it in these words This People honoureth me with lips c. 3. The Application of it unto the Scribes and Pharisees for the plain and direct convincing of them Ver. 8. Of the manner of alledging the Testimony I have spoken the last Sabbath and in part of the Testimony which as I shewed you contains in it a sharp Censure or Reproof which the Prophet passeth upon the Jews of his time for two sins 1. Their gross Hypocrisy in the Service of God Honouring him with lips c. 2. Their Superstition and Will-Worship in that they worshipped God after their own Traditions and not after the Rule of his Word Of the former sin I have spoken Now to speak of the latter in these words But they worship me in vain c. Where consider these two things 1. The sin reproved or censured Superstition and Will-worship in these words They worship me teaching for Doctrines the Commandments of men 2. The Amplification of this their Superstitious Worship by the Adjunct or Property of it in that it was a vain and unprofitable kind of Worship In vain do they worship me Touching their sin of Superstition it was two-fold 1. In Doctrine They taught the Precepts of men for Doctrines 2. In Life and Practise They worshipped God according to those Precepts of men which they taught Before I speak of these particulars it is needful to answer a doubt which may arise touching the difference between the words
to entertain Christ Hence we may gather the Excellency and Dignity of Christ's person that even in the state of his Humiliation He was a person of great Worth and Excellency this appeareth in that he came into the World after the same manner as Kings and Princes are wont to go or come to any place that is to say with Harbingers to prepare the way for them and to provide for their entertainment at the places whither they are to go So Christ Jesus coming into the World to work our Redemption had his Harbinger John Baptist to go before him and by his Preaching to prepare for his coming This shews that Christ was even then a person of great Dignity even the greatest that ever lived upon the Earth for he was not onely a Man but God and Man in one Person not onely a King but King of Kings and Lord of Lords 〈…〉 This Dignity and Excellency of Christ's Person was manifested in this that he had so excellent a Person and so great a Prophet as John Baptist to be his Servant to go before His presence and face to prepare for his coming and so to wait and attend upon his Person But of this excellency of the Person of Christ we shall have occasion to speak again when I come to the 7. Ver. of this Chap. Now then to proceed Obser 2 Again here we see one priviledge and preheminence of John Baptist above all other Ministers of the Gospel in that he went before the face and presence of Christ Whereas all other Ministers of the Gospel come after Christ in time This is John's prerogative alone that he onely was before Christ in Age and Birth in respect of Christ's Man-hood and that he began to Preach the Gospel before Christ himself preached it whereas all other Ministers of the Gospel as well the Apostles as their Successors are after Christ in Age and Birth and after him also in the exercise of this Office and Function of preaching the Gospel John went before Christ in Age and Time but came behind him in Excellency and Dignity of Person but the Apostles and all other Ministers of the Gospel come behind Christ both in Time and Dignity Vide Concion in Cap. 9. Ver. 12. It followeth Who shall prepare thy way c. The meaning of the words we heard before and how John is said to prepare the way of Christ viz. By the execution of his Ministry in preaching and baptizing especially in Preaching Now let us see the Matter of Instruction which these words afford us Obser In that it is said John Baptist should by his Ministery prepare the way before Christ we may gather what is the Office of all Ministers of the Word Namely by their Preaching and Ministry to prepare men to the receiving and embracing of Christ to fit men to entertain Christ Jesus in their hearts In this all Ministers should resemble John Baptist Act. 10. 43. All the Prophets gave Witnesse to Christ 2 Cor. 4. 5. We Preach not our Selves but Christ c. 2 Cor. 11. 2. I have prepared you for one Husband to present you as a pure Virgin unto Christ See Col. 1. 28. Gal. 4. 19. Quest How ought Ministers to prepare the People to entertain Christ in heart Answ Sundry wayes especially these 1. By shewing them what need they have of Christ which is done by Preaching the Law which discovereth Him to us and our naturall Misery by reason of it 2. By labouring to bring them to true Repentance for their Sins that their hearts may be broken with godly sorrow for their Sins and that they may begin truly to hate and forsake Sin for then and not before are we fit to entertain Christ in our hearts when our hearts are truly humbled for sin Isa 57. 15. I dwell with Him that is of a contrite and humble Spirit c. Thus did John Baptist prepare men for Christ by preaching Repentance 3. By preaching the Doctrine of Faith to them shewing them the nature of it and labouring to work it in them by the Ministry of the Word that so by Faith they might be fitted to receive Christ yea that by this grace of Faith Christ may come to dwell in their hearts Ephes 3. 17. And thus also John Baptist prepared his hearers for Christ by preaching the Doctrine of Faith to them as we heard before Use 1 See what all Ministers of the Word must chiefly labour in even to prepare men for Christ and this is the main thing to be aimed at in our preaching we are not to preach our Selves but Christ we are not to prepare our own way or the way of any other but the way of Christ in the hearts of our People To this end we are to speak so to the Consciences of our hearers that if it be possible we may by our Ministry work Faith and Repentance in them and so make way for Christ to enter into their hearts We are not to preach pleasing things to you or to sooth you up in your sins nor yet to make vain shew of humane Learning in eloquence of words c. For this were to make a way for our selves into your hearts and not for Christ Use 2 Hence also we may gather the excellency and necessity of the Word preached and particularly of the preaching of the Law for the Ministry and Preaching the Word serveth chiefly to prepare us unto Christ and to the embracing of him by Faith and this it doth by working faith and repentance in us and so bringing us unto Christ and making us partakers of him and all his benefits and graces As therefore thou wouldst be fitted to receive and entertain Christ in thy heart by faith so make conscience of attending on this ordinance of God the Preaching of the Word The main End and Use of the Ordinance of Preaching is to prepare the way of Christ in thy heart by working faith and repentance in thee this is that which we that are Ministers of the Word ought to labour and strive unto chiefly even to make way for Christ to enter into mens hearts and to dwell in them by faith This was John Baptist his Office and Duty and this is also the main matter which all faithful Ministers of the Word must shoot at in preaching that Christ may be formed in the hearts of their hearers Despise not then the Preaching of the Word there is no other way ordinarily to prepare thee unto Christ and so to bring him into thy heart Christ now standeth at the door and knocketh c. Use 3 Again Seeing it is the Duty of all Ministers by their preaching to do as John Baptist was appointed even to prepare mens hearts to embrace Christ By this we may examine our selves whether we have profited by the preaching of the Word or no for if our hearts be more and more humbled in the sense of sin and of our natural misery without Christ and if we begin more and
Faith that as in eating and drinking there is an applying of Meat and Drink with the hand to the mouth and so a receiving of it into the stomach for the Nourishment of the Body so in believing there must be a particular applying of Christ the bread of Life to the Soul for the spiritual nourishment of it Reas 2 2. Joh. 3. 16. Whoso believeth in Christ shall have everlasting Life Now if to believe in Christ were onely in general to believe all things to be true which are revealed in the Word touching Christ then not onely many wicked men but the Devils should be saved for they believe the History of the Gospel to be true as may appear because they confessed Christ to be the Son of God c. and Jam. 2. 19. They believe and tremble yet they shall never be saved therefore in saving Faith there is something more required than a general assent to the truth of the Word namely a particular Application of Christ c. Reas 3 3. True Faith breedeth Peace of Conscience Rom. 5. 1. and confidence towards God Ephes 3. 12. But a general perswasion of the truth of the Word will not work these effects onely a particular Application of Christ will do it this therefore must be in true Faith Thus we see that in true Faith there must be a particular applying of Christ Therefore let none content themselves with that Popish Faith which is onely a general Belief of the truth of the Word Ignorant People think this is a good Faith but it will deceive them if they trust to it The second thing to be spoken of is The Degrees of true Faith which are two The first is a weak Faith yet true and sincere The second is a strong Faith A weak Faith I call that which is mixed with much doubting which doth generally assail it and often prevail much against it This weak Faith is nothing else but an earnest and unfeigned desire of being reconciled to God in Christ with a hearty sorrow for our Unbelief and with a care to use all means for the encrease and strengthning of Faith God accepts this Desire in stead of a stronger Faith Therefore the promise of blessedness is made to it Matth. 5. 6. Blessed are they that hunger and thirst after Righteousness c. and Revel 21. 6. I will give unto him that is athirst c. Such a weak Faith was in him Mar. 9. 24. I believe help my Vnbelief and Matth. 8. 26. The other Degree is a strong Faith by which I understand a more full perswasion of God's Love in Christ and of Salvation by him This was in Abraham Rom. 4. 20. Who did not doubt of the Promise c. and in Paul Rom. 8. 38. This is not wrought in a Christian at the first but in tract of time after one hath had many experiences of God's Love This measure of Faith we must all strive unto yet the other weak Faith if it be sincere and unfeigned doth truly apprehend Christ though weakly As a weak Eye-sight might look upon the Brazen Serpent as well as a stronger sight Therefore let not such be discouraged who find onely this weak Degree of Faith in themselves onely look to this that it stand not at a stay but that it grow in thee and that to this end thou use all good means else it never was true Faith if it continue still as weak as at first and grow not to more strength by Degrees The third Point is The necessity of Faith for a Christian which may appear by these Reasons Reas 1 1. It is the onely instrumental cause in us of our Justification and Salvation Rom. 5. 1. Justifyed by Faith c. Mark 16. 16. He that believeth shall be saved c. It is that alone which uniteth us to Christ by which he dwells in us Ephes 3. 17. and so by it we come to be partakers of all the saving benefits of Christ as God's favour Forgiveness of Sins and Salvation it self Reas 2 2. Hebr. 11. 6. Without Faith it is impossible to please God The best works we perform if they be not done in Faith believing that the person and work is accepted in Christ they are unpleasing to God yea they are sins Rom. 14. ult Reas 3 3. Faith is the means of up-holding our spiritual and temporal life Gal. 2. 20. Hab. 2. 4. Without Faith we cannot live the spiritual life of Grace because by it alone we are united to Christ and so receive Influence of Grace and of spiritual life from him He is life but we partake not of this life but by Faith Again without Faith we cannot lead our temporal life in such manner as may be pleasing to God and comfortable to our selves It is Faith which must guide and order our temporal life in such manner as God requireth causing us to seek his glory in all our wayes and to depend on him in all estates as well of adversity as prossperity Thus we see the necessity of Faith for every Christian In the fourth place let us see some special marks and signs by which we may examine whether we have true Faith 1. True Faith purifieth the heart Act. 15. 9. causing in us a constant purpose and striving against all sin yea against our most inward and secret corruptions It will cause not onely a wandring and inconstant purpose of avoiding sin but a constant purpose True Faith cannot stand with a purpose of continuing in any known sin He that believes truly that his sins are forgiven by the mercy of God in Christ that person believeth withal that he must not live in sin because it is offensive to God Examine thy self by this property of Faith whether it be in thee Art thou careful to purge thy heart and life from sin c. 1 Joh. 3. 3. Art thou careful not to defile thy Conscience with sin True Faith cannot stand with an evil conscience 2. Where true Faith is there will be a daily striving against Unbelief and doubtings with a careful use of the means whereby these doubtings may be subdued and the heart setled in a stedfast belief of God's promises Now these means are the Hearing of the Word Use of the Sacrament of the Lord's Supper Prayer c. Where Faith is there will be a conscionable use of these spiritual exercises for the strengthning of Faith Examine thy Faith by this mark Doest thou feel contrary doubtings and much Unbelief in thy heart And doest thou hate thy doubtings and constantly strive and pray against them Doest thou say Lord I believe help my Vnbelief It is an Argument thou hast Faith in some measure Some say they never doubted of their Salvation this shews they never truly believed for Faith is mingled with Unbelief and causeth a strife against it in all that have it 3. True Faith is fruitful in 〈◊〉 works especially in the works of Love Gal. 5. 6. Faith worketh by Love Jam. 2. It is
in sin Therefore if thou wouldest have thy heart melted and softned with godly sorrow for sin attend diligently to this Word on all occasions â—osiah's heart melted at the hearing of the Law read 2 King 22. much more shall the hearing of the Word preached melt the heart if thou hear conscionably Be carefull therefore to hear it often and in hearing labour to apply to thy conscience both the threatnings of the Law and the sweet promises of the Gospel The former to humble thee and strike thy heart with remorse for sin and the latter to raise thee up with comfort and to work Faith in thee 3. Meditate much and often of the infinite and unspeakable Mercy of God toward penitent Sinners Exod. 34. 6. The Lord the Lord God mercifull and gracious forgiving iniquity c. The consideration of this aboundant mercy of God toward such as Repent is a speciall means to break the stony heart of a Sinner and to work it unto godly sorrow and there will never be any true sorrow or heart-break for sin untill there be a serious consideration and some true apprehension of God's infinite mercy for the pardoning of sinne 4. Meditate seriously of the bitter Sufferings of Christ and of that heavy wrath of God which He indured in Soul and Body for our sins Look at Christ Jesus sweating drops of Blood and bleeding and dying upon the Crosse and crying out My God my God why hast thou forsaken me and this will soften thy heart and bring it to godly remorse for thy sins if any thing in the World will do it It is reported That the blood of a Goat while it is warm will break the hardest Adamant so the blood of Christ apprehended by Faith and applyed to the conscience will break the hardest heart in pieces with godly sorrow for sinne 5. We are to use Christian Admonitions and Exhortations one to another If we see others fall into any sin admonish and tell them of it in loving manner and exhort them to Repent of it and if others in like case admonish and exhort us let us hearken to it This is one excellent means to keep us from being hardened in sin Hebr. 3. 13. Exhort one another daily c. lest any be hardened c. 6. Lastly Be carefull to avoid the causes of hardness of heart Especially these 1. Custom in sin for as a way or path the more it is trodden and trampled upon the harder it waxeth so the more any do inure themselves to the practise of any sin as swearing lying drunkennesse uncleannesse c. the harder their hearts will grow It is reported concerning Mithridates that through the custom of drinking Poyson he made it so familiar to him that he drank it without danger So the Wicked by custom in swearing uncleannesse c. make these sin so familiar to them that they can swallow them without all remorse of conscience Beware then of this custom in any sin least it harden thy heart 2. Take heed of sinning against knowledge and against the light of conscience yea though it be but of a naturall conscience for all such sins against knowledge do exceedingly harden the heart This we see in David who sinning against his conscience by Adultery and Murder his heart was so hardened thereby that it was almost a year before he did throughly repent and recover himself from that dangerous Fall 3. Lastly Take heed of negligence and coldness in religious exercises of prayer hearing reading c. For if either we begin to omit or else slightly to perform these Duties by which our hearts should be daily softned and kept tender then by little and little we shall become dangerously hardened So much of the first thing in this Verse namely the carriage of our Saviour Christ toward the Scribes and Pharisees Now follows the second and third thing namely his behaviour toward the man which had the withered hand bidding him to stretch out his hand together with the event which followed He stretched it out and it was made whole as the other I shall speak very briefly of both these together Stretch forth c. He did not touch him as he did some others which he cured at other times but he onely spake the word bidding him stretch forth his hand and it was presently cured this was to the end the Miracle might appear the greater and the more to set forth Christ's Power By the way note the difference between this withered hand and that of Jeroboam 1 King 13. 4. For he could not pull in his hand c. Observ Observ Our Saviour Christ hath absolute Power over all bodily Diseases and Infirmities to cure them and to take them away Miraculously and without means onely with a word speaking as here we see See this before observed Chap. 2. Ver. 11. Use 1 Use 1. This proves Him to be true God c. Use 2 Use 2. Comfort to the Faithfull in all bodily Diseases and Sicknesses though never so dangerous deadly or hard to be cured Christ hath Power over them to cure them either with means or without means Though we see no ordinary means to help us yet rely upon Christ by Faith for help Though all Physitians forsake us yet Christ can heal us and He will do it if it be for our good to be cured onely seek to Him by the prayer of Faith c. Although we are not now to look for Miracles yet the arm of Christ is not shortned Therefore rely on Him when means fail Mark 3. 6. And the Pharisees departed and straightway took Counsell c. Sept. 19. 1619. HItherto of the first part of this Chapter touching the Miracle wrought by our Saviour in curing him that had the withered hand Now followeth the second part namely Certain consequents which followed thereupon unto Ver. 13. The Consequents are four 1. The conspiracy of the Pharisees and Herodiars against our Saviour to destroy Him Ver. 6. 2. Our Saviour Christs escaping from them by departing to the Sea in the beginning of the seventh Verse 3. The flocking of a great multitude after him thither v. 7. 8. 4. A remedy used by our Saviour to prevent the peoples thronging of him in that he commanded his Disciples that a little Ship should wait for him c. ver 9. And this is further amplified by setting down the reason of the great concourse of people unto him Verse 10 11 12. Namely because he wrought many Miracles Touching the first consequent which is the conspiracy of the Pharisees and Herodians against Christ in this 6. ver we may consider 4 things 1. The persons that conspired The Pharisees with the Herodians 2. The manner of their conspiring They took Counsell together 3. The Circumstance of time straightway 4. The matter which they plotted To destroy him First of the persons The Pharisees Of these we have heard before ch 2. v. 24. Herodians Who these were is somewhat doubtfull Some think they
ear from hearing the Law even his Prayer shall be abominable Therefore take heed of neglecting the publick hearing of Gods Word under any colour or pretence whatsoever Prov. 1. 24. Because I have called and ye refused c. therefore ver 28. They shall call upon me but I will not answer c. Use 2 Use 2. To stir up all to diligent and frequent hearing of the Word Prov. 8. 34. Blessed is the man that heareth me saith Wisdome watching daily at my Gates waiting at the posts of my doors c. The more diligent any is in attending upon the Ministry of the Word at the Gates of Wisdome that is at the doors of Gods house the more shall that person profit by the Word if he come prepared and be carefull to hear in due manner Now to stir up all to diligence in hearing Consider 1. The excellency of this Ordinance of God the publick Ministry of the Word being the onely Ordinary means sanctified of God for the working of Faith and Regeneration and consequently for the bringing of us to Salvation Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. Born anew by the immortall Seed of the Word c. Rom. 1. 16. The Gospel is the power of God to Salvation c. understand it of the Gospel Preached therefore called the Gospel of Salvation and Word of life 2. Consider our own great necessity and want of the Word Preached in regard of the wants and weaknesses of Grace in us Consider thy want of Knowledg thy want of Faith of Godly sorrow for sin c. or at least the weaknesses and defects of these Graces and all other in the best of us and we shall find how much we stand in need of the Ministry of the Word for the working and increasing these and all other Graces in us and this will make us hunger and thirst after the Word Preached it will make us earnestly desire the sincere milk of the Word even as the sucking child desireth the breast and will not be satisfied without it it will make us with Job to esteem the words of the mouth of God more then our necessary food Job 23. 12. So much of the first property of the good Hearers they hear the Word The second followeth They receive it Understand this of the inward receiving of it into their minds and hearts but especially into their Hearts Luke 8. 15. They are said in an honest and good Heart to keep it Doctr. Doctr. The property of all good hearers to give inward entertainment to the Word in their Hearts Jam. 1. 21. Receive with meckness the Word that is ingrafted in you c. Psal 119. 11. David saith He hid the Word of God in his Heart c. Luk. 2. 19. Mary kept all those things and pondered them in her Heart which she had heard from the shepheards and which they had learned of the Angel concerning the Birth of Christ Thus must all good Hearers entertain the Word Preached into their Hearts Quest Quest How must the Word be received into the Heart Answ Answ 1. By being affected and moved in Heart with the Doctrines of the Word when they are delivered loving and rejoycing in the Promises and comforts of the Word fearing and trembling at the reproofs and threatnings of it So David Psal 119. 162. I rejoyce at thy Word as one that findeth great spoyl Act. 2. 41. They gladly received the Word of Peter And Act. 8. 8. When Philip Preached Christ to them of Samaria there was great joy in that City So also we must be affected with fear and trembling at the reproofs and threatnings of the Word Esay 66. 5. Hear the word of the Lord ye that tremble at his Word So Josiahs Heart melted when he heard the Law read 2. The Word must be received into the Heart by true Faith believing and effectually applying every part of the Doctrine to the Soul and Conscience this is called the rooting and ingraffing of the Word in us as I have before shewed ver 17. and without this the Word cannot profit Hebr. 4. 2. The Word did not profit them being not mingled with Faith c. 3. By inward submission of the Heart and Soul in obedience to the Doctrine of the Word Reason Reas If the Word be not thus entertained into the Heart it can never fructify in the life and practice if it be not first received into the Heart it will never be conscionably obeyed in the life and conversation True obedience unto the Word comes from the Heart Rom. 6. 17. Ye have obeyed from the Heart the form of Doctrine which was delivered you Therefore Jam. 1. 21. Receive the Word c. And be ye doers of the Word c. Vse 1 Use 1. See then they are no good Hearers who onely receive the Word into their outward ears but not into their hearts Some are not affected or moved in heart with the Word when it is delivered so blockish that they take nothing to heart that is spoken they are not moved to love or rejoyce in the comforts of the Word nor moved to fear or tremble at the reproofs of it they are no more affected with these things than the Pillars of the Church are These come short of the second and third sorts of unprofitable Hearers signified by the stony and thorny ground both which as we have heard are in some degree affected with the Word and yet are unprofitable because not truly and sincerely affected how much more must they needs be unprofitable who are not at all affected with the Word Again Others though they be affected in some sort with the Word yet want true Faith to apply the Word to themselves particularly and so the Word being not rooted in them can bring forth no fruit in them Others have no pliable and obedient hearts to submit to the Word but rather stubborn and Rebellious hearts against it Impossible for any of these to be good Hearers so long as they give no better entrance to the Word into their hearts Though thou give it entrance into thy ears yet if not into thy heart it is nothing though thy ears be open to hear the sound of it never so often yet if thy heart be barred and shut up against the Doctrine of the Word that it cannot enter there thou wilt be never the better for all that thou hearest though thou shouldst hear every day a Sermon See then what a fearfull and dangerous thing it is to have a hard and unbelieving or a rebellious heart against the Doctrine of the Word such a heart as is unfit to give entrance to the Word by believing and embracing it Such a heart though the Lord come often and stand at the door of it and knock by the Ministry of his Word yet there is no entrance for his Word Take heed there be not in any of us such a heart as this when we come to hear the Word and
as we see in Cain who having a guilty conscience was afraid that every one that found him would be ready to kill him Gen. 4. 14. 3. To this adde the naturall constitution of the bodies of some good Christians which maketh them the more apt and inclinable to such immoderate fearfulness 4. There is flesh as well as spirit in the best now the flesh is weak though the spirit be ready Matth. 26. 41. Vse 1 Use 1. This serveth to comfort and stay the minds of those weak Christians who complain much of this timorousness in times of danger and trouble and are much discouraged therewith and are sometimes tempted thereupon to doubt whether they be Gods Children and whether they have any faith in them at all Such must know and remember this That even the best Christians are subject to such timorousness and are sometimes troubled therewith in times of great distress Therefore let none conclude that they have no faith at all because they are apt to fear immoderately in times of danger for this doth not follow There may be true faith in those that are sometimes timorous in times of danger as we see here in Christ's Disciples Such timorousness may argue weakness but not a totall want of faith Yet those that feel this infirmity of immoderate fearfulness in themselves at such times must take heed they do not allow it in themselves but strive against it by all means that they may by degrees more and more subdue it Object Object 1 Joh. 4. 18. Perfect love casteth out fear c. Answ Answ Not all fear is expelled but such fear as is in the wicked and unbelievers As 1. That slavish fear whereby they fear God onely in regard of his wrath and Judgments as the evill servant feareth his Master 2. The love of God casteth out such Excessive fearfulness as is in the wicked in times of danger Quest Quest What difference between the fearfulness of the wicked and of the godly in times of danger Answ Answ 1. They differ in the cause The fear of the wicked proceedeth from Want of faith but the timorousness of the godly comes only from the Weakness of faith in them 2. They differ in this That the wicked are wholly overcome of fear in times of danger being not able to resist and vanquish that fear but the godly do by faith resist this fearfulness in themselves and at length by degrees overcome it so as it doth not wholly prevail against Faith in them 3. The wicked are so amazed and perplexed with fear at such times that they cannot at all comfort themselves in God but cast away all confidence of his help and are even at their wits end many times through fear and terrour as Nabal and Belshazzar But the godly in the middest of their greatest fearfulness yet are able to stay themselves with some hope and comfort in God Object Object Prov. 28. 1. The Righteous are bold as a Lyon Answ Answ It is to be understood 1. In comparison of the wicked 2. So far forth as Faith hath the upper hand in them yet because there is some infidelity in them they sometimes fear c. Vse 2 Use 2. Seeing good Christians are subject to immoderate fears in times of great danger and trouble learn to judge charitably of such when we see them discover much timorousness at such times and beware of censuring them upon this for Hypocrisy for so we might as well censure Christ's Disciples to be void of all true Faith because they sometimes were fearfull in times of danger Remember in this case that there is weakness of Faith in the best Christians and that there is also some corruption of nature in them and it may be also that by reason of the natural temper of their bodies they are more subject to fearfullness than some others These things considered learn to judg favourably of good Christians in this case of timerousness in time of great danger or trouble Vse 3 Use 3. This further sheweth that even the best of us had need to arm our selves before-hand against such immoderate fearfullnesse in times of trouble and danger and to use all good means to resist it Remedies against excessive fearfullnesse in time of danger The Remedies are of two sorts The first consist in Meditation The second consist in practice Touching the former sort 1. Consider this that fearfullnesse in time of danger is forbidden and condemned in Scripture as a sin Prov. 3. 25. Be not afraid of sudden fear neither of the Desolation of the wicked when it commeth 1 Pet. 3. 14. If ye suffer for Righteousnesse happy are ye and be not afraid of their terrour neither be troubled So Matth. 10. Fear not them that kill the body c. 2. It is the property of unbelievers and wicked ones to be excessively fearfull and timorous Revel 21. 8. The fearfull and unbelieving c. shall have part in the Lake c. Levit. 26. 36. I will send a faintnesse into their hearts in the Lands of their enemies and the sound of a leaf shaken shall chase them c. 3. Consider Gods special Protection promised to his Children in the midst of greatest dangers See for this Psal 91. and Esay 43. 3. Fear not for I have Redeemed thee c. When thou passest through the Waters I will be with thee c. When thou walkest through the fire thou shalt not be burnt c. Not that Gods children are exempted from all dangers but by these and the like promises they are assured that God hath speciall care of them in the greatest dangers and that nothing shall befall them to hurt them that is to hinder their Salvation but all shall turn to the furtherance thereof 4. Remember the courage of the Saints and Martyrs So David Psal 23. Though I walk in the shadow of death c. Elisha was not afraid when an Hoast of men came against him The Martyrs were couragious and undaunted at the stake when the fire was ready to be set to their bodies So Moses at the Red Sea The Remedies which consist in practice are these 1. Pray unto God to deliver us and free us from the spirit of fear and to give us Christian courage and boldnesse in the evill day and in greatest dangers 2. Labour more and more to be strengthened in Faith which will expell fear out of the Heart 3. Keep a good Conscience in all things and at all times and so labour to preserve the inward peace thereof This will make us confident and bold as Lyons in time of trouble Arm thy self with that breast-plate of Righteousnesse mentioned Ephes 6. which is nothing else but a good Conscience this will keep out fear 1 Pet. 3. 6. Whose Daughters ye are so long as ye do well not being afraid of any amazement Contrariwise nothing breeds terrours and fearfullness in the Heart so much as sin committed especially against Conscience by which the peace of it
making us diligent and Conscionable in performance of them 2. By diligeâ—ce in Spirituall exercises especially in Prayer I believed saith David therefore I spake Psal 116. 10. And Rom. 10. 10. With the Heart man Believeth to Righteousness and with the mouth Confession is made to Salvation So it will make us diligent in all other Spiritual exercises 3. True Faith will shew it self also by all Duties of love to God and man Gal. 5. 6. Faith worketh by love not onely by the inward affection but by the outward effects and Duties of love not onely to God but to men as by doing good to others helping relieving them and being serviceable to them by love Use Use Examine what Faith is in our Hearts by the outward fruits and testimonies of it in our life and practise Look how diligent it makes us in duties of obedience to God in holy exercises of Prayer c. Never say there is Faith in thy Heart if thou yield no obedience to God Faith and a good Conscience must go together So if thou seldome or never open thy mouth in Prayer to God and in Confession of thy sins and craving pardon for them If thou believe in Christ thou wilt shew thy Faith by comming to Christ in Prayer c. Look also whether thou manifest thy Faith by Duties of Love to thy brethren as occasion is offered If not there is no true Faith in thee at all Observ 3 Observ 3. It is further said this woman came to Christ in the Press or throng of people Though she were a weak diseased Woman by reason whereof it was both a dangerous and difficult matter for her to get through so great a throng of people to touch Christ yet such was the strength of her Faith that she broke through this difficulty and adventured through the Press unto Christ From whence we may observe that it is the nature of true Faith to break through and overcome such difficulties and impediments as hinder us from comming to Christ and from touching him and laying hold on him for Salvation As this Woman believing in Christ would not be hindered by the Press of People from comming to him to have her bodily disease cured but she laboured to get through the Press to him so true Faith will cause us to overcome and break through all difficulties and impediments which would hinder our comming to Christ to seek Spiritual health and Salvation from him 1 Joh. 5. 4. This is the Victory which overcommeth the World even our Faith By the World understand all things in the World which oppose our Salvation and would hinder it as the Devill and wicked men his Instruments and our own sins c. These Faith overcommeth and suffers them not to hinder us from Salvation Though the Devil by his Temptations and our own manifold sins are like a great throng and press of people to hinder us from comming to Christ to touch him by Faith that we may have our sins forgiven and be saved by him yet true Faith will inable us to overcome and break through these and all other impediments rather then we shall be hindered from Christ to seek Salvation by him Faith may for a time be somewhat daunted and discouraged when it meets with such difficulties but it will not be utterly dismayed by them nor yield to them but will at length overcome them Use 1 Use 1. See the power and efficacy of Faith Hell Gates cannot prevail against it Use 2 Use 2. See what to do that we may be able to break through and overcome all difficulties and discouragements which we meet with in this World in the way to Salvation Labour for Faith and pray unto God to confirm it in us more and more This is our Victory which overcommeth all enemies and impediments which would keep us from Christ and hinder us from Salvation This will make us break through the press to come to Christ as this woman did See the practice of Zachaeus Luke 19. Contrariwise if we want Faith every little impediment which we meet with will dismay and keep us back from Christ Mark 5. 27 28 29. When she had heard of Jesus c. Dec. 3. 1620. IN the History of this Miracle we considered 1. The Description of the person cured 2. The Miracle it self 3. The Consequents The person is described 1. By her present Afflicted condition being diseased with a bloudy Issue c. ver 25 26. 2. By her carriage towards Christ Where 1. We considered the occasion of that her carriage The fame she had heard of him 2. The Behaviour it self 1. Her comming behind in the Press 2. Her touching of his Garment 3. The cause moving her so to come and to touch his Garment Because she said in her self that is resolved in her Heart that if she could but touch his Clothes she should be whole ver 28. Touching the occasion of her comming to Christ we have already spoken as also of her behaviour in comming behind in the press and in touching his Garment Now to proceed to the cause moving her so to come and to touch his Garment For she said If I may touch but his Clothes c. Now in that she thus resolved in her self this sheweth that she was indued with an excellent measure of Faith being perswaded that though she did not speak to Christ nor he to her and though he did not touch her yet if she did but touch him yea but the hem of his Garment onely she should be healed And yet withall she discovereth some imperfection and weakness in her Faith in that she seemeth to tye the power of Christ unto outward means as the touching of his Garment as if she could not be cured without this whereas he was able to cure her without any such means onely by his Divine power So much of the sense of the words which were also explained the last day Now to gather some Instructions from them Observ 1 Observ 1. In that this Woman did first resolve and determine in heart about her comming and touching of Christ's Garment and about the ground and reason moving her so to do and then having so resolved she put this her purpose in execution Hence we may learn first to purpose and determine in our hearts advisedly concerning those good actions which we enterprise and then to set about performance of them especially we are to do this when we enterprise great and weighty matters Prov. 20. 18. Every purpose is established by Counsell and with good advice make war The like may be said of all other Actions and enterprises With good advice take them all in hand First advise and consider well of them and of the grounds and reasons upon which we take them in hand and then take them in hand Psal 39. 1. David first said in his Heart that he would bridle his tongue and then he put that Duty in practice So should we say in our Hearts we
horrour and fear in Judas his conscience after he had betrayed him the very remembrance of it was most terrible to him to think upon Matth. 27. 4. Reason Reason The consideration of the innocency of God's servants doth greatly aggravate the haynousness of their sin who any way wrong them or hurt them and so striketh their conscience with the more terrour Use 1 Use 1. See how God's Servants may dismay their enemies The best way to daunt and discourage them is to walk in holiness and innocency of life Labour to shew forth this innocency Nothing is so terrible to the wicked as the innocent and holy lives of Gods Saints whom they maliciously oppose and persecute Use 2 Use 2. Beware of offering wrong to any innocent and holy Servant of God lest thy conscience terrifie thee for it Their innocency will be terrible to thee to think on whether they be living or dead Mark 6. 14 c. And he said that John the Baptist was risen c. Jun. 3. 1621. Observ 2 Observ 2. IN that Herod's guilty Conscience maketh him to fear that John whom he had put to death is risen again we may observe that this is one effect and property of a guilty Conscience to disquiet and vex the Heart with great terrors and fears yea of tentimes with vain fears when there is no cause so to fear There is a spirit of servile fear accompanying every guilty Conscience Job 15. 21. A dreadfull sound or a sound of fears is in his ears that is in the ears of the wicked Isai 57. 20. The wicked are like the troubled Sea when it cannot rest c. No peace to them c. Deut. 28. 65. The Lord threatneth to give the wicked a trembling Heart And Levit. 26. 36. to send faintness into their Hearts that the sound of a shaken leaf should chase them Thus it was with Cain his guilty Conscience made him fear lest every one that met him should slay him Gen. 4. 14. So Prov. 28. 1. The wicked flee when no man pursueth Reason Reason The Conscience guilty of sin doth apprehend God's wrath and just Judgment due unto sin and this cannot but breed great terrours in the Heart See this in Adam Gen. 3. See it also in Foelix Act. 24 25. Use 1 Use 1. See the miserable and uncomfortable estate of all wicked ones living in the guilt of their sins without Repentance They can have no true peace or comfort in their Consciences but must needs be from time to time pursued and vexed with great terrours and fears And though all the wicked do not for the present feel these terrours because the Consciences of some are asleep or dead and benummed so as they have no feeling of the guilt of sin yet hereafter when God shall awake their Consciences they shall feel grievous terrours and even a Hell in their Consciences Think of Cain what a Hell he lived in by reason of his guilty Conscience continually terrifying and tormenting him What comfort could he take in any thing in the World See then that the estate of the wicked in this life is not to be envyed but pittied rather though they enjoy all outward prosperity and live in never so much outward mirth and jollity yet so long as they feel inwardly the terrours of a guilty Conscience they are miserable Vse 2 Vse 2. See the cursed fruit of sin which maketh the Conscience of the sinner guilty and so breedeth and bringeth forth such fearfull terrours which are the beginnings of Hell in the Conscience Let this make all sin odious unto us Had Cain known what terrours his sin would breed in him he would have feared to commit it So Herod c. Use 3 Use 3. See what to do if we would be freed from such servile fears and terrours of Conscience as the wicked are vexed and pursued with This will never be till the Conscience be cased of the guilt of sin and be at peace with God Never rest then till this be done To this end 1. Labour truly to feel thy sins and the hainousnes of them and to have thy Heart broken with godly sorrow for them 2. Then acknowledg them to God and earnestly sue for pardon of them in Christ 3. Labour by Faith to apply the merit of Christ's bloud to purge thy Conscience from the guilt of thy sins for this onely will do it Then being justified by Faith thou shalt have peace towards God and Peace in thy Conscience Observ 3 Observ 3. Herod having put John to death wrongfully his Conscience did accuse and trouble him for this sin after he had committed it even after the death of John and it may be this was some good space of time after his death though it is uncertain how long Hence then we learn That sin once committed doth lye heavy upon the Conscience of the sinner accusing and troubling it yea long after it is committed Gen. 4. 7. The Lords tells Cain thus If thou do not well sin lyeth at the door that is the guilt of sin will lye at the door of thy Conscience to accuse and trouble thee afterward Gen. 42. 21. The sin of Joseph's Brethren in selling him into Egypt troubled their Consciences long after Job in his elder years was troubled in Conscience for the sins of his youth chap. 13. ver 26. So David also Psal 25. 7. Remember not saith he the sins of my youth c. So the sin of Judas lay heavy on his Conscience after the committing of it even so heavy that it forced him to hang himself And the like fearfull effect it sometimes bringeth forth in others who have committed great and grievoussins Use 1 Use 1. See a great difference between sin as it offereth it self to the sinner in time of the temptation and as it commeth to the Conscience afterwards In time of Temptation it doth perswade and allure the sinner by profit and pleasure but afterward being once committed it doth accuse the Conscience and put in endictments against the sinner to condemn him before the bar of Gods Judgment See then the deceitfulness of sin and Satan in tempting us promising pleasures and profits to us when they sollicite us to yield to them but hiding from us the cursed fruit and effect which will follow namely the sting and torment which sin will leave behind it in the Conscience Think well of this when thou art tempted to sin that which now promiseth pleasure or profit will indeed accuse and trouble and torment thy Conscience afterward it will be bitterness in the end though for the present thou may think it sweet Prov. 23. 31. Look not on Wine red c. At last it biteth like a Serpent and stingeth like an Adder Believe not therefore the perswasions of Satan c. Use 2 Use 2. Take heed of committing sin though never so much tempted and allured to it by Satan or by the World or our own corrupt nature remembring this that the
then commonly spake but because it pleased our Saviour by the uttering of this word to shew and manifest his divine Power for the effecting of this Miracle Further observe That these words Be thou opened are to be referred both to the opening of the ears of him that was Deaf and also to the opening of his mouth or loosing of the string of his tongue to shew that both the use of his Hearing and also of his Speech should be miraculously restored unto him by the Power of Christ Observ Observ In that our Saviour doth use his Word as a means whereby to manifest his divine Power in working this Miracle We may hence learn That Christ is able to work great and wonderfull effects by means of his Word Hebr. 4. 12. Mighty in operation Now the Word of Christ is twofold 1. That word which He uttered immediately with His own Voice when He lived upon Earth either in preaching or otherwise 2. The written Word of Christ which is contained in the Books of the Old and New Testament which is as truly called the Word of Christ as that which He spake upon Earth with His own mouth because it was written by Authority from Christ and by infallible assistance of his divine Spirit Now it is true of both these parts or kinds of the Word of Christ that he was and is able by them to work great and wonderful Effects Touching his immediate Word uttered with his own mouth being upon Earth it is clear by this and sundry other places of the Evangelists how great effects He wrought by it sometimes by it curing incurable Diseases miraculously sometimes casting out Devils sometimes stilling the Winds and the Sea sometimes astonishing those that heard him Preach sometimes striking terrour into his Enemies and causing them to fall backward to the Ground as we may see Joh. 18. 6. And touching his written Word it is also true that by it he is able to work and doth daily work no less powerful and mighty Effects than he did upon Earth by the immediate words of his Mouth Indeed he doth not now work such extraordinary Miracles upon men's bodies in curing diseases casting out Devils c. by his written Word as he did being on Earth by his own lively Voice but yet he doth by his written Word work such Effects upon mens souls and consciences as are no less powerful and wonderful in themselves than those Miracles were which he wrought being upon Earth but rather more powerful and miraculous Quest Quest What are the powerfull Effects which Christ worketh upon mens Souls and Consciences by his written Word Answ Answ They are of two sorts 1. Such as he worketh in the Elect. 2. Such as he worketh in the Reprobate and Wicked In the Elect he doth by his Word work sundry powerful Effects especially these 1. By it he beateth down the Power and Dominion of Sin and sinful lusts in them 2 Cor. 10. 4. The Sword of the Spirit Ephes 6. 2. He subdueth and over-throweth the Kingdom of Satan in them casting him out of their Souls and Consciences and not suffering him there to hold possession Luke 10. 18. by the Preaching of the Word Satan is said to fall from Heaven like Lightning See Act. 26. 18. 3. He sets up his own Kingdom of Grace in the Hearts and Consciences of men working Faith Repentance Regeneration and all saving graces in them Rom. 10. 17. Faith is by hearing c. 1 Pet. 1. 23. it is called The immortall Seed of our new Birth 4. He saveth his Elect by it Rom. 1. 16. The Gospel is the power of God to Salvation c. Jam. 1. 21 Able to save your Souls In the Reprobate also Christ worketh powerful Effects by his written Word 1. Convincing their consciences of Sin by it and so making them more inexcusable 2. Striking terrour into their Consciences as we see in Foelix trembling at the Word preached by Paul Act. 24. 25. 3. Hardning their hearts more and more by his just Judgment and so giving them up to a reprobate sense Here observe That Christ worketh these mighty Effects by his Word not simply considered as it is written and set down by the Prophets and Apostles in the Books of Scripture but chiefly and principally by the Ministry of this Word being truly opened and effectually applyed to mens Consciences by the Preaching of his faithful Ministers The Reason whereof is this Because Christ hath ordained this Ministry and Preaching of the Word to be the onely ordinary and principal means for the working of all the fore-named Effects both in the Elect and Reprobate Use 1 Use 1. This commends unto us the excellency of the Word of Christ and of the Ministry thereof in that it is a means by which Christ doth usually work such powerful and wonderful Effects upon mens Souls and Consciences beating down the power of Sin and Satan in them working Faith Repentance c. This should stir up all Ministers to be diligent in Preaching this Word and all Christians to be forward and swift to hear it on all occasions Especially such as feel the Power of sin and of Satan bearing sway in their hearts and Consciences Let such come diligently to the Word preached which is able by the Power of Christ's Spirit accompanying it to cast down these strong holds Vse 2 Use 2. Labour to find and feel in our selves the saving Power of Christ's Divine Spirit manifested in and by the Ministry of his Word beating down the Power of all Sin in us mortifying and crucifying our sinfull lusts overthrowing the Kingdom of Satan in us working Faith Repentance Regeneration c. making us of sinful men to become new Creatures For certain it is if thou do not feel this saving Power and Vertue of the Word of Christ in thee thou must needs feel a contrary Power in it and by it to convince and harden thee more and more one way or other it will work powerfully upon thy Soul and Conscience one way or other Christ will shew his Divine Power in thee by the Ministry of his Word either he will make it powerful to soften or to harden thy heart it is a Hammer Jer. 23. and therefore by it Christ will either break thy stony heart in pieces or else make it harder like the Smith's Anvil by often striking upon it It shall be either the savour of death unto death or the savour of life unto life unto thee It cannot be preached in vain nor heard of thee in vain but some powerful effect or other it alwayes worketh in all that are hearers of it Look to thy self therefore what effects it worketh in thee So much of the manner of Christ's working this Miracle Now followeth the Miracle it self Ver. 35. And straightway his ears were opened c. In the words are two things contained First The miraculous Effects which followed upon the word of Christ uttered to the deaf and dumb man which Effects
he were now upon Earth As it is said Luke 16. ult That such as would not hear Moses and the Prophets neither would they be perswaded though one should rise from the Dead to teach them So here c. Vse 2 Vse 2. To exhort and stirr us up to the conscionable practice of this duty of hearing Christ speaking to us and teaching us by his Word and Ministers To this end search the Scriptures diligently by private reading and come duly and constantly to the publike Ministery of the Word c. Motives hereunto 1. God's Commandment enjoyning us to hear his Son Christ ut supra 2. Consider the fearfull Judgment threatned against all such as refuse to hear Christ Deut. 18. 18 19. I will raise them up a Prophet c. And whosoever will not hearken to my words which he shall speak in my Name I will require it of him Acts 3. 23. Every Soul which will not hear that Prophet shall be destroyed from among the People 3. It is the property of Christ's true Disciples and Followers to hear Him and his Word Joh. 10. 27. My Sheep hear my Voyce And Joh. 8. 47. He that is of God heareth God's Word c. Of the second That it is the Duty of Christians not onely to hear Christ teaching them by his Word and Ministers but also to yield due obedience to his Doctrine they must not onely be outward Hearers but obedient Hearers of Christ This is proved not onely by those places before alledged for confirmation of the former Point in which by outward hearing obedience also is implyed but also by other places of Scripture more plain and express to this purpose Matth. 7. 24. Whosoever heareth these Sayings of mine and doth them I will liken him to a wise man who built his House upon a Rock c. Luke 8. 15. Those Hearers of the Word which are resembled by the good Ground are such as with an honest and good heart having heard the Word keep it and bring forth fruit with patience Reas 1 Reas 1. Obedience is the end of all outward hearing and knowledge Deut. 5. 1. Hear O Israel the Statutes and Judgments which I speak in your cars this Day that ye may keep and do them Reas 2 Reas 2. The promise of Blessedness is made not to such as hear Christ's Word and Doctrine but to such as yield true obedience to the same Joh. 13. 17. If ye know these things happy are ye if ye do them Luke 11. 28. Blessed are they that hear the Word of God and keep it Now in this obedience to Christ's Doctrine some speciall properties are required 1. It must come from Faith believing that our persons are accepted in Christ c. Hebr. 11. 6. Rom. 16. 26. 2. It must be the obedience of the whole Man both inward and outward 1. Inward of the heart which stands in believing and embracing the Doctrine of Christ and in submitting our inward Man to it viz. Our Minds Wills Affections Conscience Rom. 6. 17. Ye have obeyed from the heart that Form of Doctrine which was delivered to you 2. Outward Obedience standing in a conformity of the outward Man and of all our outward carriage to the Doctrine and Teaching of Christ 3. It must be Universal not to some but to all parts of the Doctrine of Christ taught us in his Word and by the Ministers of it Act. 3. 22. Him shall ye hear in all things what soever he shall say unto you Though our Obedience cannot be entire and perfect in this life in regard of the measure and degree of it yet in regard of the parts of it it must be entire 4. It must be constant extending it self to the whole course of our lives Not for a time onely or now and then by fitts not to be measured by one or two good Actions but by the constant course of our life Joh. 8. 31. If ye continue in my Word then are ye my Disciples indeed Use 1 Use 1. To reprove such as are outward Hearers of Christ's Word and Doctrine but make little or no Conscience to yield Obedience to the same There are many such who give Christ and his Ministers the hearing and this is all for in life and practice they do as they list walking after their Lusts and going on in their old Sins without Reformation like those Ezek. 33. 31. who came and sate before the Propher and heard his words but would not do them for their heart went after Covetousness Many live quite contrary to that which is taught them by Christ in his Word as if they knew a better way to Heaven Others yield some kind of Obedience to Christ's Doctrine but not such as they ought no true and sincere Obedience Some yield outward Obedience in their Words Actions and outward Behaviour but no true inward subjection of Heart Mind and Conscience They obey not from the heart but onely shew some outward conformity to the Word of Christ which is gross Hypocrisy and hateful to Christ Others obey Christ in some things but not in all parts of his Word like Herod So far as this Obedience will stand with their carnal Lusts and with their worldly profits and pleasures they are content to yield it but when the Word of Christ doth cross them or cut them short in those things which they so much affect here they withdraw their Obedience Others yield Obedience to the Doctrine of Christ for a time but are not constant therein They begin a good course but hold not out in it They begin in the Spirit and end in the Flesh Such there be too many who having for a time made shew of Obedience to the Word of Christ afterwards fall away and embrace this World with Demas c. Like the stony ground they receive the Word of Christ with joy at the first and bring forth fruit for a time but because they have no root they fall away Thus among many that are outward Hearers of Christ and his Doctrine how few do yield true Obedience to it Now what are such the better for their outward Hearing of Christ Nothing at all They reap no true good by it They are never the nearer to Salvation Their estate before God never the better nay it is the worse because the more means of Teaching they have had if they be not answerable in Obedience the greater is their sin and condemnation Joh. 15. 22. Think of it thou that art an outward Hearer of Christ's Word and hast perhaps been so for a long time but makest no conscience of yielding true Obedience to it Thou mayest for all this be a gross Hypocrite yea a reprobate Judas was an outward Hearer of Christ and yet went to Hell So Luke 13. 25 26. Many of those in whose streets Christ hath preached shall be shut out of Heaven at the last day Vse 2 Use 2. To exhort and stir us up not to rest in outward hearing of Christ's Doctrine
In this particular apprehension and application of Christ stands the nature of faith chiefly when we do not onely believe in general that Christ is a Saviour but do in particular apprehend him and believe him to be so unto us as Paul Gal. 2. 20. This is called receiving of Christ by faith Joh. 1. 12. and is set forth Joh. 6. by the phrase of eating the flesh of Christ and drinking his blood c. 3. Christ and his benefits That is to say those spirituall and saving benefits which flow from his death and suffering as pardon of sin justification reconciliation with God and eternal life To shew that faith doth apprehend Christ not barely or nakedly considered in respect of his Person but clothed with these excellent saving benefits purchased for us by his death and obedience Observ 1 Observ 1. That it is one special quality and property of all true Christians to be indued with the grace of true Justifying faith whereby they do believe in Christ that is apprehend and apply him particularly unto themselves together with the benefits of his death as pardon of sin c. By this Property our Saviour himself here describeth his true disciples calling them such as do believe in him So in many other places of the New Testament they are called Believers and faithfull ones as Act. 4. 32. The multitude of Believers were of one heart c. Rom. 4. 11. Abraham is said to be the Father of Believers Reason Reason True Christians have a most near Union with Christ Jesus as the Members with the Head Ephes 5. 30. As Branches with the Vine Joh. 15. 5. They are one with Christ and he with them Now this cannot be without faith by which therefore he is said to dwell in their hearts Ephes 3. 17. they are said to be in Christ and he in them Note That this Faith is not in all true Christians in the same degree but in some weaker in some stronger c. Vse Use For Examination To try and know whether we be true Christians yea or no by examining what true faith is in us whereby to believe in Christ and to apply unto our selves the benefits of his death and obedience We must not rest in the bare name of Christians or in the outward profession of Christian Religion in coming to Church c. but examine whether we be Christians indeed what true Union we have with Christ by faith c. 2 Cor. 13. 5. Examine your selves whether ye be in the faith Prove your selves Know ye not your own selves how that Jesus Christ is in you c. And because there is a false and counterfeit faith which is in many hypocrites yea in reprobates by which they in some sort believe and perswade themselves that Christ is their Saviour and that they shall have their sins forgiven by the merits of his death c. Therefore let us try and examine the truth and sincetity of our faith by such marks and sings thereof as are set down in the Word of God of which I spake very lately upon the beginning of the â—reed Here therefore I will but briefly touch this matter contenting my self only with the mentioning of one special mark and property of true faith amongst the rest by which we are to examine the truth of it and that is this Examine whether that faith by which we proâ—ess to believe Christ to be our Saviour and that our sins are or shall be forgiven by him do cause and bring forth in us a true hatred of sin and conscionable care to resist and strive against it in our selves Act. 15. 9. By true faith the heart is purified c. Faith and Repentance are unseparable So 1 Tim. 1. 5. Faith and a good conscience are joyned Try thy self by this c. especially now we are to be partakers of the Sacrament of the Lords Supper Faith being one of those graces especially required to make us fit partakers yea the chief of those graces without which we cannot be good Christians or true members of Christ and so can have no right to the Sacrament which is ordained for further confirmation of our faith and to seal our further growth in Christ Jesus c. Observ 2 Observ 2. From the phrase of believing in Christ which is here used implying not onely a particular apprehension and application of Christ and his benefits but withall a resting and relying upon him for eternall life and salvation hence we learn That it is the nature of true faith to cause and inable Believers to rest and rely upon Christ as their only Saviour and to depend on him by assured trust and confidence for the obtaining of salvation This is properly to believe in Christ or to believe on Christ as it is sometimes translated in the New Testament Rom. 10. 11. Whosoever believeth on him shall not be ashamed This is to rest and rely on him by confidence of heart for pardon of sins justification and eternal salvation Called sometimes trusting in Christ Ephes 1. 12. Psal 2. ult This trusting in Christ or resting on him by confidence and affiance of heart for salvation is alwayes joyned with true justifying faith and is the proper work of faith Ephes 3. 12. In whom we have boldness and access with confidence by the faith of him By true faith the Believer doth not only apprehend and apply Christ to himself in particular believing him to be his salvation but withall resteth on him for salvation c. Use 1 Use 1. See what to judg of the Popish faith which they profess and teach to be sufficient which is nothing but a general belief of the Word and Promises of the Gospel touching forgiveness of sins and salvation without any particular trust affiance or confident resting upon Christ Jesus for Justification and salvation This is not to believe in Christ or to believe on Christ and therefore their faith is no true faith noâ— such as can justifie or save them Vse 2 Vse 2. By this again we learn To try and examine our faith whether it be indeed a true justifying and saving faith Examine whether it inables us in some measure to put our trust and confidence in Christ Jesus as our Saviour and to rest and rely on him for Justification and eternal Salvation If it be so this shewes true faith Otherwise if thou canst not thus rely and rest upon Christ as thy Saviour and Redeemer and trust on him by assured confidence of heart for pardon of sins and for reconciliation with God and eternal life I say if thou canst not do this in some measure there is no true faith in thee as yet For if thou didst truly and effectually believe and apprehend Christ to be thy Saviour thou wouldst rest on him by faith for Justification and eternal salvation Therefore examine thy heart diligently touching this property and work of faith viz. this confident resting on Jesus Christ c. And if thou
end is to be burned And that of John Baptist Matth. 3. 10. Now is the Ax laid to the root of the trees Therefore every tree which bringeth not forth good fruit is hewen down c. Reason Reason The enjoying of the means of grace doth aggravate the sin of such as live unprofitably under them in that it is joyned with contempt of the means and with unthankfulnesse against God the giver of them by which means God is provoked the more severely to judg and punish this sin of unfruitfulness in â—uch as are guilty of it Matth. 11. it is said It shall be easier for Tyre and Sidon and for Sodom and Gomorrah in the day of Judgment than for those Cities which had the Gospel preached to them and made no use of it Use 1 Vse 1. For Terrour of such as live under the means of grace enjoying the publick Ministery of the Word and Sacraments besides many private helps and means also to further them in grace and yet are barren and unfruitful therein bringing forth little or no fruits of faith repentance newnesse of life c. answerable to the means they enjoy and have perhaps enjoyed for long time for many years c. Some bring forth no fruits at all but remain as barren and fruitless as those that never had the means as far from faith repentance c. as if they had never had the Ministery of the Word amongst them Others bring forth perhaps some fruits at least in shew but nothing answerable to the plenty of means which they have had and do still enjoy c. Fearful is the estate of such barren and fruitless Christians being under the Wrath and Curse of God so long as they so continue like barren Trees good for nothing but to be cut down and made fewel for the fire Or like barren earth which beareth nothing but briars and thorns which is nigh unto the curse and whose end is to be burned See then that it is no small sin to live unprofitably under the means of grace but a haynous and grievous sin provoking the heavy wrath and curse of God against men some indeed think it but a small sin being scarâ—e sensible of it in themselves though they be guilty of it but the lesse sensible they are of this sin the more fearful is their estate Therefore such of all other had need to bethink themselves and to repent of this sin lest otherwise the Wrath and Curse of God come upon them for their contempt of the means of grace and for their unprofitable living under the same Vse 2 Use 2. See that the bare fruition or enjoying of the means of grace and salvation as the Ministery of the Word c. doth not make a people happy unless they make a right use of them bringing forth true fruits of grace answerable to the means they enjoy Otherwise it had been better for them never to have had those means than to contemn and neglect them and to live unprofitably under them Therefore let no people or persons flatter themselves because they have lived or do live under a profitable Ministery c. but examine what fruits they bring forth lest otherwise the means they enjoy do rise in Judgment against them Joh. 15. 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Corazin Bethsaida Capernaum had the means yet a woe is denounced against them The Jews before and in our Saviour's time had the means yet c. Use 3 Vse 3. For Admonition to all such as do live under the means of grace enjoying the Ministery of the Word and Sacraments c. not to rest in this but above all to labour to bring forth fruits of grace answerable to the means they enjoy To this end consider the danger of living unfruitfully under the means that it makes men liable to the Wrath and Curse of God Consider how great a sin it is to be thus barren and unfruitful under the means of grace a sin which greatly dishonoureth God and provoketh his heavy wrath against such as are guilty of it causing him to destroy and root out such a people As on the contrary it is a great honour to God when we are fruitful in grace answerable to the means we enjoy Joh. 15. 8. Herein is my father glorified that ye bear much fruit c. Quest Quest How may we become fruitful under the means of grace enjoyed Answ Answ By practising these helps 1. Remove the causes of barrenness and unfruitfulnesse that is all things which hinder our profiting by the means of grace As those that would have their ground become fruitful do first cut up briars and bushes which cumber it and hinder the fruitfulnesse so must we carefully remove those things which hinder us from bringing forth fruits of grace c. Now the main hinderances to be removed are our sins and sinful lusts which naturally raign in our hearts These must be mortified in us and cut off by repentance yea all sinful lusts must be rooted out that they hinder not the fruit of God's Word and of the Sacraments in us c. Jam. 1. 21. Lay aside all filthiness and superfluity of naughtinesse and receive with meekness the ingraffed Word c. 1 Pet. 2. 1. Laying aside all malice guile hypocrisies envies c. As new-born bâ—bes desire the sincere milk c. Among other sinful lusts there are some especially to be mortified in us as being main hinderances to our fruitfulnesse under the means of grace For example 1. The sin of Pride and Self-love which keeps men from denying themselves and so from profiting by the means of grace 2. Uncharitable Affections as envy malice wrath against others which poyson the heart and so make the Word and Sacraments unprofitable yea hurtful to us causing them to turn to the bane and destruction of such as come in such sins to be partakers of these Ordinances of God 3. Covetousnesse and Worldliness of mind which is one kind of thorns which choke the seed of the Word that it cannot be fruitful in us Matth. 13. 22. 4. Voluptuousnesse or love of earthly pleasures and carnal delights of this life which is also another kind of thorns which choke the Word Luke 8. 14. These sinful lusts especially we must labour in mortifying c. 2. Labour for an upright heart in the use of all God's Ordinances which are the means of grace as the Ministery of the Word and Sacraments publick and private seek God and his glory in these his Ordinances and not our selves using them in faith and obedience and of conscience towards God and not for custom fashion or for sinister ends and respects Luke 8. 15. the profitable hearers of the Word are such as with an honest and good heart hear it 3. Labour for true love to the means of grace especially to the Ministery of the Word c. that we
this end to prepare our selves before we come as Solomon warneth us Eccles 5. 1. Keep thy foot when thou goest to the house of God c. We must also see that those of our charge as children servants c. do come duly to the House of God c. Josh 24. 15. Observ 2 Observ 2. In that Prayer is here named for all other publick worship hence gather That publick Prayer is one of the chief or principal parts of Gods publick worship to be performed in his house Therefore is the Temple here called the House of Prayer It is also called a house of Sacrifice 2 Chron. 7. 12. Now Sacrifice and Prayer were usually joyned together as may appear Luke 1. 10. So also in the Synagogues of the Jews one principal part of Gods publick worship there performed was Prayer whence was that ambitious custom of the Pharisees Matth. 6. 5. who used to pray standing in the Synagogues And as amongst the Jews in times of the Old Testament So also amongst Christians in these times of the New Testament one principal part of Gods publick worship to be performed in the house of God is publick Prayer Hence it is that in ancient times Churches and such other places appointed for publick worship were called Proseuchae and Oratoria that is places of Prayer Juvenal In quâ te quaero proseucha Quest Quest Whether publick Prayer be the chief and principal of all other publick duties of God's Worship Answ Answ In some respects it may be said to be the chief 1. In that it is a means to sanctifie all other parts of Gods Worship by procuring a blessing from God upon the same See 1 Tim. 4. 4. 2. In it we have a more near and immediate Communion with God then in other Religious duties But it is not generally and simply chief For so the publick Preaching or Ministery of the Word hath the preheminence and is to be accounted the principal of all parts of publick worship Reas 1 Reason 1. It is the ordinary means to work faith Rom. 10. 17. Now without faith there can be no true Prayer Therefore the Ministery of the Word is in order of nature before Prayer Reas 2 Reas 2. Paul being to celebrate the Lords-Day in a publick Assembly of the Church of Troas Act. 20. 7. spent the greatest part of the day in preaching of the Word which he would not have done if that had not been the principal part of Gods publick Worship Reas 3 Reas 3. The same Apostle 1 Cor. 14. 1. preserreth the gift of Prophecy whereby is meant the Ministerial gift of opening and applying the Scripture to the edification of the Church before all other gifts then in the Church To these adde that Act. 2. 42. where the several parts of Gods publick worship performed by the Christians of the Primitive Church in their assemblies being reckoned up the Ministery of the Word is named in the first place as the chief of all the rest Vide Zanch. in 4. praec Col. 665. Adde also that 1 Cor. 1. 17. where Preaching is made the principal end of the Ministerial Calling Quest Quest Why is the house of God called the house of Prayer and not the house of Preaching Answ Answ 1. Prayer is here put for all parts of Gods publick worship as is shewed before and so Preaching is not excluded but included 2. This is most properly to be understood of the Temple at Hierusalem which is called the house of Prayer because this part of Gods worship was after a sort tyed to that place so as when they prayed in other places yet they were to turn their faces toward the Temple at Hierusalem as Daniel did Dan. 6. 10. But the Ministery of the Word was not in the same manner nor so strictly tyed to the Temple but might as well be exercised in other places viz. in the Synagogues 3. The Temple is also called the house of Sacrifice yet Sacrifice was not the principal Worship See 2 Chron. 7. 12. One Caution here to be added That as the excellency of publick Prayer must not cause us to contemn the Ministery of the Word so neither must the excellency of the Word preached cause us to dis-esteem the publick prayers of the Church but we must reverently esteem of both in their due places and degrees of excellency Use 1 Vse 1. Publick Prayer being one of the principal parts of Gods publick worship this serveth for reproof of two sorts of persons 1. Such as contemn this part of God's publick worship and shew contempt by absenting themselves from publick Prayers of the Church or by coming slackly to the same 2. Such as profane or abuse this part of Gods Worship viz. publick Prayer As 1. The Papists who many wayes abuse it 1. By using it in Latine not understood by the People 2. By praying to Saints and before Images 3. By Prayer for the dead 2. Many amongst us also who abuse publick Prayer viz. Such as perform this Exercise in the Congregation in a meer formal and customary manner without any true faith feeling or affection of heart so making but a lip-labour of it c. Matth. 15. 9. Vse 2 Vse 2. See that we make conscience of this part of Gods publick worship viz. to joyn with the Church and Congregation in publick Prayer upon all occasions remembring that God's house is and ought to be the house of Prayer and the Promise made to such publick meetings and Prayers of the Church Matth. 18. Wheretwo or three are gathered together c. Mark 11. 17. Is it not written My house shall be called of all Nations the house of Prayer Jan. 31. 1629. but ye have made it a denne of Theeves OF the third The Persons who should esteem and take the house of God or publick place of his Worship to be an house of Prayer and should use it accordingly that is to say should joyn with the true Church of the New Testament in performance of Divine and Religious worship viz. All Nations Gentiles as well as Jews Here then is a plain Prophecy of the calling of the Gentiles which was to be fullfilled long after in these times of the New Testament See Act. 13. Observ 1 Observ 1. It was the Will of God that the Gentiles should be called and gathered to the true Church in these times of the New Testament And that they should shew the fruit and effect of their Calling by their forwardnesse to joyn with Gods people in the true worship of God and that in the solemn place appointed for it This is here signified when it is said That all Nations should call the house of God an house of Prayer This calling of the Gentiles is foretold also in many other places of the Prophets Esay 2. 2. In the last dayes c. all Nations shall flow to the Mountain of the Lord. Esay 60. 3. The Gentiles shall come to the light of the Church Zephan 2. 11. The
a shew of danger As here these Scribes and chief Priests were timerous and fearfull of danger if the common people should take part with our Saviour against them and so make some tumult or uproar against them for his sake And yet this may seem to have bin a matter not so greatly to be feared if we consider the inconstancy of the common people in their favour and friendship to our Saviour who within three or four dayes after this were moved to cry out against him that he might be Crucified Matth. 27. 22. yet we see here how apt these wicked Scribes and Priests were to be afraid of danger by the peoples moving of sedition in defence of our Saviour And this is alwayes the property of wicked men to be very apt to slavish fears upon the least suspition of evil or danger to themselves yea to fear when there is no cause of fear Psal 53. 5. and Prov. 28. 1. Reas 1 Reas 1. They have an evil Conscience within them guilty of sin unrepented of and apprehending Gods wrath which makes them fearful on all occasions as Cain Gen. 4. 14. was afraid every one that should find him would kill him Reas 2 Reas 2. They want Faith to believe Gods mercy and protection of them in times of danger and therefore they cannot but fear Revel 21. 8. The fearfull and unbelieving are joyned together Vse 1 Use 1. See the misery of all wicked men so long as they live and continue such They are apt to be troubled and tormented with fears on all occasions if never so little danger do appear yea to live in fear Now this is a hell and torment to them 1 Joh. 4. 18. Esay 57. 20. Fear hath torment in it which should move such to repent and labour for Faith and a good Conscience Deut. 28. 65. Trembling heart Use 2 Use 2. To teach the godly to strive against this timerousness and fearfulness which is in wicked men seeing it is the property of the wicked which have no Faith nor peace of Conscience Therefore such as profess to â—e Gods children and to have Faith and a good Conscience ought to labour and strive against such timerousness and fearfulness Prov. 28. 1. The Righteous is bold as a Lyon He that fears God truly need fear nothing else as on the contrary he that fears not God hath cause to fear all other things small and great as an ancient Father saith Chrysost Observ 2 Observ 2. In that the thing which these Scribes and chief Priests feared was not the sin or offence against God or against our Saviour Christ himself in going about to put him to death but the hurt and danger which was like to come upon themselves if the common people should raise tumult against them for going about in open manner to put him to death Hence we learn what is the principal matter or object of wicked mens fear usually what it is which they use most to fear Not sin or the offence of God or any Spiritual evil or danger but rather outward evils or dangers like to come upon them For example bodily sickness pain or death it self worldly crosses or losses poverty shame hatred or displeasure of men c. These and such like external evils are the matters which wicked men do use chiefly to fear As for Spiritual evilâ— as sin and the offence of God or loss of Gods favour or loss of heaven these they fear not half so much Gen. 4. Cain's fear was lest any should kill him Matth. 2. 3. when Herod heard of the birth of Christ he was troubled with fear c. Reason Reason Wicked men are most sensible of outward evils and dangers not so much of Spiritual Therefore they fear those principally and not these See Joh. 11. 48. Vse 1 Use 1. See the folly of wicked men in that they fear those evills most which are least to be feared and on the contrary those least which are most to be feared c. Vse 2 Use 2. Difference between the fear of the wicked and of the Godly c. Use 3 Use 3. Take heed we be not like to the wicked in this preposterous fear That we do not fear these outward and temporal evils but that above all we fear Spiritual evils as sin and the loss of Gods favour c. Esay 8. 12. Fear not their fear but sanctify the Lord in your hearts and let him be your fear and dread And Matth. 10. 28. Fear not them that kill the body but are not able to kill the Soul But rather fear him that is able to destroy both Soul and body in Hell Observ 3 Observ 3. In that these Scribes and chief Priests who hated our Saviour and sought his death did withall fear him in respect of the peoples favour and affection to him c. Hence we learn that wicked men are sometimes forced to stand in fear of the Saints and Servants of God whom they most hate and are greatest enemies unto Though they do not fear them with any reverent fear proceeding from love yet they fear them with a servile or slavish fear joyned with hatred and enmity against them Reas 1 Reas 1. The innocency and uprightness of the Saints striketh terrour into their wicked enemies sometimes causing them to fear the just Judgment of God for opposing such So Herod Mark 6. Reas 2 Reas 2. God doth by this means curb the malice of the wicked and provide for the safety of his servants Use 1 Use 1. See the misery of wicked men being forced to stand in fear of those whom they most hate and are deadly enemies unto viz. the true Saints and Servants of God Now this is a great misery and torment to live in fear of such as we hate withal see what a miserable thing it is to be an enemy to the Saints of God in that such are sometimes forced whether they will or no to stand in fear of those whom they hate and are enemies unto See how little comfort the wicked can have in hating and opposing Gods servants yea none at all but on the contrary great trouble and torment in their Consciences which therefore should move such to repent of their sins and in particular of their hatred and enmity against the Saints of God and to labour for true love to them c. that they may not be forced to stand in a slavish fear of them but may have comfort in and by their society and friendship Vse 2 Use 2. See how little cause there is for such as fear God to fear wicked mens power or malice seeing on the contrary it is so that the wicked do often stand in fear of them And indeed there is much more cause for the wicked to fear the godly then on the contrary More cause to pitty and lament the misery of such then to fear them Now we account it a vain and foolish thing to fear such as stand in fear of us c.
of it ought not to be common 449 It is a great misery to be shut out of the visible Church 449 No Calling in it exempts from Errour or Ignorance 103 It is never without Hypocrites 157. 194 In it all things should be done decently 184 In indifferent things we must conform to it ibid. Believers are the Glory of it 1056 Miracles are not a sure note of its truth 1130 Christ is Pastor of it 1290 Vnity is no sure note of its truth 141 Comfort The Promise of God is the ground of it 286 Believers do not alwayes enjoy it 375 Coming of Christ 557. 1153 It will be matter of terrour to the Wicked 1411 The Glory of it 559. 1412 It will be visible 1150. 1412 Carnall security is an hindrance from preparing for it 1198 It will be sudden 1199 The Calamities that shall then fill the World 1080 The Sun Moon and Stars will be then darkned 1143. 1144 The manner of it will be terrible 1146 The certainty of it 562. 1148. 1172 How Christ will then judge the World 1148 Helps to prepare for it 1149 It will be accompanied with Power and Majesty 1151 The Elect shall then be gathered together 1144. 1157 Angels shall attend on it 1158 It will be joyfull to the Godly 1161 Signs of it 1162. 1163. 1165. The time of it unknown to Men and Angels 1173 1174 1175 It is our Duty to prepare for it 1176 1177. 1181. 1186 How we may be prepared for it 1176 1177 1181 1186 It is not in our Power to prepare for it 1187 Motives to prepare for it 1188 The danger of being unprepared for Christs coming 1198 Prayers a means to prepare for it 1186 Watchfulness is a means to prepare for it 1181 Communion Communion with Christ 282 Excellency of the Communion of Saints 1306 Compassion 359. 458. 459. 466. We should compassionate others 88 Conference 481 It is a Duty 72. 502 Motives to it 502 The benefit of it 595 Confession We are naturally unwilling to confesse our Sins 647 Confession of Faith 508. 509. 552. Rules concerning Confession of Faith 509 Confession of Sin 17. 26 Auricular Confession is vain 17 Confidence We are prone to be too confident 789 1296 The danger of being too confident 1422 Confirmation It is no Sacrament 715 Conscience The guilt of it terrible 327 Terrours of it not a certain mark of Repentance 328 Terrours of it are difficultly removed 331 Men are more forward to propound Cases of Conscience than to practise the Resolution of them 1377 Contempt Christ suffered it 932 Contempt of Christ a dangerous Sin 1075. 1120 Contempt of the Gospel 263 Contempt of Ministers 296. 302. 303 314. 317 Contentment It is a Duty 1444. 83 Controversies 596. 597 The Scripture is the best judge of them 700 Conversion 48 71 1433 Conviction The Wicked are not the better for it 954 God sometimes convinceth before he punisheth 315 Corruption Corruption of our Nature 92 Corruption of our Nature should be renounced 536 Helps to renounce the Corruption of our Nature 537 Covenant God is mindfull of it 978 Death doth not null it ibid. Covetousness 923. 1217 Riches an occasion of it 752 It is dangerous in the Church 837. 1365 It is a great hindrance to a Christian 216. 751. 756 Remedies against it 217. 433. 751. 1238 Its Properties 433 Degrees of it ibid. Common to all by Nature 759 It was the Cause of Judas Treason 1237 Counsel Evill Counsel should be detested 530 Country We ought to esteem it 296 Persons of Gifts honour it ibid. Courage We must be couragious in Christ's Cause 1374 Creatures Christ is Lord of them 378 God's Power over them 1078. 1144 They should be used with Prayer and Thanksgiving 364. 1435 Cross Christians must bear it 748 Some things required in bearing it 749 Christians naturally fearfull 777 It is hard to bear it 788 We should be prepared for it 789 Cruelty The Cruelty of the Wicked 1418 Cursing 411 It is a great Sin 1431 We are subject to the Curse of God 1492 1493 Custom Custom in Sin dangerous 697 Evill Customs should be reproved 291 Hypocrites stand much for old Customs 1660. 1661 D. Damnation IT is aggravated by the abuse of means 318 Dancing Immodest Dancing is a Sin and occasion of Sin 344 Reasons against immodest Dancing 345 Immodest Dancing breeds carnall delight ibid. It is dangerous to behold immodest Dancing ibid. Danger Christians may flee from it 1109 Fear of it should not hinder us from good 1247 Darkness 1522. 1523. 1524. 1525 Dead Excessive sorrow for them is sinfull 290 Decent Burial is due to them 350 351 Death 1228. 1258. 1519. 1654 Christ is Lord of it 294 God sometimes suffers his to dy ignominious deaths 349 The Death of Saints is but partial 565. 980 It is a Sleep 291 All are subject to it 564 How to prepare for it 564. 1165. 1303 Comfort against it 1159 It is our Duty to prepare for it 1303 The greatest extremity of a Christian is at that time 1526 What it is 1544 Deceipt Two kinds of it 435 Remedies against it 435 Decree God hath appointed the time when all things happen 46 His Decrees must be fulfilled 517 The Decrees of Election and Reprobation 1123 The Decrees of God do not excuse the sins of men 1260. 1263 Defilement Nothing defileth but what defileth the Soul 424 Deliverance We should never despaire of it 615 It is often wrought by degrees 498 God often affords it suddenly 608 It is not alwayes speedily granted 623 It is sometimes deferred 624 It is often nearest in greatest extremity 638 Denial What it is to deny Christ 1424. 1428 Desires Good Desires 1469 Detestation We should expresse Detestation of Sin 313 Destruction It is the fruit of Sin 929 Devil He will assault Believers 35. 41. 204 He cannot hinder the Gospel 183 His enmity to God and Man 40 He is hardly removed from possession 70 255 When he is resisted he rageth the more 70 Why he desires to enter into mens Bodies 63 His Malice 63 66 255 246 249 625 640 1126 His Power 64. 168. 257. 1130 Why God permits him 64. 168 His Impurity 64. 258 Christ rules him 65. 70. 169. 253. 637 The Devils have not yet their full Damnation 67 He dreads the Day of Judgment ibid. Why he professed his Knowledge of Christ ibid. He hath an Historical Faith 67 150 254 Why Christ rebuked the Devil for confessing him 69 We must not hearken to him 69 635 His Policy 143 There is a difference of Order amongst the Devils 164 He opposeth not his own Interest 165 One Devill cannot be ejected by another 166 His Motion 204 He is active in tempting 205 Why he forced the possessed Person to dwell among the Tombs 251 Why he haunts solitary places ibid. He can distemper mens minds 252 He endeavours to cause men to mischief themselves ibid. It is a misery to be subject unto him 252 613 Why he adored Christ. 253 Why the
entertainment to him in our hearts If we were not unapt by nature to give way and entrance unto Christ to come into our hearts and to dwell with us what need were there of any such preparation of this way of Christ Our hearts by nature are like a rough or craggy way unfit to be passed through Reas 1 By nature we have no knowledge of Christ or of those things which he hath done and suffered for us untill these things be revealed to us of God by his word and by his Spirit Eph. 2. 12. Now without the knowledge of Christ we are unfit to embrace Christ Reas 2 By nature we are destitute of Faith For it is a supernaturall gift Phil. 1. 29. To you it is given to believe on Christ c. Now without Faith there is no receiving or entertaining of Christ into the heart By Faith alone we are said to receive Christ John 1. 12. Reas 3 By nature we feel no want of Christ think ourselves well without him Vse 1 See the reason why so few do truly embrace Christ and give entertainâ—â—nt to him in their hearts marvel not at it the reason is plain for of our selves 〈◊〉 we have no fitness or disposition or inclinableness at all to embrace Christ oâ— to believe in him we have no knowledge of Christ we feel no want of him and his graces and benefits Nay we are enemies to Christ and to his Cross by nature 1 Cor. 1. 23. He is a stumbling block to the Jews and unto the Greeks foolishness Vse 2 This confutes the vain conceipt of such ignorant People who think it an easie matter to believe in Christ they thank God they have ever believed in Him and yet in truth many that thus speak never truly believed in Him And whereas they think it so easie a matter to believe in him they must know it is nothing so Doest thou think that easie unto which man hath no aptness by nature If it were easie to entertain Christ into the heart by Faith what need the heart be prepared to receive Him Know then though it be easie to speak of Believing in Christ thou shalt find it hard to practise it Thou canst not do it by nature or of thy self It must be given thee to believe in Christ else never canst thou do it Thy heart hath need of much preparation before it is capable of Faith and before it is fit to receive Christ it must first be humbled in the sense of sin and of thy naturall misery without Christ else thou wilt never see what need thou hast of Christ and so thou wilt not desire him or seek to be partaker of Him by Faith Think not therefore that it is an easie matter to entertain Christ into thy heart by true Faith thou shalt find it harder then thou art aware Mark 9. 23. If thou canst believe c. shewing how hard it is It will cost thee much pains and striving before thou attain to it Oh then be not negligent in using the means to get Faith above all make conscience of hearing the Word Rom. 10. Faith cometh by Hearing Obser 2 Again in that the Prophet sayeth John Baptist should exhort the People to prepare the way of their hearts that Christ might passe and enter into them Hence we learn that So many as desire to entertain Christ into their hearts and to come and dwell in them they must first prepare and fit their hearts to embrace and receive him Revel 3. 20. Behold I stand at the door and knock If any man hear my Voyce and open the door I will come in to him and I will supp with him and he with me Object It is not in our Power to prepare our selves and our own hearts to the entertainment of Christ Joh. 6. 44. No man can come to me except the Father draw him c. Answ Though this preparation of the heart unto Christ be the special work of God's spirit yet he requires that we also should do that which lyeth in us toward this preparing of our selves though God only can work this preparation yet he will have us use the means by which it may come to be wrought He doth not work in Us as in Stocks and Stones that have no sense or motion but he doth first move us by his Spirit and inable us to the preparation of our hearts that so we being moved of him may after a sort move our selves in using the means to prepare our hearts Quest. How are we to prepare our selves Answ We must labour to be truly humbled in the sense of our sins and of our naturall misery without Christ We are never fit to embrace him till we feel how wretched we are without him And Christ will not enter into any heart but that which is humbled and broken for sin Isa 57. 15. Now this humiliaâ—ion is wrought by the preaching of the Law and by applying the Doctrine of it to the conscience Therefore is the Law said to be our Scholmaster unto Christ Gal. 3. 2. We must labour further to forsake all sin in heart and affection and we must purge the love of it out of our hearts our sins are they which keep Christ out of our hearts and which barr him from entring in there these make the way of Christ rough and uneeven yea they stop it up We must therefore remove our sins which are the annoyances and hinderances of Christ's way that so these being taken away he may find an eeven and plain way and a straight path into our hearts 3. We must get a hungring and thristing desire after Christ the desire of our soul must be to him We must pant after Him as the Hart after the Rivers of Water We are not fit to entertain Christ till we feel this earnest desire of Him 4. Lastly We must use all means to get Faith whereby to receive Christ into our hearts Unbelief stops up the way of Christ and keeps Him from entring into our hearts to dwell there Use 1 This reproves such as have no care to prepare a way for Christ into their hearts no care to get a true sense of their ownsins nor to remove and take them away by true Repentance no care to get Faith into their hearts that they may be fit to entertain Him and to give Him lodging there Nay some are so far from preparing a way for Christ that they rather prepare a way for Satan and the World and Sin to enter into their hearts This they do by giving themselves to the practise of sin and by following the profits and pleasures of the World so eagerly as they do Use 2 Labour we daily in preparing our hearts unto Christ strive we to make him a plain way and a straight path into our heart To this end remove the annoyances of this way of Christ Thy sins and corruptions are the annoyances and hinderances in Christ's way take away these by true Repentance that they stop
a dead Faith which hath no works of Love flowing from it as a dead Tree which hath no Fruit. Look to this therefore thou that thinkest thou hast Faith What fruits of Love come from thee in thy life Art thou ready to do duties of Love to thy Brother Art thou ready and open-handed to give and to lend freely to thy Brother that is in want Art thou ready to forgive others that have wronged thee and not to go to Law for trifles as some do If there be true Faith in thee it will shew it self by these and the like fruits of Love If thou be truly perswaded of God's Love to thee this will cause thee to shew Love to thy Brother and Neighbour c. Let us by these marks try our selves throughly what Faith we have the rather because there is in many a false temporary Faith very like unto true Faith by which counterfeit Faith they believe the Word of God to be true and give assent to it yea some go further for they delight to hear the Word as Herod heard John gladly they rejoyce also for a time in the Promises of Salvation made in the Word having some taste of the sweetness of God's mercies perswading themselves that they belong to them and that they are in God's favour and in the number of those for whom Christ died c. â—hus far many go and yet have none but counterfeit Faith with which they deceive themselves Rest not in such a temporary Faith but examine the soundness of thy Faith by the forenamed marks which will not deceive thee Mark 1. 15. Believe the Gospel Nov. 1 1618. THe fifth thing to be spoken of is The means whereby we may attain to true Faith and by which we may cherish and encrease it Touching the means of attaining to Faith the principal is a diligent and conscionable attendance on the publick Ministry and Preaching of the Word Rom. 10. 17. Faith cometh by hearing and Hearing by the Word of God Act. 15. 7. Peter saith that God chose out him that the Gentiles by his mouth should hear the word of the Gospel and believe and Gal. 3. 2. They received the Spirit by the hearing of Faith preached The Hearing of the Word preached is the ordinary outward means in which and by which the Spirit of God doth work Faith So many then as desire to get true Faith and to have it wrought in them by the Holy Ghost must attend on this Ordinance of God they must frequent it on all occasions omitting no opportunities of partaking in it As ever thou desirest to have saving Faith wrought in thee so make conscience of often Hearing the Word of Faith Do not look that God should work this precious Faith in thee if thou use not the ordinary means this means is the hearing of the Word preached Quest May we not get Faith by reading the Word or by hearing it read Answ God is able to work Faith by bare reading of the Word and no doubt he doth so sometimes but that course is extraordinary The ordinary course which he taketh is to work Faith by the Preaching of the Word this is the ordinary and most powerful means sanctified of God for the begetting of Faith in mens hearts Therefore trust not to bare reading as if that were enough for the attainment of Faith but wait and depend upon the Word preached and withal desire God to joyn his Spirit with his Word to make his own Ordinance effectuall to thee this he hath promised to do Isa 59. ult So much of the meanes to get Faith Now the means to cherish and increase it are four especially 1. The diligent hearing of the Word in publick and often reading and searching of the Scriptures in privare for as the Word is a means to breed and beget Faith so the same Word is a notable means continually to nourish and encrease it 1 Pet. 2. 2. As new born Babes desire ye the sincere milk of the Word that ye may grow thereby The second means is the conscionable Use of the Sacraments these are seals set to the Word especially the Lord's Supper the proper End and Use whereof is to nourish and strengthen Faith in us We should therefore be carefull to partake of it often Also to meditate often of our Baptism for strengthning of our Faith The third means is frequent Prayer unto God for the confirming of our Faith Thus the Apostles of Christ prayed Lord increase our Faith Luk. 17. 5. The fourth means is often and serious Meditation upon the Promises of God made in the Gospel to such as truly turn from their sins and fly unto Christ by Faith as Isa 55. 7. Joh. 3. 16. These Promises are generally and indefinitely propounded think of them often and apply them to thy self thus we see the means to get and encrease Faith Let us conscionably use them that we may attain to this precious Faith and that having gotten it we may keep it It is the principal Grace that makes a Christian it is the chief riches of a Christian making us Partakers of Christ in whom are hid all the treasures of Grace and Salvation The sixth and last thing propounded to speak of is the usual Lets and Hinderances which keep men from true Faith The first is a vain and false perswasion of Faith which many take up and yet are far from true Faith They have some good things in them which they falsely suppose to be evidences of true Faith and yet they are not For example Many men live civilly in outward Conversation being free from gross vices they deal justly with their neighbours they come to Church duly and hear the Word yea some go further they take some delight in hearing of the Word they are willing also to confer of it with others they love the Company of good Ministers and good Christians yea further it may be they use good exercises in their Families as private Prayers Reading and the like These good things they do and hereupon the Devil and their own deceiptful heart perswades them that they have true Faith and are very good Christians when alas they are far from it Such must know that one may be neer the Kingdom of Heaven and yet not enter into it Thou mayest be almost a Christian with Agrippa and not altogether a Christian thou mayest have many good things in thee and yet want saving Faith Deceive not thy self with vain shews of civil honesty or outward formality in Religion Rest not in â—hese or in any common gifts that may be in an Hypocrite but strive to have more in thee than can be in a meer civil honest man oâ—â— formal Hypocrite get true Faith and then thou out-strippest them both A second hinderance that keeps many from believing is the greatness of their sins which when they look at they begin to think with Cain that they are greater than they can bear or greater than God can or will
him to be God and consequently to be the Messiah We therefore must here learn to embrace Him and believe in Him as in the onely Saviour of Mankind seeking Salvation in none other Use 3 Vse 3. This is also matter of great comfort to the faithful to consider that Christ being God as well as Man and having all Divine Power in his hands is therefore able perfectly to save and deliver them from all evils and miseries of Soul and Body and able also to confer on them all good things necessary for this life or that which is to come Trust perfectly in this all-sufficient Saviour c. Observ 5 Observ 5. In that our Saviour by his Divine Power cleansed and cured this Leper of his bodily Leprosy Hence we may gather that he is also the onely spiritual Physitian that is able and willing to cure the spiritual Leprosies and Diseases of our Souls that is our sins if we come unto him by the Prayer of Faith as the Leper did Luke 4. 18. He hath sent me to heal the broken-hearted The Leprosy of the body which reigned among the Jews was a Type of Sin which is the Leprosy of the Soul and our Saviour by curing this and other dangerous Diseases did shew himself to be that spiritual Physitian also which came into the World to cure the faithful of their sins which are the sicknesses of their Souls This may appear Matth. 8. 17. where the Evangelist from the bodily Diseases cured by our Saviour doth gather that he is that Person of whom the Prophet Esay foretold that he should bear our spiritual Infirmities that is our sins Isa 53. 4. The Reason hereof may be this Sin is the originall and procuring cause of all bodily Diseases therefore our Saviour by curing bodily Sicknesses did shew and declare that he came also to cure mens Souls of their sins And hence is it that we read so often that at the same time when he cured the bodyes of such as were diseased he did also pardon their sins upon their Faith and Repentance Quest Quest How doth Christ Jesus cure the faithful of their sins Answ Answ By a two-fold Soveraign Medicine The first is his own Blood that is the merit of his Sufferings and Obedience effectually applyed to the Conscience of the Sinner whereby he healeth him of the guilt of his sins procuring the pardon of them at the hands of God The second is the Power and Efficacy of his Spirit by which as by a sharp Corrasive he so eateth out as it were and wasteth the Corruption of Sin that it bear not sway in the faithful and withal worketh in them the Grace of true Holiness Vse Seek to Christ not onely in our bodily Sicknesses but chiefly in the Sicknesses of our Souls that is when we feel our sins and the guilt of them lying on our Consciences or the Corruption of them prevailing in us In these cases go to Christ by the Prayer of Faith earnestly entreating him to heal thee of thy sins both of the guilt of them by his Blood effectually applyed to thy Conscience by Faith and also of the Corruption of sin by the Power of his Spirit mortifying and weakning it in thee more and more Mark 1. 43 44 45. And He straightly charged him and forthwith sent him away And saith unto him See Mar. 21. 1618. thou say nothing to any man but go thy way shew thy self to the Priest and offer for thy cleansing those things which Mosescommanded for a Testimony unto them But he went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the City but was without in Desert places and they came to Him from every quarter IN these Verses are set down the Consequents which followed upon this Miracle which our Saviour wrought upon the Leper The Consequents are two 1. A straight Charge or Commandment given unto the Leper by our Saviour ver 43 44. 2. The Disobedience of the Leper unto that Charge Ver. ult Touching the Charge of our Saviour unto him it is two-fold 1. Negative Wherein he sheweth what he should not do forbidding him to make the Miracle known 2. Affirmative Shewing what he should do viz. go shew himself to the Priest and to offer for his cleansing the things commanded by Moses for a Testimony unto them He straightly charged him viz. not to publish the Miracle as appears by the words following Quest Quest Why did he so straightly enjoyn him to conceal it Answ Answ Because he foresaw and knew that he would be too forward to make it known Therefore He did not barely forbid him but charged him in threatning manner as the Greek word implyeth not to publish it See thou say nothing c. His meaning is not that he should keep it onely to himself and that he should not at all make it known to any for our Saviour knew that it was fit his Miracles should be known that by them his Divine power and the Truth of his Doctrine might be manifested to the World and therefore we read that at another time He was willing a Miracle of his should be made known Mark 5. 19. Go home to thy friends and tell them c. But our Saviour's purpose here is to restrain him 1. From publishing this Miracle rashly or unadvisedly and in indiscreet manner 2. From revealing it to such Persons as were likely to cavil or take exceptions at it 3. From publishing it at that time being unfit and unseasonable Quest Quest Why was it an unseasonable time Answ Answ 1. Because our Saviour was yet in the state of his Abasement and was so to continue till the time of his Resurrection and his Divine Glory was to be manifested by degrees till then and not all at once See Matth. 17. 9. Vide Jansen Harm Evang. cap. 34. pag. 189. 2. Because the People were too much addicted to the Miracles of Christ without due regard to his Doctrine therefore if his Miracles should be too commonly known the People would so flock after him to have Miracles that it would hinder his Preaching See Bez◠on Matth. 8. 4. and Calvin Harm p. 123. for so it came to pass afterward as we may 〈◊〉 in the last Verse Observ 1 Observ 1. Our Saviour Christ might have purchased great Glory and Fame to himself by the publishing of this Miracle and yet because at this time the publishing of it was like to hinder the course of his Ministry and the Preaching of the Word therefore he would rather have it concealed for a time Hence gather that we should be much more careful and desirous of the furtherance of the Gospel and of the good success of the Ministry thereof than of our own credit or reputation in the World Act. 20. 24. Paul's life was not dear to him in comparison of the fulfilling of his course in his Ministry much less did he respect his credit
is God's peculiar Office to pardon sins and therefore he that is but Man cannot do it without Blasphemy Now in these reasonings of the Scribes we are to note some things that are good and commendable and to be imitated of us and on the contrary other things evil and wicked to be shunned of us The things that are commendable are these 1. That they condemn and dislike the sin of Blasphemy shewing their detestation of it 2. That they judge it to be Blasphemy for a meer Man to take unto himself what is proper to God 3. That they judge it be God's proper Office to forgive sins The things discommendable and wicked are these 1. Their Malice 2. Their Ignorance Their malice against our Saviour they shew two wayes 1. By taking his words in the worst and hardest construction and meaning for whereas he said Thy sins are forgiven thee and not I do forgive thy sins His words might be so taken as if he did not in his own name take upon him to forgive them but onely pronounce forgivenesse in the Name of God as the Prophets used to do But on the otherside they take his words so as if his meaning must needs be that he did in his own Name forgive sins And it is true that this was his meaning but this was more then they knew and more then could be gathered from his words therefore they should have enquired of him how he would be understood But they do not so but condemn Him of Blasphemy before they could know His meaning certainly 2. They shew their malice in accusing him of Blasphemy without cause and without sufficient ground as appears by that which hath bin said already Again they discover their grosse Ignorance in that they take it for granted that our Saviour Christ was but a meet Man whereas He was the Son of God Thus we see what things are good and commendable and what are evil and wicked in these Scribes And from the consideration of all these we have sundry Instructions to be gathered And first to speak of those things that are commendable Observ 1 Observ 1. We ought with these Scribes to abhorre and detest all Blasphemy against God and to shew our dislike of it when we hear it uttered by others So did Hezekiah 2 King 19. 1. when he heard the Blasphemy of Rabshaketh So did the High Priest when he but supposed that our Saviour Christ had spoken Blasphemy Matth. 26. 65. He rent his Clothes c. So our Saviour Christ detested Satan when he heard him speak words tending directly to God's dishonour Matth. 4. 10. Reas 1 Reas 1. God's Glory ought to be most precious and dear to us as it is unto Himself Reas 2 Reas 2. By this we are to shew our true love unto God A child that loves his Father will not indure patiently to hear him evil spoken of Use Use See what to judge of those that if themselves be evil spoken of or reproached in words will not indure it but can hear the Lord's Name reproached and pierced through with Oaths and Blasphemies and yet put it up and shew no manner of dislike How dwelleth the love of God in such or How can they be gracious Children which make so leight accompt of their Heavenly Father's honour as to see it trampled under foot with patience St. Austin de peccator merit Lib. 1. Cap. 22. reports of a certain Idiot or Innocent wanting the use of reason who would bear any wrongs done unto himself but if he had heard the Name of Christ blasphemed and dishonoured he would shew his dislike by throwing stones at them and in this Case he would not spare his own Masters that kept him This Idiot as it may be feared shall rise in Judgment against many now a-dayes who can hear the Name of God and of Christ blasphemed and reproached without shewing dislike of it Observ 2 Observ 2. We may learn further of these Scribes that it is Blasphemy for any meer man to arrogate that to himself which is proper and due onely to God for this tendeth directly to the reproach of Gods Name Such was that Blasphemy of the King of Tyrus mentioned Ezek. 28. 2. who said He was God and that he sate in the seat of God in the midst of the Seas c. Such also is the Blasphemy of Antichrist mentioned 2 Thess 2. 4. Who as God sitteth in the Temple of God c. This is a high degree of Blasphemy Use Use See by this how deep in this sin of Blasphemy are the Pope and his flatterers the Jesuites and other Papists in ascribing many things to the Pope which are peculiar to God alone As that he cannot erre judicially in matters of Faith That he hath power to make Laws binding the Conscience absolutely under pain of Damnation That he may send multitudes of Souls to Hell without Controllment of any That he hath power to forgive sins not onely such as are past but such as shall be committed many years afterward That he hath power to coyn or frame new Articles of Faith That he is universall Head of the whole Church on Earth which is proper to Christ onely These and many the like things do the Pope's flatterers attribute unto him and he doth not refuse them and yet they are all proper unto God and unto Christ therefore the Pope and Papists are wicked Blasphemers and to be detested of us for the same This doth well prove and shew the Pope to be that Beast mentioned Revel 13. 1. which had seven Heads and ten Horns and upon his Heads the Name of Blasphemy Observ 3 Observ 3. In that they ask Who can forgive Sins but God c. we learn That to Forgive sins is the Prerogative of God alone not communicable to any creature Man or Angell Esay 43. 25. I even I am he that blotteth out thy Transgressions for my own sake and will not Remember thy Sins Psal 32. 2. Blessed is the Man to whom the Lord imputeth not Iniquity c. Mich. 7. 18. Who is a God like unto thee that pardonest Iniquity and passest by the Transgressions of the Remnant of his Heritage c. Reas Reas God is the party offended chiefly in every sin Psal 51. 4. Sin is the breach of the Law God is the Law-giver c. Use 1 Use 1. This condemns the Pride and Presumption of Antichrist the Pope of Rome and of his Popish Priests claiming to themselves this power of pardoning sins judicially and effectually not onely by declaring or pronouncing pardon to the Penitent but also by actuall conferring it on them so Bellarm. de Poenitent These may be set to school to the Scribes c. Vse 2 Use 2. Seek to God onely for pardon of our sins Him we chiefly offend by all our sins seek Peace and reconciliation with him above all else look not to have peace in thy Conscience If thou hadst offended a great man what means wouldst thou
with his sickness it brings the whole body out of due frame so it is with sinners in their natural estate lying in their sins all the powers and faculties of soul and body in them are distempered and brought out of that due frame and order in which they should be and in which man's Nature was at first created And sin is the cause of this Distemper 2. A sick Person is disabled and made unfit by sickness for Action and Employment especially when the Disease continueth long so the sinner by nature is unfit and unable to perform any spiritual Action in right manner unable to pray to meditate to hear the Word c. 3. A sick man is not able by his own power to cure himself or to give health to himself but God onely can do it so much less can the sinner cure himself of sin or raise himself out of that sickness to spirituall health See Psal 103. 3. 4. Lastly sick Persons are in danger of death Sickness it self if it continue will ar length cause death and the dissolution of soul and body so is it with all sinners in their natural estate if they continue so they are sure to dye eternally and therefore they are said to be already dead in trespasses and sins Ephes 2. 1. And sins are called dead works because they bring forth death in the end if they be continued in Vse 1 Use 1. See the misery of all unregenerate Persons in their natural estate being yet uncalled they are dangerously distempered and infected with the Disease of sin yea with many sins Many that have sound and healthy bodies yet have sick souls even sick unto death Such must think of this and be humbled and labour speedily to come out of this fearful estate Use 2 Use 2. See the Nature of sin It is the spiritual sickness of the soul which distempereth and hurteth it more than any Disease doth the body yea it causeth a spiritual Distemper in the whole man It disableth a man for all spiritual Actions and Employments and which is worst of all it causeth eternal death and destruction of soul and body if it be not repented of in time This should move us to abhor all sin and to take heed of it as we do of the worst and most dangerous sicknesses of the body Vse 3 Use 3. Have pity on such as lye and live in their naturall estate uncalled being dangerously sick of sin Afford them the best spiritual help and Physick that we are able for the healing of their Souls Shew them the danger of their sickness that is of their sins and the Remedy against it which is Repentance and wish them to use it perswade them especially to go to Christ by Faith who is the onely Physitian to cure sin But of this more in the next Observation Observ 2 Observ 2. Christ Jesus is a spiritual Physitian to cure men of their Sins therefore he calls himself by the name of a Physitian in this place by way of resemblance unto bodily Physitians and the like resemblance is made elsewhere as Luk. 4. 18. He hath sent me to heal the broken-hearted c. Isa 53. 5. With his stripes we are healed And ver 4. He is said to have born our griefs or Sicknesses that is our Sins which are our spiritual Sicknesses See also Revel 3. 18. Here consider two things further 1. How Christ doth heal and cure sinners 2. Whom he doâ—h heal Touching the first Christ healeth and cureth men of their sins two wayes or by a twofold spiritual remedy or Medicine The first is his own pretious bloud that is the merit and vertue of his death and sufferings by which he making satisfaction to God for our sins did free us from the guilt of them thus he cureth us of them in respect of the guilt and this is done perfectly in this life The second spirituall remedy is the powerfull and effectuall operation of his Spirit by which he killeth and weakneth the corruption of sin so that it raign not in us Thus he cureth us of the corruption of sin but this is not done perfectly in this life but in part onely for the corruption of sin doth still remain in us in some degree during this life onely it is so subdued and mortified in us by the Spirit of Christ that it cannot so raign and bear sway as it doth in the wicked Touching the second thing to be shewed namely What persons they are whom Christ cureth Answ Not all sinners but first Such onely as have Faith to apply Christ and the merit of his death and suffering to themselves by which Faith also they receive and apply to themselves that Spirit of Christ by which the corruption of sin is mortified in them 2. Such as feel their Spirituall Diseases So Luke 4. 18. Use 1 Use 1. Matter of great comfort to such as feel their sins and do unfeinedly desire to be eased of them let them know that there is a Spirituall Physitian that is both able and willing to cure these their Spirituall Diseases if they seek to him It is a great comfort to a sick person to know of a good and able Physitian near at hand so as he may be had and procured to cure him Much more is it a comfort to the humbled sinner to know that Christ is sent of God to be our Spiritual Physitian to heal us of our sins and that there is no Spirituall sickness or disease of sin in us but he is well able to cure and heal us of it Besides he knows all our diseases c. Vse 2 Vse 2. Seek to Christ Jesus in the spirituall sickness and diseases of our Souls to be healed of them all Labour by true Faith to apply to thy self the bloud of Christ and the merit and vertue of it which is as a soveraign salve or Medicine to heal thy Diseased sick Soul and Conscience of the guilt of all thy sins withall pray unto him to heal the Corruption of thy Nature and to mortify and kill it in thee more and more by the work of his Spirit So much of the first reason by which our Saviour Christ proveth against the Scribes and Pharisees that it was lawfull for him to company with publicans and sinners Namely because they being Spiritually Diseased with sin had need of the Society and help of the Spirituall Physitian Now follows the second reason drawn from the end of his comming into the World set down 1. Negatively where he shews to what end he came not Not to call the Righteous 2. Affirmatively shewing to what end he came viz. To call sinners to Repentance I came not to call There is a twofold calling of Christ with which he calleth men The first outward onely by the Ministery of the Word by which he inviteth men to come out of their sins and to turn unto him offering Grace and Salvation unto them in the outward menas The second is When
healed in Body as we see that Woman did who had been twelve years Diseased with an Issue of bloud Mark 5. 27. She came in the presse behind and touched His Garment c. So should we in all outward and bodily miseries presse unto Christ by earnest prayer for help and deliverance 2. But much more in all our Spirituall miseries and inward distresses of mind and conscience as in the feeling of the burden of our own sins and of God's wrath we should go unto Christ by Faith yea we should presse unto him by Faith labouring to lay hold on him and on the merit of his Sufferings for the pardon of our Sins at least to touch Him by the hand of our Faith This is the onely way to find ease and comfort Use 1 Use 1. This reproveth such as being in distresse and affliction take wrong Courses to find ease and deliverance Some being in outward affliction as bodily Sicknesse or the like fall to murmuring and repining to impatient words and behaviour thinking so to ease themselves but this is the way to increase their own torment of Body and Mind and to make the burden of their own Cross heavier than it would be Others are worse who in such Cases stick not to seek help from Witches or Wizzards and what is this but instead of going to Christ for help to seek to the Devil for it See Levit. 20. 6. it is said of such If any turn after such as work with Spirits and South-Sayers to go a Whoring c. I will set my face against that Person and cut him off This was Saul's sin when God had cast him off he went to the Witch of Endor that is to the Devil for help 1 Sam. 28. Again others there be who in time of inward trouble of conscience when they feel the burden of sin lying on their conscience and the wrath of God terrifying them instead of going to Christ by Faith betake themselves to merry Company or to vain Sports thinking so to find ease but this is not the way This course may for the present stop the mouth of thy accusing conscience but it will not take away the sting of it nothing will do this but the bloud of Christ applyed by Faith Use 2 Use 2. In all miseries and troubles outward and inward take the right course and use this as the best remedy Go to Christ Jesus for help go to Him by Faith and by Prayer yea presse unto Him by earnest prayer and labour to lay hold on his Power and Mercy and on the merit of his Sufferings by a true and lively Faith at least to touch him though it be but by a weak Faith Thou shalt find vertue to come from him to give thee ease and comfort in all distresses Let no impediments therefore hinder thee from going to Christ in such Cases presse to him through all difficulties let not the greatness of thy misery or multitude of thy sins keep thee back nay rather these must drive thee to Christ And the more to incourage thee to go to him consider how he calleth all unto him that travel c. promising to refresh them Matth. 11. 28. and Joh. 6. 37. Him that cometh to me I will in no wise cast out Observ 2 So many as had Plagues Observ 2. Hence gather That all Diseases of the Body are Fruits of Sin sent of God upon Men as scourges for sin 1 Cor. 11. 30. For the sin of prophaning the Lord's Supper many were sick c. Joh. 5. 14. Sin no more lest a worse c. Therefore Mark 2. 5. when our Saviour was about to cure the sick of the Palsy he first pronounced forgiveness of sins to him to shew that his sins were the cause of his Disease Lam. 3. 39. Man complaineth for his sins c. Reas God doth not chastise or punish those that are innocent but such as deserve it by their sins otherwise he should be unjust And although he doth not alwayes aym at the satisfying of his justice in punishing sin when he layeth sickness upon men for sometimes he layeth it upon his own Children for other ends as for the tryall and exercise of their Faith and Patience c. as we see in Job's example yet it is true that in all Diseases and Sicknesses laid upon Men Sin is still the originall and procuring cause so as if there were no sin in them they should never feel Sicknesse Use 1 Use 1. To cause patience in bearing every Sickness contentedly seeing it is the Fruit of our Sins and comes justly upon us God do thus no wrong in so scourging us therefore submit to this hand consider thy Sins have deserved Hell fire if God free thee from this an Christ be well content he should lay a short tryall on thee by Sicknesse yea be thankfull to him for dealing so well with thee See Mich. 7. 9. I will bear the wrath of God because I have sinned c. Vse 2 Use 2. In all sickness of the body search out our sins the causes of our sickness and be humbled truly for them acknowledging them and craving pardon for them in Christ This is the way to find ease and comfort and deliverance if God see it good for us Sin being removed the sting of sin is removed and then the sickness it self also shall be removed or sanctifyed to us This course David took Psal 32. See before Chap. 2. ver 5. Use 3 Use 3. See by this the heinousness of sin and how offensive it is to God in that it causeth him so sharply to chastise men and to scourge us with these whips of bodily Diseases c. Ver. 11 12. And the unclean Spirits c. Here is set down the second sort of Miracles wrought by our Saviour namely his powerful subduing of the Devils in such as were possessed In the words consider two things 1. The Behaviour of the Persons possessed or of the Devils in them set forth in two things 1. Their falling down before our Saviour Christ 2. Their crying out and confessing him to be the Son of God 2. The Carriage of our Saviour towards them ver 12. He rebuked them sharply that they should not utter Him Unclean Spirits that is the Devils being in those that were possessed with them and they are called Unclean to shew their nature in that they are wholly polluted with the filth and corruption of Sin and thereby to put difference between them and the good Angels which are clean and pure Spirits as we heard Chap. 1. Ver. 23. Fell down before Him in token of their subjection to him and to his Divine Power which he made them to feel for he compelled them to it withal it is likely that they fell down before him in way of supplication to him entreating him not to torment them by casting them out for so they used to do at other times when our Saviour went about to cast them out as we heard Chap.
Now to come unto the Instructions to be gathered from the words Observ 1 Observ 1. First we learn here that there is pardon and forgiveness with God for all sorts and kinds of the sins of men except that against the Holy Ghost of what nature or degree soever whether Original or Actual of Omission or Commission of Ignorance or against Knowledg of Infirmity or of Presumption Small or Great c. All are Pardonable by the mercy of God Psal 103. 3. He Forgiveth all thy Iniquities c. and Psal 103. ult He shall redeem Israel from all his Sins So Col. 2. 13. and Exod. 34. 6. The Lord the Lord Strong Mercifull and Gracious Forgiving Iniquity and Transgression and Sin c. that is all kind of sins Reas 1 Reas 1. Gods mercy is infinite in extent and measure far above all the sins of men whatsoever and therefore sufficient to pardon them yea in it self it is sufficient to forgive the Sinne against the Holy Ghost if it could be Repented off Rom. 5. 20. Where Sin abounded there Grace did much more abound Reas 2 Reas 2. The merit of Christ's death and suffrings is of infinite value and efficacy sufficient to satisfy for all sorts and kinds of sins yea even for the sin against the Holy Ghost 1 Joh. 1. 7. The Bloud of Jesus Christ cleanseth us from all sin 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here one Caution is to be remembred That howsoever all sins are in themselves pardonable by the mercy of God and merit of Christ yet all sins of all men are not neither shall be actually Pardoned but onely the sins of so many as Believe in Christ and Repent truly of their sins turning from them and forsaking them Act. 10. 43. Through the name of Christ so many as Believe in him shall receive Remission of Sins And Prov. 28. 13. He that Confesseth and forsaketh his sins shall have Mercy Use 1 Use 1. Hence gather that Mans destruction is from himself and not from God Hos 13. 9. O Israel thou hast destroyed thy self c. There is abundance and sufficiency of mercy in God to pardon all sins of all men and if they would repent and lay hold on this mercy being tendred in the Gospell they might be pardoned but because wicked Reprobates are not willing to Repent and forsake their sins but desire still to live and continue in them therefore they never come to have their sins pardoned unto them Use 2 Vse 2. Matter of great comfort to stay the minds of such as are tempted by Satan to think that their sins are so great that they cannot be forgiven Thus thought wicked Cain and thus many good Christians though weak are tempted by Satan to entertain the like thoughts Such must know there is no sin so great but Gods mercy is sufficient to pardon it and the bloud of Christ sufficient to purge away the guilt of it neither is it the multitude or greatness of sins simply that hinders from pardon but impenitency in sins whether many or few great or small Therefore look not onely at the greatness of thy sins with one eye as it were but look also with the other at the greatness of Gods mercy and the infinite value of Christ's merits both which are sufficient to pardon and take away the guilt of thy most hainous sins being truly Repented of Look therefore at this that there be in thee a great measure of godly sorrow and Repentance for thy great sins and labour by Faith to apply the bloud of Christ to thy Conscience for the purging of thy sins and thou needest not doubt but they shall be pardoned Whether thy sins be many or few small or great this makes nothing for thee or against thee as touching the obtaining of pardon but it is thy continuing or not continuing in thy sins impenitently that shall make against thee or for thee To the impenitent all sins are unpardonable to the Penitent all sins are pardonable though never so great and hainous Yet let none abuse this Doctrine to Presumption or boldness in sinning because Gods mercy is great and sufficient to pardon all sins even the greatest except the sin against the Holy Ghost Beware of sinning that Grace may abound beware of turning the Grace of God into wantonness for God hath said He will not be mercifull to such as sin presuming upon his mercy Deuter. 29. 20. Besides we must remember that although God have mercy enough to pardon great sins yet great sins require a great and extraordinary measure of Repentance and cannot be pardoned without it c. Use 3 Use 3. To Incourage and perswade sinners who feel the grievousness and waight of their sins yet not to fear or refrain comming to God through Christ for pardon but rather to hasten to him by true Repentance and by the Prayer of Faith remembring that all sins even the greatest except that against the Holy Ghost are pardonable by the mercy of God let the sinner therefore labour first to believe this that his sins though great are pardonable and then let him not stay here but labour further to Believe that upon his true Repentance they shall be actually pardoned and let the consideration hereof move him to repent and turn to God and to seek and sue earnestly for pardon in Christ If no hope of Pardon in vain it were to Repent but now there is hope How should it move the sinner to forsake his sins and to go to God for Mercy notwithstanding the greatness of his sins Especially seeing the Lord himself Calleth and inviteth even great Offenders to come to him offring pardon to them as Esay 1. 18. Come now and let us reason together Though your sins be as Scarlet c. Jer. 3. 1. Thou hast played the Harlot with many lovers yet return again to me saith the Lord. Consider also further how God hath pardoned others that have bin great Offenders upon their true and sound Repentance as Rahab David Peter Mary Magdalen Paul c. But especially Manasseh See 2 Chrow 33. How many and grievous his sins were and yet upon his sound Repentance he obtained pardon Observ 2 Observ 2. In that our Saviour setting out the riches of Gods mercy in pardoning all sorts of sins though never so great except that against the Holy Ghost doth give instance in blasphemy as one of the greatest hence gather That blasphemy against God is one of the most hainous sins and very hard to be forgiven otherwise our Saviour would not instance here in this among all other particular sins Now for clearing of this Point I will shew 1. How this sin is committed 2. The hainousness of it This Sin is committed especially Four wayes 1. By attributing to God that which is dishonourable to him and unbeseeming his Majesty As to say or think He is unjust cruell or the Authour of sin c. Revel 16. 11. Those on whom the Viall of Gods wrath
life and Grace whereby they are quickned and inabled to yield true and acceptable obedience to the Will of God which before they could not do Joh. 15. 5. He that is a branch of Christ the true Vine abiding in him c. bringeth forth much fruit The reason is because as the brances of a Vine receive life and juice from the root whereby they are made fruitfull so the Believer receives Spiritual life and Grace from Christ whereby he is inabled to bring forth fruit of good works and of obedience to the Will of God therefore in fine versus he addeth Without me ye can do nothing Observ Further we must here observe that the true obedience which the Faithfull do yield to the Will of God hath some special properties by which it differeth from the counterfeit Obedience which is performed by Hypocrites The first property is that it is an entire and universall obedience to the whole Will of God not to some part but to every part of it hating and striving against all sin and indeavouring to perform all good Duties required like David who had respect to all Gods Commandments Psal 119. 6. and like Josiah 2 King 23. 25. who turned to God according to all the Law of Moses c. and as Zachary and Elizabeth Luk. 1. 6. 2. It is a constant obedience reaching to all the parts of their life after the time of their effectuall calling It consisteth not in one or two or a few good Actions performed by fits now and then but in a constant course of holiness throughout their whole life after their calling They do not begin in the Spirit and end in the flesh but they continue in well-doing 3. It is the obedience of the whole man both inward and outward being carefull to glorify God both in their bodies and Spirits 1 Cor. 6. 20. So much of the Doctrine Use 1 Use 1. To convince many not to be true Believers and so not of Spiritual kindred with Christ because though they profess to Believe in Christ yet they shew not forth the soundness of true Faith by Conscionable obedience to the Will of God There is no care in them to Glorify God by a Holy course of life in way of obedience to his Will nay on the contrary their lives are profane and wicked spent in the practice of sin and disobedience against God yea in gross sins as swearing Drunkenness uncleanness and the like What is to be thought of such shall we think that they have Faith or that they have any Spirituall union or Kindred with Christ It is impossible true Faith purifieth the heart and the life neither can it stand with a profane and wicked life neither is it likely or possible that those that so live should have any union with Christ No no there is no Communion between Light and Darkness no Kindred between Christ and Belial or the children of Belial such as all profane and wicked men are So long as thou art such a one never say thou belivest in Christ never think nor perswade thy self vainly that thou hast union with him or any part in him never think that thou art of his Kindred by Faith Christ hath no such Kindred or brethren he hath no profane swearers to be his Brethren no Dâ—unkards no unchast filthy Adulterers c. If thou be of this rank thou art one of the Devils Kindred yea thou art a child of his one of his brood and spawn as it were Joh. 8. 44. Ye are of your Father the Devill and the lusts of your Father ye will do c. So may it be said to all wicked and ungodly livers what Profession soever they make of their Belief in Christ and of their hope to be saved by him Vse 2 Use 2. To reprove another sort who though they be not so bad as the former yet they come far short of that which should be in all that are of Christ's Kindred by Faith I mean such as make shew of some kind of Obedience to the Will of God but it is no true or sincere obedience no such as true Faith brings forth Some are content to obey in some things but not in all like Herod Mark 6. 20. So far as may stand with their pleasures or profits they will conform in shew to the Will of God and to his Word but no further if there be a speciall darling sin which is most pleasing or profitable to them that they will not forsake though they be often taught that it is forbidden and condemned in the Word of God Others make shew of obedience to the Word of God for a time or now and then by fits doing some good Duties or beginning some good course but they are not constant therein they begin in the Spirit and end in the flesh their goodness is like the Morning Dew as the Prophet Hosea complaineth of Ephraim and Judah Hos 6. 4. Others again shew outward conformity to the Will of God but obey not from the Heart they do not yield God the obedience of the whole man All these sorts come short of that true and sincere obedience to the Will of God which is and ought to be shewed forth by all that have Kindred with Christ by Faith Therefore let every one examine what obedience they yield to the Will of God for if it be no better then this before named it can be no sure evidence to them of the soundnesse of their Faith nor of their Spirituall Kindred with Christ Use 3 Vse 3. Labour to approve our selves to have spiritual Kindred with Christ by Faith by making Conscience of sincere obedience to the Will of God in our Lives Let none rest in a naked Profession of Faith but be carefull to shew it by the fruit of good works and by doing the Will of God See Matth. 7. 21. It is a dead Faith that is separate from good works and from obedience to the Will of God Such a Faith can never unite one to Christ nor make him to be of his Spiritual Kindred Beware therefore of resting in this dead counterfeit Faith of Hypocrites and labour to shew forth the power and life of a true Faith by thy care and Conscience to do the Will of God in thy life Thus shalt thou prove to others and to thy own Conscience that thou art one of Christ's brethren and Kindred look therefore unto this and be careful of it Those that have Alliance or kindred with great persons love to speak of their Pedigree and to have it known to others and therefore they will sometimes have it drawn out fair in Tables or set down in writing that they may shew it to others but in vain is it for any to shew their natural Pedigree and Kindred with great Persons if they cannot shew their Spiritual kindred with Christ by true Faith and by sincere obedience to the Will of God which is the unseparable fruit and companion of true Faith let every
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
Believe in him ver 37. Use 1 Use 1. See then that ignorant people must needs be void of true Faith in Christ because they have no knowledg of him either of his person or of his office as he is Mediator Many have little or no knowledg of these things they scarce know what or who Christ is or what he hath done and suffered for them they have scarce heard or read of these things in the Scriptures How should such believe in him whom they yet know not aright Vse 2 Vse 2. Labour for the true and sound knowledg of Christ as he is revealed in the Word without which there can be no Faith in him See then the absolute necessity of this knowledg of Christ for all that would be saved by him Joh. 17. 3. This is life eternall c. Therefore let us use all good means to attain to the knowledg of Christ and to grow in it that knowing him we may believe in him and that as we grow in knowledg so we may increase in Faith Be diligent in hearing the Doctrine of Christ taught in the publick Ministery and search the Scriptures by private reading for they testify of Christ Joh. 5. 39. Paul accompted all things but loss and as dung for the excellent knowledg of Christ Phil. 3. 8. So let us So much of the occasion of this Womans comming to Christ to touch him Now to speak of her behaviour or Actions in comming behind in the Press to him and touching his Garment Observ 1 Observ 1. In that she being diseased in body and finding no help by all the Physitians she had sought to doth now come and seek to Christ using means to touch him that she might be cured Hence we may learn by her example to seek unto Christ Jesus our Lord as to the best Physitian in all our Diseases whether bodily or Spiritual 1. Touching bodily diseases In them we are not onely to use other means as good Dyet and Physick as we have before heard but we are chiefly to go to Christ by Prayer for Patience and for ease and deliverance and withall to labour by Faith to touch him yea to lay hold on him 2. Touching the Spirituall diseases of our Souls which are our sins In the feeling of these we ought much more to go and seek to Christ by Prayer that we may be healed in Conscience both of the guilt of sin by the merit of his sufferings and obedience and also of the corruption of sin by the power of his Spirit mortifying it so far that it reign not in us And as we are thus to seek to him by Prayer for the healing of these our Spiritual diseases so withall we must strive by the hand of true Faith to touch him yea to lay hold on him that so we may feel vertue to come from him for the curing of our diseased Souls and Consciences To this end we must often remember this that as Christ is the best Physitian for the body so especially for the Soul and Conscience Luke 4. 18. He came to heal the broken hearted So Mark 2. 17. The whole have no need of the Physitian c. I came not to Call the Righteous c. Esay 53. 5. With his stripes we are healed and ver 4. He bare our sicknesses Revel 3. 18. He Professeth himself a Spiritual Physitian to cure the Spiritual blindness of the Laodiceans Vse 1 Vse 1. This condemneth the practice of such who in their bodily or Spirituall sicknesses take wrong courses to find ease and deliverance instead of going to Christ Some in bodily sickness go to Satan the enemy of Christ as they which seek to Wizzards who work by the help of Satan A heathenish practise forbidden to Gods people Deut. 18. 14. Others if their sickness be painfull fall to murmuring and impatient behaviour thinking so to ease themselves whereas on the contrary this is the way to aggravate their pain Others are so wicked as to break forth into cursing and swearing in stead of seeking to Christ for help like those Revel 16. 21. who when the Angells poured out the Vial of God's Judgments upon the World they Blasphemed the name of God but repented not to give him Glory So others in the Spiritual diseases of their Souls feeling their sins to lye heavy upon their Consciences in stead of going to Christ to be healed betake themselves to merry company or sports and recreations so to put away the remembrance of their sins and to stop the mouth of their accusing Consciences But these are miserable comforters and Physitians of no value as Job said of his Friends not able to cure the Spirituall Diseases of the Soul and Conscience Vse 2 Use 2. To exhort and stir us up every one to go to Christ as the best Physitian in all bodily and Spirituall sicknesses especially in the Diseases of our Souls when we feel them distempered and dangerously infected with sin Remember who is the best Soul-Physitian even Christ Jesus Go to him by earnest Prayer and strive by Faith to touch him as this Woman did that thou mayest be healed of the guilt and corruption of sin Look not to be cured by him unless thou go and seek to him by Prayer and touch him by Faith But if thou do this in sincerity of heart know this that he is able and willing to cure thee though thy Spirituall Diseases be dangerous and of long continuance as this Womans bodily disease was Though thou have had an unclean Issue of many sins running upon thee a long time as she had an Issue of bloud for twelve years yet if thou wilt but come to Christ by Prayer to be healed and canst touch him by Faith that is lay hold upon the merit of his death and sufferings and apply the same to thy self thou shalt certainly be healed of thy sins Make haste therefore to him remembring that he calleth all such to him who feel themselves diseased in their Consciences with sin Matth. 11. 28. Go to him and lay open the diseases of thy Soul to him praying him to heal thee both of the guilt of thy sins by the merit of his bloud applyed to thy Conscience and also of the corruption of sin by the powerfull efficacy of his Spirit mortifying it that it reign not in thee c. Observ 2 Observ 2. The Holy Ghost having wrought Faith in the Heart of this Woman by the hearing of Christ's fame this Faith did not lye hid in her heart but shewed it self outwardly by some evident testimonies and effects of it as by causing her to come unto Christ in the Press and to seek to touch him Whence we may learn that where true Faith is in the Heart it will not lye hid or buried there but will shew and manifest it self by outward fruits and effects 1 Thess 1. 3. The Apostle mentioneth the works of Faith Quest Quest By what effects Answ Answ 1. By duties of obedience unto God
will do this or that good Duty and then set about it So Psal 119. 59. I thought on my wayes and turned my Feet to thy Testimonies Vse Use This reproveth such as are rash and unadvised in their wayes taking in hand weighty Actions and enterprises without Counsell and Advice taken in their Hearts before-hand Thus some do rashly set about the Duties of God's worship as Prayer Hearing of the Word and such like without due premeditation going before contrary to the Precept of Solomon Eccles 5. 1 2. Be not rash with thy mouth and let not thy Heart be hasty to utter a word before God c. So others take in hand the Duties of their particular Callings without advice and deliberation going before God often punisheth such rashness with ill success Prov. 15 22. Without Counsell purposes are disappointed Observ 2 Observ 2. As this Woman came behind Christ in the Press and touched his Garment thereby shewing her desire to be healed so she brought Faith in her Heart whereby she was resolved of the power and goodness of Christ that he could and would cure her if she touched him so that as she touched his Garment with her hand so withall she touched him in her Heart by Faith applying his power and goodness to her self Now this teacheth us that such as come to Christ to be cured of their bodily or Spiritual diseases must come with Faith in their Hearts whereby they may touch Christ in a Spiritual manner that is apprehend and apply to themselves his power and mercy for the healing of them Thus in our bodily sicknesses when we seek to Christ by Prayer for help and ease we must pray with Faith else we cannot look to be heard Jam. 5. 15. The Prayer of Faith shall save the sick c. Thus Mark 2. 5. It is said our Saviour saw the Faith of him that was sick of the Palsy and of those that brought him to Christ So also when we come to Christ to be cured of our sin the Spiritual diseases of our Souls we must bring Faith to apply his power and mercy to our selves for the curing of them else we must not look to be healed As the most skilfull Physitian for the body cannot cure such a one as will not or cannot take and apply the Physick given him so Christ Jesus though a most powerful Physitian for the Soul yet doth not cure any but such as by Faith apply to themselves the soveraign Medicine of his pretious bloud that is the merits of his death and obedience which is that Spiritual Physick which he offereth to them As it is said Hebr. 11. 6. He that commeth to God must believe that he is and that he is a rewarder of them that diligently seek him So he that commeth to Christ must come with Faith c. See Joh. 3. 14. Use Use Labour then for true Faith by which we may touch Christ in a Spiritual manner applying to our selves his power and goodness for the curing of our bodily and Spiritual diseases especially our Spiritual diseases think not to be cured in Soul of thy sins unless thou have Faith to apply to thy self the soveraign Medicine of Christ's bloud In vain for thee to come to Christ in Prayer and to intreat him to heal thee of thy sins if thou bring not Faith whereby thou mayest Spiritually touch him and receive Divine vertue from him for the healing of thee Look therefore that thou come to him with a Believing Heart as this Woman did Pray unto God to work and increase this Faith in thee and use all other good means to this end So much Faith as thou hast to touch Christ and to apply him to thy self so much healing vertue thou shalt receive from him to cure thy diseased Soul and Conscience Observ 3 Observ 3. In that this Woman shewed some weakness of Faith in that she thought she could not be healed without the touching of Christ's garment this teacheth us that the Faith of true Believers in this life is imperfect and mingled with some unbelief So was the Faith of him that brought his Child to Christ to be dispossessed of the Devil Mark 9. 24. Lord I believe help thou mine unbelief Yea the Faith of the Apostles themselves was imperfect Luke 17. 5. otherwise they would not have prayed to Christ to increase it Reason Reas The whole work of Sanctification is imperfect in this life therefore every particular Sanctifying Grace is imperfect Use 1 Use 1. Labour to see and feel the weakness and imperfection of our Faith how much it is assailed with doubtings and distrustfulness of Gods power and mercy and not onely to feel this but to be grieved for it yea to lament and bewail it in our selves and daily to strive against unbelief by Prayer and Meditation of Gods promises in Christ Use 2 Vse 2. See how needfull even for the best Christians to be diligent from time to time in the use of all good means ordained of God for the strengthening of their Faith as the Word Preached the use of the Sacraments and Prayer c. Mark 5. 29. And straightway the Fountain of her bloud c. Dec. 10. 1620. HItherto of the Description of the person upon whom the Miracle was wrought Now followeth the Miracle it self ver 29. The fountain of her bloud was dryed up And this is amplified 1. By the Circumstance of time or speediness of the Miracle straightway 2. By the truth and certainty of it in that she felt in her body that she was healed of her Plague Straightway So soon as she touched Christ's Garment with her hand and Christ himself inwardly by Faith The fountain of her bloud was dryed up That is the unnatural Flux or Issue of Bloud with which she had been so long afflicted was stopped and so the cause of her disease taken away Healed of that Plague or scourge that is of her disease so called to shew the nature of that disease that of it self it was a fruit of sin and a punishment inflicted for it So much of the words Now to gather such Instructions as arise from them And first from the Miracle it self or the effect which followed upon the Womans touching of Christ The fountain of er bloud dryed up and she was healed Doctr. 1 Doctr. 1. This Miracle of our Saviour in curing the Woman of an incurable disease without any means onely by his Divine power doth serve to confirm our Faith in the Article of Christ's Divine nature proving him to be God Of this often before See chap. 1. ver 42. Doctr. 2 Doctr. 2. Further this Miracle serveth even as the rest do to prove this Jesus the Son of the Virgin Mary to be the Christ or the true Messiah that is to say that person which was ordained of God from Everlasting and in time foretold by the Prophets to be the Redeemer and Saviour of Mankind This also is proved and shewed before
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.
he cloâ—eth and excuseth his sin of beheading John Matth. 23. 14. The Scribes and Pharisees devoured Widows houses under pretence of long prayers So Mark 7. 11. under pretence of keeping an unlawful oath they refused to relieve and help Natural Parents So Balaam Numb 22. 23. Chap. under colour of Religion cursed the people of God for hire So the Papists at this day under pretence of Religion murder Princes c. So under pretence of holiness they forbid Priests marriage and so force some to live in fornication Use Use Take heed of this grosse hypocrisie in practising sin under colour of Religion or holinesâ— This doth exceedingly aggravate any sin when Religion is abused as a cloak or excuse for it Dissembled Holinesse is double Iniquity and shall have double Punishment See Matth. 23. 14. Observ 2 Observ 2. If Herod made such scruple of an unlawful Oath much more should we of a lawful Oath c. See Chap. 7. Ver. 11. Observ 3 Observ 3. Hypocrites do make scruple of small matters and in the mean time make no conscience of grosse and haynous sins Herod makes scruple of breaking his Oath which was not onely lawfull but necessary for him to do but he makes no conscience of murdering the innocent Matth. 23. 23. The Scribes and Pharisees made scruple of paying Tythe Mint Annise and Cummin though some think they had no Commandment in the Law of God for such Tythes but onely their own tradition See Drusius on the place but they neglected the weighty matters of the Law of God as Judgment Mercy and Faith They strained at a Gnatt and swallowed a Camell So also they made scruple of eating with unwashen hands but no conscience of the grosse sins of hypocrisie oppression covetousnesse c. Use Use Let this hypocrisie be far from us to make sins of those which are no sins but things lawfull or indifferent when in the mean time we make no sins of those which are foul and enormous To make scruple of things lawful is to be just over-much and to make no scruple of grosse sins this is to be wicked over-much both which are condemned by Solomon Eccles 7. 16. Therefore on the other side in things lawful and indifferent let us use our liberty without scandal to others but in the sins condemned in the Word of God here let us make conscience to hate and refrain them here we cannot be too scrupulous or precise and strict though they be never so small sins in comparison c. How much more conscience is to be made of greater c. Observ 4 Observ 4. Here also we see how unlawful and hurtful it is to keep or perform unlawful Vows or Promises though confirmed by oath Herod's keeping his unlawful oath and promise is the cause of the murder of John Baptist Such Oaths and Vows are better broken then kept As it is a sin to make them so a double sin to keep them An oath must not be a bond to tye us to sin c. So much of the first Motive moving Herod to grant the Petition of the Damsel which was the respect he had to his Oath Now followeth the second which was the respect he had to those that sate at Table with him Observ 1 Observ 1. Hypocrites and wicked men are more careful to please men and to procure favour from them than to please God and to be approved of him So Herod here So the Scribes and Pharisees did all their works to be seen of men and that they might be approved of men not regarding in the mean time to approve themselves unto God See Matth. 6. and Matth. 23. So the wicked and unbelieving Jews sought honour one from another and did not seek the honour that cometh of God only Joh. 5. 44. So Joh. 12. 42. those Rulers believed Christ to be the Messiah yet durst not confesse him for they loved the praise of men more than the praise of God Use Vse Let it not be so with us but on the contrary let us look to this in the first place That we glorifie and please God by keeping a good conscience in all our wayes and then in the next place to seek the favour and approbation of men only so far as it may stand with the pleasing of God Otherwise if we cannot please men but with the displeasing of God better in this case to displease all men in the world than to sin against God Here we must not regard the displeasure of men when by pleasing of men we are in danger to offend and displease God Therefore in all our wayes look first and chiefly to this that we approve our selves to God seeking his favour and allowance of all that we do who must be our Judge to whom we must one day give account of all our wayes Men shall not be our Judges c. Observ 2 Observ 2. See here also how dangerous a thing it is to be given to ambition and desire of vain-glory and of pleasing men This causeth men to yield to the committing of great and grievous sins and that sometimes even against their own knowledg and conscience Thus Herod being desirous of vain-glory and of the praise and commendation of his Nobles which sate with him at his banquet yieldeth to put John to death contrary to the light of his own conscience So that other Herod Act. 12. 3. having first killed James with the sword because he saw it pleased the Jews he proceeded to take Peter also No doubt but his conscience told him it was a sin to put to death two such innocent and holy persons yet he was so carried away with ambition and desire of the Jews favour and commendation that he yielded to do it even against his Conscience So Felix Act. 24. 27. willing to shew the Jews a pleasure left Paul bound when he went out of his Office It is most likely that his conscience told him that Paul was wrongfully imprisoned and yet he was so ambitious of the Jews favour that to please them he left him in prison when he might have delivered him Use Use Beware then of this ambitious seeking to please men and to procure favour and credit with them lest it draw us to the committing of grievous sins against God and even against the light and testimony of our conscience Do we not see in daily experience how this ambition and desire of mens favour and of credit and reputation in the world carrieth men head long into fearful sins against their Conscience Are there not many who to procure favour and credit with men stick not to make shipwrack of a good conscience before God Yea for the pleasing of men especially of great men many stick not to dishonour God and wound their own Consciences with fearful sins They will lye swear dissemble deal falsly flatter yea they will yield to any sin and practise any wickedness and all to this end that they may get favour and credit
Disciples in their trouble and fear tells them who he was thereby intimating his presence that he was at hand to help and deliver them and for this cause also he afterward went up into the Ship to them Ver. 51. Now if his bodily presence were so comfortable to his Disciples in these their troubles much more comfortable to the Faithful is his spiritual presence whereby he is present with thâ—â— in all their troubles by his Divine Power Providence and Mercy to assist and strengthen them and to comfort and deliver them Therefore Matth. 28. ult sending forth his Apostles to teach and baptize and mâ—ving how many troubles they should meet with in execution of that their Ministry he promiseth them for their comfort that he will be with them alwayes unto the end of the World For this cause also when Paâ— was in great trouble and danger at Jerusalem the Lord himself came and stood by him in the night to â—â—mfort and encourage him See Act. 23. 11. Use 1 Use 1. See how to comfort and encourage our selves agaiâ— all fears terrours and doubts in time of trouble and danger outward or inward look at Christ's preâ—â—nce with us and labour by Faith to believe and be perswaded of it To this end consider what promise he hath made to be present with us in the greatest troubles Isa 43. 2. Fear not for I have redeemed the c. When thou passest through the Waters I will be with thee c. So Psal 91. 15. I will be with him in trouble c. Use 2 Use 2. Pray unto our Lord Jesus Christ to shew himself preâ—ent with us in all our troubles fears and dangers Then we shall not be dismaied nor out of heart c. So much of our Saviour's manifesting himself to them c. Now to speak of his other words of comfort and encouragement Be of good cheer be not afraid Observ 1 Observ 1. He doth not sharply rebuke them for their over-much fear as he might have done but beareth with them and in mercy comforteth them against ther fear Hence gather that he is a meek gentle and merciful Saviour toward all his faithful Ones willing to bear with their Infirmities and ready to help and comfort them against the same Heb. 2. 17. A merciful High-Priest c. Heb. 5. 15. Not such a one as cannot be touched with the feeling of our Infirmities c. Isa 42. 3. A â—ruised Reed shall be not break and the smoaking Flax shall he not quench c. Use 1 Vse 1. Here is great Comfort to the Faithfull againsâ— their Infirmities and Frâ—â—lties If they see and feel them and be truly humbled for them and do constanâ—â—y strive against them then let them not be discouraged for they have such a Saviour as will not deal â—oughly and sharply win them for their Frailties and Corruptions He will not rebuâ—e or chastise them in Wrath for them but will rather bear with them in Meeknesse and in Merâ—y help and succour them and comfort them against their Infirmities c. Use 2 Use 2. This teacheth us how to â—eal with our Brethren which sin of Infirmity not to censure or reprove them over-sharply but in meekness and mercy to support them and help to bear their burthen herein following the practise of our Saviour Christ Mat. 11. Learn of me for I am meâ—k c. Rom. 14. 1. Rom. 15. 1. Gal. 6. 1. Observ 2 Observ 2. Further In that our Saviour doth here comfort his Disciples in their fear by the words of his own mouth bidding them be of good cheer and not to fear Hence we may observe that the word of Christ is a special and singular means to stay and comfort the heart against fear in times of danger As this was true of Christ's lively Voice when he was upon Earth that it was very comfortable to his Disciples in this their great fear and in the danger which they supposed So is it no lesse true of the written Word of Christ being by Faith apylyed unto the Conscience that it is very effectual to comfort and encourage the Faithfull against all Fears and Terrours in time of greatest Distresse and Danger Reas Reas This Word of Christ doth assure the Faithful of his special Protection of them in the midst of greatest dangers and this must needs be a special means to stay and comfort their hearts against fear in such dangers Use Use See how to comfort our selves against such fears as we are apt to be troubled with in times of danger see that we be well acquainted with the Word of Christ and labour by Faith to apply it to our selves for comfort in such cases Hearken to the voice of Christ's Word speaking comfort c. So much of our Saviour's comforting of his Disciples by word Now it followeth to speak of his Comforting them by Deed Going up unto them into the Ship This he did to the end that by enjoying his company and presence they might be the more encouraged and comforted against their fear and danger in which they were before Hence we learn that Christ's presence is a great comfort to the Faithful in all troubles and dangers But of this before Mark 6. 51 52. And the Wind ceased c. Jan. 20. 1621. OF Christ's miraculcus walking on the Sea and the Consequents of that Miracle we have spoken Now in these two Verses is laid down another Miracle wrought by our Saviour about the same time namely His miraculous stilling of the Tempest of Wind which was risen on the Sea Where consider two things 1. The Miracle it self 2. The Consequent of it Touching the former the Points of Instruction to be gathered from it have been before handled in speaking of the former Miracle To proceed therefore to the Consequent of this and the former Miracle for it is to be referred unto both it is laid down in these words They were sore amazed in themselves and wondred Now this amazement and wonder is amplified 1. By the measure or greatness They were sore amazed beyond measure c. 2. By the Causes of it 1. More near The want of due consideration of the Miracle of the Loavs formerly wrought 2. By the remore cause thereof viz. The hardness of their hearts They were sore amazed Or astonished with great fear and admiration of the great and strange Miracles wrought by Christ in walking upon the Sea and stilling the Wind unto which also are to be added two other Miracles wrought by Him about the same time One of which was that he inabled Peter to walk upon the Sea Matth. 14. The other was that the Ship being now in the midst of the Sea or not far from the midst for they had rowed but 25 or 30 furlongs when Christ came to them Joh. 6. 19. our Saviour caused it to come suddenly to the Land or Shore as appeareth Joh. 6. 21. So that here were four severall Miracles wrought together by our Saviour
in the mire c. These are odious and loathsome unto God Psal 5. God hateth all workers of Iniquity Yea he abhorreth all Duties and Services performed by them though never so good in themselves Prov. 15. 8. The Sacrifice of the Wicked is abomination to the Lord So their Prayers c. And what a misery is this to live in such an estate wherein not onely their Persons but also their best Works are odious unto God Indeed they sometimes promise themselves the love and favour of God but herein they delude their own Souls for so long as they live in Sin his Soul abhorreth them and all their Services No outward filthiness is so loathsome and odious to us as the Wicked are unto God Let them therefore fear to continue in their sins and make haste out of them turning unto God by true Repentance while God calls them to it offering them Grace and Mercy c. Use 3 Vse 3. See the shameless wickedness of some who do not onely love and delight in their sins but even glory in them in their Swearing filthy Speech Drunkennesse Adultery c. Isa 3. 9. They declare their Sins as Sodom woe unto them c. This is to glory in their shame and in that which makes them most foul and odious before God which is a high degree of Sin and a sign of great and fearfull hardness of heart Let every one beware of it c. Vse 4 Use 4. See what we must do if we would be clean and pure in God's accompt that our persons may be accepted and all our Works and Services pleasing to him and that he may not loath us but take delight in us See that we be purged from the defilements of sin and that we know and feel our selves so to be Not perfectly purged from all corruption of Sin which is impossible in this Life But 1. Labour to be purged from the guilt of our Sins by the Blood of Christ which is that precious Fountain opened of God for sin and for uncleanness c. Zach. 13. 1. Labour by true Faith to apply to thy Conscience the merit of Christ's Sufferings c. 2. Labour also by true Repentance to purge our selves from the corruption of all known sins so as they may not raign in us Isa 1. 16. Wash you make you clean c. Jam. 4. 8. Cleanse your hands ye Sinners c. Such as were never yet washed by true Repentance let them forthwith set about this Work and such as have formerly repented yet must they daily purge themselves more and more from all filthynesse of the Flesh and Spirit 2 Cor. 7. As our Bodies and Garments gather filth daily and have need of often Washing So much more our Souls and Consciences c. Observ 2 Observ 2. That all sin cometh originally and first from the Heart and Inner-man there it first taketh root and thence it springeth and floweth forth to the outward Man and to the outward Life and Conversation So ver 21. it is said That out of the Heart proceed evil Thoughts Adulteries c. The Heart and Inner-man is the first seat and subject of Sin where it first takes place and sets footing as it were that is first tainted and defiled with the corruption of Sin and from thence it spreadeth to the outward man Gen. 6. 5. God saw that the wickednesse of man was great c. and that every imagination of the thoughts of his heart was onely evil continually Psal 14. 1. The Fool hath said in his heart there is no God they are corrupt they have done abominable works c. See also Matth. 12. 24. Jam. 3. 14. If ye have bitter envying and strife in your hearts glory not c. Josh 7. 21. Achan first coveted the wedge of Gold c. in his heart and then stole them away So Micah 2. 2. They covet Fields and take them by violence c. The sin of Judas began in his heart whither Satan entred and put into him the thought of betraying Christ Joh. 13. 2. So the sin of Ananias and Sapphira began at the heart Acts 5. 3. Why hath Satan filled thy heart c. See Prov. 6. 12 13 14. Jam. 1. 14. Every one is tempted when he is drawn away of his lust and entised Then when lust hath conceived c. The first conception of sin is in the heart Reason Reason There sin begins where the love of sin begins c. Use 1 Use 1. See how watchful we had need to be over our hearts looking narrowly to them that they be not entised or drawn away with love and delight in any sin Prov. 4. 23. Keep thy heart with all diligence c. Great need have we so do seeing it is the very fountain of all sins from whence they first begin to flow If Christians must watch over their whole man and over all their ways then much more over their hearts If David had need to pray Set a Watch O Lord before my mouth and keep the door of my Lips c. Psal 141. 3. How much more need have every one of us to pray thus Set a Watch O Lord before my heart and keep the door of it c. And as we are thus to pray unto God to keep the door of our Hearts so must we our selvs give all diligence to watch them and keep them constantly that sin enter not into them When a Town or City is besieged where is the Watch usually set but at the Gates of the City where the Enemy is most likely to assay to enter So we that are daily besieged of the Devil's temptations and of our own sinfull lusts which fight against our Souls Where should we keep our Watch especially but over our own Hearts See then that we do so indeed the rather because our Hearts are naturally so corrupt and deceiptfull so apt to be drawn away with the love of sin and to yield to Satan and to betray us into his hand we cannot therefore look too narrowly to them we cannot too often sift and try them how they stand affected Let us therefore do it daily If a man have a false and untrusty Servants which is apt to pilfer from him or to be negligent in his business or one that is fugitive and apt to run away rather then be kept to work How narrowly will he look to him and have an eye to him and call him to accompt every day So must we deal with our hearts which are unfaithfull false fugitive Servants to God and us apt to play false with us apt to be running away from God and from our Selves after a sort and to be gadding after the Devil and after Sin and after the Vanities of this World c. Nihil in nobis est corde fugacius quod à nobis taties recedit quoties per pravas cogitationes defluit Gregor de curâ Pastor pag. 141. Oh therefore have an eye to thy wandring fugitive
like themselves is a weak or foolish means and unable to work Faith and to save them but they think if God himself would speak to them or an Angel from Heaven this were a better means like the Friends of that rich Glutton Luke 16. of whom he was perswaded that they would believe if one came from the Dead unto them But let us take take heed of this curiosity and new-fangled humour of Hypocrites in neglecting the present and ordinary means of Grace and Salvation which we enjoy and curiously seeking after other extraordinary means which cannot be had or are not fit to be had being not appointed or sanctified of God But on the contrary Let us be carefull and conscionable in the use of those ordinary means sanctified of God which we do enjoy labouring to profit more and more by them without seeking such as are extraordinary c. Tempting him Observ 1. In that these Pharisees pretended a desire to believe in Christ and to imbrace his Doctrine if they could see it confirmed from Heaven by some new Miracle and yet they had no such purpose but onely to tempt Christ that they might have some matter of exception against him to accuse him as a Deceiver c. Hence observe That it is a practise of Hypocrites to cloath and cover their wicked ends and purposes under religious shews and pretences See Chap. 6. 26. and Matth. 23. 14. The Scribes and Pharisees under pretence of long prayers devoured Widows Houses Jesabel under pretence of a religious Fast plotted the murdering of innocent Naboth 1 King 22. 9. Judas under pretence of love to Christ betrayed him with a Kisse So Prov. 7. 14. the whorish Woman under pretence of Religion in offering Sacrifices and paying her Vows covereth over her wicked purpose of enticing the young man to the sin of Whoredome Use Use Take heed of this practise of Hypocrites c. No sins more dishonourable to God than such as are cloaked over with a Vizzard of Holiness and Religion It is a taking of God's Name in vain to abuse the profession of Religion as a Cloak for sin c. Observ 2 Observ 2. In that it is here mentioned as the sin of these wicked Pharisees That they came to tempt Christ to tempt Him that is to make needless Tryall of his Power c. Hence gather That it is a wicked and sinful practise for any to tempt the Lord that is to make unlawful and needless proof of his divine Attributes as Power Providence Justice Mercy or the like Deut. 6. 16. Ye shall not tempt the Lord your God as ye tempted him in Massah It is mentioned in Scripture often as the sin of wicked persons Such were these Pharisees such were the rebellious Israelites which tempted God in the Desart so often which shews That it is a wicked practise yea it is a sin greatly provoking the Lord and grieving his Spirit Hebr. 3. 8. As in the Provocation in the day of Temptation c. Now more particularly this sin of tempting God is committed three wayes especially 1. By limiting and restraining the Power Providence Justice or Mercy of God unto ordinary means and second Causes tying God unto them as if without them he could not or would not perform those things which He hath in his Word promised to the Godly or threatned against the Wicked The sin of those Israelites Psal 78. 41. They tempted God and limited the Holy One of Israel And how they did limit Him see Ver. 19 20. they tyed his Providence to ordinary means thinking that he could not provide for them sufficient means of Food in the Wilderness Can God say they furnish a Table c. Can he give Bread c So these here did in their thoughts limit the Power of Christ supposing that he could not work such a Miracle as they desired 2. By neglecting the ordinary means appointed of God for the good and preservation of our Souls and Bodies and relying upon God's extraordinary Power and Providence to provide for us This is that unto which the Devil tempted our Saviour Matth. 4. 7. he would have him to neglect the ordinary way of coming down from the Pinacle of the Temple and by casting himself down to rely upon God's extraordinary protection Thus for a Man to neglect his Calling and the ordinary means of providing for himself and his Family and to look that God should provide for him and his extraordinarily is a tempting of God For a man wilfully to cast himself upon dangers and to look that God should save him from hurt is a tempting of God So in Spirituall matters which concern the Soul for a man to neglect the ordinary means of reading and hearing as the Anabaptists and yet look for extraordinary illumination is to tempt God So for Men to neglect the ordinary means of Salvation as the Ministery of the Word and Sacraments and the getting and keeping of Faith and a good Conscience c. looking that God should save them extraordinarily this is a most dangerous tempting of God and so in like Cases 3. By living and going on in any sin contrary to the Word of God thereby making proof of God's Power and Justice and of his patience whether he can and will punish such and such sins or whether he will still forbear and wink at them Malachi 3. 15. They that work Wickedness are set up and they that tempt God are delivered There Workers of Wickedness and Tempters of God are put for the same to shew that all Workers of Wickedness are Tempters of God making needless and dangerous proof of God's justice patience c. Use 1 Use 1. Terrour to all that are guilty of this great and dangerous sin of tempting the Lord in any kind They must know it is a hainous sin highly offensive to God and justly provoking his wrath against them as we heard before And we see how severely God punished this sin in the Israelits 1 Cor. 10. They were destroyed of the Destroyer And Hebr. 3. the Lord for this sin did swear in his wrath That they should not enter into his Rest Yet is this sin very common and many such Tempters of God are to be found amongst us But let them be admonished to repent of this sin and to take heed of it for time to come Vse 2 Use 2. Let all take heed of this sin of tempting God by making unlawfull tryall of his Power Providence Justice c. And to this end take away the cause and root of this Sin which is unbelief and doubting of God's Power Providence c. This was the cause of the Israelites tempting of God Psal 78. They doubted in their Hearts of his Power and Providence whether he could and would prepare a Table for them in the Wilderness And Ver. 22. they believed not in God nor trusted in his Salvation Labour therefore on the contrary for true Faith to be throughly perswaded of God's infinite Power
and hear of so many corrupt false and erroneous Teachers in the Church or out of it as Papists Anabaptists Lutherans Armintans c. Thus it hath been in all former Ages of the Church and God hath appointed to suffer it so to be for the causes and ends before mentioned Therefore no cause to be offended hereat or to grow in suspicion or dislike of the true Religion because there are so many Sects of false Teachers which labour to corrupt the same Use 2 Use 2. See what need there is for God's People in all Ages to be well grounded and setled in the sound Knowledge and Belief of the truth lest otherwise they be plucked away with the Errours and false Doctrines of corrupt Teachers and fall from their own stedfaastness in the true Faith and Religion of Christ So we in this Age and time of the Church See also what need to be very wary and circumspect in shunning all corrupt and erroneous Doctrines But of this more in the next Point Observ 3 Observ 3. That it is the duty of Christians carefully to shun and avoid all corrupt and erroneous Doctrines and erroneous Opinions of men in matters of Religion which are either contrary to the Word of God or not grounded upon the same Our Saviour warns his Disciples to take heed of the Leaven of the Pharisees and of Herod that is to reject their corrupt Doctrine and Opinions and to be far from believing or embracing the same either in Judgment or Practise So Deut. 13. 1. If there arise among you a Prophet and say Let us go after other Gods Thou shalt not hearken to the words of that Prophet So Matth. 7. 15. Beware of false Prephets It is to be understood not so much of shunning their Perâ—ons though they are also to be avoided as of shunning their false Doctrine Hebr. 13. 9. Be not carried about with diverse and strange Doctrines 2 Pet. 3. 17 Seeing ye know these things before beware lest ye also be led away with the Errour of the Wicked c. Matth. 24. 4. Take heed no man deceive you c. 2 Joh. 10. ver If any come and bring not this Doctrine c. Reas 1 Reas 1. Erroneous and false Doctrine is odious to God Revel 2. 15. Christ sayes He hateth the Doctrine of the Nicolaitans Therefore such Doctrine should be hateful to us and we are to shew our hatred by careful shunning the same Reas 2 Reas 2. There is great danger in embracing erroneous Doctrine for this draws men into Errours in life and practice and so is a main cause of Sin and Wickedness of life Hence it is that corrupt and heretical Teachers have alwayes for the most part been men of profane and wicked life So the Pharisees and Sadduces in our Saviour's times So afterward the Nicolaitans Arrians c. So the Papists at this day Quest Quest How far are we to shun corrupt Doctrine Answ Answ 1. So as not to embrace or consent to it either in Judgment Affection or Practice 2. So as to oppose our selves against it by all means so far as our Calling will warrant us especially Ministers Vse 1 Use 1. For reproof of such as are so farr from this careful shunning of Errours and false Doctrine that they are ready to believe and embrace such corrupt and erroneous Doctrine and Opinions especially if those Errours be taught or holden by such men as are of great place and Learning or by such whose Persons they affect or esteem highly of or agree to corrupt Nature c. Many are so weak and unstable in matters of Faith and Religion that like Children they are ready to be tossed to and fro with every wind of false Doctrine and corrupt Opinions of men which they hear or take notice of especially if those Errours or Opinions seem plausible and carry some shew of truth then they soon embrace them and rashly give consent to them without further trial and examination of them by the Word of God Vse 2 Use 2. To exhort and stir us up to the conscionable practise of this Duty viz. Carefully to shun and avoid all corrupt and erroneous Doctrines of men in matters of Religion and to be far from embracing or consenting to them either in our Judgment or practice though they seem never so plausible and carry shew of truth yea the more plausible they are the more dangerous and so the more to be taken heed of It is not enough for us to receive and hold the truth in matters of Religion but we must also reject and renounce all errours contrary to the same yea hate and detest such errours and keep our selves by all means from being seduced by them Especially shun the errours of our own times as the Doctrine of Popery Arminianism c. Helps to further us in this Duty of shunning erroneous Doctrines and Opinions and to keep us from embracing or consenting to them 1. Pray unto God to lead us by his Spirit into all truth and to preserve and keep us from Errours and false Doctrine Seek to him also for the Spirit of Judgment and Discretion whereby we may be enabled to discern things that differ as the Apostle speaketh Phil. 1. 10. 2. Labour to be well grounded and stablished in the sound truth of the Word of God but especially in the principles of Christian Religion To this end use all good means as diligent hearing of the Word reading of the Scripture and other sound and orthodox Treatises Conference with such as are of sound Judgment c. Matth. 22. 29. Ye do err not knowing the Scriptures c. 3. Labour not onely for sound Knowledge of the Word of God but withal see that we do entertain the Love of the truth in our hearts lest otherwise God do justly give us up to believe lies and errours 2 Thes 2. 10. Because they received not the love of the Truth For this cause God shall send them strong Delusions to believe a Lie 4. Make conscience to practise all known truths which we have learned out of the Word of God This is a good means to be preserved from Errours and false Doctrine 1 Tim. 1. 19. Paul bids him hold Faith that is he Doctrine of Faith and a good Conscience together The latter being a help to the former And therefore he addeth that Hymenaeus and Alexander having put away a good Conscience made Shipwrack of Faith 5. Try and examine all Doctrines and Opinions of men by the Touch-stone of the Word of God before we embrace them for currant Be not too hasty in receiving or embracing any Doctrine or Opinion till we have first examined it by the written Word especially if it be a new Doctrine which we have not before heard or if it seem in any sort to cross or contradict any Principle of Religion or other known truth wherein we have been formerly instructed 1 Thes 5. 21. Prove all things hold fast that which is good 1 Joh. 4.
such remain grosly ignorant in matters of Religion even in the most common and easy Principles of it seeing they refuse the means of being better instructed Besides that hereby they greatly dishonour God and shew contempt of the Authority of those that are set over them in place of Government Again this also reproveth such as being called before such as are in place of publick Authority to give an Accompt of their Faith and Religion do refuse to do it either through shame or fear of Mens displeasure or do for these or the like causes dissemble their Faith and Religion A great dishonour to God and betraying of his Truth Observ 2 Observ 2. In that the Disciples did here make outward Confession of their Faith unto Christ requiring them so to do we learn that true Faith must not lye hid in our hearts but it must be outwardly confessed to others and before others as occasion is offered and so often as we are thereunto called Rom. 10. 10. With the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Mat. 10. 32. Whosoever shall confess me before men him will I also confess before my Father which is in Heaven But whosover shall deny me c. For this cause Hebr. 3. 1. Christ is called the Apostle and High-Priest of our Profession to shew that we are not onely to believe in him by Faith but also to make outward Profession of this Faith before men when we are thereunto called 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God Thus have the Saints of God used to make outward Confession of their Faith before men when they had a Calling so to do Mark 9. 24. So the Apostles being brought before Authority confessed their Faith as Paul before Agrippa and Festus Act. 26. So the Martyrs as Steven and others that followed him whence they were also by the ancient Fathers called Confessours yea Christ himself before Pontius Pilate witnessed a good Confession 1 Tim. 6. 13. Quest Quest. When are we called to make outward Confession of our Faith before men Answ Answ 1. When such as have Authority over us do demand of us an Accompt of our Faith ut suprà dictum 2. At other times when there is hope and likelihood of glorifying God and edifying others thereby for otherwise it is better to be silent than to make any such outward Profession As if it be before malicious professed enemies and scoffers at Religion here is no fit time or place to make Profession of our Faith but we more glorify God by silence Mat. 7. 6. We are forbidden to cast Pearls before Swine c. Use 1 Use 1. To reprove such as fail in this excellent and necessary duty of making outward Confession of their Faith before others as occasion is offered Some think they may keep their Religion and Faith to themselves and need not make any outward Profession of it to others but here we see the contrary It is not enough to believe with the heart but there must be also Confession with the mouth Others are afraid to confess their Faith in Christ before such as are Enemies of Religion lest it endanger their liberty goods or life This was the Sin of Peter into which he fell through infirmity denying and forswearing Christ to save his own life The like have others done in time of Persecution Others are ashamed to make Confession of their Faith before men lest it be some disgrace or discredit to them See Joh. 12. 42. Let such consider what our Saviour saith in the last Verse of this Chapter Whosoever shall be ashamed of me and of my words in this sinfull Generation of him shall the Son of Man be ashamed when he cometh in the Glory of his Father with the holy Angels Others are ignorant and know not how to make Profession of Christ or of their Faith when it is demanded Vse 2 Use 2. To exhort us to make Conscience of this Christian duty of confessing and professing our Faith before men so often as good occasion is offered and we have a Calling to it yea though it be with hazard of our goods liberty or life it self in case we should be called before such as are the professed enemies of the Goâ—pel and of Christ yet we must not shrink from our Profession for fear of their displeasure or of any Punishment they can impose on us but we must witness a good Confession Rules for the right performance of this Duty of outward confessing our Faith 1. It is to be done with Christian wisdom and discretion observing due circumstances of time place and fit Persons before whom we do it 2. To be done with spiritual boldness and freedom of Speech not being daunted or dismayed herein by the faces of men that are enemies of the Truth though never so great Examples of this courage and boldness we have in sundry of the Martyrs 3. This Confession must come from inward truth and sincerity of heart aiming at God's Glory and the good of others it must not be in Hypocrisy aiming at our own praise credit or advantage 4. It must be done with the Spirit of meeknesse and mildnesse and not in distempered Passion or heat of Contention 5. It must be with fear and reverence of the Maâ—esty of God before whom we stand and with reverent regard of his truth which we make profession of 1 Pet. 3. 15. with meekness and fear Mark 8. 29. And Peter answereth and saith unto him Thou art the Christ. â—une 19. 1625. NOw followeth the matter confessed Thou art the Christ Doct. 1 Doctr. 1. That Jesus the son of the Virgin Mary is the Christ or true Messiah that is to say that special and singular Person ordained of God to be the Mediator between God and Us and to be the Redeemer and Saviour of Mankind This is the main truth believed and professed here by Peter for the rest of the Apostles Thou art the Christ that is to say Thou who hast avouched thy self before to be the Son of man for so our Saviour did Matth. 16. 13. Whom say the People that I the Son of man am art the true Christ oâ— Messiah ordained and sent of god to execute the Office of a Mediator in redeeming and saving Mankind The same truth also they had before this time made Profession of Joh. 6. 69. We believe and are sure that thou art that Christ the Son of the living God Yea this some of them did believe and profess at the time when they were first called to be Christ's Disciples as may appear Joh. 1. 41. Andrew so soon as he began to follow Christ finding his Brother Peter tells him thus We have found the Messiah which is
1. See the cause and reason why many conceive and speak so absurdly and foolishly of spiritual and heavenly matters as concerning God and his Nature and Properties concerning the meaning of the Scriptures concerning the Doctrine of Justification Regeneration c. Many who are able to judge and speak well and wisely of earthly matters of matters of this life yet are not able to conceive aright of things spiritual and heavenly nor to speak of them in any good sort but they conceive and speak of them ignorantly and erroneously yea grosly and absurdly oftentimes The Reason hereof is because they conceive and speak of these heavenly matters according to the light of their own natural Reason or carnal Affections which are blind guides to direct them Therefore they run into such gross Errours and Absurdities Vse 2 Use 2. Teacheth us not to follow the light of our natural Reason or sway of our carnal Affections in judging or speaking of the things of God that is of things spiritual and heavenly which concern his Glory and our own Salvation but in these matters utterly to deny and renounce our own natural Reason and Affections as being not onely unable to help us in conceiving and speaking of things spiritual and heavenly but also enemies and hinderances to us in the same We must become fools that we may be wise c. On the contrary we are to follow the rule and direction of the Word of God and to pray unto him daily for the light of his sanctifying Spirit to direct and enable us to speak and judge aright of all spiritual and heavenly matters Now followeth Ver. 6. For he wist not what to say c. Here is a two-fold Reason alledged by the Evangelist why Peter spoke in such manner to our Saviour 1. Because He wist not what to say 2. Because himself and the other two Disciples were sore afraid And this latter Reason doth back the former He wist not what to say or as it may be translated He knew not what to say Luke 9. 33. Not knowing what he said The meaning is to shew that Peter did speak those former words to Christ not out of sound reason or settled Judgment but unadvisedly and in a suddain Passion of fear with which he was distempered he spake as a man in an Ecstasy astonished with fear which did so trouble and distract his mind and thoughts that he spake he knew not what or he knew not what to speak For they were sore afraid or greatly afraid or astonished and rapt out of themselves with fear that is to say both Peter himself and the other two Disciples James and John then present Quest Quest What was the cause of this great fear with which these three Disciples were so astonished Answ Answ There was a two-fold Cause hereof The first Without them The second Within them The cause without them was The greatness and strangeness of that heavenly Glory and Majesty of Christ and of Moses and Elias in which they now appeared 2 Pet. 1. 17. called excellent or magnificent Glory The cause within them was 1. The weakness of their Faith being not so firmly perswaded as they should have been of God's power and speciall mercy and protection to defend and keep them in all dangers 2. The corruption of sin remaining in them in some degree after their Calling and Regeneration Observ He wist not what to say Observe the hurt and inconvenience that cometh of immoderate and excessive fear in such as are overcome of it It doth greatly disturb and trouble the mind and senses hindring the use of reason and sound judgment and causeth men to do things without and against reason yea to speak and do they know not what or wherefore as here we see in Peter So before we heard Chap. 6. ver 49. that the Disciples being distracted with fear of being drowned did by reason of this fear falsly suppose our Saviour to have been an evil Spirit or Devil when they saw him in the night time walking upon the Sea Use Use This should move us to strive against this passion of immoderate fear and to resist it by all good means that we be not overcome of it lest it so disturb and trouble us that we become unfit to do or speak any thing well and in due manner yea lest it cause us to speak and do things contrary to sound reason and judgment yea contrary to religion and good conscience as sometimes it doth 1. To this end pray unto God for strength of Faith to believe and be perswaded of his speciall favour and protection in the midst of all dangers and occasions of fear whatsoever for it is want or weakness of Faith that makes us timorous and fearfull in times of danger as our Saviour shews Chap. 4. ver 40. 2. Be carefull to keep a good conscience in all our wayes before God and Man This will make us bold and couragious and not so apt to be overcome of immoderate fear at any time Prov. 28. 1. The Righteous are bold as a Lyon It followeth For they were sore afraid Observ 1. There are infirmities and sinfull corruptions in the best Saints of God which are left in them after Regeneration So here Peter and the other two Disciples discovered the weakness of their Faith and that they were tainted with remnants of sin in that they were so astonished with fear at the sight of Christ's Glory c. If their Faith had not been mingled with some weakness and if they had not been tainted with some guilt and corruption of sin in their consciences they would not have been so astonished with fear upon this occasion But of this Point often before See Chap. 3. 31. Observ 2 Observ 2. The greatness and excellency of that Glory and Majesty of Christ which he hath now in Heaven at the right hand of God and in which he shall come from thence at the last Day to Judge the World For if this Glory in which he appeared on the earthly Mount were so great and wonderfull that the three Disciples were astonished with fear at the sight of it how much greater is that Glory and Majesty of Christ whereof he is now partaker in Heaven c Phil. 2. 9. God hath highly exalted him and given him a Name above every Name c. Ephes 1. 20. God hath set him at his own right hand in the heavenly places Far above all Principality and Power and Might and Dominion and every Name that is named c. Hebr. 2. 9. This Glory of Christ which he hath now in Heaven is two-fold 1. The Glory of his God-head 2. Of his Man-hood Concerning the first The Glory of his God-head is the same with the Glory of God the Father and of the holy Ghost and consequently it is infinite and incomprehensible even as the God-head it self is This infinite Glory and Majesty of Christ's God-head did hide it self for a time under the vail of his
knowledge of the Word of God and of the Doctrines of Christian Religion taught therein Though they be ignorant as yet in some necessary Points of Faith yet if they have but some degree of knowledge in those Points that are fundamentall and most necessary to Salvation and do make conscience to practice those things they know already there may be true sanctifying grace in them and consequently they may be good sound Christians Nevertheless this must not make any secure or careless of getting more knowledge in the Word of God But on the contrary they must use all good means to grow therein See Perk. Tom. 1. pag. 128. And pag. 597. touching implicit Faith Observ 3 Observ 3. In that the Disciples being ignorant of Christ's Resurrection did question and reason together about the same We may gather That it is a good and profitable course for Christians to confer and reason together by mutuall questioning one with another about those Points of Christian Religion whereof they are yet ignorant or doubtfull A speciall means to increase knowledge and to come to further resolution in matters of Faith Thus did the three Disciples in this place So Luke 24. the two Disciples that journyed from Jerusalem to Emmaus talked and reasoned together by the way touching the Resurrection of Christ and the thing which happened at the time of it So the Woman of Samaria conferred and questioned with her Acquaintants in the City concerning Christ whether he were not the Messiah c. Joh. 4. 29. Vse Use To move and perswade us to inure and accustom our selvs to this practise of conferring and reasoning together and mutuall questioning one with another upon all good occasions touching matters of Faith and Religion especially touching those Points which we are yet ignorant of or doubtful and unresolved in them Great is the profit and benefit of such conference especially for the increase of our knowledge and setling of our Judgment in matters of Faith and Religion For experience teacheth that as in all Arts and Trades they are usually the most expert and skilfull who use most to conferr with others and to ask questions about the mystery of their Trade So also it is in Christian Religion they are usually the most skilfull and best grounded in sound knowledge there who are most forward and frequent in conference with others about the same Besides that such holy conference is a speciall means to shut out and banish profane idle and unprofitable conference c. See then that it is a matter to be lamented now adayes that such religiouâ— conference is so little used among Christians and that in stead thereof the greatest part give themselves wholly either to talk of the World or else to worse communication yea even upon the Sabbath-day c. Mark 9. 11. And they asked him saying Why say the Scribes that Elias must first come Octob. 29. 1626. OF the first Consequent of Christ's Transfiguration ye have heard The charge given by Him to the three Disciples to conceal the matter till after his Resurrection together with their obedience c. Now followeth the second Consequent viz. A Question moved by the same three Disciples to Him concerning the Opinion or Doctrine of the Scribes touching the coming of Elias and our Saviour's Answer to their Question laid down ver 11 12 13. 1. To speak of his Disciples Question ver 11. 2. Of Christ's Answer ver 12 13. Of the first They asked him saying Why say the Scribes c The occasion of this their Question seems to be two-fold 1. Our Saviour having many wayes testified and proved himself to be the Son of God and true Messiah and the Apostles themselves having also before confessed him so to be hereupon they wondered how the Doctrine of the Scribes could be true that Elias should come and live again upon Earth in his own person before the coming of the Messiah and therefore they move this Question to be resolved further q. d. If thou be the true Messiah as thou hast sufficiently declared thy self and as we believe and have confessed thee to be then why is not Elias yet come again to live here on Earth according to the Doctrine of the Scribes A second occasion of their moving this Question as appeareth Matth. 17. ver 9 10. was this That our Saviour immediately before had made mention of his Resurrection from the Dead as a matter not long after to be fulfilled Now although they did not yet comprehend the mystery of his Resurrection but were ignorant thereof as we heard before ver 10. yet it is most likely that from the words of Christ they gathered that at the time of his Resurrection the Glory and Majesty of his Kingdom should begin to be more fully manifested now because the Scribes taught and held that Elias was first to come and live on Earth again in person before the coming and manifestation of the Kingdom of the Messiah therefore they demand of Christ How this Doctrine and Opinion of the Scribes could stand with those words which he had newly uttered touching the manifestation of his Kingdom and Glory at the time of his Resurrection Quest Quest But why did not the Disciples before this time move this Question to Christ seeing they did before this believe him to be the Messiah and he had also before told them of his Resurrection which was to be shortly fulfilled Answ Answ 1. Because now by the Transfiguration of Christ they were more certified then before that he was the true Messiah and therefore did the more doubt of the Doctrine of the Scribes touching the coming of Elias 2. Because they were now newly put in mind of this doubt by the sudden appearing and vanishing away again of Elias at the time of Christ's Transfiguration Note that though this Opinion be attributed to the Scribes as chief Teachers yet it was the common errour of the Jews The Scribes Touching these see before who they were c. viz. One sort of those who were Authorized and Called to the publick Office of Reading and Expounding the Law of God to the Jews in their Synagogues called sometimes Lawyers See Chap. 1. 22. and Chap. 7. 1. That Elias must first come That is return to live upon Earth again in his own person before the coming of the Messiah and not onely that he must come and live on Earth again but that he should at his coming be a means to restore the corrupt state of the Church for this also the Scribes taught as may appear by Christ's Answer to the Question of the Disciples Now this erroneous Doctrine and Opinion of the Scribes was grounded upon the mis-understanding of that place of the Prophet Malachi Chap. 4. ver 5 6. where the Lord promiseth to send Eliâ—ah the Prophet before the great and dreadfull Day of the Lord c. Which Prophecy the Scribes understood literally of the coming of Elias in his own person again whereas it
is by his Preaching and Ministry to fit and prepare the People of God among the Jews to embrace Christ aâ— the true Messiah and to stir them up to believe in him at his coming Mal 3. 1. Behold I send my Messenger and he shall prepare the way before me c. So Isa 40. 3. and Luke 1. 17. Now follow Instructions General Observation Our Saviour's readiness to answer the Question and Doubt moved to him by the Disciples touchâ—ng the Doctrine of the Scribes concerning Elias his coming before the Messiah This should teach us in like manner to be ready and forward to resolve and answer the doubts of others in matters of Faith or cases of Conscience which they put unto us so far as we are able and as occasion is offered Especially such as have charge of others Souls as Ministers of the Word Parents Masters of Families c. These especially should be ready and forward to resolve and satisfy those of their charge in such Doubts and Questions of Faith and Religion as they do move unto them for the better informing of their Judgments and satisfying of their Consciences And they are also to do this with mildness of Spirit bearing with the Ignorance and Weakness of thoâ—e under their charge as our Saviour did here with his Disciples c. Now this shews withal how needful it is for such as have charge of others Souls to be well-grounded in the sound Knowledgâ— of the Word of God and especially in the main Points of Christian Religion that so they might be able in some measure at least to resolve thâ— Minds and Consciences of those under their charge in such matters of â—aith as â—hey are doubtful in and desire resolution of Mal. 2. 7. The Priests lips should preserve Knowledge c. So Parents and Masters of Families should be men of Knowledge c. So Huâ—bands ought to dwell with their Wives as men of Knowledge 1 Pet. 3. 7. See also 1 Cor. 14. 35. Now follow particular Instructions Observ 1 Observ 1. Our Saviour yieldeth and granteth so much as was true and agreeable to the Scripture in the Doctrine of the Scribes viz. That Elias was to come before him and onely denyeth and confuteth that which was erronâ—ous in their Doctrine which was this that they understood the Prophecy of Malachi touching the coming of Elias to be meant of his coming in Person c. This teacheth us how to carry our selves toward Hereticks and false Teachers in opposing their Errours That we are so to set our selves against their Errours and Corruptions in Doctrine that we do not withall deny any part of the Truth which is holden by them but we are willingly and readily to yield and consent unto them so far as they hold any Truth and onely to deny and oppose their Errors Thus are we to deal at this Day in opposing the Errours of Papists Lutherans Anabaptists Brownists c. And to this end we must labour for knowledge and sound judgment in the Word of God and in matters of Faith and Religion taught therein that so we may be able to put difference between the Truth holden by false Teachers and between those Errours which they mingle with it and so to imbrace the one and to deny and oppose the other to the utmost of our Power Observ 2 Observ 2. See here the dignity and excellency of Christ's Person even in his first coming and state of Humiliation in that Elias that is to say John Baptist was first to come and did come before him as a Harbinger to prepare the way for his coming and to stir up the People to give due entertaintment to him at his coming Herein appeared the greatness and excellency of Christ's Person for this is the manner of Kings and Princes when they remove or go to any place to send Harbingers before them to make known their coming and to prepare due Lodging and Entertainment for them Thus did our Saviour Christ the King of Kings and Lord of Lords at his first coming into the World send John Baptist in the Spirit and Power of Elias to prepare his way before him c. which shews the excellency of Christ's Person even in his first coming into the World for although the manner of his Birth and Coming was in other respects very mean and base yet in this it was honourable and royall like the coming of a King in that he had his Harbinger to go before him to prepare for his coming and entertainment c. This dignity of Christ's person John Baptist himself who was his Harbinger doth acknowledge and professe a we heard Chap. 1. 7. There cometh one after me who is Mightier then I whose latchet of his Shoos I am not worthy to stoop down and unloose Now if Christ were so excellent a Person in his first coming and state of Humiliation How much more excellent and honourable is he now being exalted to the right hand of God in Heaven See more of this Point before Chap. 1. ver 2 7. Observ 3 Observ 3. Here we are taught one Priviledge of John Baptist above all other Ministers of the Church viz. That he onely of all other was called and appointed to be the Harbinger of Christ to go before his face and to prepare the way for him in the hearts of the People of God This is John Baptist's peculiar priviledge above all other Ministers both of the old and new Testament In respect of this Matth. 11. 9. he is said to be more then a Prophet that is more excellent then any of the Prophets of the old Testament that lived before him not simply in regard of his person but in regard of his peculiar Office and Calling which he had to be the fore-runner of Christ And ver 11. of this Chapter in this respect it iâ— said further That among them that are born of Women there hath not risen a greater then John Baptist that is to say a greater Prophet as it is expounded Luke 7. 28. Quest Quest How then is that to be understood which followeth in the same place That the least in the Kingdom of Heaven is greater then he Answ Answ By the least in the Kingdom of Heaven is meant the least Minister in the Gospel that should be Called and Sent of God after the time of the clear manifestation of Christ's Kingdom and Glory that is to say after Christ's Resurrection and Ascention into Heaven Now the least or meanest of such Ministers of the Gospel is said to be greater then John Baptist not simply in regard of his person but in respect of the clear and evident manner of preaching Christ for whereas John going before Christ did not onely preach him that was to come and to dye and rise again for us afterward The Apostles and other Ministers who lived after the fulfilling of all these things were therefore able to preach Christ more plainly and fully than John Baptist did or
humiliation for sin tears do usually follow more or less Mark 9. 24. And straightway the Father of the Child cryed out and said c. May 20. 1627. THese words as ye have heard contain an earnest prayer or supplication of the father of the Lunatick child which he offered up to our Saviour Christ for himself In which prayer three things were propounded to consider 1. The time when or how soon he made this prayer straightway after our Saviour had in the former verse promised to grant his petition for his son upon condition of his Faith 2. The manner of his praying 1. With earnestness Crying out 2. With much humiliation Expressed by tears 3. The matter of his prayer containing two things 1. A profession of his Faith Lord I believe 2. A petition for help against his Unbelief Of the two first Points I have spoken viz. The circumstance of time and manner of his praying Now followeth the matter And first the profession of his Faith Lord I believe Our Saviour requiring in the former verse that he should believe that is by true Faith rest upon his Power and Goodness for the working of this Miracle in casting the Devil out of his son here-upon feeling some Faith in his own heart though but weak as yet he now takes occasion to profess this his Faith unto Christ And this confession no doubt he maketh out of a true feeling of the Work of Faith begun in his heart Observ 1 Observ 1. Wheresoever true Faith is in any measure wrought there it is sensibly felt and perceived by those in whom it is so as by experience they do know and are able truly to professe that they do believe yea though his Faith be but newly begun in them and as yet very weak yet upon tryall and examination of their own hearts they do find and feel it in themselves and are able truly to professe it So here the father of the Lunatick child though Faith was but newly conceived in his heart and as yet very weak yet being occasioned by the former words of Christ to examine his heart he doth there find and feel it in some measure and is able truly to profess it to be in him 2 Cor. 4. 13. The Apostle saith We believe and therefore speak which shews That himself and other true Believers do know know and feel their own Faith and are able out of true knowledge and experience to profess it to others 2 Tim. 1. 12. I know whom I have believed c. If he knew whom he had believed then he must needs know his own Faith by which he did believe Now this Point must be understood with some exception or limitation For although true Faith is felt and known of those in whom it is yet not at all times for sometimes it may and doth lye hid and is not perceived by those in whom it is As 1. At or about the time of a Christians first Calling or Conversion when Faith is in the seed or first conception as it were In this case sometimes it is so weak and in so small a degree That it is hardly or not at all perceived by the Believer As the faculty of reason in an Infant c. 2. In time of some great inward tryall and temptation when Faith is much assailed with contrary doubtings and unbelief which do sometimes so prevail against it for a time that it is not for the present felt or perceived by those in whom it is as in Job David c. 3. At such time as a Christian hath been or is negligent in searching and examining his own heart to find out his Faith and come to the feeling and discerning of it In this case it often lyeth hid and is not sensibly perceived for the present But at all other times ordinarily he that hath true Faith in his heart in any measure doth know and feel that he hath it and can truly affirm and profess the same Use 1 Use 1. To confute the Papist's teaching that a Christian in this Life cannot by an ordinary Faith without special Revelation know or be assured that he is in the state of saving-Grace But if it be so that every true Believer either doth or may know and feel without extraordinary Revelation his own Faith then may he know and be assured That he is in the state of Grace and Salvation Use 2 Use 2. This should teach us not to rest in a bare opinion or profession of Faith as many do but 2 Cor. 13. 5. to examine our hearts what experimental knowledg and feeling we have of that Faith which we profess or think to be in us If none at all then is there no Faith in thee for where true Faith is it is alwayes felt and sensibly perceived by the person that hath it more or less and at one time or other as all saving-Grace So Faith is of the nature of fire or light which cannot be altogether hid or smoothered so as it be not perceived A Christian cannot have Faith in his heart and not feel it more or less one time or other at least when he doth enter into a thorough search and tryall of his heart to find out and discover it See then that thou so do not thinking it enough to have Faith but labour to feel it in thy self and the work of it for it is a working Grace 1 Thess 1. 3. without this no comfort in having it Observ 2 Observ 2. True Faith ought not to lye hid or buried in the heart but to shew it self by outward profession with the mouth as occasion is offered See before chap. 8. ver 29. Vse Use See by this the truth and soundness of our Faith Look whether we be ready and forward on all good occasions to profess and testify our Faith outwardly to the Glory of God and Edification of others by our example If no care or conscience to do this at due times and when thou art called and mayst do good thereby then is there no Faith in thee Now followeth his petition for increase of his Faith Help thou my Unbelief That is Do thou by thy Divine Power confirm and strengthen my weak Faith For so by Unbelief he doth understand not a totall want of Faith for then he should contradict and confute himself by denying what he had before professed touching his Faith but a weak feeble and imperfect Faith which he yet felt in himself not such Unbelief as did prevail against Faith but such as was resisted and opposed by Faith Observ 1 Observ 1. True Faith may stand with some degree of the contrary sin of Unbelief yea it is allwayes joyned with it as it was with this party so with all other Believers Faith and Unbelief are mixed together in them Even in the Apostles themselves as appeareth by our Saviour's reproving them for their weakness of Faith Matth. 8. 26. O ye of little Faith Yea in Peter himself Matth. 14. 31. And
hence it was That they prayed unto Christ to increase their Faith Luke 17. 5. which they needed not to have done if it had not been weak and mingled with some Unbelief This also we may â—ee in David Psal 77. And in Jonah chap. 2. Vse 1 Vse 1. This confuteth the erroneous and groundless opinion of some who teach and hold That the the Faith of a good Christian in this Life may be and is free from all doubtings and unbelief But if it were so then perfection of Grace should be in this Life contrary to that of the Apostle 1 Cor. 13. 9. We know in part and prophesy in part Now if the knowledge of the best be imperfect in this Life then also the Faith of the best is imperfect and so shall be till the Life to come Besides if the Faith of true Believers could be so perfect in this Life as to be free from all doubtings and unbelief then should there be no need of the Ministery of the Word or Sacrament or Prayer to confirm and strengtâ—â—â— the Faith of such Use 2 Vse 2. To comfort such weak Christians as feel and complain of much â—nbelief and doubtings in themselves touching God's favour and pardon of their sins c. no cause for such to be discouraged or to conclude That therefore they have no Faith at all For thus it hath been alwayes with the best Saints of God in this Life their Faith hath been imperfect and mingled with infidelity doubtings and distrustfulness of God's Power Goodness and Mercy toward them and thus is it still with the best Christians and so will be during this Life As every sanctifying Grace is imperfect in the Saints of God and mingled with the contrary sin and corruption during this Life so is this Grace of Faith Therefore never be dismayed because of the weakness of thy Faith for it may be true and saving Faith though it be weak and joyned with much Unbelief A true Believer in this Life is not such a one as hath no unbelief or doubtings in him but one that doth feel and complain of his unbelief mourning for it and striving against it If therefore it be thus with thee comfort thy self notwithstanding all the doubtings and unbelief with which thy Faith is assayled Observ 2 Observ 2. Where true Faith is though but weak there is a carefull striving against the contrary sin of Unbelief together with an earnest desire and endeavour by all means to grow in Faith So here in this father of the Lunatick child though his Faith was weak yet being true Faith it was joyned with a striving against Unbelief and care to have his Faith increased and therefore he prayes unto Christ to help his Unbelief So in the Apostles Luke 17. 5. Though they were yet weak in Faith yet there was in them a care to resist unbelief and to pray for increase of Faith So in David Psal 77. 10. and Psal 42. 5. In Jonah chap. 2. Use 1 Use 1. To examine our Faith by this Look whether we daily labour and strive against the contrary sin of Unbelief and doubtings of God's favour and of his Word and Promises and whether it be our earnest desire and care to use all good means whereby to grow in Faith and to have our hearts more and more settled in the belief of God's Power and Mercy and of his Word and Promises made to us in Christ whether we carefully and conscionably use the means appointed of God to increase and confirm our Faith as the hearing reading and meditation of the Word of God the frequent use of the Lord's Supper Prayer c. Dost thou desire the sincere Milk of the Word c. If it be thus with thee it argues Faith to be begun it thee and though it may be yet but weak and feeble yet that it is a true and saving Faith On the contrary if no such striving against unbelief and doubtings no care or conscience of using the means for increase of thy Faith no love to the ministery of the Word no desire or care to come often to the Sacrament of the Lord's Supper but art negligent this way as many of you shewed your selves to be the last Sabbath If no care to seek unto God by daily prayer for the strengthening of thy Faith and for the helping of thy Unbelief this argues want of true Faith in thee and that thou art as yet utterly destitute of this precious Grace For if it were in thee in any measure though never so weak it would shew it self by resisting the contrary sin of Unbelief by all means and by causing in thee a most earnest desire and endeavour daily to grow and increase in Faith As it is with all sanctifying Graces of the Spirit of God so with Faith it is of a growing Nature like the grain of Mustard-seed which though very small at first in the seed yet groweth by degrees to a tall Tree c. Like the Cloud which appeared to Elijah small at first like an hand-breadth c. Vse 2 Use 2. See what to think of such as say They have alwayes believed and never doubted of their Salvation a sign they never truly believed For true Faith is not onely joyned with a feeling of Unbelief and doubtings but with resistance and striving against it c. A true Speech He that never doubted never truly believed Observ 3 Observ 3. In that he prayes to Christ for increase of Faith we may gather That true Faith is the Gift of God or of Christ and that not onely in regard of the first beginning but also of the increase of it Ephes 2. 8. By Grace ye are saved through Faith and that not of your selves It is the Gift of God Hebr. 12. 2. Christ is said to be both the Authour and Finisher of our Faith Vse 1 Use 1. This must teach us what to do when we feel the weakness of Faith seek to him that is the Authour and Finisher of our Faith to perfect his own work begun in us Pray with the Disciples Luke 17. 5. Lord increase our Faith Vse 2 Use 2. To comfort us against the weakness and imperfection of our Faith when we consider whose work it is to confirm our Faith even the work of God and of Christ himself who is Almighty and therefore able to strengthen our Faith though never so weak He that hath begun the work both can and will perfect it unto the Day of Christ Phil. 1. He will not quench the smoaking Flax c. Isa 42. Mark 9. 25 26 27. When Jesus saw that the People came running together c. May 27. 1627. HItherto of the Antecedents of the Miracle which made way unto it Now followeth the Miracle it self with the manner of our Saviour's working of the same Concerning which three things are set down 1. Our Saviour's reproving and charging of the Devil to go out of the child ver 25. 2. The miraculous Effect which
cast into it For sin being finished and not repented of brings eternal death and destruction in hell Jam. 1. 15. and Revel 21. 8. The fearful and unbelieving and the abominable and murderers c. shall have their part in the Lake c. Use Use See how careful it behoveth us to be of avoiding and separating far from us all occasions of sin and how wary and fearful we should be of retaining and keeping to our selves or having to do with any thing that may be an occasion of sin unto us lest by this means we lay our selves open to sin and so bring our selves into danger of Hell Let the greatness of this danger make us fearful of all occasions of sin and cause us to watch against them most carefully and by all means to cut them off and cast them from us yea though they be things most near and dear to us Consider how fearfull and dangerous a thing it is to retain such things as may be occasions of sin to us how dangerous to retain and cherish our natural and sinful lusts which are occasions of actual sins How dangerous to have to do with any outward occasions of sin as evil company idleness corrupt communication c. no small or leight matter but most fearfull and dangerous laying us open to the temptations of sin and so bringing us into danger of Hell-fire c. Observ 3 Observ 3. That it is a far greater evil and misery to be cast into Hell-torments after this life than it is to lose or be deprived of such things as are most dear and pretious to us in this present life Better to suffer losse of one of our hands feet or eyes than to go to hell c. that is it is a lesse evil misery or calamity Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul Hence it followes That it is a greater losse for a man to lose his soul that is to be cast into Hell than it is to suffer losse of any thing in this world though never so dear to him Reas 1 Reason 1. The losse of such things as are dear to us in this world doth onely touch the body and outward man with the outward estate thereof whereas the punishment and torments of Hell shall seize upon the whole man both soul and body Reas 2 Reas 2. The losse of those things which are dear to us in this world is but a temporal cross and affliction but the misery and punishment of the damned in Hell is everlasting as we shall hear afterward Use 1 Use 1. See the folly of those who to prevent temporal losses of such things as are dear to them in this world as of goods Lands liberty or life do make shipwrack of faith or of good conscience and so making themselves guilty of sin do bring themselves into danger of hell-fire What madnesse is this for the avoiding of a less evil and danger thus to run into a greater for the avoiding of a temporal cross or affliction in this life to bring upon themselves eternal misery after this life These may be resembled to the Fish which leapeth out of the pan into the fire c. Vse 2 Use 2. This should make us willing to lose and part with those things which are most dear to us in this world as profits pleasures wealth friends liberty for the keeping of a good conscience c. rather than by committing sin or doing that which is unlawful to bring our selves in danger of being cast into hell Matth. 10. 28. Fear not them which kill the body c. but rather fear him which is able to destroy both soul and body in Hell q. d. be not unwilling to part with your bodily lives for the keeping of a good conscience rather than by sinning against God to indanger your souls to be cast into Hell for ever Of evils of punishment or misery we must chuse the least Now it is a far lesse evil to suffer loss of wealth houses Lands liberty lâ—fe it self or any thing that is dear to us in this world than it is to go to hell after this life c. Example of the Martyrs Observ 4 Observ 4. From these words joyntly considered in that our Saviour saith It is better for one to enter into life maymed c. then having two hands feet or eyes to go to Hell c. we may gather That there are but two estates and conditions of men to be expected after this life viz. eternal life in Gods heavenly Kingdom and eternal death or the estate of everlasting torment in Hell And to one of these two estates and places every one must come after this life This our Saviour here doth imply and take for granted Joh. 5. 28. The hour is coming in which all that are in the graves shall hear his voyce And shall come forth they that have done good unto the resurrection of life and they that have done evill to the resurrection of damnation As there are but two sorts of men in the world godly and wicked So c. Revel 20. 15. Whosoever was not found written in the book of life was cast into the lake of fire Luke 16. In that Parable of the rich glutton and Lazarus we may see the twofold estate unto which all men go after this life either into Abraham's bosome or to Hell-torments Vse 1 Use 1. To confute the Papists teaching and holding a third place and estate of men after this life viz. the estate of such as suffer temporal pains or punishment in Purgatory in way of satisfaction for their venial sins and in part also for their mortal sins But here we may see there is no such third place or estate of men after this life For if all go either to Heaven or to Hell then none to Purgatory If all be either made partakers of eternal life or else cast into eternal torments in hell then none go to suffer temporal pains in Purgatory c. Vse 2 Use 2. There being but two estates and places to which all must come Heaven and Hell See by this how careful it behoveth us to be in the use of all good means in this life-time whereby we may attain to the one and escape the other how careful should we be so to live and carry our selves in this world that after this life we may be partakers of eternal life and be delivered from hell and condemnation How should this cause us to work out our salvation with fear and trembling as the Apostle willeth us Phil. 2. How should it move us to labour for true faith repentance and holinesse of life that so we may be assured that after this life we shall be partakers of eternal life and consequently that we shall be delivered from the wrath to come and from eternal damnation in hell for certain it is that one of these two estates every one of us must come unto
best means for the answering and deciding of all questions doubts or controversies about matters of Religion or Conscience is to have recourse unto the Scriptures or written Word of God and there to seek resolution This our Saviour here teacheth us So Matth. 22. 31. when the Sadduces moved that question to him about the resurrection he asketh them Whether they had not read that which God had spoken to them in his written Word touching that matter So Luke 10. 26. when a certain Lawyer or Scribe stood and tempted him with this question What he should do to inherit eternal life He answered him thus What is written in the Law How readest thou To this purpose is that Esay 8. 20. To the Law and to the Testimony c. Reas 1 Reason 1. The Scriptures are the onely absolute and perfect Rule given of God to direct us in all matters of Christian faith and practice 2 Tim. 3. 15. Able to make us wise unto salvation through faith which is in Christ Jesus And in the Verse following They are profitable for doctrine for reproof correction instruction in righteousness That the man of God may be perfect c. Therefore called Canonical c. Therefore in all doubts and questions of Religion whether touching faith or practice the best way to find resolution is to have recourse to this Canon and Rule of the Scripture and by it to examine and judge of the matters questioned Reas 2 Reas 2. The Scriptures are the supream and highest Judge of all Controversies as being the Voyce of God himself from whose sentence there is no appeal to be made Use 1 Use 1. See what wrong the Church of Rome doth unto the Laity as they call them or Common people in debarring them from reading the Scriptures for in so doing they shut them from the best and only means whereby they should seek resolution in all questions of Religion and Cases of Conscience which they are doubtful of at any time and so keep them still in grosse ignorance doubting and suspence of mind and judgment touching those things which concern their own salvation They are herein like unto those Lawyers or Scribes Luke 11. 52. who took away the Key of knowledg c. Vse 2 Use 2. To move us in all doubts and questions of Religion or Cases of Conscience which do arise either in our selves or between us and others ever to have recourse unto the Scriptuâ—es as the only Rule of faith and practice to direct and the supream and infallible Judg to determine of all Doubts and Controversies of Religion and Conscience needful to be decided and determined Consult with these heavenly Oracles â—â— God as they are called Rom. 3. 2. Make them the men of our counsel as David did Psal 119. Thus did the Ancient Fathers of the Church in all doubts and controversies of Faith arising as Austin lib. 2. de â—upt et concup ad Valer. cap. 33. This Controversie saith he to Julian the Pelagian depending between us requireth a Judge let Christ therefore judge and let the Apostle Paul judg with him c. And here see by the way how needful it is for all Christians to be well acquainted with the Scriptures and with the meaning of them for otherwise how shall they be able readily to have recourse to them for resolution in those matters of faith or practice which they are doubtful in at any time which should therefore stir up all to search the Scriptures diligently as our Saviour willeth the Jews Joh. 5. 39. not contenting themselves with the literal knowledg of them but seekiâ—g after the true sense and meaning of the Scriptures that so they may be the better able by them to examine and judg of such doubts and questions as do arise touching Christian faith or practice Now followeth the third part of this Disputation between our Saviour and the Pharisees touching Divorcement viz. their reply or answer unto our Saviour's former Demand touching the Law of Moses in this case To this they make answer Verse 4. affirming that Moses did permit or suffer the husband to wâ—â—te a Bill of Divorcement and so to put away his Wife This they affirm to be the Law of Moses touching divorcement of the Wife Now the particular Law of Moses which they do alledg or allude unto is that Deut. 24. 1 c. When a man hath taken a wife and married her and it come to passe that she find no favour in his eyes c. then let him write her a Bill of Divorcement and give it in her hand and send her out of his house This Law the Pharisees do alledg thereby to justifie the common practice of the Jews then in use which was to put away their Wives for leight causes and particularly in the case of dislike or hatred conceived against them as may appear Matth. 19. 7. where they urge this Law of Moses to this effect unto our Saviour But in alledging it to this end they do pervert the true scope and meaning of this Law which was not simply to approve or allow of such Divorces but only to permit and tolerate such Divorces for a time for the preventing of a greater evil as we shall see afterward For conceiving whereof we must observe That this Law of Moses as it is set down Deut. 24. doth consist of two parts 1. A Permission or toleration of divorcement or putting away of the Wife in the case of dislike or hatred conceived against her for some uncleanness or filthinesse found in her that is for some â—oul deformity or other great fault which he findeth in her though it be not the sin of fornication or adultery for of that Moses doth not there speak See Deut. 23. 14. In this case of hatred or dislike the Law permitteth or tollerateth the sending away of the Wife out of his house that is the putting of her away from living with him as his Wife See Matth. 19. 8. 2. A Precept or Commandment touching the manner of the husband's putting away his wife viz. that he should first write her a Bill of Divorcement and so put her away So it is expresly said in the Law Let him write her a Bill of divorcement c. which words are to be taken as a flat Precept enjoyning the husband to do this Where by the way we are to observe the fraud and cunning of these Pharisees in their manner of alledging this Law of Moses in that they do not distinguish these two parts of the Law that is to say the permission of divorcement and the Precept touching the bill of divorcement as they should have done but they confound these two sometimes calling both parts of the Law a permission as here they do and sometimes calling both by the name of a Commandement as they do Matth. 19. 7. whereas this Law of Moses was neither a Permission simply nor yet simply a Precept or Commandment but partly a Permission and partly a
think of such as are content to forgive some wrongs and some enemies but not all They can perhaps put up some small or petty inâ—uries but if greater injuries or indignities be offered them they will not forgive but bear malice and seek revenge c. This is no true forgiveness and so no true love but counterfeit Such must remember these words Forgive if ye have ought against any c. Observ 2 Observ 2. In that our Saviour presupposeth here that his Disciples should have enemies who should wrong and abuse them and against whom they should have just matter of complaint for such wrongs hence gather That Christians must make account to have enemies and to meet with wrongs and abuses at the hands of men yea with many wrongs and injuries They must make account sometimes yea oftentimes to have matter of just complaint against others for wrongs done unto them This is here taken for granted And if it were not so there should be no need of forgiveness and â—o this Exhortation of our Saviour should be in vain That which our Saviour speaketh Matth. 18. 7. touching those offences or scandals by which men do hinder others in the wayes of God and in the way of salvation is true of all offences and wrongs offered to the Saints and Servants of God that it must needs be that such offences shall come It cannot be avoided so long as there is a Devil and wicked men in the World it must needs be that the true servants of God shall be much wronged and abused in the World Joh. 16. ult In the world ye shall have tribulation So long as ye live in the world ye must look to have many enemies and to suffer much at the hands of wicked men Matth. 10. 17. Thus it hath been with the best of God's Saints and Servants in all times as with the Prophets Apostles Martyrs yea Christ himself How many enemies had they how many wrongs and abuses did they meet with at the hands of men in this World Vse 1 Vse 1. To comfort good Christians when they meet with many enemies and with many wrongs and abuses offered them by others especially if it be in way of well-doing and for the keeping of a good conscience c. It is no new thing but that which hath ever been the lot and portion of God's Saints and Servants in this World Therefore if it be so with thee be not discouraged but remember Matth. 5. 11. Blessed are ye when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoyce c. For so persecuted they the Prophets before you Use 2 Use 2. It must teach us to prepare and arm our selves before-hand to meet with enemies and with wrong and offences at the hands of men especially of wicked men so long as we live in this World And therefore to pray and labour for Christian courage patience and meekness to bear such wrongs and abuses as shall be offered us seeing it cannot be avoided but we must have enemies and must be much wronged at the hands of men we have therefore need of patience and meekness to bear such wrongs and of courage to stand against all enemies opposing us especially for well-doing Some say They cannot endure to be wronged As much as to say Thou canst not be a good Christian or true Disciple of Christ for if thou wilt be such a one indeed thou must make account to have enemies and to be much wronged c. The Disciple is not above his Master c. Matth. 10. Mark 11. 25. And when ye stand praying forgive c. that your Father also which is in heaven c. May 2. 1630. OF our Saviour's Exhortation of his Disciples to the forgiving of enemies and wrongs when they come before God to pray we have heard before Now followeth the Reasons enforcing this Exhortation 1. From the benefit and good which is promised and should come to them by this means they should have their sins forgiven of God 2. From the contrary hurt and danger ensuing if they forgive not others then God will not forgive them Of the first That your Father That is God who is your Father not only by Creation c. but more especially by grace of Adoption in Christ c. Here note that these words That your Father may forgive c. are not so to be taken as if their forgiving of others were the cause of Gods forgiving them or the ground and motive of God's forgiveness but only a condition or qualification required in them as an effect of Gods forgiveness shewing them to be such as were forgiven of God and consequently a means by which they might know and be assured in conscience that they were indeed forgiven of God Which is in heaven Though God be every where present filling Heaven and Earth yet he is said to be in Heaven viz. the third Heavens after a peculiar manner because he doth there and from thence especially and most clearly manifest his presence by the effects of his Divine Power Wisdom Providence c. Therefore Heaven is called his Throne Esay 66. 1. May forgive you your Trespasses By Trespasses understand sins against God called trespasses because by tthem we break the holy Law of God and so offend his Divine Majesty Called also Debts Matth. 6. 13. in he fifth Petition of the Lord's Prayer because by them we make our selves guilty before God by breach of his Law and so we are bound to make satisfaction or else to suffer the punishment due as a man that is indebted to another c. More particularly by trespasses or sins here we are to understand 1. The fault or offence which is the breach of Gods Law 2. The guilt making us liable to punishment 3. The punishment it self due to sin by the Law May forgive you That is freely acquit and discharge you from the fault guilt and punishment of all your sins Quest Quest What need is there for true Believers such as Christ's Disciples were to desire forgiveness of sins seeing they having faith were already assured that their sins were forgiven Answ Answ 1. Their faith being weak and imperfect they had need to desire further and more assurance 2. They were apt through infirmity to fall into new sins which had need of a new act of forgivenesse and of faith to believe and apply the same In the words thus opened consider two things 1. The benefit promised to them if they forgive such as wrong them They shall be forgiven of God that is shall by this means have further assurance in their conscience of God's forgiving their sins 2. The Authour or efficient cause of this benefit of forgiveness of sins which is God himself Described here 1. By a relative title called their Father 2. By his special place of abode In Heaven Of the first The benefit promised Forgiveness of sins at the hands of
far off to him seeing they came from all parts of Judea which was a large Country The Queen of Sheba came far to hear Solomon how much more should we go far to hear the word of Christ Preached to us 3. We must shew our forwardness in being content to be at cost and charges rather then be hindred from repairing to the Word and Sacraments no doubt this Journey was chargeable to many of those that came from the furthest parts of Judea to hear John and yet they did not forbear coming 4. In being carefull to come in due time unto the publick places at such times when the VVord is Preached or the Sacraments Administred Use 1 Use 1. This is for the just reproof of those who are slack and backward in repairing to these publick Ordinances of God the VVord and Sacraments They come far short of the zeal and devotion of John Baptist his Hearers few such are to be found amonstus Some care not how seldom they come to the place of God's worship to hear the Word and to be partakers of the Sacraments every trifling matter is enough to hinder them from coming If they come in the Forenoon yet absent in the Afternoon c. They let slip many occasions of hearing the VVord Others will take no pains to go far to the place of God's worship if they dwell far from Church they take liberty to be often absent as if this would excuse them nay some that live near will not come These forget the Queen of Sheba coming so far to hear Solomon Yet a greater then Solomon is where the VVord is preached Christ speaketh to us out of his word by the mouthes of his Ministers Again some stick at the matter of expense they could be content to go far to hear the VVord if they might do it without cost and charge without loss of time and without hindrance to their worldly businesses These come far short of the zeal that was in John Baptist's Hearers who dwelling far off came many miles to hear him not sparing for the charges of their Journey Again some come to the publick Congregation but it is out of due season when half is done c. See then how many are faulty in this slackness to come to the places where the VVord and Sacraments are dispensed some that are forward at other Meetings yet are backward at the Meetings of the Church to hear the VVord c. If there be a Fayr or Market where they have worldly business they will not misse but be early at it but they care not much for repairing on the Lord's Day to the Market of their Souls and when they come they care not how late they come Nay some are worse then the former sort for they are more forward at prophane and lewd Meetings then they are at the Church If there be a Feast c. they will be foremost at it but desire not to be foremost at a Sermon nay they will leave a Sermon to go to a Feast c. Well what is to be thought of such Persons Surely this that they know not the excellency and preciousness of these Ordinances of God the Word and Sacraments they never felt sweetness in them c. If they had they could not be so backward and negligent in repairing to them Vse 2 Vse 2. It must stirr us up to shew our readiness on all occasions to come and repair to these places where the Word is taught and the Sacraments administred Let slip no occasion especially on the Sabbath Day To Day if ye will hear his Voyce omit not the hearing of the Word or receiving Sacrament whilst we have this liberty to come unto them lest for our neglect and contempt of these Ordinances the Lord deprive us of this liberty Again spare not any pains or cost in repairing to the places of God's publick Worship where we may enâ—oy the VVord preached and the Sacraments thou must be content to go far off if thou canstnot have them near home Such was the forwardnesse of the People to hear John Baptist that they came from all parts of Judea to hear his Preaching VVe are to imitate them in their zeal and devotion to the VVord Math. 11. 12. In the dayes of John the Kingdom of Heaven is said to suffer Violence in regard of the forwardness of People to hear and embrace the Gospel preached insomuch that they did even strive who should be foremost let it be so now once again Every one strive to be foremost in coming to the places of God's publick worship where the VVord is taught and the Sacraments administred And were Baptized of him in the River Jordan This is the second effect which followed in the People upon John's Preaching viz. that thereupon they became very ready and desirous to receive the Sacrament of Baptism at his hands for this is implyed in that it is said They were all Baptized of Him c. noting a general desire and readiness in them to be partakers of this Sacrament for else John would not have administred it to them if they had not bin desirous of it Obser 1 Obser 1. It is one property of those that have truely profited by the word and are effectually called by it to desire the participation of the Sacraments and to shew themselves forward to receive and use them aright This we see in these hearers of John Baptist and in the Eunuch converted by Philip's preaching Acts 8. 36. See also the example of those which were converted by Peter's Sermons Acts 2. 41 42. they were ready and forward to receive both Sacraments presently upon their conversion So it is with all that have felt the power of the VVord this makes them desire the use of the Sacraments This is true of both Sacraments Touching Baptism it is certain that 〈…〉 of â—ears and discretion if they once come to be effectually wrought upon by the word this will make them desirous to partake 〈…〉 Sacrament of Baptism If they have not before received it or if they have received it in their Infancy as all use to do amongst us then they will be carefull to make a right use of their Baptism already received they will also be desirous to be present at the Baptism of others and to present their own Children if God give them any in due time unto this Sacrament So also touching the Sacrament of the Lord's Supper it is true that such as have once felt the word-preached effectuall in them they cannot but desire as often as may be to partake in that Sacament and to feed at the Lord's Table Reas Reasons of this Doctrine The Sacraments are seales to confirm unto us the truth and certainty of those things which are taught us in the word therefore such as have truly profited by the word must needs desire the use of the Sacraments as helps to their Faith Vse Vse See how few do truly profit by the word and how
few feel in themselves the effectuall working of it for their calling and conversion seeing so few make any conscience of the use of the Sacraments Touching Baptism many do neither desire to make use of their own Baptism which they received in their infancy nor yet to be present at the Baptism of others nor lastly to offer their Children unto this Sacrament And for the Lord's Supper how great neglect is there of it Many care not how seldom they come to it if they come at Easter they think this enough c. But know this if thou have no desire and love to the Sacrament it is certain thou didst never yet truly profit by the word preached Obser 2 Obser 2. In that John did not only preach but also administer Baptism to as many as desired it Hence we gather that Ministers ought not onely to dispense the word but the Sacraments also to the People even to so many as desire them and are fit to partake of them So did John Baptist and the Apostles see Acts 2. Acts 8. Acts 16. c. And Math. 28. 19. Our Saviour enjoynes the Apostles as well to Baptize as to Preach See 1 Cor. 4. 1. Object Obâ—ect 1 Cor. 1. 17. Christ sent me not to Baptize but to Preach the Gospel Answ Answ It is spoken not simply but comparatively the meaning is he was not sent chiefly to Baptize but his principall Office was to Preach yet he was also sent to Baptize as well as Preach as appeareth Ver. 14. c. of the same Chap. But I will not insist on this Point but proceed In the River Jordan Obser 3 Obser 3. That John used common and ordinary water in administring the Sacrament of Baptism not hallowed or consecrated before hand with Chrism as is superstitiously used by the Papists See Chamier Obser 4 Obser 4. In those times Baptism was administred by dipping Reas 1 Reas 1. They Baptized men of years Reas 2 Reas 2. The Country being hot they were able to endure it c. It followeth Confessing their Sins In these words is shewed the speciall effects which followed in the People upon John's Baptizing and Preaching viz. the profession of their true Repentance by the confession of their sins Obser 1 Obser 1. Repentance is requisite in all that are baptized either before they be admitted to this Sacrament if they be men of years as these were or else afterward if they be Infants These testified their Repentance by confession of their sins before they were baptized But of this before Obser 2 Obser 2. In that they testified their Repentance by confessing their sins we learn that in the practise of true Repentance confession of sins is necessarily required Prov. 28. 13. Confession is there made a part of the practise of Repentance We have examples of this in true penitents as in David Psal 51. 4. Psal 32. Also 2 Sam. 24. 10. So Daniel chap. 9. Quest Quest To whom must confession of sins be made Answ Answ There is a two fold confession of sins necessary in the practise of Repentance The first is unto God to whom sin must principally be acknowledged because all sin is chiefly against God He is the party that is chiefly offended by it Psal 51. 4. David confesseth to God chiefly And this confession is alwaies and absolutely necessary in those that repent Now in this confession to God certain properties are required 1. It must come from a feeling heart touched with sense of sin and grieved for it it must not be verbal or from the teeth outward 2. It must come from a hatred and loathing of those sins which we confess to God not from fear of punishment as in Hypocrites Saul Pharoah c. 3. From hope of mercy else we witness against our selves as Judas 4. It must be free and voluntary not forced from us God requires a Free-will Offering else it is not pleasing to him 5. It must not be onely in general terms as to say I am a Sinner c. but there must be a laying open of our particular known sins unto God so farr as they can be recounted of us Secondly There is another confession of sins requisite in the practise of Repentance and that is it which is made unto men Now this is not alwaies necessary but in some cases onely As first when by our sins we have offended and scandalized men either the Church in general or some particular persons David Psal 51. in the Title of it layeth open his sin before men leaving it upon record unto the Church because by his sin he had offended the Church Secondly When any sin lyeth heavy upon our conscience so as we cannot find ease or comfort in this case it is necessary to open our hearts and to acknowledge that sin which troubles us to some faithful Pastor or other Christian Brother which may minister spiritual advice and comfort to us Use 1 Vse 1. See how few true penitents are to be found for how few are there which will be brought to this true confession of their sins either to God or men Nay they excuse them and labour to hide them from God and men they will not come to a plain and free confession or if they do it is but in general and formal manner I am a great Sinner c. but they cannot abide to lay open their particular sins to God nor to men whom they have offended Others confess their sins for fear of punishment not out of a true hatred of them c. Use 2 Vse 2. As we would approve the soundâ—â—ss of our Repentance so let us make conscience of this confession of our sins first and chiefly to God whom by all sin we do chiefly offend yet not onely to him but in some cases also we are to acknowledge our sins unto men as when we have wronged them any way or have by our evil example given scandal either in hardning the wicked or grieving the consciences of the godly But above all be careful to lay open all thy known sins unto God even in particular manner especially such as lye heaviest on thy conscience and let thy confession come from a heart touched with remorse and grief for thy sins as also from a true hatred of them else it is hypocrisy and but a mockery of God to confess that sin unto him which thou neither hatest nor art truly grieved for This be sure of that without confession there is no true Repentance and without repentance no forgiveness of sins Mark 1. 6. And John was cloathed with Camel's haire and with a Girdle of a skin about his loyns and he did eat July 19. 1618. Locusts and wild Hony HItherto we have heard of the first thing by which the Evangelist describeth John Baptist namely his publick Office and Ministry Now in this Verse is laid down the second thing by which he is described namely the strictness and austerity of his private life which is laid